A19884:819
An apologetical reply to a book called an answer to the unjust complaint of VV.B. Also an answer to Mr. I.D. touching his report of some passages. His allegation of Scriptures against the baptising of some kind of infants. His protestation about the publishing of his writings. By John Davenport BD.
Rotterdam: printed by Isaac van Waesberghe, 1636Rotterdam: printed by Isaack van Waesberghe, 1636
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
First. The practise of the Churches of the first age is clear for a free seeking and communicating of mutual help, by letters, and messengers, as occasion required, and that, not only in Scripture(a) but also in Ecclesiastical histories(b) And Cyprian expressly declareth that the Churches, in his time, did give mutual help to one another, ex charitate, non ex subjectione, in way of charity, not of subjection. And the Epitomatour of the Centurists fitly expresseth that combination which was, in those primitive times, among the Churches, by the communion of the members in the body, and concludeth that those actions and offices of their mutual care, one for another, did not, ex imperio aut subjection quâdam proficisci, sed ex charitate & aedificandi studio i. e. did not arise from any authority, which one did exercise over another, ⟨p. 227⟩subjecting it to the rest, but out of love and endeavour of mutual edifying.
First. The practise of the Churches of the first age is cleare for a free seeking and communicating of mutuall helpe, by letters, and messengers, as occasion required, and that, not onely in Scripture(a) but also in Ecclesiasticall hystoryes(b) And Cyprian expresly declareth that the Churches, in his time, did give mutuall helpe to one another, ex charitate, non ex subjectione, in way of charity, not of subjection. And the Epitomatour of the Centurists fitly expresseth that combination which was, in those primitive times, among the Churches, by the communion of the members in the body, and concludeth that those actions and offices of their mutuall care, one for another, did not, ex imperio aut subjectione quâdam proficisci, sed ex charitate & aedificandi studio i. e. did not arise from any authority, which one did excercise over another, ⟨p. 227⟩subjecting it to the rest, but out of love and indeavour of mutuall aedifying.
Secondly. The reasons, whereby it may be proved, are weighty. M. Parker hath saved me the labour of this task, by laying down six Arguments, for the proof of this, in those his learned and elaborate treatises, concerning Ecclesiastical policy, as 1, From the ground of this combination of Churches,1 which is love, not obedience. 2. From the form of it, which is communion and consociation &c. 3. From the matter of it, which are Churches, who are equal among themselves, as members in the body, which have a vicissitude of offices mutually to be performed, among themselves. 4. From the object of it, which is res communis, that which concerneth all the Churches, in common. 5. From the outward manner of proceeding, which is eollatione conciliorum, by conference and communication of counsels. 6. From the end of this combination, which is, not to receive the mandates of other Churches, but their consent, counsel, and approbation.
Secondly. The reasons, whereby it may be proved, are weighty. M. Parker hath saved me the labour of this taske, by laying downe six Arguments, for the proofe of this, in those his learned and elaborate treatises, concerning Ecclesiasticall policy, as 1, From the ground of this combination of Churches,1 which is love, not obedience. 2. From the forme of it, which is communion and consociation &c. 3. From the matter of it, which are Churches, who are aequall among themselves, as members in the body, which have a vicissitude of offices mutually to be performed, among themselves. 4. From the object of it, which is res communis, that which concerneth all the Churches, in common. 5. From the outward manner of proceeding, which is eollatione conciliorum, by conference and communication of counsells. 6. From the end of this combination, which is, not to receive the mandates of other Churches, but their consent, counsail, and approbation.
The second thing to be considered, in thesi, is what power or authority that is which is due to Classes over particular Churches, by virtue of their combination.
The second thing to be considered, in thesi, is what power or authority that is which is due to Classes over particular Churches, by vertue of their combination.
First. More generally, This will best appear by a right understanding of the nature of that kind of association or combination, as it hath been, in the words immediately preceding, expressed. For, answerable to those two kinds of combination, there is a twofold power, in the persons so combined, whereby they may justly do such things, which others cannot, who are not, by such a relation, thereunto qualified. Thus, to the unequal fellowship which is between superiors and inferiors (as parents and children, Masters and servants Princes and people) appertaineth jus Rectorium, the power of government:1 but to that other society which is between equals (as brethren, Citizens, friends, confederates) belongeth jus aequatorium, such a power of communicating mutual help as may stand with the preservation of their several liberties and mutual equality, safe and untouched. And no other power is due to them, quâ tales. ⟨p. 228⟩If they assume any other, it is a mere usurpation, and transgression of the bounds and limits of their combination.
First. More generally, This will best appeare by a right understanding of the nature of that kind of assocication or combination, as it hath bene, in the words immediately preceding, expressed. For, answerable to those two kinds of combination, there is a twofold power, in the persons so combined, whereby they may justly doe such things, which others cannot, who are not, by such a relation, thereunto qualifyed. Thus, to the unaequall fellowship which is betweene superious and inferiours (as parents and children, Masters and servants Princes and people) appertayneth jus Rectorium, the power of government:1 but to that other society which is betweene aequalls (as brethren, Citizens, freinds, confaederates) belongeth jus aequatorium, such a power of communicating mutuall helpe as may stand with the preservation of their severall libertyes and mutuall aequality, safe and untouched. And no other power is due to them, quâ tales.
Secondly. More particularly, to apply this to Classes, which are social combinations of many Churches, for mutual help, it must be considered. 1. What is the object of this combination. 2. What power it hath, in reference to that object.
Secondly. More particularly, to apply this to Classes, which are sociall combinations of many Churches, for mutuall helpe, it must be considered. 1. What is the object of this combination. 2. What power it hath, in reference to that object.
First. The object of classical combinations of Churches is res communis. i. e. that which concerneth all the Churches, or many of them, in that division, either of it self, or by accident. Beza declareth Synods to be necessary for 3 causes,1 1. to preserve consent. 2. to provide common remedies, against common evils, by common counsel. 3. to help those who think themselves injured by the judgment of particular presbyteries. The Synod of 3 nations in Can. 35 reduceth all to. 1. matters of doctrine. 2. matters of order, and ecclesiastical policy. 3. particular facts. To be brief, these things are matters, either of faith, or of fact, whether brought to them, or observed by them.
First. The object of classicall combinations of Churches is res communis. i. e. that which concerneth all the Churches, or many of them, in that division, either of it selfe, or by accident. Beza declareth Synods to be necessary for 3 causes,1 1. to preserve consent. 2. to provide common remedyes, against common evills, by common counsail. 3. to helpe those who thinck themselves injuryed by the judgment of particular presbyteryes. The Synod of 3 nations in Can. 35 reduceth all to. 1. matters of doctrine. 2. matters of order, and ecclesiasticall policy. 3. particular facts. To be breife, these things are matters, either of fayth, or of fact, whether brought to them, or observed by them.
1. In matters of faith, their resolution is required, not their jurisdiction, their counsel, not their command, it being the end of the Churches combination, in such matters, only to communicate their gifts in fellowship together, to find out the sense of the Scripture more clearly and certainly, for the satisfaction of all, then it could have been done by any, apart from the r•st.
1. In matters of fayth, their resolution is required, not their jurisdiction, their counsayl, not their command, it being the end of the Churches combination, in such matters, onely to communicate their gifts in fellowship together, to find out the sense of the Scripture more clearely and certainely, for the satisfaction of all, then it could have bene done by any, apart from the r•st.
2. Matters of fact are, either common, or personal. Personal matters do primarily belong to the particular Churches, and only to them, so far as they are proper, but, if, by accident, they become common, they fall under the deliberation of many Churches thus combined as in causâ lapsorum, in the cause of those who fell off, in those times of persecution, not only in some one, but in many Churches, for the discussion whereof, Cyprian and the African Doctors also concluded,1 that a common meeting of many Churches was necessary, in a business so common and of so great consequence, that the plaster might be as broad as the sore, and the remedy hold some proportion with the malady.
2. Matters of fact are, either common, or personall. Personall matters doe primarily belong to the particular Churches, and onely to them, so farr as they are proper, but, if, by accident, they become common, they fall under the deliberation of many Churches thus combined as in causâ lapsorum, in the cause of those who fell off, in those times of persecution, not onely in some one, but in many Churches, for the discussion whereof, Cyprian and the Affrican Doctors also concluded,1 that a common meeting of many Churches was necessary, in a buisenes so common and of so great consequence, that the plaster might be as broad as the sore, and the remedy hold some proportion with the malady.
Secondly. For the power it hath] That it may be distinctly understood what kind of power it is, which (in reference to the ⟨p. 229⟩present question) is due or undue to Classes, I will premise two or three distinctions.
Secondly. For the power it hath] That it may be distinctly understood what kind of power it is, which (in reference to the ⟨p. 229⟩present question) is due or undue to Classes, I will premise two or three distincttons.
1. Dist: It is not potestas originalis, but derivata i. e. it not a power which the Classis hath originally, in, and from it self, but which is borrowed and derived from others, viz, from particular Churches. So that, as the conduit pipes can give no other water, then what themselves received from the springs, nor the stars any greater light, then is communicated to them from the Sun: so the Classes can exercise no other power over any particular Church, then that which it self hath freely given them. Hence it will follow, that the Classes have not an absolute but a limited power, not a Magisterial, but a Ministerial power, not the power of lords, but of stewards, not of princes, but of ambassadors, or heralds, not of lawgivers, but of criers, or publishers of proclamations, not to command (as princes do in the common wealth) but only to signify and declare the command and will of God. And therefore, that they may not define, or determine matters by the opinions or customs of men, but by the truth of God in the Scriptures, which they must show for their warrant. Because the Church it self, from whence their power is derived, hath no other power committed to it. And none can give that to others, which themselves have not. And therefore to require and enjoin men to rest in their determinations, and judgments, without sufficient proof of their agreement with the Scripture, is to give them an undue power.
1. Dist: Jt is not potestas originalis, but derivata i. e. it not a power which the Classis hath originally, in, and from it selfe, but which is borrowed and derived from others, viz, from particular Churches. So that, as the conduit pipes can give no other water, then what themselves received from the springs, nor the starres any greater light, then is communicated to them from the Sun: so the Classes can excercise no other power over any particular Church, then that which it selfe hath freely given them. Hence it will follow, that the Classes have not an absolute but a limited power, not a Magisteriall, but a Ministeriall power, not the power of lords, but of stewards, not of princes, but of embassadours, or heraulds, not of lawgivers, but of cryers, or publishers of proclamations, not to command (as princes doe in the common wealth) but onely to signifye and declare the command and will of God. And therefore, that they may not define, or determine matters by the opinions or customs of men, but by the truth of God in the Scriptures, which they must shew for their warrant. Because the Church it selfe, from whence their power is derived, hath no other power committed to it. And none can give that to others, which themselves have not. And therefore to require and injoyne men to rest in their determinations, and judgments, without sufficient proofe of their agreement with the Scripture, is to give them an undue power.
2. Dist: This derived power and authority, which is given to Classes, in these things, is not a prerogative of jurisdiction, but of estimation and reverence rather. Because Gods ordinance hath limited the former to particular Churches, as his delegates in their own matters, & it is not in their power to alienate it from themselves: But the latter is due to Classis consisting of grave, learned, prudent, and faithful men, for their excellent personal gifts, in which respect, their judgment is to be much valued, and received with due regard. And for these causes the African Doctors sought help of Damasus, Jerome, Jnnocentius &c. in the great question, de lapsis, that the truth, being confirmed ⟨p. 230⟩by their testimony and consent, who were orthodox and sound in judgment, might have the more authority with men generally, whose eyes are upon men that are famous for wisdom & soundness in the faith,1 as Dr. Reynolds told Hart, yet, in the same place, he affirmeth that all Churches which the Apostles planted were equal in power. And therefore to ascribe unto them a power of jurisdiction over particular Churches, and that in things proper to themselves, is to subject particular Churches under an undue power.
2. Dist: This derived power and authority, which is given to Classes, in these things, is not a praerogative of jurisdiction, but of aestimation and reverence rather. Because Gods ordinance hath limited the former to particular Churches, as his delegates in their owne matters, & it is not in their power to alienate it frō themselves: But the latter is due to Classis consisting of grave, learned, prudent, and faythfull men, for their excelent personall gifts, in which respect, their judgment is to be much valued, and received with due regard. And for these causes the Affrican Doctors saught helpe of Damasus, Ierom, Jnnocentius &c. in the great question, de lapsis, that the truth, being confirmed ⟨p. 230⟩by their testimony and consent, who were orthodox and sound in judgment, might have the more authority with men generally, whose eyes are upon men that are famous for wisdom & soundnes in the fayth,1 as Dr. Reynolds told Hart, yet, in the same place, he affirmeth that all Churches which the Apostles planted were aequall in power. And therefore to ascribe unto them a power of jurisdiction over particular Churches, and that in things proper to themselves, is to subject particular Churches under an undue power.
3. Dist: Whatsoever power or authority is given to Classes, in reference to particular Churches, it is given to them cumulativè, not privativè. i. e. for the help & strengthening of them, in the exercise of that power which Christ hath given them not for the depriving them of it, or straitening them in the due & right use of it. For, whatsoever Ecclesiastical power or authority is given to any, it is, for edification, not for destruction, in this sense also.1 And therefore all that power, whether assumed by them, or by others ascribed to them, whereby particular Churches are abridged of their liberty and power, in any particular, is an usurped, and undue power. These things being thus premised, our conclusion is, that.
3. Dist: Whatsoever power or authority is given to Classes, in reference to particular Churches, it is given to them cumulativè, not privativè. i. e. for the helpe & strengthening of them, in the excercise of that power which Christ hath given them not for the depriving them of it, or streightening them in the due & right use of it. For, whatsoever Ecclesiasticall power or authority is given to any, it is, for aedification, not for destruction, in this sense also.1 And therefore all that power, whether assumed by them, or by others ascribed to them, whereby particular Churches are abridged of their liberty and power, in any particular, is an usurped, and undue power. These things being thus premised, our conclusion is, that.
All that power which Classes have duly received by the free gift of particular Churches as a prerogative of estimation and reverence, or any ways for the help and strengthening of those Churches, in the well managing of their own matters, is a due power. But whatsoever power of jurisdiction they assume to themselves for the depriving of particular Churches of that power, which Christ hath given them, it is an undue power. From this conclusion we will deduce two Consectaries.
All that power which Classes have duely received by the free gift of particular Churches as a praerogative of aestimation and reverence, or any wayes for the helpe and strengthening of those Churches, in the well manadging of their owne matters, is a due power. But whatsoever power of jurisdiction they assume to themselves for the depriving of particular Churches of that power, which Christ hath given them, it is an undue power. From this conclusion we will deduce two Consectaryes.
1. Consect: That there is a lawful expedient, and, in some cases, a necessary use of the communion and combination of Churches, being rightly ordered for the help of particular Churches in their proper affairs. As, First, In the choice of Ministers. 1, for provocation, to quicken the particular Churches by their exhortations and admonitions to seek out some fit man, if they be slack therein. 2, for direction, to counsel and advise them, from the Scripture, about the fitness of the men, ⟨p. 231⟩whom they would choose, and to admonish them of any notable unfitness in them, to prevent the danger of infecting themselves, or other Churches, by any dangerous errors maintained by them against the rule of faith, or otherwise of common and important consequence. 3, for countenance and protection against any that would deprive them of meet helpers, either by false suggestions to the Magistrates, or by raising contention and opposition among themselves. Secondly. In the excommunication of members, which is a matter of great moment, if the particular Churches seek the help of neighbour Churches, to prevent any error among themselves, in a difficult case, or any misreport which may arise concerning their proceedings amongst others, or to add the more strength for the convincing of those whom they are to censure, by the concurrence and consent of grave, and learned, and prudent men of neighbour Churches, they shall do piously and prudently therein. Thirdly. In other cases of difference, wherewith particular Churches are exercised, and whereby they are so divided that the matter can not be ended, and the differences composed among themselves, by reason of the equal number of the opposites, on both sides, in matters that should be determined by voices, or the difficulty of the case in question. In all these, and such like cases, much benefit and help may and should be afforded to particular Churches by their consociation with others, in manner aforesaid, and they aught to seek and use their help therein.
1. Consect: That there is a lawfull expedient, and, in some cases, a necessary use of the communion and combination of Churches, being rightly ordered for the helpe of particular Churches in theyre proper affayres. As, First, In the choyse of Ministers. 1, for provocation, to quicken the particular Churches by their exhortations and admonitions to seeke out some fit man, if they be slack therein. 2, for direction, to counsayle and advise them, from the Scripture, about the fitnes of the men,
2. Consect: That, if Classes, under pretence of these ends and benefits, assume unto themselves such a primacy of power, or such an authority of jurisdiction over particular Churches, as 1, that they shall not choose their own Ministers, excommunicate their members, &c. Without a power derived from them, or, 2, that, the Church is hindered from enjoying Ministers of sound judgment, and unblameable behaviour, at their pleasure. or, 3. that they may impose conformity to unwarrantable customs, or conclusions of their own, as a condition without which Ministers may not lawfully be received by such a Church into the pastoral office, or, 4, that their saying a man is not fit for such a place, whom themselves acknowledge to be fit for any ⟨p. 232⟩other place, and that without showing the equity of that their judgement from the Scriptures, or equally and judiciously weighing the lawful desires of the Church, and their right in this particular, through a partial adhering to one party, should, or may deprive the Church of such men. or, 5. that the Church may not enjoy a man, against whom there is no just and sufficient exception, as an assistant, for a time, or to preach amongst them a sermon or two, as a passant, without their leave: or, 6. that matters, proper to the Church and which may be ended in their own Consistory commodiously, yet being brought to them, though but by some one man, out of opposition to the rest, that he may sway matters according to his own mind, by their help, may be taken from the Church and concluded by them, in favour of one, against the mind of the Church, and the Church must be bound to rest in their determination, though they show no warrant from the Scripture to satisfy their consciences about the equity of their so determining and doing. In a word, whatsoever power they assume, or others give them, to deprive the Church of that power which Christ hath given it, in its own matters, is against the end of their association and so an undue power.
2. Consect: That, if Classes, under pretence of these ends and benefits, assume unto themselves such a primacy of power, or such an authority of jurisdiction over particular Churches, as 1, that they shall not choose their owne Ministers, excommunicate their members, &c. Without a power derived from them, or, 2, that, the Church is hindred from injoying Ministers of sound judgment, and unblameable behaviour, at their pleasure. or, 3. that they may impose conformity to unwarrantable customs, or conclusions of their owne, as a condition without which Ministers may not lawfully be received by such a Church into the pastorall office, or, 4, that their saying a man is not fit for such a place, whom themselves acknowledge to be fit for any
Now, for the Hypothesis, or particular application of those generals to the present question] The Answerer is challenged by the Complainants for subjecting their Church under an undue power of the Classis, for his own ends, and without warrant from the word. Out of question, if it be an undue power, it is not only without warrant from the word, but also contrary to the rule. But, it may be, they mean that he hath done this, without showing them any word which warranted his so doing. And, in that sense, it is a complaint of too masterly and self-willed a carriage of himself in Church affairs. Which they seem indeed to intend by that addition, when they say, that he doeth it, for his own ends. Now, to detract from another for a mans own commodity is against nature, as the heathen man could say, and he proved it thus,1 because, if that be done, the destruction of society and community amongst men will necessarily follow. With-whom another agreeth, expressing the same thing, under a Metaphor, ⟨p. 233⟩which he applieth to men singularly and individually considered, but I will apply to particular Churches, in reference to Classical combinations. As all the members agree amongst themselves, because it concerneth the whole that every one be safe: so men do spare one another, because we are borne for communiō. 2Salva enim esse societas, nisi amore & custodiâ partium, non potest: For a society cannot otherwise be safe then by keeping the parts, whereof it is compounded, from being hurt. But let us examine his answer to this complaint, which consists of four particulars. In all which I will pass by the overflowing of his gall, which he too frequently discovereth.
Now, for the Hypothesis, or particular application of those generalls to the present question] The Answerer is chalenged by the Complainants for subjecting their Church under an undue power of the Classis, for his owne ends, and without warrant from the word. Out of question, if it be an undue power, it is not onely without warrant from the word, but also contrary to the rule. But, it may be, they meane that he hath done this, without shewing them any word which warranted his so doing. And, in that sense, it is a complaint of too masterly and selfewilled a carriage of himselfe in Church affayres. Which they seeme indeed to intend by that addition, when they say, that he doeth it, for his owne ends. Now, to detract from another for a mans owne commodity is against nature, as the heathen man could say, and he proved it thus,
