A defence of church-government, exercised in presbyteriall, classicall, & synodall assemblies; according to the practise of the reformed churches

CHAP. I.

The State of the Question, and the importance thereof.

THe summe & substance of the Discipline or Church-govern∣ment appointed of God & practised in the Reformed Chur∣ches, consists chiefly in this; that when as for the remooving of private offences private admonition in the first and second degree prevayles not, or when as the offence is publick at first, the matter be then brought unto the judgement of the Eldership; and so that in weightier cases, as receiving of members, excommunication, election & deposition of Mi∣nisters, &c. nothing be concluded & executed without the knowledge & appro∣bation of the Church; likewise that in more weighty & difficult cases, as the afore∣named or the like, the advise, help and allowance of the Classis under which they stand, and if need be of the Synod unto which the Classis is subordinate, be sought & rested in: & this in such manner, that if any person, eyther Minister, Elder, or any other, even the least member of the Church doe finde any evill to be maintai∣ned, either against faith or manners, either by the Eldership or by the Congrega∣tion, it is then lawfull for them for the redresse of such evill, to repaire unto the Classis or Synod, that by their authority & sentence, the offence may be censured & the abuse reformed. As the Eldership of a particular Church consists of Mi∣nisters & Elders chosen out of the same, so the Classis consists of many Ministers & Elders sent from many Churches, & assembling together to heare & determine the cases above written.

That the State of the Question may yet more clearly be understood, it is to be remembred that in this combination of Classes and Synods, I. The authority which they exercise is not absolute, nor their decrees held to be infallible, but to be examined by the word of God, and not to be received further then they doe agree therewith. And therefore also(a) there is liberty of appeale from them, from the Classis to the Synod, and from a Provinciall Synod to a Nationall. II. The authority of Classes & Synods is not Civill, neither have they power to in∣flict Civill punishments; they(b) judge onely of Ecclesiasticall causes & that in Ecclesiasticall manner, using no other then spirituall censures. III. In the Clas∣sicall union & consociation of neighbour Churches,(c) no one Church hath any prerogative or power above another, nor any one Minister or Elder greater autho∣rity

then another: but their questions are determined by most voyces; and they are all mutually & equally subject unto one another in the Lord. IV. This go∣vernment of Churches by Classes doth not deprive particular Churches & Con∣gregations of their liberty & power, but serves to direct & strengthen them in the right use & exercise of their power: for example, when a particular Church with their Elders or the greater part of them agree together to choose a Minister that is offensive or unfit for them, if the Classis upon due consideration of the matter doe disanull their election & hinder their proceeding, yet doe they not hereby de∣prive them of their liberty nor take from them their priviledge of election, foras∣much as they doe still leave unto them a freedome to choose another fit Minister; they doe not in this case goe about to choose for them, or to obtrude upon them another Minister against their will, but onely exhort them to use their power and liberty aright, and to shew more care and godly wisedome in seeking out such an one as may be more inoffensive & fit for the edification of their Church.

Against this authority of Classes and Synods divers opposites have risen up and have pleaded for a new kinde of Discipline, contrary to the order of all Reformed Churches, and contrary to that Reformation which the ancient Non-conformists in England have so much desired & laboured for. And yet many of these Oppo∣sites doe in the meane time in generall termes seeme to(d) embrace Synods and greatly to approve of the benefit that comes by them. But herein is the poynt of difference, that they doe limit & confine all Ecclesiasticall jurisdiction within the bounds of a particular Congregation. Though they acknowledge Synods to be lawfull, expedient and necessary; yet this they hold to be onely in regard of coun∣sell & advise, for provocation, direction & countenance: but doe not acknowledge them to have any authority to give sentence for the decision of causes; they doe not allow Classes or Synods to use any Ecclesiasticall jurisdiction or censure in judging the controversies that arise in particular Congregations. They maintaine that(e) every particular Congregation is independent, not standing under any other Ecclesiasticall authority out of themselves.

This opposition of Classes & Synods is made specially by the(f) Brownists, and by them have the Ministers of England bene reproached for the respect which they had unto Synods. After them M^r Iacob in his writings often allowing them for counsell,(g) yet denyes the power & authority which we asscribe unto them. And in that booke which is intitled English Puritanisme(h) this their opinion is most plainly & peremptorily propounded. And now also M^r Davenp. though he(i) allow a combination of particular Churches in Classes and Synods, and such a consociation of them as is betweene equalls, and is by way of counsaile, or brotherly direction; yet he saith(k) that their authority is not a prerogative of jurisdiction, but of aestimation & reverence rather: because Gods ordinance hath limited the former (viz. juris∣diction) to particular Churches, as his delegates in their owne matters, & it is not in their power to alienate it from themselves: But the latter (viz. estimation & reverence) is due to Classes consisting of grave, learned, prudent and faithfull men, for their excelent personall gifts, in which respect their judgment is to be much valued, & receyved with due regard. But if any doe asscribe unto Classes a power of jurisdiction over particular Churches,

and that in things which he calls proper unto themselves, this he saith(l) is to sub∣ject particular Churches under an undue power: this he calles an usurped power. Now then behold what this estimation & reverence is which M^r Dav. allowes to Classi∣call assemblies or Synods; viz. not so much power as is allowed to any one man, though it were the most ignorant and offensive that is a member of a particular Church. for when a controversy ariseth about the election of a Minister, the one half of the Congregation giving voyces for him, another half excepting against him as unsound in doctrine & unfit for thē; if a whole Classicall assembly of Mini∣sters & Elders deputed from all the Churches round about doe also except against him as unsound and unfit, and with one consent judge that he ought not to be cal∣led, yet for one voyce of that one ignorant person, whereby the one part of the Congregation comes to exceed the other in number, is that unworthy one to be received & called. This is that due regard, that estimation & value which M^r Dav. affords unto this Classis consisting of so many grave, learned, prudent & faithfull men of excellent personall gifts, while he maintaines that all Ecclesiasticall jurisdiction is limited to the particular Church: and all the counsell & brotherly direction of the Classis must be of no authority against the resolution of such a wilfull company, to censure their unjust proceedings & to stay the same. So againe(m) he pretendeth M^r Cartwr. his authority, to prove that other Churches have no power of hindring a faulty election, but by admonition, which power every Christian hath in another, for his good.

The speciall or onely remedy which the Opposites flye unto in such cases is the help of the Magistrate. But hereby the importance of this Question and the danger of despising Synods may appeare. Though they hold that Christ hath not subjected any Church or Congregation of his, to any other superiour Ecclesiasti∣call jurisdiction then unto that which is within it self, &c. yet they hold(n) that if in the choyse of Ministers any particular Church shall erre, that none upon the earth but the Civill Magistrate hath power to controule or correct the same for it, &c. that in such cases others are to leave their soules to the immediate judgement of Christ and their bodies to the sword of the Civill Magistrate, &c. But this help & remedy is weak & insufficient, & that many wayes: for I. The Churches of Christ doe sometimes remaine under heathenish Magistrates, that either regard not the cause of the Church, & refuse to judge their controversies, as Paul & Gallio, Iohn. 18.31. Act. 18.14, 15. or els seek wholly to root out the same. II. The Churches are sometimes dispersed & sojourne in the countries of Popish Princes and Magistrates, as the Churches which at this day live under the Crosse in Brabant & Flanders & sundry other pla∣ces, where they keep themselves as secret as may be: and what help can they expect from the Magistrates which seek to expell them out of their territories? III. Other Churches of Christ doe abide in such Popish countries where though they be tolerated to have their meetings, as in many parts of France, yet it would be in vaine for them to seek help of the Popish Governours that have dominion in some of the places where they have their abode. IV. In these Vnited Provin∣ces of the Netherlands, where the Reformed Churches are maintained, yet for∣asmuch as here is a toleration of many Sects and Religions, and among the rest of

the Brownists, the Magistrates doe not use to judge their Ecclesiasticall contro∣versies, & so afford no help unto those Sects in that kinde. When did the Brow∣nists ever seek any help from them to represse their contentions and schismes? V. That or those Churches wich are secretly gathered in England according to the direction & example of M^r Iacob, doe they not altogether want the help of the Civill Magistrate in their controversies? He prescribes this remedy,(o) that if people in their Church-elections, &c. will presume to be unruly & violent, then the Princes next dwelling Officers of Justice may & ought to make them keep peace & quietnes. But durst he or his in any of their contentions ever seek that remedy? Lastly, suppose that in every country the Magistrates did seek the wealth of Sion and did use their authority to correct and punish the disorders committed in true Churches, yet would not this remedy be sufficient to humble obstinate offenders, God having appointed other meanes of Spirituall censure as well as Civill punishmēt to work upon the consciences of sinners, of which more is to be spoken hereafter.

The importance of this Question may further appeare unto us, if we consider the manifold & great offences & scandals which many have the rather fallen into through their neglect & contempt of Classes & Synods, and through want of that help which they might have obtained by them. And this is most evident in the practise & course of the Brownists. In that infamous contentiō whē Francis Iohns. the Pastour with his company did excommunicate not onely his brother George Iohnson, a Preacher also, but his owne father likewise, Iohn Iohnson, comming out of England for this purpose, to make peace betwixt his two sonnes: had they used the help of neighbour Churches & permitted them to judge betwixt them, it might have bene a meanes through Gods blessing to have preserved them from such extreme courses. Hereof George Iohnson oft complaineth in his booke:(p) they will not consent hereunto, they will not be perswaded nor intreated to let the Reformed Churches heare, try, judge & end the controversy between them and us. And this is not the complaint of G. Iohnson alone, but the Ministers both of the Dutch and French Churches in Amsterdam doe likewise give testimony thereof, being deputed by the Elderships of both those Churches, & that upon the request of the father, to see if they could procure Franc. Ioh. and the Elders of his Church to submit the controversy to their tryall & judgement. This appeares in the Testimony hereof given unto the father Iohn Iohns. by the(q) Ministers of these Churches in wri∣ting under their hands. Yea & further the Church of the Separation did so much abhorre to have their causes and affaires submitted unto any censure or judgement out of their owne Church, that in the excommunication of the father, an old man of 70. yeares, that had undertaken so hard a journey (as he confessed) for the reconcilement of his sonnes, & sought such meanes from other Churches to end their strife, this was set downe as one distinct & speciall cause of his excommunica∣tion, viz. for labouring to draw the Church into Antichristian bondage in the the judging the causes thereof. This appeares in the Copy of his Excommunication delivered un∣to him & subscribed by(r) two of their Elders in the name of their Church.

And since that time, when the Brownists have so often schismed & rent in the midst, as in M^r Iohnson & M^r Ainsworths division whē they separated one from

the other; when after the death of M^r Ainsworth that company rending againe in the midst, one half followed Iohn de Cluse & the other M^r Canne; when af∣ter the death of M^r Robinson, his company also rending in peeces they forsooke their old fellowship together; when M^r Canne was first rashly elected a Minister by the Brownists, when shortly after that election he was censured and deposed from his office by that half that rejected him & renounced communion with him: In all these & the like controversies they wanted help & durst not seek the benefit of Classicall Government, nor submit their cause unto such an order of tryall and censure, lest they should enthrall themselves in Antichristian bondage, as they call it. They that allow not Synods with authority to decide causes, doe yet professe that they are to be approved & embraced for counsell & advise: but it appeares by these & other not unlike passages among those that are of the same opinion, that they which deny the power of censure in Classes, doe seldome enquire after their counsell.

And although the importance of this controversy doeth hereby appeare plain∣ly enough, yet doe we not hold the same to be so great as some of our opposites doe make it, as if the essence of the Church & our owne salvation depended here∣upon. M^r Canne calls it(s) a matter of faith, appertaining to life & salvation. M^r Ia∣cob speaking of this particular Church, wherein this single, uncompounded po∣licie is maintained, saith,(t) This onely ought to be allowed & beleeved to be a true Church by all Christians: and againe,(v) This is the onely true visible Church of Christ having from him the spirituall power of order & government in it self ordinarily. The proper Mini∣sters thereof are the onely true ordinary Ministers of Christ. He saith further,(x) The true forme indeed of Christs visible & ministeriall Church is an Inward thing. It is the Power of a single & uncompounded spirituall politie. He denyes the Profession of saving faith, to be the essentiall forme, and often inculcates that the forme, essence, nature & con∣stitution of the Church consists in that power of spirituall politie, before rehearsed. He complaines of them that doe not practise according to his rule, saying,(y) These truly seeme to destroy the conscience & faith of the people, &c. And he gives this exhortation, that(z) All Christians every where ought to frame the visible Church where they live to this onely true forme, or els to betake themselves unto some Church so formed, as they ten∣der their spirituall safety & comfortable assurance in Christ. But we on the contrary side, though we hold that Classes and Synods are most necessary and profitable for the well being of the Church, being also prescribed unto us by divine ordinance, yet doe we not hold that the essence & being of the Church doth consist in this, much lesse in that forme of government commended by them. If a particular Church of God should sojourne among the Indians or among Hereticks, where it could not obtaine fellowship with other Churches out of it self; or if by violence or other unavoydable inconveniencies any Church should be hindred from enjoy∣ing this benefit of combination with other Churches in Classicall government: yet doe we acknowledge that notwithstanding this want such a Church might still subsist & be reputed a true Church. And yet so that we hold every Church bound to seek this dependency & union with other Churches, as God shall give oportunity & meanes, and cannot without sinne neglect the same.

To this place belongs the answer unto two of those Questions which M^r Canne(a) propounds upon another occasion.

I. CAN. Whither it be Jure Divino that Ecclesiasticall Officers of many Churches are necessarily bound to determine by joint authority the cases of many particular Congregations; or whither it be a thing arbitrary & left unto every mans liberty. ANSVV. That the combination of Churches in Classes & Synods for judging & determining the ca∣ses of many particular Churches by joynt authority, is a divine ordinance and ap∣pointed Jure Divino, is that which I maintaine & labour to prove in this Dispute & in the following Arguments. As it is not a thing arbitrary and left unto every mans liberty, whether he shall joyne himself as a member unto a particular Church, if he have meanes and opportunity to doe it: so it is not a thing arbitrary nor left in the liberty of particular Churches, whether they shall combine them∣selves into Classes & Synods, for their spirituall government, if they have oppor∣tunity. All that neglect to doe it sinne against the communion of Saints, & walke not as becomes the members of the body of Christ. Rom. 12.5. 1. Cor. 12.25. Eph. 4.16.

I. CAN. Whither all such cases and controversies, as are decided by many Ministers, combined into Classes & Synods; must so stand, as that particular Congregations may not (if they thinke fit) reject the same, and practise otherwise then hath bene there determined by joint authority. ANSVV. Men are bound to stand unto the judgements of Classes & Synods, so farre as their determinations are found agreeable unto the Word, & no further. Act. 4.19. But if any particular Church reject their sentence & deter∣mination being consonant unto the Scripture, then that Church committeth double sinne, once for transgressing against the written word of God, and againe for despising the ordinance of God and contemning the joynt authority of such as are met together in his name. Particular Churches are so to respect and stand unto the determinations of Classicall or Provinciall Synods, even as particu∣lar men and members of a Church are bound to stand unto the sentence of that Church where they are members, viz. according to the trueth and will of Gods and not otherwise.

Notes

• (a)

  Kerckē. Ordeninge Synod. Nat. Dordr. art. 31.36.
• (b)

  Ibid. art. 30.
• (c)

  Ibid. art. 84.
• (d)

  Mr Ia∣cob in his Auestation of Church-gov. p. 118. & 178. Churches plea. p. 94.
• (e)

  Chur∣ches plea. pref. Mr Dav. Re∣ply. p. 229, &c.
• (f)

  H. Bar∣row Discov. p. 190. 191. Apol. of Brown. pos. 9.
• (g)

  Necess. of Reform. p. 31, 32, 33
• (h)

  Chap. 2. art. 3.6. &c.
• (i)

  Apolog. Repl. p. 226
• (k)

  Ibid. p. 229.
• (l)

  Ibid. p. 230.
• (m)

  Apol. repl. p. 47.
• (n)

  Engl. Purit. cap. 2. § 6. & 3.
• (o)

  Necess. of Reform. p. 28.
• (p)

  Dis∣course of troubles, &c. p. 74. & p. 38.39. & 41.
• (q)

  Iohan∣nes a Vinea, Petrus Plan∣cius, Iaco∣bus Armini∣us, Simon Goulattius.
• (r)

  Daniel Studley. Stanshall Mercer.
• (s)

  Chur∣ches plea. p. 77.
• (t)

  Necess. of Reform. p. 5.
• (v)

  Ibid. p. 6.
• (x)

  The di∣vine begin. & instit. of Christs true visible Church. pref.
• (y)

  Ibid. pref.
• (z)

  Ibid. A. 4.
• See Voet. Desp. Caus. Pap. p. 65 2.
• (a)

  Chur∣ches plea. p. 33.