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when they are perfwaded it is needlefs, or would be inexpedient for them fo to do. That even the ordinary Synods, required by the Canons, and allowed of by themselves, may yet upon just Grounds be stopped by them: (And when there is a juft Reafon for them fo to do, they are to judge:) And being fo prohibited, cannot be lawfully Affembled. That whenever they do meet, the Prince is not only to appoint, or at least to approve of the time and place of their meeting: But may give Directions for the choice of the Perfons that are to compofe them: That fo he may be fatisfied that they are fuch, whofe Piety and Temper, have fitted them to ferve the Church; and in whose Prudence, and Conduct, himself may fafely confide.

This he has pretended to prove as Mr. Prynne alfo has done, by fhewing that the first four General Councils were convened by the Emperors, and that other Chriftian Princes have affembled Synods of their own Bishops, which no body denies. They have alfo fhewed that fome Arbitrary Princes would not permit Councils to be affembled when they have been Petitioned for that purpose: which only fhews that if the Magiftrate has a mind to opprefs the Church, he can do it: And that in fuch cafe the Church has thought fit rather fometimes to fubmit patiently to the Will of a Prince than to affert its moft undoubted Rights by hazardous Methods. And as to the Proofs the Author of the Authority of Chriftian Princes, &c. brings to prove that Princes may give Direction for the choice of the Perfons that are to compofe a Synod, they are very little to the purpofe. The Emperor, fays he, (f) Wrote to the Metropolitans to come to the Synod, and left it

to them to bring fuch of their Suffragan Bishops as they thought fit along with them. I can't fee how it was poffible for the Emperor to give a grea-. ter liberty to the Church in the Choice of those that were to appear in the Synod than this: And how could he be this way fatisfied, that those who were to compofe the Synod fhould be fuch only as he might safely confide in their Prudence and Conduct, when he himfelf could not tell who would be fent?

Mr. • Pag. 90,91:

Chrift. Prin.

105.

Prynne gives a much more pertinent Instance (bating for the Legality of the Civil Authority that convened them) when the Parliament thought fit to call, what they termed an Affembly of Learned, Godly, and judicious Divines, &c. to which they called particular Perfons by name without permitting any other to choose them, fuch as Algernoon Earl of Northumberland, William Earl of Bedford, Philip Earl of Pembroke and Montgomery, &c. John Selden, Efq; Francis Rows, Efq; Sir Henry Vane, Knt. &c. If an inftance could be given of a Legal Synod called after this manner, then it might in- Author of deed be faid, that not only the calling of our Convocations, and the Determination of the Time and Place of their Sitting; but also of the Perfons who are themfelves to come to them, all depend upon the Authority of the Prince. But for a Prince to Summon only fuch Perfons as from the beginning of Christianity have had a Right to fit in Synod, cannot, I think, be an Argument that the Perfons who are to come to Synod all depend upon the Authority of the Prince. For if the Perfons, who are to compofe a Synod, depend on the Authority of the Prince only; Then may our Soveraign, as the Parlia ment once did, call the Lords and Commons of X

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Pag. 75.

this Realm to an Ecclefiaftical Synod, but I fuppofe that is more than this Right Reverend Author, or any other Divine of our Church will allow.

*The fecond Point pretended to be proved in this Book, is, That the Chriftian Prince has a Right to preferibe to his Synods the Work they are to go upon; and to Reftrain them from medling with fuch things as do not belong to them. That he may Direct, not only the Subject, but the Order and Method of their Debates. That he may, if he pleafe, Sit, and Deliberate, with his Clergy in them: And interpofe his Judgment, not only in Matters of Difcipline, but in Matters of Faith too. That it is not only his Right, but his Duty to Examine what they have concluded upon:, and either to Confirm, or Refcind their Decifions, according as he shall remain fatisfied or not, of the Truth, the Juftice and the Expediency of them.

I have little to fay to this Conclufion, provided it be not extended to bar the Clergy from debating and refolving Synodically and determining Matters Canonically, where the Prince does not concern himself with them, as the Apoftles and Primitive Chriftians did for three Hundred Years together. Bating but this, I will allow, that not only a Chriftian Prince, but even an Infidel may do all that is here af ferted. For inftance, The Grand Seignior may call a Council of the Greek Church, and propofe to then fome Points of Religion, and forbid them to debate of his Laws or Government which do not belong to them. He may also fit and hear their Debates, and Argue with them himfelf, and require their Opinions in Matters of Faith as well as Difcipline: And when they

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are come to any Refolution it will be in his Breast, tho' it be a Point of Faith, whether it fhall be Confirmed or not, fo as to compel his Subjects to receive it. But it does not therefore follow, that the Clergy of that Church may not by the Right derived to 'em from the Apostles, meet in Synod, and debate and conclude of Matters within their Sphere as the Primitive Chriftians did, and their Decrees fhall have a Canonical Force without him, and if he hinders them from holding fuch Affemblies, he may juftly be called an Oppreffor.

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*The third Point that this Right Reverend Pag 76. Author has enquired into is, What the Authority of the Prince is with relation to these Conventions, after they have ended what was to be done by them. (1.) With Reference to their Perfons. And, (2.) To their Acts.

As to their Perfons, he fays rightly, That being affembled by the Civil Magiftrate, They cannot diffolve themselves and depart from fuch Council, 'till Licensed by him fo to do. For without Difpute, as the Magiftrate has Authority to convene a Council, fo he may keep it fitting as long as he thinks fit. But it does not follow from hence, but that if a Synod be convened without the Magiftrate's Authority, as were thofe of the Primitive Church, and many other Provincial Synods fince, (even in this Realm as Mr. Prynne has proved) they may + Pag. 10. alfo be diffolved and depart without any Licenfe from the Prince.

As to their Acts, he says, That he con- Pag. 79. ceives it is allowed on all Hands, that their Definitions are no farther Obligatory, than as they are Ratified and Confirmed by the Civil Authority. For tho' (fays he) the Faith of Christ neither de

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pends

pends upon the Authority of Man, nor is fubject to the Power either of Synods or Princes as to what concerns the Truth of it: Yet what that Faith is which fhall be allowed to be profeffed in every Community by the Laws of it; and receive not only Protection but Encouragement, from the Civil Power, muft be left to the Prince to determine. As to this latter Position, I do easily and readily agree to it; But as to what he adds, that the Definitions of Synods in favour of it, will fignifie very little, 'till what they have determined to be the Right Faith, be alfo allowed by the Civil Magiitrate, to be publickly profeffed and taught; and be received into his Favour and under his Patronage, as fuch, I cannot fubfcribe to it. For if fo, the Primitive Bishops before the Empire became Chriftian were much in the wrong to determine Matters of Faith, and condemn Hereticks, and warn their Flocks to take care of them. However he goes on and fays, But much more Reasonable as well as Neceflary, is the Confirmation of the Prince, to give Authority to thofe Canons which regard the Difcipline, and Polity of the Church. I deny not but the Prince's Authority is very expedient and desirable to preferve the Difcipline of the Church, but I cannot think it abfolutely Necessary, because we know that the Difcipline of the Church was maintained by Canonical Authority for Three Hundred Years together better, it may be, than ever it has been fince Princes have thought convenient to interpofe in fuch matters.

I fhall not need to examine the Authorities produced by Mr. Prynne, or the Right Reverend Author of the Authority of Chriftian Princes, (which for the most part are the very fame) because I do not think that all the Acts of Arbitrary

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