A Peace-making jury, Or, Twelve Moderate PROPOSITIONS, tending to the reconciling of the present differences about Church-Combinations betwixt the Presbyterian and Independent.  Jer. 32.39. 
Cor unum  heart Via una  
Amen.  
By Philalethirenaeus Junior, Anno 1650.  
Printed by W. H. for Richard Tomlins, at the Sun and Bible near pie-corner.   

A Peace-making jury, or Twelve moderate Propositions, tending to the reconciling of the present differences about Church-Combinations betwixt the Presbyterian and Independent.  

Proposition I.  
ALL the true Organical Churches of Christ, consisting of convenient numbers of visible Saints, and Church-Officers joined together in the Fellowship of the Gospel, are of (a) equal Power and Authority, not subordinate one to another, but all collateral and coordinate,( b) each having within itself the power of Discipline entirely in causes particularly concerning themselves, and not others.  
(a) It is granted that every single Congregation hath equal Power, one as much as another, and that there is no subordination of one to another, according to the trite and known axiom, Par in parem non habet Imperium. Jus Divinum Reg. Eccl. cap. 15. sect. 3. pag. 230.  
We affirm that no such Head-Church( viz. as a Cathedral) was ordained either virtually, or actually, but that all Churches were singular Congregations equal, Independent each of other in regard of subjection. Baines Dioces. Trial. pag 13.  
( b) It is not denied but particular Churches have within themselves power of Discipline entirely, so far as any cause in debate particularly and peculiar concerneth themselves and not others. Ius Divinum, cap. 15. sect. 1.  
We aclowledge that a Congregation may exercise all jurisdiction in re propriâ. Rutherford Due Right, pag. 320.  
This is a Principle of Church-Policy, Every politic body of Christ hath power of Church Government within itself Idem Ibid.   

Proposition II.  
The Consociation of Churches is not only lawful but very useful and necessary, though not to the being, yet to the well-being of them.  
The Consociation of Churches is not only lawful, but very useful also. T. Hooker Survey part. 4. cap. 1. Conclus. 1.  
Nemo( inquit Parkerus) quòd sciam, Ecclesiae alicujus reformatae alumnus, ante Hugonem Grotium, negavit Synodos esse necessarias, quibus nos {αβγδ} libenter profitemur. Norton adversus Apolon. p. 112.   

Proposition III.  
This Consociation is of several sorts and degrees, some lesser some greater, as Classes, Synods; and these Provincial, National, ecumenical. T. Hooker ibid. Conclus. 2. Adding, Thus far we agree.  
Ecclesiae particulares( ut earum communio postulat, ●●urae lumen,& aequitas regularum,& exemplorum Scripturae docent) possunt,& saepissimè etiam debent confoederationem, aut consociationem mutuam inter se inire in Classibus& Synodis. Ames. Medul lib. 1. cap. 39. sect. 27.   

Proposition IV.  
In these Classes and Synods the meeting of Church-Officers of the several Churches is an Ordinance of Iesus Christ, accompanied with his Authority and Power, for the helping of the Church against errors, schisms, and Scandals. Burroughs iron. pag. 43. Cottons keys cap 6.   

Proposition V.  
These meetings may not only be convented upon particular and emergent occasions, but also held in a stated and fixed way at such times as the Churches shall think meet and expedient.  
The particulars of Time and Place being mere circumstances of an indifferent nature, are confessedly left to a prudential determination.  
The stated weekly or monthly meetings of the Elderships of particular Congregations( besides occasional) are acknowledged warrantable and expedient, upon supposal of some Emergencies which may offer themselves to consideration at every of those meetings. Par ratio of the Monthly, or Quarterly, or Annual Conventions of Classes or Synods.  
Scripture mentions not any set Church-meetings( except upon the Lords day) for preaching the Word, &c. yet it is agreed the Churches may appoint other weekly or monthly meetings for that purpose. The same may be said of synodical Assemblies.   

Proposition VI.  
This Classical and Synodal Authority and Power is not to be used in a privative or destructive way, to the violating or infringing of that power which God hath invested the particular Churches with, but in a Cumulative and Perfective way, for the regulating and helping them in the use and exercise of that power.  
Ista Combinatio neque constituit novam Ecclesiae formam, neque tollere aut minuere ullo modo debet libertatem ac potestatem illam, quam Christus suis Ecclesiis reliquit, cvi tantùm dirigendae ac promovendae inservit. Ames Medulla ubi supra.  
It is granted that Classical or Synodal Authority cannot be by Scripture introduced over a particular Church in a privative or destructive way to that power which God hath bestowed upon it: But contrarily it is affirmed that all the power of Assemblies which are above particular Congregations is Cumulative, and Perfective to the power of those inferior Congregations. Ius Divinum, cap. 15. sect. 4.   

Proposition VII.  
Matters of general and common concernment, or which are not proper to one Congregation, do properly belong to the cognizance of those meetings. Quod omnes tangit ab omnibus suo modo tractari debet. Axiom.   

Proposition VIII.  
In matters of greater difficulty and weight( as viz. the calling of Ministers, excommunicating of Members, &c.) it is expedient and requisite that particular Churches do advice and consult with the Classes and Synods respectively, craving their direction and concurrence, before they proceed to the exercise of that power which is vested in them.  
In matters of great moment no particular Church ought to proceed without first consulting the sister Churches. Apologet. Narrat. pag. 16.  
The 24. Churches of Geneva had power of governing themselves, but for greater edification they do voluntarily confederate not to use nor exercise their power, but with mutual Communication, one asking the counsel of another in that common Presbytery. Baines Dioces. trial. pag. 21.  
Geneva made this Consociation, not as if the Prime Churches were imperfect, and to make one Church by this union; but because though they were entire Churches, and had the power of Churches, yet they needed this support in the exercise of it, and that by this means the Ministers and Seniors of it might have Communion. Idem. Ibid.  
Classium& Synodorum est, quando difficultas aliqua subest, communi consilio declarare& decernere quinam debeant excommunicari. Ames case. Cons. lib. 4. cap. 29. sect. 23.   

Proposition IX.  
In case of remiss or Mal-Administration, or any scandal through corruption in Doctrine, or practise, the Classes or Synods respectively may and ought to take notice of the miscarriages of particular Churches being complained of to them, and to call them to give an account of their ways and proceedings, which accordingly they in conscience are bound to do.  
Synods may by the power they have from Christ admonish men o●… Churches in his name, when they see evils continuing in, or growing upon the Church, and their Admonitions carry with them the Authority of Jesus Christ. Burroughs iron. ubi suprà. Cottons keys, cap. 6. sect. 3. pag. 24.  
This is acknowledged to be a sacred and undoubted principle and supreme Law, to be observed among all Churches, that a Church or Churches challenged to offend or differ, are to submit themselves( upon the challenge of the offence, or complaint of the person wronged) to the most full and open trial and examination by other neighbour Churches, &c. Apologet. Narrat. pag. 17.   

Proposition X.  
Any person or persons wronged and injured by the particular Churches may complain and appeal unto the Iudgement of the said Classes and Synods for the redress of their grievances.  
Cum in causis& personis Ecclesiasticis multae lights oriantur, jus Appellationum necessario concedendum quis neget? Norton Resp. ad Apollon. pag. 113. ex Parkero, Polit. lib. 3. cap. 20. Appellationes sunt juris divini& naturalis,& in omni societate admodum necessariae, propter multorum judicum iniquitatem& ignorantiam. Whitaker Controvers. 4. de Rom. pontiff. q. 4. cap. 2. pag. 470. Apolog. Narrat ubi suprà.   

Proposition XI.  
The determinations of the said Classes and Synods, so far as they are agreeable to the word, do bind the particular Churches, and all the members thereof, and that not only materially, but Formally and Authoritatively, so as they are obliged reverently to esteem of them, and dutifully to submit unto them, not only for the word, but also for the Synods sake.  
Sententia Synodica obligat directivè, no● tamen Juridicè. Norton Resp. ad Apol. pag. 125.  
The Admonitions of Synods carry with them the Authority of Jesus Christ. Burroughs iron. ubi suprà.  
Synods have power by the grace of Christ not only to give light and counsel in matters of Truth and practise, but also to command, and enjoin the things to be believed and done. Cottons keys, pag. 25.  
This binding power ariseth not only materially from the weight of the matters imposed,( which are necessary necessitati praecepti, from the word,) but also formally from the Authority of the Synod, which being an Ordinance of Christ, bindeth the more for the Synods sake. Idem. Ibid.   

Proposition XII.  
In case any of the particular Churches shall obstinately refuse to harken, and submit to such their determinations, after all other Brotherly and Christian ways assayed and used for their Reformation, they may not only withdraw Communion from them, but also declare in the name of Iesus Christ, that they are not to be received into fellowship with any other of the Churches of Christ, nor to have Communion any longer one with another as a Church in the Ordinances of Iesus Christ. Burroughs iron. pag. 43.  
The Churches offended may and ought, upon the impenitency of the Churches offending, pronounce that heavy sentence against them of withdrawing and renouncing all Christian Communion with them until they repent, &c. Apolog. Narrat. pag. 17.  
Quando autem hic vel ille coetus habendus sit pro non Ecclesiâ, penes Concilium in statu Ecclesiarum ordinato, judicium esto. Norton Resp. ad Apol. p. 167.  
Integrae Ecclesiae possunt, propter manifestas Haereses, aut flagitia, damnari, deseri, rejici( viz. à Classibus aut Synodis) quod est Analogum Excommunicationis. Ames Consc. case. lib. 4. cap. ●9. sect. 26.    

The Verdict or Result of the foresaid Propositions.  
VPon these Concessions how easily, how fairly may this unhappy difference be compremised and taken up betwixt these dissenting parties? And that to the satisfaction and content of both, so as each may enjoy the substance of what is contended for. Those of the Congregational way their just privilege of Church-Independency: And those of the Classical way their useful and necessary support of a Presbyterian polity. And let me add, both these without any real prejudice to that claim which a third Party maketh to a Primitive* 

Essentiale fuit, &c. quod ex Dei ordinatione perpetuâ necesse fuit, est,& erit, ut in Presbyterio quispiam& loco,& dignitate primus, actioni gubernandae praesit. Beza de Ministrorum Evang. Grad. cap. 23.  
Tales Episcopos divinitus,& quasi ipsius Christi voice, constitutos, absit ut unquam simus inficiati. Idem ibid. cap. 21.   Presidencie, which Beza( and not a few of his way besides him) looketh upon as both Rational and Scriptural. Now where substance may be had, to what purpose serves an eager litigation about shadows? where the thing is accorded, what matters it for words? That Classical and Synodal Conventions are not only useful, but necessary, it is agreed well nigh at all hands. What a poor quarrel is it then to contend, whether those meetings may be stated and fixed, or must be only emergent and occasional? That the Representatives of Churches consociated have an Authoritative power, obliging each particular Congregation to a dutiful submission to their determinations, is yielded and acknowledged by the moderate on both sides. What matters it then whether that Obligation be looked upon as simply Directive, or formally juridical? that Authority said to be of Counsel or jurisdiction? So long as particular Congregations not harkening to the Brotherly Admonitions of a Presbyterated Combination may be proceeded against, nor only in a Negativo way, by withdrawing the right hand of Fellowship from them, but in a Positive, by pronouncing them Non Ecclesias, no longer worthy of the name and privileges of a Church, what bootes it to contest about the for-formality of a Church-Censure, 
Jura prohibent Encommunicare Collegium, vel Communitatem quià contingeret innoxios irritiri. Davenant Adhort. ad pacem Ecclesi. cap. 9. Rat. 2. Ex Decret. 6. de sentent. excom.  which seemeth more properly to lie against particular persons, then aggregated Bodies? Away then with these dividing names, which are made and set as brands of infamy by those who understand them not, upon those who deserve them not. Seeing the Presbyterian is an Independent, asserting the equal, and in some cases entire( though not absolute, which is Gods peculiar) power of particular Congregations: And the Independent is, and must be a Presbyterian,( if any thing, the word holding forth not so much as a shadow of any other kind of Church-Government, whether in the Old Testament or New, then what is managed by a Presbytery,) let them henceforth be fratres in uno, Brethren in one, of one Heart, and one way, walking together as two which are agreed; 
And who can tell how much and how far the Lord may stretch forth the blessing of such a peaceable condescendency, to more general acceptance, and accommodation? Vide Cottons Counsel to the Church at Boston, in old England, in praefat to the holinesse of Church-members. ¶ making use of these sacred Combinations( the present want whereof whilst it is affencted in some, and necessitated in others, speaketh sad things of, and to the poor distracted Church of God in this Nation) for the strengthening of the hands each of other against the common Adversary, Satan and Antichrist, with all their Instruments and Adherents. So shall God have the glory, his Church security and peace, his Gospel shall be propagated, his people edified, growing up( as that typical fabric once did without the noise of Axes and Hammers) unto an holy Temple in the Lord. Which who so desireth not, let Pauls Anathema Maranatha take hold of him, as being one that loveth not the Lord Iesus, let him be had in execration unto death.  
Woe to him that is alone, for he falleth, and there is not a second to lift him up. Eccl. 4.10.  
Without Counsel purposes are disappointed, but in the multitude of counsellors they are established. Prov. 15.22.  
As they went through the Cities, they delivered them the decrees for to keep that were ordained of the Apostles and Elders which were at jerusalem, and so were the Churches established, &c. Acts 16.4, 5.  
FINIS.