The Arraignment of Error, Text (7 of 9)

The Arraignment of Error · Text (7 of 9)

p. 243If you would finde out truth, Caut. 4.beware of wilfulneſſe and perverſneſſe of ſpirit: we are oftentimes too ſtubborn in errour, and too eaſie in the truth; we are I ſay too facile in the truth, and too tenacious in errour; and though there be no reaſon why we ſhould be ſo, yet there is great reaſon why we are ſo; errour, you know errour hath more agreement with us then truth; it is more ſutable to our natures, and our tempers, and therefore we doe more ſtrongly adhere to it; beſides, it may be an errour may be the birth of our own hearts, a brat of our own breeding and bringing forth, and we love our own. It is more eaſie to deny the births of our body, then the births of our ſouls; it is more eaſie for a man to deny his naturall affections, then his ſenſuall affections; ſinne is more our ſelves, then our ſubſtance is, and there is much to heighten the difficulty. Certainly it is an act of great ſelf-emptying for a man to recede from, and deny what he hath ſweat for, what he hath brought forth with a great deal of pains, and handed to others under the moſt lovely and receptible notions of truth, and hath perhaps gotten a great deal of honour, of applauſe, of gain thereby. I ſay it is hard for ſuch a man to deny himſelf in ſuch opinions. There is no man would be accounted either weak or wicked, either a deceiver or a fool, now he knows he ſhall run the cenſure of one of the two, either men will look upon him as wicked, and a deceiver, one that hath been an impostor and ſeducer; or elſe, they will look on him as weak and ſimple. And the preſent height of eſteem, p. 344which the opinion hath raiſed him up unto, doth heighten the act of his ſelf-deniall, and make it more difficult for him to become nothing; we have need to beware of ſuch a ſpirit, men have taken too much liberty in our daies to vent themſelves, and it may be have drawn many diſciples after them; they have gotten much applauſe, and much honour by being ſingular; none indeed have more eſteem amongſt many, then they whoſe hearts are the forges of novelties: It is a ſad thing, Oh! but take heed of being perverſe in your way, learn to deny your ſelves, and judge it your honour to be conquer'd by truth. It is greater honour to be the spoil of truth, then to carry the trophies of errour; a greater honour to be a ſervant, a vaſſall to truth, then to be a King in errour. And with that I ſhall ſhut up the Cautions. We ſhall now come to the Directions, whereby you may be able to finde out truth in theſe daies, wherein errour abounds.

Direct. 11. Conſult impartially and diligently with the Word of God, and God in the Word. There is much in this firſt Direction.

It is indeed the main of all, and therefore we ſhall ſpeak the more largely to it.

The Word of God is held by all the touch-ſtone to try and diſcover opinions, the mine where truth lies, the mint of doctrine, the orb, out of which truth ſhines, the casket, wherein this jewel is locked up, the Starre, by which we muſt ſail, if we would be preſerved from thoſe rocks and ſhelves, which otherwiſe we are in danger to ſplit our ſelves upon.

1. But then, 1. The Word of God muſt be conſulted withall; the Starre will be no guide, if we doe not eye it; nor will the Word be any direction, if we doe not conſult with it: we muſt then conſult with the Word, which hath relation to the underſtanding, for the affections are not to intermeddle in the finding out of truth.

2. And ſecondly, we muſt conſult impartially, that is, without prejudice, without prepoſſeſſion, without byaſſing, without ſiniſter affections, without corrupt aims and ends, conſult impartially, as men deſirous to know, and reſolved to doe. It was the fault of the Iſraelites, they deſired Jeremy to enquire p. 245what was the minde of God, but they were pre-reſolved before what to doe,Optimus lector eſt, qui dictorū intelligentiam expectat, ex dictis potius quam imponat, & retulerit magis quam attulerit. Hillar. Non enim ſenſum, quē extrinſecus attuleris alienum & extraneum debetis, ſed ex Scripturis ſenſ…m capere veritatis. Morton. Apol Cath. p. … l. 5. c. 9. de Scr. jud. and therefore when Jeremy brought them a meſſage contrary to their mindes and pre-reſolutions, they rejected it, and ſaid in plain termes they would not obey the Word of the Lord which he had ſpoken: So many they enquire into the Word, but not with impartialneſſe of ſpirit, they are men pre-reſolved, and rather enquire to ſtrengthen their own reſolutions, and pre-poſſeſſions, and engagements, then as naked, ſingle inquiſitours, to know and obey the minde of God revealed; this is the doubleneſſe of ſpirit in men; theſe doe not enquire Gods minde, but enquire to ſtrengthen their own minde; they are reſolved of their way, and rather ſearch to fortifie themſelves in their pre-reſolutions, then to alter their reſolutions according to Gods diſcoveries. Take heed of ſuch a ſpirit. Conſult, but conſult impartially, as men that doe apprehend it their happines to know the good and acceptable will of God.

3. Conſult diligently. Wiſdome is a treaſure that muſt be digged for, as the wiſe-man tells you, and ſo is truth; and I may ſay of one, as he of the other, Then ſhall you finde it, if you digg for it as for hidden treaſure: You have another promiſe for that, Hoſ. 6.3. Then ſhall you know, if you follow on to know the Lord; where ever the Antecedent duty was ever truly done, the conſequent priviledge was never denied. A man may with Pilate ask what is truth; and with him never be the wiſer; he asketh rather out of complement, then out of affections to be reſolved. And a man may enquire overtly and remiſly, and yet never know: but he that doth enquire diligently and induſtriouſly, that diggeth for it, as for hid treaſure, ſhall ſurely finde. Truth is a treaſure, it is the choiſeſt treaſure upon earth, and treaſures muſt be digged for; and there was never any that digged, but he found,Nunquam Pauli ſenſum ingredieris, niſi Pauli spiritum imbiberl…. Bernard. at leſt ſo much treaſure of truth, as was needfull for glory and for grace.

4. You muſt conſult with God in the Word, not only with the Word of God, but with God in the Word. As one ſaith of Pauls Epiſtles, Thou ſhalt never attain to the right ſenſe of Pauls Epiſtles, till thou drink of Pauls ſpirit: ſo thou ſhalt p. 246never know the minde of God in Scripture, till thou conſult with God in Scripture. Indeed you may know the hiſtory of Scripture, but not the myſterie of it; you ſhall read the words, but you ſhall not know the minde of Chriſt, as the Apoſtle ſaith, 2 Cor. 2. ult. till you conſult with God and the Spirit of Chriſt in the Word; it is he only that muſt unfold his own meaning, enlighten his own Word, reveal his own truth, otherwiſe thou wilt be dark in the midſt of light, and ignorant under all the diſcoveries of wiſdome, as the Apoſtle ſets it down at large, 1 Cor. 2.7, 8, 9. & 14, 15, 16. And this is our firſt direction, if you would finde out truth, Conſult impartially and diligently with the Word of God, and God in the Word.

Scriptura ſeipſam nō interpretatur, quia varios enſ… praebet. BellarmObj. But you will ſay, though it be granted the Word is the ſupreme Judge, yet the Scripture is capable of many and divers ſenſes, and we ſee divers interpretations of them, one holds forth this to be the ſenſe of Scripture, another holds forth another clean contrary; and therefore, How ſhould we know what is the right ſenſe of Scripture?

Anſw. 1. I anſwer, firſt the divers ſenſes the Scripture doth receive, they are not from the Scriptures themſelves, but from us, they are rather different ſenſes put upon it, then given by it; that diverſity of ſenſes, is not from the ſpirit inſpiring, but from the perſons enquiring: it is the ignorance and perverſneſſe of men, who wreſt Scripture to their own condemnation.

Morton. Apo. Cath. p. …. l. 5. c. 9 Conſul. Whitak. de mediis inveniendi, verū Scripturae ſenſum. Contro 1 q. 5. c. 9. p. 361.2. But ſecondly, though men give divers ſenſes of Scripture, yet God hath not left us without ſome helps and means whereby we may come to the knowledge what is the right ſenſe of Scripture. Some of the Papiſts, they ſet down four waies, whereby we might come to the right ſenſe of Scripture. 1. Regula fidei, the rule of faith. 2. Praxis Eccleſiae, the cuſtome of the Church. 3. Patrum conſentiens interpretatio, the agreement of Fathers. 4. Conciliorum praeſcripta & decreta, &c. the decrees of Councels: this ſeems paſſing fair, it is a wonder they yeeld to thus much: but if this be examined to the bottome, I fear you will ſee the Pope to lie hid under all this; ſo that the iſſue would be, that he is the p. 247only unerring interpreter of Scripture: for they ſay, 1.1. Regula fidei eſt quam Papa probat. 2. Praxis eccleſiae eſt quam Papa ſervat. 3. Patrum interpretatio eſt quā Papa …equitur. 4 Concilio…um definitio eſt quā Papa confirmat. Whitak. cont. 1 q 5. c 12. pag. 365. Conſul. Whitak. cont. 1. q. 5. c. 9. p. 361. Theologus quidam dixit ſe orando magis quam ſtudendo ac legendo in cognitione Scripturaru a profeciſſe: Orationi lectio, & lectioni ſuccedat oratio. Jerom. In verſionum rivulis non eſt haerendum, ſed ipſi Scripturarum fontes adeundi ſunt. Whit. Pax in terra hominibus bo…ae voluntatis. foreign nunquam ſignificat liberum hominis arbitrium, ſed gratuitam Dei erga homines benevolentiā Whit. Conſul. Whitak. loc. cit. That is the rule of faith, which the Pope approves on. And, 2. That is the practice of the Church, which the Pope retains. 3. And that is the interpretation of Fathers, which the Pope doth follow. 4. And that is the determination of Councels, which the Pope doth confirm; ſo that in the iſſue of all, faith is reſolved into him alone. But we will leave them and their waies unto themſelves. God, I ſay, hath not left us without waies and helps whereby we may come to underſtand the right ſenſe of Scripture. Among many I ſhall lay down theſe eight ſeverall waies, for the finding out the right ſenſe of the word.

Med. 1. The firſt and the great means is, prayer. Prayer is the key which opens the hidden things of God. It is Gods direction, If any lack wiſdome, let him ask it of God, who gives liberally, and upbraideth not, Jam. 1.5. As he forgives and doth not upbraid with the injurie: ſo he gives, and doth not upbraid with the courteſie; It is but ask and have, Mat. 7. It was Gods direction, and it hath been the Saints practice, Open mine eyes (ſaith David) that I may underſtand the wonderfull things of thy Law. And if he had cauſe to pray, how much more have we; you read and underſtand not, becauſe you doe not pray; if you would profit more, you muſt pray more; Goe therefore unto him, who hath the keyes of David, and opens and no man ſhutteth, and deſire him to open and reveal his minde to thee. We read, in Dan. 2 28. that Chriſt is ſaid to reveal myſteries; goe to him and deſire him who reveals myſteries, that he would open and reveal the mysteries of his Word to you; deſire him to unclasp this book, begg of him to take the veil from thy heart, the ſcales from thy eyes, that thou may underſtand the wonders of the Law, the mysteries of the Goſpel, you have a promiſe, that you ſhall all be taught of God, Joh. 6. Turn this promiſe into a praier, and deſire him who onelyonly can teach, that he would teach thee.

A ſecond way whereby we may be enabled to finde the true ſenſe of Scripture, is, to acquaint our ſelves with, and enquire into the originall languages of Scripture: the knowledge of them, as it is great establiſhment unto many truths: So it p. 248would be the confutation of many errours; take an inſtance or two, Luk. 2.14. Glory to God on high, on earth peace, good will towards men; the Vulgar latine reads this clauſe, Peace on earth to men of good will; and hereupon the Papiſts doe establiſh the doctrine of free-will: now from the originall they are eaſily confuted, for there it is foreign which doth ever ſignifie the free-grace of God, and it is never uſed for the free-will of man. And ſo ſome of the Papiſts grant: take another inſtance, Eph. 2.10. For we are his workmanſhip, created in Chriſt Jeſus unto good works. The Vulgar latine reads it, we are his workmanſhip, created in Chriſt Jeſus in good works; hence the Papiſts doe gather, that we are juſtifi'd by good works: but by the originall they are eaſily confuted, for foreign in that place ſignifies to, not, in, and ſo muſt be read, Ʋnto good works, not in good works: ſo it is ſaid, that the Church of Jeruſalem, conſiſting of above 8000, w…re but one particular Congregation, and it's gathered from that, Act. 2.1. foreign, &c. which they render, in one place, but compare that with Act. 4.26, 27. where you have the ſame words after uſed, but yet it is not meant or a Convention of perſons in one place, but a conſent of mindes in the ſame thing. But ſo much for the ſecond.

A third means: we are to conſider in the peruſall of Scripture, what ſpeeches are proper, and what are figurative: when words are to be taken figuratively, they are not to be interpreted properly. Miſerabilis ſervitus eſt animae ſigna pro rebus accipere. Aug.That is a miſerable ſervitude, to interpret thoſe ſpeeches properly, which are ſpoken figuratively: the great quarrell that is between us and the Papiſts about tranſubſtantiation, it doth ariſe from thoſe words, This is my bodie, which they interprer properly, and they ſhould be taken figuratively. Origen, who in other places was much for allegories, yet he underſtood that literally, which was to be taken myſtically. And it is to be feared, as the taking of the literall in an Allegoricall ſenſe, was his ſinne: So the taking of a figurative in a literall, was his puniſhment. But how ſhould we know what is to be taken literally and properly, and what to be taken figuratively and by way of Allegory? Hence the

p. 2494. The fourth meanes, we are to looke upon the ſcope, Ille qui cor habet leget ſuperiora, & inferiora, & inveniet ſenſum. Aug. Ad cruendam Scripturarum interpretationem, dog na tatiſſimè patens hoc erit, loca clariota conſulere, & antecedentia, & conſequentia perpendere, Greg. Tales homines qui ſuis meritis confidunt, meritò ad legem amā dantur, ut ſic, quantum à perfecta juſtitia abſunt, in elligant. Morton. Apol. Cathol. p. 2. l. 5 c. … Nihil ferè in Scrip uris obſcurum eſt, quod non alibi planiſſimè dictum reperiatur. Aug. Non modo ſimiles loci cum ſimilibus, ſed diſſimiles etiam cun diſſimilibas conferend…. Iſta verba figurat…e intellegenda atque interpretanda, qua alioqui ſ…elus & flagitium praeciperent. Aug. l 3. de do Chriſt c. 16. Omnes noſtrae expoſitiones debent Analogiae fidei convenire, foreign Iſta analogia nihil aliud eſt, quam conſtans & perpetua ſententia Scripturae, in apertis & minime obſcuris locis Scripturae.the end, the matter the circumstances, viz. of perſons, place, time, and to attend to the antecedents and the conſequents. And by this meanes it will neither be difficult to refute many errours, nor to cleare many truths. For inſtance, 1 Pet. 4.8. the Apoſtle ſaith, charity ſhall cover the multitude of ſins, hence the Papiſts inferre, that charity hath power of taking away ſinne, and juſtifying us before God, and therfore ſay they, we are not juſtified by faith only. Now if we conſider the occaſion, the ſcope, the antecedent and the conſequence, and other circumſtances, we ſhall finde the Apoſtle doth not ſpeak of a charity, which doth juſtifie us before God, I know none ſuch, but of a brotherly charity one towards another: why, how ſhall we know that? I anſwer, by the context, becauſe before he ſaid, Have fervent charity among your ſelves; and compare this with Prov. 10.12. whence Peter had it, and there you ſhall ſee it plain, Hatred ſtirreth up ſtrife, but love covereth all ſinnes. The like inſtance might be alleadged from Matth. 19.17. If thou wilt enter into life, keep the Commandments. Hence the Papiſts ſay, we are justified by works; but in the mean time they doe not attend the man to whom Chriſt ſpeaks: It was to one leaning and reſting upon his own righteouſneſſe, and puft up with pride, that he ſhould be ſaved by his own obedience, and therefore Chriſt to convince him and empty him of that frothy opinion he turns him to the Law, not to be juſtified and ſaved, but to be convinced and ſelf-condemned, that he might look for righteouſneſſe in another.

5 M. One place is to be compared with another, poſſibly in one place the ſenſe is very darke, and we doe not underſtand it: then it is our worke to compare that more darke place, with ſuch places as are more plain, and by that you ſhall finde the ſenſe: to give you an inſtance of that, 2 Jam. 21. where it is ſaid, Abraham was juſtified by works, it ſeems obſcure, but compare this with the 4 Rom. 2. by that you ſhall underſtand it, there it is ſaid that Abraham was not juſtified by workes: And he gives this reaſon of it, for if Abraham were juſtified by works, then he had whereof to boast; and Iames therefore ſpeaks of a declarative juſtification, or a juſtification before men: and p. 250Paul, of a juſtification in the ſight of God, as is uſually and truly anſwered, thus by comparing of Scripture with Scripture, the truth is diſcovered and found out. That is the fifth way.

6 M. In comparing of places, remember theſe two particulars. Firſt compare like places with like, viz. 6. Joh 53. with this, Joh. 4.14. that water is ſpirituall, and the way of drinking is ſpirituall, and there is the ſame reaſon for eating; the way of eating Chriſts fleſh, is alſo a ſpirituall eating; ſo 16. Matth. 19. with the 18. Matth. 17. Ioh. 20.21. So that 6. Act. the choice of deacons: It is to be expounded by the 1. Deut, 9, 10, 11, 12, 13. where you have the ſame occaſion. It was too hard for Moſes, and you have almoſt the ſame qualifications of the perſons. So 1. Cor. 5. the caſting out of the inceſtuous perſon. It may be beſt expounded by 13. Deut. 5, 8, 9. where you reade the ſeducer to idolatry was to be killed: which is not to be meant as if every particular man were to doe it, this had been murther; but there muſt be proceſſus judicialis; it was actus judicialis, and all this ſecundum allegata & probata, they were firſt to complaine, then the Iudge was to inquire and to ſentence, then the people were to lay their hands on him, they were to joyne in execution of the ſentence, and willing r…jection and caſting him out. Many others might be named, but I ſhall wave them, and come to the ſecond.

2. As you compare like places with like, ſo unlike places with unlike, viz. 6. Ioh. 53. Except ye eat the fleſh of the Sonne of man, and drink this blood, you have no life in you: whence the Papiſts gather a corporall feeding; now compare this with the ſixth Commandment, Thou ſhalt not kill, if it be ſuch a fault to kill, much more is it to eat and devour a man, as Papiſts do conclude by their doctrine: Hence Aug. ſaith, thoſe words ought to be interpreted figuratively, otherwiſe they had required a horrible ſinne of us.

7 M. All our expoſitions ſhould agree with the Analogy of faith, which you reade of 12. Rom. 6. Propheſie according to the proportion of faith; now the Analogy of faith is nothing elſe, but the conſtant and perpetuall ſentence of Scripture, in the cleereſt places of it: of which ſort are the Articles of faith, the Lords Prayer, the ten Commandements; and what ever is repugnant p. 251to this is a falſe expoſition: now for inſtance, that expoſition, this is my body, by which Papiſts interpret, this bred is changed into my body; the Lutherans they ſay the body of Chriſt is under this bread: both theſe are falſe, they differ from the Analogy of faith.

1. That tells us Chriſt had a body like ours, and ſuch a body as cannot lye under the accidents of bread, or be together with it.

2. The Analogy of faith ſaith, Christ is in Heaven, therefore not in a box with them.

3.Conſul. Whitak. Cont. 1. q. 5 c. 9. It ſaith Christ ſhall not come from Heaven till judgement: therefore not from the box, nor can the words of the Prieſt, who ſtiles himſelf Creator creatoris ſui, make him. So the Papiſts ſay we are juſtified by works, this is alſo contrary to the Analogy of faith, becauſe in the Lords Prayer we begg for pardon, which ſhewes remiſſion an act of grace, not debt.

8 M. Becauſe we are weak & not able to uſe theſe means, therefore we ought to make uſe of the beſt helpes, reading, hearing, meditating, conferring together, with the comments and expoſitions of the beſt and moſt orthodox.Sed vidē dum interim ne nimium illis tribuamus, néve putemus illorum interpretationes recipiendas eſſe, quia ſunt ab illis profectae. Whitak. ibid. Eſek. 43.10.11. But in this take heed of tying your faith to men, give not too much, be content to take in the light of others, but doe not ſhut your own eyes, and give up your ſelves wholly to be guided by them: And if you uſe theſe meanes impartially, plainely, without prejudice, you ſhall be inabled to finde out the minde of God, ſo farre as concernes your everlaſting peace. And that is the firſt direction.

2. Di. Get an humble heart, God hath ſaid he reveales his ſecrets to the humble, the humble ſhall know his wayes. God will breake his minde to the broken in heart, that is the way to finde out any truth in generall, and this or that particular truth in controverſy: you ſee this in the 43. Ezek. 10, 11. Shew unto the houſe of Iſrael, that they may be aſhamed of their iniquities, and then ſhew them the paterne. And God grant we may be an humbled people: certainely it is the way to finde out the truth of God in theſe times of errour

3. Di. Labour to be renewed in the ſpirit of your minde: That is another direction.

p. 252An unrenewed man ſhall never know the minde of God, God will not reveale his will to thoſe, who will doe their own. This is that the Apoſtle layes down as a preparation, before he did reveale ſome points to them, Rom. 12.2.Rom. 12.2.Rom 12:2 Be not conformed to the world, but be ye renewed in the spirit of your minde, that ye may prove what is that good, that acceptable and perfect will of God: where you ſee the Apoſtle layes down this as a neceſſary antecedent before we can know, viz. the change of the heart, and the renovation of the minde.

4. Get a heart prepared for the entertainment of the truth of God upon any termes.

A heart that may value more of one truth of God then a world: a heart that eſteems truth honour, truth riches, truth friends, truth to be all. A heart that cannot deny it ſelfe in theſe things for truth, or a heart byaſſed and drawne aſide by carnall reſpects, &c. will never finde out any truth of God. Sinne in the affection cauſeth darknes in the underſtanding, a corrupt heart will breed a corrupt head, &c. ſinne in the affection breeds errour and darknes in the underſtanding.

Truth is ſimple, and none but a ſimple heart is fit to cloſe with it; doublenes of ſpirit will never cloſe with ſinglenes of truth, &c.

5. Enquire diligently, ſearch to finde out Gods minde in this. When men will take paines in ſearching, God will ſhew mercy in revealing; Then ſhall you know, if you follow on to know the Lord, ſaith the prophet, Hoſe. 6.3.Hoſ. 6.3.Hos 6:3 Moſt men walke in the way of their fathers, and never enquire whether it be according to God, yea or no. And ſome men, with Pilate, they will ſlightly enquire what is truth, but will not take pains to finde it. And ſome there are, who, with the young man in the Goſpel, when they heare it, they will turne their backs on it, either it will not ſtand with their profits or pleaſures, and ſuch ſhall never be profeſſours of truth.

6. Walke anſwerable to thoſe manifeſtations you have, walke in conformity to that meaſure you have received. As it was with talents, ſo here; Talents not improved, inſtead of increaſing them they were taken away: he that will not doe what he knowes, ſhall not in time know what to doe. If then God p. 253reveale any point of his minde to you in any thing, beware leſt either carnall feare, or carnall reſpects doe cauſe you to ſmother the notions of God, or detayne the truth of God in unrighteouſnes.

Let your practice come up to your light, let your walking be as large as your knowing. And when God ſees us faithfull in a little, then will he reveale more to us; when he ſees you walke up to the light which he hath made known, then will he reveale his whole minde to you.

David was a man that God would reveale his will unto, and he was a man ready to doe all the will of God, Act. 14. And you have a plaine Scripture for this, Phil. 3.15. Let us therefore as many as be perfect, that is, upright, be thus minded, and if in any thing you be otherwiſe minded, God ſhall reveale even this unto you: nevertheleſſe, whereto we have attained, let us walke by the ſame rule, let us minde the ſame thing. And ſo much ſhall ſerve for the fifth great Quaery: I have ſtood long upon it, becauſe it is of ſuch main concernment, I have yet another which is of great moment alſo, and I have then done with this diſcourſe.

The ſixth and laſt Quaery is this: viz.

Queſt. 6. What waies God hath left us in his Word for the ſuppreſſing of errour, and reducing of erroneous perſons?

A Queſtion certainly of great concernment: among all the contentions of the times, I know none of greater concernment then this, viz. What are the boundaries of opinions?

It were a ſad thing, as our caſe ſtands, if there were no bounds for errours, and as fearfull a thing to goe beyond Gods bounds for the ſuppreſſing of them. Certainly there are ſome means warranted and anointed of God for ſuch ends, but what thoſe means are, and where they are to be bounded, there is all the controverſie.

I finde learned and godly men differing each from other in this point, and**Auguſtinus retractavit priſtinam ſententiam fuam, quâ exiſtimavit, contra haereticos n…hil vi agen…um eſſe. Aug. retract l 2. cap. 2.5. & Epiſt. 48, 50. ſome alſo differing from themſelves, afterwards retracting what formerly they have held forth for truth in this point, witneſſe Augustines retractations.

Indeed it is a tender point, it concerns the conſcience, a tender part, againſt which who that hath any thing of God in p. 254him, but trembles to ſinne, and who doth not fear to injure and offend? It is a point of great ſubtilty which moſt cannot diſcern, there are many labyrinths, many winding ſubtilties in it; and it is of no leſſe intricacy, having many other ſubtile and intricate diſputes complicated and folded up in it.

Two of the main ſubtilties are founded upon thoſe two places of Scripture, one, the 2 Cor. 13.12. We know but in part, the other, Rom. 14.23. What ever is not of faith is ſin. From both which it is argued, We know but in part: There will be difference in opinions, theſe opinions have power on the conſcience, for what ever a man hath received he is bound to walk in it, and who ever recedes from what he hath received for truth, either for fear, or for favour, he ſinnes againſt his conſcience, For what ever is not of faith is ſinne. Again, we know but in part, therefore no Councels on earth are infallible; if not, then may they err; if they may err, it is certainly our duty to try & prove their determinations before we do approve them; if our duty to try them, then it is our duty to aſſent or diſſent to them, as thoſe determinations ſhall appear to us to be conſonant or diſſonant to the Word of God: and if it be our duty to aſſent or diſſent, as thoſe reſults and determinations ſhall be evidenced to us to be, or not to be of God; then how can it be the duty of any to compell us to the contrary, or to puniſh us for the doing of that which is our duty. It is a controverſie full of ſubtilties and intricacies, and it is diverſly aſſerted, and as differently maintained, according to the different apprehenſions, principles, intereſts and ingagements of men. Some cry up liberty for all opinions. Others, and moſt, decry that. Some would have a toleration or an allowance for leſſer differences only. Others doe rather deſire an accommodation, then a toleration, and that differences may rather be healed and compoſed, then allowed, and tolerated among us. Men are divers in their thoughts, their thoughts being for the moſt part diverſified, according to the proportions and latitudes of their differences in opinions, from generall received truths. Men of leſſer difference in opinion, pleading only for a mercifull allowance of ſome. Thoſe of wider difference contending for a p. 255liberty of all opinions. To both which we ſhall ſpeak ſomething in the following diſcourſe. For the preſent, let us return to our Queſtion propounded, viz. What waies God hath l…ft us in his Word, for the ſuppreſſing of errour, and reducing of erroneous perſons.

For the anſwer to which we ſhall in brief comprize thoſe waies under two generall heads:

1. Eccleſiasticall.

2. Civil. Both which we ſhall clear to be warranted and allowed of God, to theſe ends, viz. The ſuppreſſing of errour, and the reducing of erroneous perſons. We ſhall begin with the firſt.

1. Firſt then there are ſome means eccleſiasticall, which God hath warranted for theſe ends. And herein we ſhall finde few to differ from us, moſt concurring in this, that God hath warranted ſome means in his Church for this end, though indeed there is ſome diſpute what thoſe means are; but there needs nor any among us, for we freely concurre with any, that thoſe means which God hath appointed in his Church, are of a ſpirituall nature and influence; we utterly caſt out and abominate all corporall or crumenall mulcts, and ſay the Church hath no power to puniſh the body, or to lay fines upon the eſtate, or to deal with men at all, as they ſtand in any civil or worldly reſpects. The Church of Chriſt owns no ſuch weapons in her warfare: **Gregor. de V…lent. in ^m, …ae, disp. 1. q. 11. punct. 3. Azor. inſtit moral. Tom. 1. l. 8. c. 14.It is for the man of ſin to propagate his way, and ſuppreſſe his adverſaries with ſuch fleſhie weapons. The Church of Chriſt knows not how to uſe any externall violence or outward force, either to advance truth, or ſuppreſſe errour: though the Church be in readineſſe to revenge all diſobedience, as the Apoſtle ſaith, 2 Cor. 10.6.2 Cor. 10.6.2 Cor 10:6 yet not by ſuch carnall weapons in ſuch fleſhie waies, as theſe are. Chriſt tells us that his Kingdome is not of this world. And the Apoſtle tells us, 2 Cor. 10.3, 4, 5.2 Cor. 10.3, 4, 5.2 Cor 10:32 Cor 10:42 Cor 10:5 The weapons of our warfare, they are not carnall, but spirituall, and mighty through God for the pulling down of ſtrong-holds, and bringing every thought in obedience to Chriſt. So that ſpirituall means and remedies, are onelyonly to be uſed in the kingdom of Chriſt, the Church of God: For all other

p. 2561. They are improper, not only in reſpect of the perſons that are to u…e them, but improper in their own nature. And that becauſe,

1. They are externall means, and thoſe are too ſhort for internall maladies.

2. Beſides, they are heterogeneall; they are diverſi generis, of a divers and different kinde, the one carnall, the other spiritual; the object of one, the body, the eſtate; of the other, the ſoul and conſcience.

2. And ſecondly, theſe were never ordained, never appointed of God for ſuch ends in his Church. We cannot exp…ct Gods bleſſing upon any thing, further then it hath Gods ordination. Now theſe were never ordained and anointed of Chriſt, as means to be uſed in his Church and Kingdome, for ſuch an end, and therefore there can be no bleſſing expected on them.

3. Beſides, theſe means are unſutable to the ends to which they are intended; fleſhie means are unſutable to bring about ſpirituall ends, the end of all Church Ordinances are not ruine, but amendment; not deſtruction, but edification, as the Apoſtle ſaith,2 Cor. 13.10. and Chap. 10.8.2 Cor 13:10 2 Cor. 13.10. God hath given us this power for edification, not for deſtruction; the end of Church-Ordinances and adminiſtrations, are not ſo much to puniſh ſin, as to reform the ſinner; not to puniſh mens evil, as to make them good,Zanch. de diſcip. Eccleſ. as Zanchy ſets it down excellently in his Tractate, de diſcip. Eccleſ. where he would ſhew the difference between the end of civil and eccleſiaſticall or Church cenſure, the end of this laſt is not the puniſhment of ſin, but the ſalvation of the ſinner, the edification of the Church, the glory of God: But the ſcope of the other, is to puniſh ſin it ſelf, neither doth it look to the ſalvation or damnation of the offender, nay, though the ſinner repent, yet the Magiſtrate is not to spare, but to puniſh him for his offence committed. But now the Church doth not puniſh, though the perſon have ſin'd, unleſſe he be obſtinate, and impenitent, nor is her puniſhment for death, but life and ſalvation, and upon repentance the ſinner is again received into the boſome of the Church. So that you ſee, here is a vaſt difference between the one and the other.

p. 2574. Let me further adde to this, that as theſe outward means are unſutable, ſo they are unſerviceable and inſufficient to theſe ends, for which they are pretended to be uſed; inſteed of humbling men, and reforming men, they provoke men, harden men, and make them more averſe to reformation: thus God blaſts thoſe means which are not of his own ordination; the ſpirit will only work with his own tools; he will only concurre with his own means and Ordinances: and ſeeing theſe are not ſo, it can never be expected that ſuch means which are of a different kinde from the spirituall kingdome of Chriſt, ſhould ever produce and bring forth ſuch effects as are proper only to that heavenly kingdome, carnall fl…ſhly means cannot produce and bring about divine and spirituall ends; it is beyond their ſphear, out of their power, they were never anointed of God to thoſe ends, nor can they ever be ſerviceable to produce them: So that we ſhall willingly and cheerfully agree with any in this,Diſcplina ec…leſiaſtica nihil ſtatuit in hominum bona jura, dignitates, fortunas, ſed poena quae clavium poteſtate infligitur ſpirituali… eſt, & que hominem internum, & sp rituale ejus ſtatū concernit. Apol. Iuſ. magiſt. circa ſacra c Exam. 4. pag. 109. Mat. 18.1…Matt 18:1 that the Church hath no power over the bodies, the eſtates, the rights, priviledges, honours and dignities of men; Nor upon any offence what ever doth their power extend to the puniſhing, limiting, or depriving them in any of theſe.

But now, though theſe are not the wayes and weapons of the Church, yet ſhe hath waies, ſhe hath weapons, and theſe warranted, nay ordained of God for theſe ends, viz. to ſuppreſſe errour, and reduce erroneous perſons. And theſe Church means we will comprize under theſe three generall heads.

Some are

Fraternall.

Paſtorall.

Judiciall.

We will begin with the firſt, viz.

1. The fraternall or brotherly means, and that is ſet down, in Mat. 18.15. Moreover, if thy brother treſpaſſe againſt thee, go and tel him his fault between thee & him alone, where by treſpaſſing is not meant perſonall and civil injuries, as ſome have thought, and I ſhall ſhew anon, but ſpiritual ſcandals and offences: and thoſe not only ſuch as are ſcandals in life, but ſuch alſo as are ſcandals in opinion, unleſſe you will ſay a mans life is a p. 258ſcandall, but his doctrine, be it what it will, is not ſcandalous to us. So that this is the firſt way to deal with an erroneous perſon; we are to go to him, if we take offence at his doctrine, tell him of his errour, convince him of it, exhort him from it; if this will not doe, rebuke him, and reprove him for it: this we are commanded to doe, to exhort one another, and admoniſh one another, &c. and if we neglect this duty, we are ſaid to hate our brother, as God interprets it, Levit. 19.17.Lev 19.17.Lev 19:17 Thou ſhalt not hate thy brother in thy heart, thou ſhalt in any wiſe rebuke him, and not ſuffer ſin upon him, which holds true in errour in opinion, as well as ſinne in converſation. And this is one way which God hath ordained to deal with erroneous perſons, which hath been very ſucceſſefull to turn many an one from the errour of this way, as might be evidenced in many examples both of Primitive and later times, if it were needfull. But we w…ll come to the ſecond.

2. A ſecond kinde of means which God hath ſet up in the Church for the ſuppreſſing of errour, and reducing of erroneous perſons, is Paſtorall. God hath ſet up, warranted and inabled a Miniſtery for this end to publiſh the doctrine of truth, and to detect, diſcover, diſcountenance and decry erroneous doctrine and opinions; they are to watch over your ſouls, and if they ſee any root of bitterneſſe to ariſe, any corrupt doctrine to break forth, to ſet themſelves againſt it, to diſc…ver it to you, warn you of it, and if any of their people are in danger to be drawn away, to labour to ſettle them, and eſtabliſh them in the truth: if any are carried away, to labour to reduce them, by diſcovering their errour, convincing them of it, admoniſhing, exhorting, rebuking, charging them in a Paſtorall way, and to wait with all patience, if God will pleaſe to reclaim them. And this you ſee was the Apoſtles injunction. and their practice, as you may gather, 1 Tim. 1.2, 3.1 Tim. 1.2, 3.1 Tim 1:21 Tim 1:3 1 Tim. 4.11.1 Tim. 4.11.1 Tim 4:11 and especially, 2 Tim. 4.2, 3, 4 5.2 Tim. 4.2, 3, 4, 5.2 Tim 4:22 Tim 4:32 Tim 4:42 Tim 4:5 Preach the Word, be inſtant in ſeaſon, and out of ſeaſon, reprove, rebuke, exhort with all long-ſuffering and doctrine: For the time will come when they will not endure ſound doctrine— So, 2 Tim. 2.24, 25.2 Tim. 2.24, 25.2 Tim 2:242 Tim 2:25 The ſervant of the Lord must not ſtrive, but be gentle unto all men, apt to teach, patient, in meekneſſe, p. 259instructing thoſe that oppoſe themſelves; if God peradventure will give them repentance to the acknowledgement of the truth, and that they may recover themſelves out of the ſnare of the devil, who are taken captive at his will. I will only adde another, Tit. 1.9, 10, 11. Holding fast the faithfull word, 1 Tim. 4.1, 2, 6, 11. 1 Theſſ. 5.14.1 Tim 4:11 Tim 4:21 Tim 4:61 Tim 4:111 Thess 5:14as he hath been taught, that he may be able by ſound doctrine, both to exhort and convince the gain-ſayers, for there are many unruly, vain talkers, whoſe mouths muſt be ſtopped, Jud. 13. …it. 1.9, 10, 11.Judg 13who ſubvert whole houſes, teaching things which they ought not, for filthy lucres ſake. So that you ſee another way, which alſo hath been found to be very ſuccesfull and efficacious, to ſuppreſſe errour, to reduce the erroneous, to ſtabliſh the weak, to confirm the ſtrong in the truth of Chriſt. There is a third, and that is the main of all, which is,

3. Judiciall and authoritative: if fraternall, if paſtorall means are too ſhort and inſufficient to reduce an erring brother, to blaſt, reſtrain, ſuppreſſe the ſpreading of errour, God hath yet warranted and ordained a third means to back and ſtrengthen all this. And that I call judiciall and further authoritative. Which is two-fold

1. Congregationall.

2. Synodicall.

1. I ſay Congregationall, or that which is adminiſtred, within the bounds of a particular Congregation. For I doe not conceive that God hath left a Church or Congregation of Saints without remedies within it ſelf, to help and relieve it ſelf under it's burthens and ſcandals. But that a particular Church furniſhed with it's officers, hath right and power, not only to dispence Ordinances, but to administer cenſures (allowing liberty of appeals) upon ſuch who are offenſive and ſcandalous among themſelves, Mat. 18.17aaMat. 18.17.Matt 18:17. And this I conceive would not be very difficult to evidence, both from Scriptures, and the practice ofbbCent l. 2. c. 4. p. 391. Euſeb. l. 3. c. 22 l. 5. c. 16. l. 3 c. 19. Zip. l 3 c. 7. Whitak. cont. 4. q. 1. c. 1. p 519. Perk. expoſ. in Rev. ….20. & 3.7. Primitive times, if it were to our purpoſe to travel ſo farre in this controverſie. It may ſeem ſtrange to us, that Chriſt ſhould blame the Church of Pergamus for ſuffering Balaam, and the Nicolaitans, Revel. 2.14.15. Yea and ſo deeply charge and reprove the Church of Thyatira for ſuffering Jezebel, if theſe Churches (which I take to be particular Congregations) had not power to caſt out p. 260their own offenders. And if you ſay it did not belong to theſe Churches reſpectively to cenſure their offenders, but it was immediately the work of other Churches in conſociation with them: I would demand, why then are not other Churches blamed for their neglect, as well as they? And ſo, why is not Pergamus reproved for tolerating Jezebel? And Thyatira for tolerating Balaam? And Smyrna for tolerating either? Certainly, if it had been their duty to caſt them out, it was their ſin to tolerate them; but the one is not charged upon them as their ſin, therefore cannot the other be evidenced to be their duty. I thinke it would be a great help to reconciliation, and for my part I could willingly grant, that a particular Church or Congregation of Saints, hath right to determine and conclude it's own proper buſineſſe and affairs, and that it is under no obligation of Chriſt to goe farther then it ſelf, if there be ſufficient power and skill for the concluding and determining of them: Nor ſhould they be diſturbed by any in their Church-adminiſtrations, P r… pol …. eccl. l. 3. c. 20 p. 301, 30…, &c.unleſſe upon evident, at leaſt preſumed grounds of falſe adminiſtrations: If indeed the buſineſſe be of common concernment, and that more Churches are intereſſed and concerned in it; or if a particular Church want power or skill, to determine and conclude it's own differences; or, if there have been falſe adminiſtrations, as it may fall out; or, if they may be preſumed to be falſe; in ſuch caſes a community of Churches is requiſite, and buſineſſes of this nature are to be tranſacted, not by one, but by a Community or Synod of Churches. Of which more afterward. We are now to deal only with that power which Chriſt hath l…ft unto a particular Congregation of Saints, for the ſuppreſſing of errours, and reducing of erroneous perſons among themſelves. And I ſhall speak, of it onelyonly under theſe two branches,

1. Admonition.

2. Excommunication.

1. They have power to admoniſh an erring or offending brother. And that is implied, in Mat. 18.17.M…t. 18.17 If he will not hear the Church, let him be to thee, &c.—He is not to be caſt out, till he diſcover his obſtinacy, till he will not hear: if he muſt hear, then the Church muſt ſpeak. It is then the office of the p. 261Church to exhort, to reprove, to admoniſh an erring brother, that he doe not perſiſt on ſuch errours, nor ſpread ſuch opinions; And this admonition differs from that which is fraternall, nay from that which is paſtorall; though authoritative, yet it is but concionall and doctrinall; this is judiciall and in order to cenſure, if a brother will not be reclaimed: and that is the firſt.

2. A ſecond means, in caſe the former be inſufficient; if it appear that yet after exhortation, reproof, admonition, a man continues obſtinate in his opinion, and will not be reclaimed from it; then may the Church proceed to cenſure and excommunication, according to that, in Mat. 18 17. If he will not hear the Church, let him be to thee as a Heathen and a Publican. And that is the ſecond means, viz. excommunication.

But now againſt this we have two Objections.

Obj. 1. Some ſay that this is meant of civil and perſonall injuries, and not of spirituall ſcandals and offences.

Anſw. 1. If it were meant of civil and perſonall injuries,foreign propriè ſignificat injuſtiā, injuriâ affi…ere aliquem, foreign propriè errare, aberrare, peccare, raro aut nunquam pro injuria afficere. why ſhould it not rather be expreſſed by foreign, then by foreign, and ſo read foreign, rather then foreign and ſo rendred, in ſenſu civili & juridico, if thy brother injure thee, if he wrong thee, rather then in ſenſu theologico, if thy brother treſpaſſe or ſin againſt thee.

2. It cannot be meant of civil and perſonall injuries, for Chriſt would be no Judge of ſuch things, he profeſſedly diſclaims it, when the man came to him about the dividing of his inheritance, Luk. 12.14. Who made me a Judge or a divider over you? As if he had ſaid, this is not my buſineſſe, it is extraneous to my place and calling, I ſtand not in any ſuch relation to man. And if Chriſt would not be the Judge of ſuch matt…rs, neither would he ſet up any ſuch judicatures in his kingdome; beſides, if you look upon the coherence, that which uſhers in this ſpeech of Chriſt, it is a diſcourſe of ſcandals, as you ſee in the 6 and 7. verſes: and therefore, if this have any conſiſtence with the former, it cannot be taken for civil injuries, but ſpirituall ſcandalls, beſides the end here propoſed, is not civil, but spirituall, the brother is to tell him his fault for the gaining of his ſoul, not for the gaining of reparations p. 262for wrongs, If he hear thee, thou hast gained thy brother, not gained thy goods or good name, but thy brother, thou haſt reclaimed him from ſin, and wone his ſoul. And if you look upon the words, they will tell you, that the perſons here judging are not conſidered, as ſtanding in any civil, but in an eccleſiaſticall capacity: that will appear by that phraſe, Go tell the Church; a name no where given in the New Teſtament to any civil corporation, or bench of Judges. Indeed we ſometimes read in the Old Teſtament, the ſame word uſed for Chruch, Pſal. 82.1Ps 82:1and an Aſſembly of Judges. But in the New we never read that the name Church is attributed to any civil Officers.

And yet, if it ſhould be granted, that by this word, Church, were here meant the Sanedrim, yet it could not be concluded, that this Sanedrim was a civil Court. Some write of an Eccleſiasticall Sanedrim, diſtinct from the civil, which might be more probable to be underſtood by this Text, at this time, becauſe it is not likely that the Jews now in ſubjection to the Romans, and having by them Viceroys ſet over them to rule them, but they would over-turn their civil government, and rule them by laws of their own.

Beſides the manner and order of their proceedings here with prayer, verſ 19. and in the Name of Chriſt, verſ. 20. ſhews it to be no civil, but an eccleſiaſticall convention about Church cenſures.

Beſides the phraſes here uſed of binding and looſing, ver. 18. which are meant of judiciall opening and ſhutting, forgiving and retaining ſins, they are ſuch forms of ſpeech, as are never applied to any civil pow…r or perſon, in a civil capacity.

And laſtly, adde to this the ſentence or puniſhment inflicted, which you ſee is not any civil, but a Church cenſure, Let him be to thee as are Heathen or a Publican, by which is meant Church-Excommunication, not licence to go ſue my brother at Caeſars barr. Nor will that impede and hinder it from being a Church-cenſure, becauſe it is only expreſſed, Let him be no [thee] for this word foreign (to thee) doth not hinder the generality of the ſenſe, but that it may be referred nevertheleſſe p. 263to the whole Church, for this is an Hebraiſme, or Hebrew Pleonaſme, or ſuperfluity of the dative caſe: this abounding manner of ſpeech is uſuall among the Hebrews, foreign Gen. 6.14. Gen. 12.1. Exod. 34.27. And yet the ſenſe runs plain, as if there were no dative caſe. And ſo here in effect, the phraſe is no more, then this, L…t him be a Heathen or a Publican.

2. Again, It is ſaid, let him be to [thee] becauſe he cannot be as an Heathen or Publican to me, till he be ſo to the Church, or till Church cenſures have paſſed on him: there is no brother is to eſteem another, as a Heathen and Publican to himſelf, before he be ſo judged and cenſured by the Church. So that you ſee this doth not hinder this from being a Church cenſure, becauſe it is expreſſed under this phraſe, Let him be to thee, for he cannot be ſo to me, till he be declared ſo to the Church.

Obj. 2. But this is meant of ſcandal in life and converſation, not ſcandal in opinion and judgement.

Anſw. It is meant of all ſorts of ſcandall, as well thoſe in doctrine, as thoſe in life, as well thoſe in opinion, as they in converſation. Chriſt ſpeaks there of all ſcandals and offences in generall, and unleſſe you will ſay that errour in judgement, dangerous opinions, ſuch as diſturb the peace of the Church, and ſubvert mens ſouls, are not offences and ſcandals to you, you cannot deny but this place is meant of thoſe kinde of ſcandals, as well as the other, againſt which theſe ſpirituall cenſures of the Church have been directed. So the Apoſtle when he ſpeaks of Excommunication, ſaith, 2 Cor. 10 6. That he hath in readineſſe to revenge all diſobedience: And I hope this will be judged a part of diſobedience. So that you ſee the thing is clear, that this Mat. 18.17. is taken for Church-cenſures,Qui …orrig…nol…nt, tanquam putres corporis partes, ferro excommunicationis ſunt abſcindi. Proſper. and to be exerciſed not only againſt ſcand…ls in life, but errours in doctrine further. I will yet confirm this to you by ſome Scriptures, 1 Tim. 1.20. Holding faith and a good conſcience, which ſome having put away, concerning faith have made ſhipwrack, of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme. Here is Excommunication, and that for Hereſie. So Tit. 3.10. A man that is an Heretike, after the fi…ſt and ſecond admonition reject, p. 264knowing that ſuch an one is ſubverted—So Gal. 5.12. I would they were cut off that trouble you; He ſpeaks here of Excommunication, and of thoſe that were falſe Prophets, who troubled them with circumciſion, preſſing it as neceſſarie to ſalvation, and by that perplexing the conſciences of the weak brethren.

To eſtabliſh and confirm this further, you may read, Rev. 2.2. where the Angel of the Church of Epheſus is commended for his zeal, That he would not bear with thoſe who called themſelves Apoſtles, and were not, and in the 14. and 15. verſes of that Chapter, you reade the Angel of the Church of Pergamus was blamed, for this reaſon, Becauſe thou haſt there them that teach the doctrine of Balaam, ſo haſt thou alſo them who hold the doctrine of the Nicolaitans, which things I hate—Why ſhould this Angel be blamed, if it had not been his duty to caſt them out? God chargeth it upon him as his fault, that they were not caſt out. And the like charge is laid upon the Church of Thyatira, Debuit ita que non modo judi c…od rectio…is populū ſibi commiſſu…n in orthodoxa doctrina cru…ire, ſe… judicio coercion…s haereticos comerimere. Daven.Revel. 2.20. I have a few things againſt thee, becauſe thou ſuffereſt that wicked woman Jezebel, who calleth her ſelf a Propheteſſe, to teach and ſeduce my ſervants: Mark you here, God blames him that he ſuffered. Why, what ſhould he have done? He ſhould ſay ſome have admoniſhed, reproved her: but what if that would not do? What if that were inſufficient? ſtill he was no… to ſuffer her, God blames him for ſuffering her: So that at the leaſt ſhe was to be caſt out, to be rejected—

By all which it is evident, that a particular Church is to cut off and caſt out thoſe who trouble them, nay even thoſe who miſcarry with ſo much opinion of conſcience, as to thinke themſelves Apoſtles and Prophets, yet may be cenſured and caſt out of the Church, which is the caſe in Rev. 2.2. And indeed this Chapter is ſo cleer and full to the point, that thoſe who contend moſt for liberty of conſcience, and have written for liberty of all Sects, yet they have in their writings acknowledged, that Chriſt hath endued the Miniſters of the Goſpel, and Governours of the Church with power to ſuppreſſe hereſie and errour, and the spreaders of it, be they who they will, though they pretend themſelves to be Apoſtles, and never ſo p. 265infallible, yet they may be ſuppreſſed. William B. Ten. c. 57. Another who writes on the ſame argument, confeſſeth that the Church of Thyatira was juſtly taxed, not only for not controlling and reproving Jezebel, but alſo in that they permitted her to ſeduce weak Chriſtians, without cutting her off by the ſword of the Spirit, the power of Excommunication. John Bapt. 63 p. Another alſo, who writes for the ſame, We grant it evident that the power of redreſſing emerging enormities in a Church in every kinde is committed by Chriſt to every particular Church reſpectively within it ſelf, and ſo they ought to be cut off by that particular Church that is troubled by them, if there be no remedy otherwiſe.

By all which you ſee, it is evident upon the confeſſion of all, That God hath not left his Church without ſome means for the ſuppreſſing of errour, and the reducing of erroneous perſons; That if a man be obſtinate in his opinion, and will not be reclaimed, he may, he ought to be caſt out of the Church whereof he is a member.

And thus we have finiſhed the firſt judiciall means for the ſuppreſſing of errour;2. Means to ſuppres errour. viz. Synodicall. we are now come to the ſecond judiciall or authoritative means for the ſuppreſſing of errour, and the reducing of erroneous perſons, which I told you was Synodicall, if fraternall, if pastorall, if Congregationall means have been uſed, and thoſe found inſufficient, and too ſhort: there is yet another means which God hath ordain'd, and ſet up in his Churches, more powerfull and effectuall then the former, and that we call a Synod or combination of Churches, which was appointed by Chriſt, practiſed by the Apoſtles, continued by their ſucceſſours for 300. years before ever there was any Christian Emperour, or any other means and aſſiſtances to the Church for th…e ends. And indeed the light of Nature, the equity of rules, and examples in Scripture do teach, That particular Churches may, Amoſ. Medul. l. 1. c. 39. ib. 17.and ought often to enter into a mutuall confederation and conſociation among themſelves in Claſſes and Synods, that they may uſe common conſent and mutuall help in thoſe things eſpecially which are of greater moment, and beyond the power of particular Congregations to determine and conclude.

p. 266In the Diſcourſe upon which, that I may the more avoid all Collaterall and impertinent controverſies and disputes, and ſpeak to it mainly, as it relates to the Queſtion propounded; I ſhall reſtrain my Diſcourſe to theſe four particulars.

1. I ſhall ſhew you what a Synod is.

2. That God hath ordain'd and ſet up this as a means for the ſuppreſſing of errour, and reducing of erroneous perſons.

3. That this means hath been bleſſed of God with power and efficacy for ſuch ends.

4. What is the power wherewith God hath endued and enabled it, to be ſubſervient to theſe ends.

The great burthen of the Diſcourſe will lie upon the laſt. And therefore I ſhall be briefer upon the reſt.

Queſt. 1. What a Synod is.

It is a conſociation or combination of Churches in their officers and delegates, conveened in the Name and authority of Chriſt, to determine according unto Scripture all controverſies of doctrine, government, manners, for the comfort, peace and order of the Churches.

1. In which deſcription you have, 1. What it is. It is a conſociation or union of Churches. One Church cannot make a Synod, a Synod is a Collection, a combination of Churches. There is a two-fold Church.

1. Eccleſia prima. 2. Eccleſia orta. A prime Church, and a Church ariſing out of the prime Churches.

1.**Collectio ſingulorum fidelium in unum congregationē & g…neral… nomine e…cleſia dicitur. The prime Church is a collection of divers faithfull perſons into one Congregation, and in a generall name is called, a Church.

2. The Church ariſing from the prime.**Eccleſia o…ta, eſt …oll…ctio & co…binatio Eccleſiarū prima…um plurium in unum coetū & appellatur Synodus. It is a collection or combination of more Churches into one Aſſembly, and it is called a Synod.

So there is the nature of a Synod, It is a conſociation of Churches.

2. You have in the definition the perſons whereof a Synod is conſtituted or made, and that is, not of all the members of every Church, but of officers and delegates, or perſons choſen out and ſent by the Churches. Indeed no faithfull perſons, who p. 267deſire, are excluded a liberty or preſence of reaſoning or ſpeaking, provided they doe it orderly and wiſely, but they are not there as partes conſtituentes, as constituting parts or members of ſuch an Aſſembly, they are there rather by permiſſion then by commiſſion; as conſenters, not determiners, and rather ſpectatours, auditours, witneſſes, then as officers.

Yet it will be eaſily granted, and Act. 15. ſeems to hold forth ſome footſteps of it.

1. That the brethren, by a ſolemn Church-act, ſhould deſigne and chooſe their officers and commiſſioners they ſend thither. So you ſee they did at Antioch, Act. 15.2. they ſend the whole Church, foreign, determined, they made a Church-ordinance to ſend Paul and Barnabas, foreign, And certain others of them to the Apoſtles and Elders at Jeruſalem.

2. That the ſeverall Churches ſhould have liberty to convey with them, whom they have choſen, their burthens, doubts, ſcandals and deſires, and ſo you ſee in Act. 15.2. they ſent their doubts with the perſons, they determined they ſhould go up, foreign, about this Question, not that this was the only end of their going, to have the Queſtion reſolved, or that this was the only ſubject of the Apoſtles diſputes and determinations. In the 6. verſe. It is ſaid the Apoſtles and Elders came together for to conſider, foreign, of this matter, not only of the Queſtion but of the ſcandall, the rent and diviſion among them, and how to heal that as well as remove the ſcandall. And their determinations make it plain, ver. 22, 23, 24.

3. The brethren, eſpecially ſuch as are moſt eminent among the brethren, and others ſo farre as the conveniency of the place, and other circumſtances will admit, have a liberty of preſence, to hear the debates, and take notice how things are tranſacted in the Synod. This is ſeen in the 12. verſ. of that Chapter.

4. Theſe brethren may have liberty of ſpeech, in caſe they d… ſire it, or if intereſſed and concerned more especially in the determinations of the Synod. There is ſomething of this in the 7. and 12. verſes of that Chapter.

p. 2685. Their approbations and concurrence may be deſired to the reſults and determinations of the Synod, and that they might joyn in conſent and handing them to the Churches, for the more receptive entertainment of them.Relique eccleſiae hanc non ſecus ac matrem colebant. Calv in Act. 15.2.Acts 15:2 Thus you ſee it was in that Synod, verſ. 22, 23. Though indeed there be not ſo great reaſon for other Churches concurrence, as there was here for Jeruſalem, becauſe this was the moſt eminent Church, and of great eſteem and account among the Churches of Chriſt, conſiſting of many eminent members, able to be teachers to others: and therefore there was ſome more reaſon why their concurrence might be deſired.

But we paſſe this, and we come to the third thing in the deſcription.

3. You have the form of this Convention, expreſſed in theſe words [Met together in the Name and Authority of Chriſt] As he tells us, Mat. 18.20. Where two or three are met together in my Name; which is ſpoken of Churches, as well as members. The Papiſts raiſe up great diſputes upon theſe words [In my Name] and ſay, they denote him, who hath authority of calling and appointing ſuch conventions, which, ſay they, doth not belong to Emperours, or Kings, or Magiſtrates, but to the Pope, to whom Chriſt in Peter did commit the government of the Church. And ſo by theſe words [in my Name] according to their interpretation, is ſignified the efficient cauſe, not the form of ſuch a Convention. But to leave that to**Chamier. Tom. 2 l. 1… c. 10. Sect. 5.6, 7, 8. Ob Chriſti gloriam & honorem convenire. thoſe who enter the long disputes with them. Chryſostome expounds it, To meet together in Chriſts Name, is to meet together for the honour and glory of Chriſt.aaNomen Chriſti p… cem & charitatem interpretatur. H…lar. Another, To meet together in the peace and love of Chriſt. Another,bbPropter me, eſt meâ cau…a quia res facit ad honorem meum Luc…s Bru…ēſ. To meet together for me, and for my cauſe, and for my glory. AnotherccN…h…l aliud eſt in Chriſti nomine congregari, quam una fide, uno redemptore, uno que conſenſu, quae al…aeternam vitam pertinent mutuo conferre ſaith, To meet together in Chriſts Name, is to meet in one faith, in one Chriſt, with one conſent, mutually to conferre about the things which doe belong to eternall life. Take but one more, To meet together in Chriſts Name, isddIta congregari ut ſol…s Chriſtus praefideat, ut nullu… collegam habeat, ſed omnes ſubjectos. Cal…. ſo to meet that Chriſt alone may be preſident, and p. 269he may have no fellow, but all his Subjects. So that now to gather all this together, To meet together in Chriſts Name, is to meet in the cauſe, in the faith, in the love, for the glory of Chriſt, to conſult about ſpirituall and divine things, in which they deſire to make Chriſt their Counſellour and Law-giver, and give up themſelves to be guided and directed by him:**Quomodo poſſunt duo aut tres in nomine Chriſti colligi, quos conſtat à Chriſto, & ab ejus Evangelio ſeparari? Cypr. In Chriſto nomine non congregantur, qui abjecto Dei mandato, pro arbitrio quidvis ſtatuunt. Calv. by which many a Convention is evidenced, not to be of Chriſt, nor to meet in his name.

4. You have the proximate or immediate end of this convention, and that is, to determine. In which you have,

1. The object of thoſe determinations.

2. The rule by which they are to be determined.

1. The object, and there you have it's

Extents.

Reſtraints.

1. It's extents; all controverſies; to determine of all controverſies.

2. It's reſtraints, yet not of all, but Church-controverſies only, which are ſummed in theſe three heads, viz.

1. Doctrine.

2. Government.

3. Manners.

2. The rule by which they are to be determined, viz. The Scriptures: all determinations of Councels and Synods, &c. are to be rejected, ſo farre as they are not conſonant and agreeable to Scripture.

5. You have the ultimate end of all, which is,

1. Supreme, the glory of God.

2. Subordinate, viz.

1. The Comfort of the Churches of Chriſt.

2. The Peace of the Churches of Chriſt.

3. The Order of the Churches of Chriſt.

And all this you ſhall ſee in ſome degree in that great Synod, which we read of, in Act. 15. which is left for an example and patern of Synods to us.

1. There was a conſociation of Churches: we reade of two Churches conſociated, Jeruſalem and Antioch, and how many more is not evident, only it is probable there were others alſo.

p. 2701. De jure, it ought to have been ſo, the caſe was no leſſe theirs in Syria and Cilicia, then theirs in Antioch, it was every way their caſe, they were alike concerned in the caſe and cure; they were troubled with the ſame doctrine, and their ſouls were ſubverted, as well as Antioch, as it appears by Act. 15.23, 24. And being alike intereſſed, and their caſe the like, and knowing of the remedy, it may be probable, I ſay, that the Churches of Syria and Cilicia had their Elders there, as well as Antioch.

2. The acts, determinations and decrees are ſent unto them all conjunctly, I ſay, to them, even as to Antioch; and meſſengers appointed to report the determinations of the Aſſembly to them, as to the other; as you ſee, verſ. 23. And therefore as they ought to be here in their delegates, and meſſengers, as well as Antioch: that which concerns all ought in this caſe to be handled of all: and by the Letters ſent to them, as to Antioch, it is probable they joyn'd in the referring the Queſtion and cauſe to the reſults of that Aſſembly. Beſides, they ſent to theſe Churches, but we read not that they ſent to other Churches, but yet other Churches were bound by this decree; and why therefore did they ſend to theſe and not to other, if that theſe, and not the other had not deferr'd the ſame cauſe, and ſent their Commiſſioners to Jeruſalem with Antioch? Neither have we any thing in Scripture to the contrary, to prove they were not there, and therefore it may be probable they were there in their delegates. But this ſhall ſuffice to ſhew you here was a conſ…ciation.

2. Here were Officers and delegates ſent, you ſee that, in Act. 15.2. They determined that Paul and Barnabas, and certain other if them ſhould goe up; they determined, they made a Church-ordinance, as I ſaid before, to ſend Paul and Barnabas as Church-meſſengers, or Church-commiſſioners to the Aſſembly. It was not an Apoſtolicall journey performed by Paul as an Apoſtle, but he went as a Meſſenger of the Church of Antioch; and as a Meſſenger Paul returneth with Barnabas, and giveth an account of his Commiſſion to the Church, who ſent him, verſ. 30. as in the 14^th Chapter 27. And beſides them, here is certain other, They determined that Paul p. 271and Barnabas foreign, and certain other of them ſhould go up to Jeruſalem. There is ſome controverſie about theſe [certain other] ſome would have them to be the oppoſite party, whom they ſent with the Apoſtles to speak for themſelves, or that they might have a fair hearing: and there is ſomething to countenance this in the 10^th verſe, where Peter ſaith, Now therefore why tempt you God? by which words there ſeem ſomething to ſtrengthen ſuch a conjecture as this, that this was spoken to the oppoſite party, therefore they were preſent.Rutherf. Due right. p. 40…. But I rather concurre with the learned Profeſſour of Scotland, and with Junius, that by theſe, other, doe conceive might be meant Pastours and Elders of Antioch, who were delegated and choſen by the Church for that ſervice. And it may be ſo conceived, becauſe it is ſaid certain others [of them] which ſeems to relate to ſome other in office, or to ſome other of the ſame ſpirit, now officiated, or ſent as Meſſengers from the Church. But that ſhall ſuffice for the ſecond. Here were officers and delegates ſent.

Obj. But you will ſay, here was more then officers and delegates ſent: here was the whole Church, verſ. 23. and not only preſent, but had their liberty in deciſion,Ameſ. Bel. enerv. de concil. l. c. 2. and the letters and decrees to the Churches were ſent in their name alſo.

Anſw. 1. It was not poſſible that the whole Church, conſiſting of ſo many thouſands, were able to meet in ſuch a place as this is rendered to be, being but a private houſe, and therefore not of that large reception to receive the whole Church.

2. It was not fit and convenient they ſhould: the preſence of great multitudes is not proper, for the deciſion of cauſes, and d terminations of Queſtions. But yet,

3. Admit there were many preſent, which I am not unwilling to doe, the 12^th verſe tells us, The whole multitude kept ſilence, Beza.which although ſome doe interpret not to be meant of the number of believers, but of the company of Officers and Commiſſioners ſent from the Churches: yet I am willing to allow that many of the Church were preſent here at this time, and in this Aſſembly; but certainly not as Commiſſioners, but rather ſpectatours and hearers, though they were preſent, yet p. 272it doth not follow, that they had the power of voting and determining, that was peculiar to the Apoſtles and Elders; neither was their preſence neceſſary, but only occaſionall, in respect of their vicinity and neighbourhood of place, where the buſineſſe was debated: if their preſence had been neceſſary, then had it been alike neceſſary for the Church of Antioch, and the other Churches to be there, being more neerly intereſſed in the deciſion then they were. And

4. For the other part of the Objection, That the letters were written, and the decrees ſent in their name, as, verſ. 23. The Apostles, Elders and Brethren ſend greeting.

1. It will be ſaid, There is a difficulty what theſe Brethren are; Judas, ſirnamed Barſabas, and Silas were two of them; and they are called foreign, chief, or leading men among the Brethren, verſ. 22. If you look into the 23. verſe, you ſhall ſee what theſe were, they were Prophets and Teachers, men in office.

2. But admit they were ſuch Brethren as were members, not in office, yet it will not follow that they joyned in the impoſition of theſe decrees upon the Churches, but only were drawn forth, being choice Diſciples, to expreſſe their liking and aſſent unto thoſe determinations, to advantage the reception of them among the Churches: nor can we conceive of it in the former ſenſe. For as ordinary members they had no power to ſend decrees to binde their fellow-members; nay, if it had been the whole Church together, they had no power to lay burthens upon other Churches, no more then other Churches to impoſe burthens on them; Siſter, and equall Churches have no power or authority one over another. But ſo much for the ſecond. I will be brief in the reſt.

3. Here was in this Synod the form of the Convention, they met in the Name of Chriſt; they were two or three, not perſons, but Churches met in Chriſts Name. They met in the cauſe, in the faith, in the love, for the glory of Chriſt, to conſult about ſuch things as made for his glory, and the peace, edification and ſtability of the Churches.

4. You have here the proximate end of this meeting or convention, which was, as is granted on all hands, dogmatically p. 273to determine. In which you have alſo two things obſervable.

1. The object.

2. The rule of theſe determinations.

1. The object of them, which was not meerly a Question of faith, but alſo how the Churches were to be regulated; what they were to obſerve for the avoiding of ſcandall, and peace of the Churches.

2. The rule by which they determined, that was,Apoſtoli haec decreta ex Scripturis ſanxerunt. Whitak. Do …ec abſo▪ ſcandalo peniti… omitti queant. Chamier. Tom. 3. l. 15. c. 10. § 4. Ex lege haec omnia dicunt. Chryſ. See Whit. contr. 3 q 6 c. 2 p. 610. a. by the written Word of God, So you ſee verſ. 15, 16, 17. And thoſe decrees impoſed, were no new law eſtabliſhed, but an old one repeated, till without ſcandall it might be left wholly off, and buried. All the determinations of this Councell were according to the Word. And if other Councels doe determine and define nothing, but what is in the Scriptures, as this Councell did not, if they follow the voice of Scripture in all their determinations, they may then ſay with the Apoſtles here, It ſeems good to the holy Ghoſt and us.

5. Laſtly, We have here the ultimate end of a Synod, which is,

1. Supreme, the glory of God.

2. Subordinate, viz. 1. The Comfort. 2. The Peace. 3. The Order of the Churches. And ſo much ſhall ſerve for the firſt Query, what a Synod is: we will now come to the ſecond.**Poſſunt alia legitima concilia ſimiliter aſſerere, decreta ſua eſſe decreta spiritus ſancti, ſi huic co…cilio ſim…a ſuerunt, & ſi eandem regulam ſervaveri…t, quam in hoc concilio ſervarunt, & ſecuti ſunt Apoſtoli. Whitak. ibid. Si nihil niſi ex Scripturis ſtatuerunt, &c.

2. That God hath ſet up this Ordinance as a means for the ſuppreſſing of errour, and reducing of erroneous perſons. That God hath ſet up this means for this end, you read in Mat. 18.15, 17. If thy brother trespaſſe againſt thee, go and tell him his fault: where I told you, by treſpaſſing, was not meant civil injury, but ſpirituall ſcandals, it is not expreſſed by ſuch a word as ſignifies injuſtice, but ſin: not is it meant of ſcandals only in life and converſation, but of ſcandals alſo in Doctrine and opinion. p. 274And the remedy for them as well as the other, when more private and brotherly means will not doe, then they are to g…e and tell the Church?

Ob. But you will ſay, this Church here ſpoken of, is a particular Congregation: where do you read you are to tell it to a Synod.

Anſw. There is the ſame reaſon in one as in the other: mark the proportion, Chriſt commands that from the admonition of one being deſpiſed, you proceed to the admonition of two or three; if that be contemned, to the cenſure of the Church: and therefore by proportion, if the Church be deſpiſed, why ought we not to complain to a Synod of Churches, a Church of Churches, as ſome of the brethren call it? there is the ſame proportion: if indeed thy brother wil hear thee, thou ought not to go tell more of it, or if he will hear more, thou ought not to tell the Church; But in caſe that more private means will not doe, we are to make uſe of that which is more authoritative and publike; So here, in caſe one Siſter Church cannot prevail with another, then may we by the like proportion make uſe of a conſociation of Churches. And to this argument of proportion, we may give you the inſtance of a patern, by which might be evidenced, that this means of a Synod is warranted for ſuch an end, the patern you may read in Act. 15. where you ſee, ver 1. There was falſe Doctrine broached, errour and hereſie taught, Certain came down from Judea, and taught the brethren, that except they were circumciſed after the manner of Moſes, they could not be ſaved. Now when all means within themſelves were found to be inſufficient to ſuppreſſe this dangerous errour, and reduce theſe erroneous perſons, they determined to make uſe of ſome further means of Gods appointment, and thereupon ordered that Paul and Barrabas, and others of their Elders ſhould goe up to Jeruſalem, and there in a Synod or conſociation of Churches to determine and conclude this Queſtion: ſo you ſee it was a meanes ordain'd, and a meanes practiſed; yea,Fulk de…er or ec…l. go. p. 11…, 116 117, 118, &c. and not onelyonly by the Apoſtles, but continued by their ſucceſſours 300. years after, as Fulk ſaith, before ever there were any Christian Emperours, and long time after, even as long at any purity continued in Religion, untill both p. 275Emperours and Synods were both thruſt out of all lawfull authority, which they ought to have in the Church, by the tyranny of Antichriſt.

So that you ſee this ordinance is appointed of God for this end, but yet let me adde. It is not an ordinary, but an extraordinary means, a means to be uſed in want of skill, or want of power in particular Churches. I conceive it is not to be uſed as diet, but at phyſick; God hath ſet up other ordinary means, which hath been effectuall, but this is a means when ordinary means proves too weak and inſufficient.**Ru…herf. due Right. p. 306, 307 Synodicall Churches are not ordinary, but occaſionall. A Synod is not the prime proximate means, which God hath appointed, but a ſecondary, remote and ultimate means to be uſed, and in caſe the other is inſufficient. You ſee here, in Act. 15.2. that the Church of Antioch did not preſently run to a Synod with this controverſie, but firſt they laboured to their utmoſt to take up, conclude and determine this controverſie among themſelves, it is ſaid, Paul and Barnabas had no ſmall diſſenſion and dispute with them about it. And for other means, beſides diſputation, viz. cenſure, it is probable they wanted either ſufficient light, or power in the Church in reſpect of the adverſe party, to proceed to cenſure; when therefore they had uſed what means they could, and had found that means uſed inſufficient, to ſettle the brethren, and to ſtop the mouths of the falſe teachers, then they determined to ſend Paul, and Barnabas, and others to Jeruſalem about this matter. So that you ſee, It was not the prime, proximate and immediate means, but a ſecondary, remote and ultimate means which they uſed, upon the deficiency of other. And that caution I ſhall only annex to it, it is a means, and a means ordain'd of God, but to be uſed when other means are unavailable. M. Cotton, p. 23.Some of our brethren lay down three grounds of Synods.

1. In caſe a particular Church wanteth light or peace at home.

2. In caſe any Church lie under ſcandall, through corruption in doctrine and practice, and will not be healed by more private means, as one brother being offended with another, and not able to heal him by the mouth of two or three brethren p. 276privately, it behoveth him to carry it to the whole Church; ſo by proportion, if one Church ſee matter of offence in another, and be not able to heal it in a more private way, it will behove them to procure the Aſſembly of many Churches, that the offence may be heard, judged, removed in a more publike way.

3. It may fall out the ſtate of all the Churches in a countrey may be corrupted, and beginning to diſcern their corruption, may deſire the concourſe and counſell of one another, for a ſpeedy, and ſafe, and generall Reformation. Thus farre that learned authour. By all which it is granted, The uſe and neceſſity of Synods, as an ordinance of God to ſuppreſſe errour, and reduce erroneous perſons. Now we are to ſhew you.

Thirdly, That this means hath been bleſſed of God with power and efficacy for theſe ends.

And you ſee the truth of this in that firſt great Apoſtolike Synod and Councell, Act. 15. There was an errour broached, the Queſtion and cauſe referred, and by common conſent and decree,Reynolds conf with Hart. c 6. d 2 p. 206. ſaith Reynolds, the controverſie was ended, the truth of doctrine eſtabliſhed, errour condemned, the falſe teachers branded, and the ſouls of the believers eſtabliſhed, and peace maintained in the Churches, as is evident, Act. 16.4.5. And as they went thorow the Cities, they delivered them the decrees of the Apostles and Elders—and ſo were the Churches eſtabliſhed in the faith, and increaſed in number daily. After which example the Churches which ſucceeded made the like Aſſemblies, upon the like occaſions, and by this chiefly of judgement (as he calls it) healed breaches, ſuppreſſed errours, removed ſcandals, and extirpated hereſies out of the Churches. The Primitive times of the Church were bleſſed with ſuch conventions, and found Gods bleſſing in them.

Whit. cont. 3 q. 5 p. …1….The Arian hereſie, that ſtrook agianſt the Deity of Chriſt, was convinced and condemned by the firſt great Councell of Nice. The hereſie of Nestorius, that made two perſons in Chriſt, was overthrown by the Epheſine Councell. The hereſie of Macedonius, that denied the Divinity of the holy Ghoſt, was ſuppreſſed by the Councel of Conſtantinople. The p. 277hereſie of Eutiches, which affirmed but one nature in Chriſt, the Councel of Chalcedon was famous for the extirpation of that. And beſides theſe many other might be named.Euſeb. eccl. H…ſt. l. 6. c. 42 l. 5. c. …4. l. 7. c. 26, 281 M…g Cent. 3. l. 7. Col. 161. Cent 3. c. 9. de Syn Col. 192, 193. Park. 3.9. 330. Nullum n c melius, nec certius remedium. Cal…. Euſebius records how the errour of Montanus, was judged and condemned by many Synods in Aſia, l. 6. c. 42. Beſides which, there are the examples of many others, as will be ſeen, if any doe pleaſe to peruſe the places cited in the margin.

And indeed it was the ordinary way, when any difficulty, or any hereſies did ariſe, preſently the Churches would runne into a Synod, as finding there the beſt ſtrength and remedy to oppoſe them, judging themſelves beſt able in conſociation to oppoſe thoſe riſing opinions and hereſies which threatned the ruine of the Churches.

New-England, when thoſe dangerous opinions grew up among them, had spread farre, gotten power, poyſoned many; ſome of their Worthies were in danger to be drawn away from their ſtedfaſtneſſe. It pleaſed God to stir up their hearts to meet in a Synod, where they found Gods aſſiſtance, and ſince Gods bleſſing, and I thinke can ſay by experience, that there is no better, no ſurer remedy againſt errour, no better way to finde out truth then a Synod. There is no age, wherein the uſe of Synods hath not been found needfull, and the right uſe bleſſed and ſucceſſefull. Zepperus alleadging, Act. 15. for a patern of Synods, declares, That after the Apoſtles, the Primitive Churches, under the new Teſtament,Concilia non ſunt ſimplicit…, & abſolate neceſſaria, tamen multum conſerunt, & valde utilia ſunt. Wa…tak. de Concil. q. 1 p. 22. E…ſeb l. 1. c. 4…. being moſt studious of this conſociation or combination of Synods, did not only communicate by letters, but meeting together in Nationall and generall Councels, did hear cauſes, try doctrine, and convinced condemned hereſies, &c. and ſent their decrees unto all Churches, with the names of the perſons, and hereſies which were condemned. And indeed there is no age of the Church, where Synods have been rightly uſed, but they have been ſucceſſefull. The Papiſts, Arminians, Socinians decry them, as unneceſſary and unprofitable, they dare not bring their opinions to the teſt. Indeed they are not ſimply, not abſolutely neceſſary to the being, but they are neceſſary to the well-being of a Church.

Euſebius doth exceeding celebrate the piety of Constantine p. 278for aſſembling the Nicene Councel, wherein Arius was condemned, and he doth as much charge Licinius for ſeeking to ruine the Churches, by depriving them of Synods. Nazianzen hath indeed a ſad complaint, I am minded (ſaith he) to ſhun all aſſemblies of Biſhops, becauſe I never ſaw any good event in any Councel; Ego, ſi vera ſcribere oportet, ita animo affectus ſum, ut omnia op…ſcoporū concilia …ugiam, quoniam nulli us Concilij finem loetū fou…tum que vidi. Epiſt. 42. ad pro cap B…z. tract. Theo…. vo…. 2. p. 211, 212.every one rather increaſing, then diminiſhing our evils. Calvin calls it, dura quaerimonia, a harſh complaint. Beza oppoſeth againſt this complaint the Apoſtolicall example, the hiſtory of things done.

Indeed, ſaith he, the Nicene Synod did not quite allay the furies of Arius, no nor ſome that followed after: but who will therefore judge, that there hath been no fruit of that Synod, which even at this very time we doe abundantly reap… yea, the Apoſtolicall Synod hath not altogether reſtrained Cerinthus, and thoſe obſtinate maintainers of circumciſion; but who would therefore ſay, it was not neceſſary for the Church? And a little after, he ſaith, The ſentence of Nazianzen doth not concern Synods rightly ordered, unleſſe we thinke that he would detract from the Synod of Nice, which indeed is very abſurd, ſeeing it is well known how great a Defender he hath been thereof: if nevertheleſſe Arians ceaſed not to rage thorow the world; how much the more may we thinke that they would have done it, if the authority of that holy Synod, agreeing with the Word of God, ſo often objected againſt them, had not repreſſed their renewed endeavours? The ſame we avouch (ſaith he) concerning the Macedonians, Neſtorians, Eutycheans, and their iſſue, whom as many Oecumenicall Synods, if not with one wound, yet with reiterated blows, have by the Word of God ſtricken down,Concili…r…i in eccleſia ſaluberrima authoritas Aug. epiſt. 118. Whitak. de Concil. … 1. c 3. p. 13, 14, 15. in ſo much that they doe afford us arms againſt the like errors, ſpringing up again in this our age. Thus farre he. Beſides him, learned Whitaker alſo, oppoſeth to this complaint of Nazianzen, the ſpeech of Auſtin, The authority of Synods in the Church of God, is moſt wholſome. The ſame Authour ſaith, It may ſeem ſtrange that Nazianzen denies that ever he had ſeen any good iſſue of Synods; for in thoſe two Synods, viz Nice and Conſtantinople, truth got the victory and hereſie was put down; And p. 279though it be certain (ſaith he) that Arianiſme was increaſed, and grew ſtronger then before, yet this is not to be imputed to the Synod, but to the perverſneſſe and ambition of men. Again (ſaith he) Nazianzen was to be pardon'd, becauſe he lived in the worſt and moſt turbulent times of the Church, when by means of Valens the Emperour, who degenerated from the Catholike faith, hereſies more prevail'd. Again, he objects to Nazianzen, Chriſt himſelf Mat. 18.20. When two or three are gathered in my Name, I will be in the midst of them.

Ʋrſine alſo anſwereth this complaint of Nazianzen after the ſame manner, and tells us,Urſin. admon. de lib. concord c. 12. op. tom. 2. col. 686. That he ſpake of the Synods of his time, whereof ſome were Arian, others confuſedly undertaken and governed. But admit that he never ſaw that ſucceſſe of Synods that was deſired; ſuppoſe that errours did grow the more for being ſentenced and condemn'd in Synods, yet ſhall men be diſcouraged from doing their duty? There have been good effects of Synods. After that in Act. 15. the Churches were eſtabliſhed, Act. 16.4, 5. Admit we ſee no preſent fruit, yet it is our duty to wait as well as work; if it doe not appeare in our age, yet ſomething may be laid in for future generations.

Such conſociations upon earth, are like the conjunctions in the heavens, the fruit whereof comes not in, perhaps in many years. Nay, admit in ſteed of good, we ſee evil, in ſteed of abatement of errours, we ſee the increaſe of them; yet ſhould not this diſcourage us; accidentall evils, not ſpringing out of the nature of an ordinance, are no arguments to prove the unlawfulneſſe of an ordinance, eſpecially, when as the ordinance it ſelf, and in it's own nature ſerves for the preventing, or removing of ſuch evils, as are complained to be the fruit of them. Men are uſually worſe at their firſt taking phyſick, yet is this a means to remove the diſtemper: So errours may, like bad humours ſtirred, riſe the higher, grow and conflict the more under this phyſick, yet is this a means for the helping and removing of them. But of this ſufficient; we will come to the fourth particular, which indeed is the main, viz.

Queſt. 4. What power God hath endued and enabled a Synod p. 280withall, as ſerviceable to this end, viz. The ſuppreſſing of errour, and the reducing of erroneous perſons.

About which I finde three ſeverall opinions, whereof the firſt doth certainly give too much; the ſecond is queſtioned to attribute too little; the third is thought to ſet down the juſt bounds of power.

1. The firſt which certainly gives too much, is that of the Papiſts, in which they attribute to Synods and Councels, an abſolute infallible binding power, againſt which none are to dispute, to which all men are bound to yeeld obedience. An opinion, which as abominable in it ſelf, ſo hath it been juſtly oppoſed, and as fully confuted by our famouſly learned and godly writers.

2. A ſecond opinion which is queſtioned to give too little, is that which denies all juriſdiction unto Synods and Councels, and ſaith, Though God hath afforded further means of ſuppreſſing errour, and reducing erroneous perſons, then a particular Congregation, yet hath he not afforded any further juriſdiction.

3. A third opinion ſaith, That God hath given to a Synod, a power of juriſdiction, yet that not abſolute, but miniſterial; not privative, any way robbing and depriving of particular Congregations of their juſt rights and power, but cumulative, to ſtrengthen and uphold particular Congregations in their power and priviledges; they take not the power out of their hands, but ſtrengthen and direct them in the uſe of it.

I ſhall not speak to all theſe ſeparately. The firſt of theſe is juſtly exploded and caſt out; the ſecond and third are controverted: one is thought to give too much; the other is reputed to attribute too little. It ſutes not with my Diſcourſe, nor yet with my purpoſe, to examine and dispute them here. That which I intend to purſue, is to lay down ſuch evident grants of power, as may happily ſuggeſt ſome mediums of reconciliation in this difference.

Firſt then, a power there is, that is granted on both hands; but what that power is, what are the limits and bounds of it, there is the controverſie. There is, poteſtas arrepta, poteſtas data, a power given, a power uſurped, a power truly granted, p. 281and a power falſly claimed. But what that is, which is exerciſed under a falſe claim, there is the diſpute. Thus far we agree in the negative, What their power is not.

1. A Synod or a Councel hath no civil power; they have no power either to make or impoſe civil laws, or to puniſh the breach of them; nor have they power to enforce any laws upon men, upon any civil mul…ts or penalties what ever: the power they have is of a ſpirituall, not a civil nature, it doth not reach to the bodies, eſtates, liberties, priviledges of men; the object of it, is their ſpirits, their ſouls.Chamier. Tom. 3. l. 15. c. 8. ſ ct. 5. 6, 7, 8, 9.

2. In this we agree alſo, That a Synod hath no abſolute, but only a Miniſteriall power. The Word of God is both the rule and limits of their power; they can doe nothing againſt the Law of Chriſt; they may ordain nothing,Bez. de eccleſia c. 5. p. 125. D…ven. de judic. & nor c. 27. Whit. cont. 3. q. 6. p. 612, &c. Etiam con. 4 q. 7. p. 884. but by warrant from Chriſt. It doth not belong to Synods (ſaith Beza) to make new Articles of Religion, nor to bring any thing into Gods houſe, which he hath not commanded in his Word. Another ſaith, Ministers are ſtewards, whoſe duty is not to preſcribe new laws unto the family, but faithfully to keep the laws of the houſholder, and to doe every thing according to his command. The power of a Synod is not magisteriall, but ministeriall, not abſolute, but limited by the word and will of Chriſt.

3. In this we agree alſo,**Cōſ Whit. contr. 3. c. 2 q. 6. & Daven. de jud. & nor. fid. c. 22, 24 p 133, 142. Rutherſ. 3…4, 335. Due Right of Presb, par. …. That a Synod hath no infallible power. Synods and Councels may erre, and therefore their decrees are to be examined, and not to be received further then they are conſonant to the Word of God.

4. In this we agree, That a Synod hath no power to make things indifferent neceſſary. I ſay they have no power to make things in their own nature indifferent neceſſary. The Papiſts indeed infer from Act. 15.28, 29. That it is in the power of a Councel or Synod to alter and change the nature of things indifferent, and to make thoſe things which are indifferent in themſelves, by their authority to become neceſſary: we have had ſuch doctrine preached; but this is to give power to Synods and Councels over and above the Scripture: they have no power to alter and change the nature of things, and make thoſe things neceſſary, which are indifferent, no more the… to make p. 282thoſe things indifferent, which are neceſſary. **Adverte, nè intelligas haec neceſſaria una & endē ratione receſſitatis, nam ra…io neceſſario vitandi fornicat…on…m divini juris eſt, ra…io a…ē abſtinendi ab eſu ſanguinū, &c. Eſt ut …morem geratis ijs quibus vivitis …udaeis. CajetIndeed the Apoſtle there calls thoſe things impoſed, neceſſary things, but they were not all alike neceſſary, ſome were ſimply and abſolutely neceſſary at all times, viz. this of abſtaining from fornication; but the three other were only extrinſecally and accidentally neceſſary in reſpect of the preſent occaſion: nor were they neceſſary, becauſe they commanded them; but becauſe they were neceſſary, therefore they commanded them.**Chamie, tom. 2. l 15 c. 8. ſect. 5, 6, 7, 8. foreign. & foreign, ut Chryſoſt. vid Cham. tom. 3 l 15. c. 10 ſect. 4 Beſides theſe were no new laws impoſed, as the Papiſts contend, but only old Laws repealed, repeated for a time, Donec abſ que ſcandalo penitus omitti queant, till without ſcandall they might be left off.**Ex ege …ec dicunt, & ve…era retinere, longe aliu… eſt, quam nova inſtituere. Cham ibid And there is much difference between the retaining of an old law, and inſtituting of a new.

5. In this we alſo agree, That no act of a Synod, as theirs, is binding to the conſcience. Conſcience is under no bonds or obligations ſave Gods onelyonly. It can neither be enforced, nor can it be engaged by any ties or bonds of men.

There is no power on earth, that can properly and immediately reach the conſciences of men. Conſcience is a thing out of mans juriſdiction, it will neither be beholding to man for it's liberty, nor is it capable of his reſtraint, it is out of the reach of all humane power. Indeed, the matter of the things decreed or commanded may reach the conſcience, but not as they are impoſitions of men, but as the commands of God: conſcience is bound to obſerve and obey ſuch things as are commanded according to the Word, but yet not by vertue of any humane decree, but divine ordinance, or the law of God, who alone can lay the obligation on conſcience. Indeed, the Papiſts doe urge from theſe decrees of the Apoſtles, impoſed on the Churches, that the decrees and acts of a Synod or Councell doe in themſelves, and becauſe impoſed, binde the conſciences of men. Againſt which I need to produce no more then what Chamier urgeth in the fore-going place, where he laies down three Arguments out of Calvin, to prove that theſe decrees of the Apoſtles were not impoſed as neceſſary and binding to the conſcience. I will hint them to you, and ſo proceed.

1. Becauſe the Apoſtles ſhould then have overthrown their p. 283own decrees; it was the end of theſe d…crees to free their conſciences from the burthen of the law, and not to binde their conſciences to the Ceremonies of the law: and that their end was to free them, it appears, 1. By the ſtate of the Queſtion propound…d in the Councell, Act. 15.1, 5. 2. By the debates and ſuffrages themſelves, both which ſhews their intent was to free their conſciences, not to binde them. It will not ſuffice what Bellarmine ſaith,Non tollitur ſervetus quamvis …u…etur Dominis. Cham. That they went about to free them from the laws of Moſes, but yet to binde them under the commands of a Councell, for this is not to ſet them free, but to change their ſervitude.