watch-man whereof mention is made in Ezechiel 3. The third act towards the making up the externall call is a publick licence to exercise the ministery whereunto he is called by the voice of God the choice of the people and the publick testimony of other ministers This act of giving licence being an act of jurisdiction is performed under an orthodox magistracy by the magistrate himself but under an heterodox or heathen magistracy by the keepers of the confederate discipline who supply the place of magistracy The 4. act is a solemn begging of God a blessing by the ministers met in a coetus presbytery or synod or otherwise by prayer and fasting upon the resolution of the party that is to take the ministery upon him the choice of the church and the licence of the magistrate This action may be performed with laying on of hands a rite which may be used for decency and ornament not for necessity as if the calling was null without it and so Musculus Bullingerus Gualterus Martyr and Mestrezat late reverend Pastour at Paris all tell us I know of no ministeriall ordination but that which is performed this way and it is much like for the nature of it to Gods making man and wife to the doing whereof there is no concurrence of a minister or ministers requisite but only to begge a blessing upon the man and the woman that intend to joyn themselves in the state of matrimony in which action the minister contributes no more to the integrity of it then his grace before dinner doth to make it a meal though I confesse there is more in the prayer of a minister towards the perfecting of the last act of ministery then in his prayer before the consummation of matrimonie or before a meal For I should think any ministers call null before men that was not first blessed by a solemn prayer and a consecrating to God both of the ministers and people I have been induced to believe that ordination is completed by these 4. acts because 1. I find it most agreeable with the word 2. by them the calling is no lesse if not more of Divine authority for this way there is as much caution against those that enter into the ministery by the window and not by the door as is observed in Sion Colledge I make not only the ministery to be as much of divine institution as the reverend ministers of London in their jus Divinum of the ministery but besides I make the ministers call to be wholly divine and receiving nothing from or by men which the reverend ministers do not for as men do not institute ministery so neither ministers it is with them both as with the doctrine of a preacher which we trye whether it be from God or men but we give no authority to it And as besides in ward evidences by which we discern a divine wisedome in the Scripture we have some outward marks and testimonies which make it currant to be of divine authority even among those that do not believe so may we say of the call of every minister which neither other ministers nor the people make either to be a call or a divine call only by what they see of the man by his life and doctrine and by those mentioned conditions required in all those that God hath inwardly called they no way doubt but whom God hath called inwardly he also will call them outwardly without any act of man but to render a testimony to Gods call which testimony is given partly by the party himself approving himself to all men partly by other markers the choice of the church and the licence of the magistrate 3. By that methode we answer without any difficulty the Papists question how reformed ministers came by their calling and what succession they have which tye of succession is laid upon the presbyterian ordination which will be easily proved void and null if the succession hath been never so little interrupted at which time if we have recourse to Gods immediate call and necessity as the 31. article of the confession of the reformed churches in France hath attributing more to the mission of God then to that of men what inconvenience is it to give the same glory to God at all times and as well at one as at another and to hold that God hath no other succession then that of his providence that God and the ministery are more magnified if ministers receive their office immediatly from God then by the hands of men what need we endeavour to salve and make up a lineal succession interrupted by this shift of necessity the which if it gives more glory to God it may be well converted into a necessity not to be without it For doubtlesse this plea of succession making all ordinations valid is a rank Romish one and very strongly asserting if admitted by us reformed that there is no visible church but the Roman For if it be granted to them that as there is no church without ministery so no ministery without ordination and no ordination without lineall succession from the Apostles they will easily prove that succession failing the ordination hath also failed and with it the ministery and so the church which can never recover a being without a succession be shewed from the Apostles downward as the Vestall virgins when their fire was out did not kindle it at the fire of men but of God 4. It serves to remove an old mistake that the ministers of the Gospell are successours to the Priests and Levites whereas they have rather succeeded the Prophets It is true the Preists and Levites were also Prophets as they were keepers of the law and were to read and expound the Scripture and in that office I grant the ministers of the Gospell have succeeded them but in that the propheticall office was not continued in all those that were only prophets by a lineall succession of ordination but meerly by a succession of the providence of God who never left himself without witnesses Seers and Prophets whom he raised not by any call of man but of God no doubt but now God calleth the ministers the true Prophets of the new Testament by the same succession and ordination of providence not by a creation and installing by man That the ministers of the Gospell did not succeed the priefthood it is manifest for that being rituall typicall ended in Jesus Christ there remaining only the propheticall office common to the prophets both under the old and under the new Testament to which first which I note by the way and it is much materiall to our present purpose and the main argument of the book as no jurisdiction was annexed under the administration of the old Testament but what they had over the uncircumcised in heart so neither is it convenient the ministers of the Gospell should have any other This being the nature of ministeriall calling or ordination if a man will call it so
the sons of the prophets multiplying and their house temple or auditory being too little they enlarged it and chap. 22. v. 14. Huldah the prephetesse is said to dwell in Bamischnah in a colledge or school of learning So from 1 Samuel 19. v. 18. and 20. one may gather that Samuel being the chief Rabbi and Prophet having many disciples under him had his house of oration school or Colledge at Naioth in Ramah where he did not only teach publickly upon sabbathâ— ayes but also instructed upon other days his disciples or young prophets called his sons as appeareth by the 20. verse except by prophecying be meant uttering marvellous things of Gods greatnesse goodnesse providence for the ordinary gift and charge of the prophets was not so much to declare hidden and foretell future things as to expound the law and to exhort the people and pray with them in which sense John Baptist is called by Jesus Christ a propher who yet never wrote nor uttered any prophecies and Exod. 7. v. 4. Aaron is called the prophet of Moses because he was his interpreter to the people And the great number of those prophets sheweth manifestly that their ordinary employment was to do what the prophets of the new Testament do to exhort teach comfort-rebuke no lesse number being required for that work under the old then under the new In the 1 Kings ch 18. when Jezabel did seek to destroy the Prophets Obadiah hid 100. in a cave and in the 2. book chap. 2. v. 16 the sons of the Prophets sead of their own body 50. men to seek after El jah Sure there was no need of so many to foretell future things when one of a 1000. Prophets might undergo that charge well enough to satisfy all the people of the mind of God concerning future things wherewith but few of the people need to be acquainted but all the people had need of teachers and instructers in the law of Moses and that in a considerable number for 1000. had not been enough to instruct the fourth part of the people in the ordinary way of prophecying that is teaching and exhorting for the Rabbins say that there were 480. such houses of convocation or prayer otherwise called synagogues in Jerusalem There is mention made of two houses which were famous one at Bethel the other at Jericho whither the sons of the Prophets repaired to Elisha They were frequented not only every sabbath-day and new moon for praying with the people of the neighbourhood as appeareth by 2 Kings v. 22. but also for teaching their disciples and resolving any that should come to them upon any doubt whither it is likely David did go Psal 73. v. 16. when being inwardly perplexed with distractions he could find no settlement till he went to the sanctuary of God to be instructed better then he was where by the sanctuary doubtless is meant such a house of convocation or school And in the 27. Psalme that one thing that David desired of the Lord was no doubt to have communion with God and with the faithfull people in the Temple or house of prayer whereto he resorted every sabbath for it is not likely he understood this of being partaker of the legall rites sacrifices in the Temple at Jerusalem which was not yet built What was the form and matter of the exercises in those houses the Scripture mentioneth not only we gather by what the Prophets of Baal did 1 Kings 18. v. 26. that likewise the Prophets of God in those synagogues or houses of convocation did pray from morning untill noon and then till evening taught by catechising and expounding for in the 29. verse the word prophesving is equivalent to teaching and instructing And Samuel 1. book c. 12. v 23. maketh two parts of his propheticall office viz. to pray and teach God forbid that I should sin against God in ceasing to pray for you but I will teach you Now as those prophets had no dependence on the Priests and Levites no more then the houses of convocation where they taught so neither do we read that there was any consociation of all these convocations into one nationall church under some church-judicatory made up of Priests and Levites or that they had any dependence on the Sanedrim or state-court prescribing them any orders how to govern themselves only they were not to teach and expound ought but the law whereof the magistrate was the keeper and guardian nor to thwart the duties of the publick worship commanded such as were the killing of the passeover at set times the appearing of the males three times in the year at the place that God was to chuse and performing all the sacrifices oblations and rites enjoyned and so far were the convocations depending on the magistrate For in the first institution we do not read that these convocations or synagogues or those that were over them were or needed to be invested with any jurisdiction but were like schools of learning whose masters and teachers were also like Plato Zeno Aristotle over the schools in Greece who had scholars men of ripe years and discretion that with a withing fulmission embraced their sayings and precepts so that the Prince or Dr. of the school needed not any restraining or coercive discipline to order them And indeed it is very likely that those heathenish schools of Philosophans had their first rise and ouginall from those 〈◊〉 wish schools But that each of those convocations where Prophets taught and expounded were independent from other convocations saving only so far as they were all members of the same Commonwealth will appear anone when we enquire into the nature of these convocations when they went currently under the name of synagogues and all jointly were not one Commonwealth in one countrey but lived dispersed for then every lynagogue was sui Iuris and governed it self though some Râ—manists would perswade us that many synagogues were aggregated under one Archisynagogue or chief 〈◊〉 which is a great mistake for some synagogues had sometimes many Archisynagogues It is true we read in the Theodosian code of Patriarchs of the Jâ—wes lib. 8. tit 18. de Iudaeâ—s coelicolis or Samaritanis but those Patriarchs were not over any matter concerning law or religion but were only publick treasurers of mony levied for the poor for building of synagogues the like 'T is true also that the nature of those synagogues being changed as long as the Senat at Jerusalem had any repute other synagogues did defer very much to it requesting letters of advice from them but submitted not to any command as from a superiour to an inferiour as we gather by Act. 9. v. 2. and 3. and ch 28. v. 21. But to follow the history of these convocations a little farther their independency is clearly to be seen when the faithfull people lived under idolatious Kings as under Jeroboam and his successours for they could not depend on the Sanedum at Jerusalem since it was a capitall
Divines yet living both of the argument in hand and of the writings of the Author Of some mens strong prejudices against and harsh censures of him 369 The PREFACE I Intend here by way of Preface to give a brief account how I came to write of this subject Having a little before the beginning of the long Parliament in the year 1639. written a piece in Latin against the corrupted party of the English Hierarchy who made as near approaches as they could towards Popery and being a little while after engaged in that quarrell it so fell out that this corrupt party being soon foiled by the great torrent of opposition they met withall their opposers themselves who were very numerous did soon divide into parts and factions dissenting from one another particularly about church-way and discipline which afforded me new matter to study on which I did being indifferently affected towards the four kinds of opinions held in the reverend assembly of Divines viz. of Episcopacy moderated Presbytery Independency and Erastianisme and for many years together not giving my approbation more to one of them then to the rest before such time as I should be well resolved in the controversy I pittyed for a long time the preposterous endeavours of each party tending to make the rent wider while they sought rather the victory then the truth brother became eager against brother branding each other with schisme and heresy their principles so far dividing them asunder that partners in the same martyrdome and who had lost their ears together were soon together by the ears and Mr. Edwards by name in shewing rather his spleen then his zeal and Dr. Bastwick who stiled himself the Captain of the presbyterian army did but powre oyle upon the fire of dissention in stead of quenching it as likewise did our brethren the Scots when they wound up their string of ecclesiasticall jurisdiction to such an height that it was ready to break and ranked the Erastians in the list of abominable hereticks pointing therein particularly at poor and mild Mr. Coleman walking almost alone in a melancholy posture and who would not give rayling for rayling but mildly intreated all the brethren that dissented from him specially the presbyterians to give a satisfactory answer to the queries of the Parliament touching a jurisdiction and government of the church distinct from that of the magistrate and to shew in Scripture a place parallel to Matth. 18. v. 17. where by the word Church is meant either the ministers or a presbyterian consistory besides to find out in Scripture the name and thing of excommunication or that it is as well though not as much a soul-saving ordinance as preaching of the word and the administration of the Sacraments as the reverend presbyterian ministers would fain have perswaded him in their reasons against the dissenting brethren p. 63. At length being well satisfied that truth seldome lyes on the multitudes side as I did much pitty Mr. Coleman so did I fall to study him and thought it but reasonable ere I should join with the generall clamour against him to hear what he could say for himself And indeed his still voice did more work upon me then all the thundring voices of his opposites So then being convinced by him about eight years since I put forth in print a tract in English the drift whereof was only to assert the power of the magistrate in matters of religion which subject being but an answer to a letter I handled cursorily and superficially And while I was upon that work I was much in charity as I expresse in some passages of that tract with the churches of the congregationall-way no lesse cried out upon then Mr. Coleman both here and beyond seas specially in France where namely at Charenton near Paris a nationall synod condemned them by an authentick act yet then I had no such thought as to conceive or imagine that the power and right of private churches or congregations could agree well with the power of the magistrate in matters of religion But soon after the publishing of this English tract my uncle Dr. Andrew Rivet whose memory is very precious to me and to all the Churches of God sent me a Latin manuscript made by a Divine in France wherein he endeavoured the confuting of my English book and besides did much taxe me for favouring the congregationall way so much spoken-against amongst the reformed churches in France and expressely condemned by a nationall synod of theirs About the same time came Amyraldus forth in print as full of bitternesse and invectives against them as Mr. Edwards in his Gangrena Both which books I mean Amyraldus and that which Dr. Rivet sent me were the cause occasion and subject of writing my Paraenesis in Latin In writing of which I was insensibly carried to conceive and propound wayes of accommodation betwixt the brethren of the congregationall way and the assertors of that measure of power in sacred things allotted to the magistrate by Musculus Bullinger Gualterus and Erastus nothing doubting but that by these propositions of reconciliation and accommodation I have given with a very little yielding on both sides the true way and notion of settling in such a nation as this where the soveraign magistrate is orthodox might be made out and the Christian reformed religion worship established with more peace truth and holinesse of life then they were ever hitherto since the times of the Apostles These notions suting more to the purpose and interest of the English climat nation ought to have been then rather put in English then Latin but that I mistrusted my own abilities to appear in publick in any other tongue then Latin or French and that I had a great mind first to disabuse other nations particularly my own countreymen who were possessed with strange prejudices against the godly party of this nation as well presbyterians as others by the false suggestions and informations of Amyraldus so far that some have expressed to me by letters how much they bewailed the lamentable condition of England where all religion and fear of God was well-near quite extinct where there was no church-discipline no excommunication no synods no ordination no lay-elders no Lords prayer or ten commandements rehersed and no Sacrament of the Lords supper administred Now this present tract coming after the other and being otherwise digested and framed and those controversies that concern England being chiefly handled therein and all brought within a narrower compasse I do not despair but that my present designe will be excused though I come short of giving satisfaction to all parties I honour equally the persons learning and piety of those that I assent to and dissent from no lesse respecting the memory of Mr. Gillespie an eminent man for wit piety learning and soundnesse of faith but very erroneous in what he stiffely maintaineth in his Aarons Rod then that of Mr. Coleman or of any of Gods Ministers now with the
constitutions that are made about them are acts of the major part of the members are valid not because they are lawes of Christ and approved to every ones conscience but because like lawes and orders of other societies they do oblige as such and as consented unto in the making of them by the major part of the members though it may be the minor part were in the right for as the acts of a magistrate commanding things directly commanded by God are the magistrates acts so those acts performed in a particular church though commanded expressely by God in as much as they require externall obedience either actively or passively are acts of that magistracy set up in that church I find in a result of a synod in New-England printed at the end of the book of Mr. Cotton of the Covenant of Grace some conclusions wholly consonant to what I now write in this chapter of the two kinds of acts that are performed in every particular church the one done by them as church-members the other being an effect of magistracy set up in every particular church considered not as a church but as a society The first kind of acts is proper to those church-members who by any power of magistacy are not put upon stronger engagements of oredience then if there had never been any The second is exercised by magistracy either in the church or out of the church against the obstinate and unruly and such as need to be compelled I find the synod speak much to that purpose namely p. 40. the collectour saith from them that for remedying disorders and taking away or preventing grosse errors there must be a power of restraint and coercion used and in regard that every particular church is to be as well considered in the quality of a civil society as a society of church-members CHAPTER XX. That the power attributed to private churches by the reverend dissenting brethren doth very well accord with the power of magistracy in matters of religion as it is held by Erastus Bullingerus Musculus Grotius Mr. Selden and Mr. Coleman This same is proved by reason and by the testimony of Mr. Burroughs writing the sense of all his brethren as also by the practise of the churches in New-England WHen at first I undertook to write of this subject I had no other designe but to assert the nullity of a double externall jurisdiction and to prove that there being no such thing neither in Scripture nor reason as an ecclesiasticall power all jurisdiction that was not united under and appertained not to the magistrate was not a power of coercion was no jurisdiction Neither was I then lesse dissenting from the church-way and power retained by the rever brethren of the congregation then from the presbyterian brethren and the rather because I saw both parties carried with as much eagernesse of opposition against Erastus and Mr. Coleman as they were among themselves besides not fancying to my self otherwise but that all jurisdiction called ecclesiasticall and assumed by whatsoever society of men either single or made up by the aggregation of many societies which was not subordinate to the magistrates power was alike against reason and Scripture But being not able to study my main matter intended without enquiring into the nature of the power that both parties assumed to themselves I found that the tenets of the brethren of the congregationall way could very well accord with mine and which was not yet by any considered that the right of particular churches as the dissenting brethren hold might very well consist with that measure of power that Erastus Bullingerus Musculus Gualterus Grotius Mr. Selden Mr. Coleman allowed to the magistrate in matters of religion and over churches and that independency of private churches I mean independency from presbyterian classicall and synodicall judicatories doth no way hinder their right and liberty nor their dependency on the magistrate nor cutteth short the magistrate of the soveraign power he ought to have overall societies and persons and in all causes and matters Lastly I found that this way of reconciliation was most agreeable with Scripture reason the practise of the Jewes and of the primitive church of Christians besides was confessed so by many learned men who though seemingly otherwise affected and carried by more heat then knowledge of what was passed or held in this Island have notwithstanding in their tracts about the power of churches and discipline laid the same grounds that the dissenting brethren have delivered I need not be very long in proving by reason that this reconciliation betwixt the advocates of the magistrates power in matters of religion and those that plead for the right of churches is already made to our hands by what I have already handled I adde further these following considerations 1. Since every private church hath within it self a power of magistracy and that all magistracy in whatever society it be seated is subordinate to the magistrate of those societies it doth consequently follow that that magistracy wherewith every private church is invested is also subordinate to the magistrate for as I have demonstrated since no society of church-members no more then of citizens merchants physicians and the like can be imagined without lawes discipline and power of restraint and coercion so neither can it be imagined that such a power is not dependent on the magistrate for if a member of a society be obstinate and refractory and will not be ruled but by coercion and compulsion it be more then church-members as such can do to reduce him by exhortation and good advice then church-members must act also by a power of magistracy either assumed or delegated however it be that power of magistracy is subordinate to the soveraign magistrate 2. It is a maxime in Scripture Philosophie and common reason that theorems or propositions that are true asunder are no way contradictory one to another Now these two following propositions are of an undeniable truth viz. The magistrate is a soveraign governour over all persons and societies and in all matters and causes whether they pertain to religion or no and this Every particular church hath a right and power to govern it self without any dependence either on other churches or church-judicatories Each of these propositions being considered as true asunder must also be very consistent and no way clashing one with the other 3. That the right of churches may well stand with the power of the magistrate may appear by example of many societies as families corporations halls whose intrinsecall power of magistracy agreeth exceeding well with that of the magistrate over them for none doubteth but every father of a family hath a power to govern his children houshold and servants as he listeth being in his own as it were house a magistrate and a Priest yet none hitherto questioned but that paternall and oeconomicall powers are subordinate to the power of the magistrate for even the civil law and so
that there was no true proper church but a particular church that therefore a presbyterian nationall church made up of many particular churches under one presbytery is not properly said to be a church I am of opinion that the Roman church upon that account is very improperly called a church but most improperly a tâ—ue church for if it hardly deserveth the name of a church how can it be called a true one at least morally though it may be metaphysically it being a consociation of erroneous and hereticall churches for if every privaâ—e church within the Roman communion is so disfigured that I do not think it deserveth the name of a church how improperly then is a systern made up of those particular churches stiled a church And so I conceive that the question about the truenesse of the Romish church which hath so puzzled men may be easily resolved I have but one passage more of Amyraldus to alledge which a man could hardly believe to be the language of a professed enemy to the cause of the brethren For if they should state their own opinion of the power and independency of churches they cannot use more significant words then those of Amyraldus who in his disputation de concil author thes 28. saith that private churches ought to retain their full right liâ—erty and power untoucht specially in matters of great concernment as points of faith not submitting slavishly their own judgements to synods but expecting that synods should define and decree nothing till they have had the advice and approbation of particular churches This is the passage in Latin Alibi diximus pulcherrimum saluberrimum esse earum ecclesiarum institutum quae concillorum decreta ad res magni momentâ— qualia sunt dogmata fidet pertinentia rata esse noluerint nisi prius consultis synodis ecclesiis particularâ—bus quarum quaeque symbolam suam ad veritatis cluc'dationem conferat Salmasius followeth the steps of Amyraldus or rather Amyraldus of him for Amyraldus wrote last He is very large in his apparatus ad libros de primatu and I should be tedious to the reader to set down here all that he hath handsomely stated about the nature of a church I will only quote two pages which are 265. and 266. The substance of his discourse is comprehended under these 4 or 5 heads 1. That all churches by right are equall in power and dignity and are independent 2. That the consociation under the heathen Emperours was voluntary and by consent 3. That under Christian Emperours a consociation was introduced by humane right so that what was at first by free and mutuall consent came afterwards under the Christian Emperours to be of humane institution and constitution 4. That the unity of churches consisted not in an united collection of private churches but in an agreement in faith and doctrine for such an union there is betwixt the Helvetian Belgick and French churches who agreeing in the same faith and doctrine do notwithstanding differ in discipline so that these churches may be called independent each on the other yet they keep an union and communion among themselves No other communion and independency do the reverend dissenting brethren admit and practise either among themselves or with the presbyterian churches both at home and abroad 5. The fifth head is that a consociation of many particular churches joyned with the same band of discipline and under the direction counsell advice not the command or judiciall power of any synod or presbytery doth much conduce to the keeping the unity of faith the band of charity and the communion of saints In the same place and many others throughout his apparatus he saith that the communication betwixt particular churches was voluntary and by way of counsell every church reserving to themselves full right and power as to those acts of their discipline and the acts of binding and loosing so that every church had power to take cognizance of any fact and crime committed in their body to censure and excommunicate them or reconcile them again without any appeal to other churches or synods except it were to beg their friendly intercession for so they were wont to consult and entreat Bishops and namely him of Rome to review the sentence repairing to him as to an umpire not a judge to disannull or evacuate the judgement which makes the Romanists take those applications to the Bishop of ROme as an acknowledgement of supremacy over all the churches To these authorities Iwill adde that of learned and moderate Spanhemius who did not use invectives as others but arguments and reasons as good as he could yet in my opinion the good man mistaketh much in his Epistle to David Buchanan not so much through ignorance of the right as of the fact yet in the 55. page he hath these words which are much to the advantage of the brethren A particular church hath no power at all over another but they are all collateral and of equall right and authority Let us now hear other advocates of the brethren before the word independency came to be given to Protestants in the world The first is learned Amesius in his first book of the marrow of Divinity chapt â—0 where after he hath in the 17 18 19 20. and 26 sections spoken of the parity and equality of particular churches in right and power in the 27. section he tells us what consociation of particular churches may be admitted these be his words Particular churches may yea ought to have a mutuall confederation and consociation amongst them in classes and synods that by a common consent they may be helpfull one to another with as much commodity as may be chiefly in things of greater concernment but this combination doth not constitute a new frame of church neither ought it in any sort to take away that liberty and power which Christ hath left to his churches since this form is only usefull by way of direction John Mestrezat a very learned orthodox Divine lately deceased minister of Paris goeth upon the same grounds with Amesius in his book of the church written in French and his testimony is most considerable because being a French-man he could not know or foresee as Amesius perchance might any such plea in England about right or power of churches aggregated It would be too long here to set down his own words at large For those that understand French they may see specially the 1 chap. of the 3. book where he saith that all power to do any church acts is placed in the particular church that all church-priviledges and promises were made and granted unto and in consideration of a particular church assembled in one place As for aggregation and consociation of churches he holds it not to be grounded upon any pattern or command from Scripture or even from a judiciall power given by Christ to classes synods presbyteries over particular churches but meerly assumed prudentially for mutuall preservation
only upon two or three considerable places out of the said Review of the Councill of Trent that one would think had been spoken by Frastus or Mr. Coleman In the 3. book cap. 11. he hath these words If the Prence be learned and capable what reason â—s there to exclude him from presidency It were indeed more beseeming and becoming his dignity to let the Bishops aâ—spâ—te yea one of them to manage and order the action or such as he himself will chuse resâ—…ving to himself the presidency yea the determination the confirmation and execution after he hath viewed and understood all the importance and consequence is too great when it concerneth salvation a Prince hath no lesse interest then a Prlest Here we have a Paput granting that the magistrate is not only to preside in synods but also to have the last determination and judgement of all-debates In the 7. book ch 6. he ascribeth a function but no jurisdiction to the clergy and pastors and he hath this passage worthy to be written in golden letters for it doth disannull and make void all consistoriall classicall and synodicall canons sentences and definitions which are no acts of the magistrate Kings ought not to meddle with the administration of the Sacraments nor with the business of ceremonies or preaching or other ecclesiasticall ministeriall acts but for appointing of the order of ceremonies purging out of abuses extirpation of schism and heresies church-policy and the like they may they ought and they have alwayes done it either by putting their own hands to the work or by commanding of it or else by appointing and constituting lawes statutes and ordinances The authour did here only forget to tell us by what power the magistrate must do this Is it by a politicall or ecclesiasticall power direct or indirect intrinsecall or extrinsecall None but Mr. Gillespie could tell us Sure he that takes all and doeth all by his own power and authority needs no co-partners in the managing of his power but delegates and substitutes in the exercise of it CHAPTER XXVI The description of excommunication in terms received by most of our opposites though otherwise variously defined by them That for four thousand years no such excommunication was in use either among the heathens or the Iewes An answer to some objections That the legall uncleannesse was no type of the morall That the Priests judging of the leprosy is no plea for excommunication nor for ecclesiasticall jurisdiction ALthough I made this subject the greatest part of my Latin book yet I had much more to say then I did write purposing one time or other to discover that excommunication hath been the principall and main tool in the hands of the man of sin to build up the Roman Hierarchie or that dominion which the Pope hath procured himself in all states and Empires round about him which is the very mystery of iniquity spoken of by S. Paul To avoid prolixity therefore intending here sut an extract I will strive to contract my self give but a breviary in few chapters of what I designe if God gives me life in another tongue I must first state what my opposites mean by excommunication that by the description they make of it I may with lesse difficulty make good that it is repugnant to reason Scripture and the practise of all nations heathens Iewes yea of many Christians in all ages for except they give it me themselves it is as impossible for me to delineate it as to give the true definition of purgatory or of limbus patrum for all parties are not yet agreed what the exclusion is from and by whom and what men are excommunicable For some hold that excommunication at least the lesse is from the Eucharist as the greater is from the assembly of Christians others not only from the externall communion but also from the internall Some hold that only Bishops yea that one only Bishop may excommunicate as Ambrose did Theodâ—sius some think that pâ—esâ—yters and ministers may do it and of these some say that one may do it others say there must be three at least Caâ—vin and some others hold excommunication is vâ—…dâ— except it be the act of a whose pâ—…vâ—…church Many are of opinion thaâ— thâ— pâ—…b tâ—…y without the concurrence of the people may excourmunicate As for the subject or object oâ—â—xcommunication some think that Kings and maâ—…rates as well as any other 〈◊〉 châ—members may â—e exâ—ommunicated otheâ—s eâ—eâ—…t them Those that make three communions according to the three severall acceptions of Church in Scripture say that excommunication is only an exclusion or a putting out of the communion which is amongst members of a 〈◊〉 church others that it is an â—xclusion â—…t of the communion of the whole Catholick 〈◊〉 â—huâ—ch whereby they warrant thâ— power of the Pope in excommâ—n cating Emperours and Kings who since they are members of the Cathâ—…k church may be put out of the communion by the pallor within that communion But some hold that the vertue of excommunication â—xâ—…s no further thâ—n the jurisdiction of the maâ—…ate where the excommunication is pronounced There being such diversity of opinions amongst our opposites about the true notion of excommunication it is not possible for any of them to give a good account and description of excommunication to satisfy all much â—…sse can I do it yet must I give some description of it allowable as I conceive â—y most of them It is a judiciall act or sentence of excluding scandâ—lous persons and offenders from some church-priviledges by church-men or church-members invested with a power of jurisdiction distinct from the power of the magistrate which sentence ought not to be reviowed or voided but either by the same power that first gave the sentence or by a superiour judicatory in eadâ—m serie as they call it of the same kind and nature if any is to be had This description I trow will go near to be received by all the patrons of excommunication even by those that make excommunication no lesse a saving ordinance then the preaching of the word and the administration of the Sacraments as the â—ever Divines have defined and determined in their assembly at Westminster Now of this excommunication I â—hall here give this short account 1. That for four thousand years no such excommunication was in use either among the heathens or the Jewes 2. That at that time when some think it had a beginning even when the Jewes were carried into captivity it did not begin 3. That there is no ground for such an excommunication communication nor practise in the new Testastament 4. That soon after Christ and the Apostles time excommunication begun and was mainly subservient to the working of the mystery of iniquity 5. Excommunication being retained by the reformers did occasionally strengthen the mystery of iniquity For the first it is easy to shew that there was no such excommunication among the heathens as we have described It is
quae aerem nostrum obtâ—nebrobant à nobis quam longissime fugat Non defuere quidem apud nos qui falsis rumoribus quos impuri quidam nebulones ad invidiam conslandam huc illuc disseminarunt 〈◊〉 sinistras parum aequas de Indâ—…endentibus opiniones conceperant Sed multi etiam extitere qui non passi sunt se eo usque abripâ— ut â—ndâ—cta causa calculo nigro notarent quos deinâ—eps post cognitâ—onem causae absolvi posse pro certo tenâ—bant Vtrâ—sque Paraenesim tuam in aptâ—ssimum remedâ—um praebes illis ut rubore aâ—…quo suffusi sese tandem in damnandis fratribus quorum vita inculpata doctrina sana nimiae credulitatis arguant his ut sibiipsis gratulentur quod ab omni temerario in fratres innocuos judicio sibi temperarint quos nunc veritatis certiores facti non tantum non anathemate feriendos diris devovendos sed etiam pro veris fratribus agnoscendos amore sincero amplexandos censeant Eo vel inviti adigentur quicunque Paraene sim tuam legent his duabus rationibus primo quia fratres nobis exhibet in omnibus quae fidem spectant nobiscum prorsus consentientes secundo quia ut mihi saltem videtur ita solide ita dextre quaestiones circa quas controversiae hodie agitatae versantur pertractat ut nullus dubitationi locus relinqui videatur fundamenta quibus huc usque superstructa fuit excommunicatio subruit ministros evangelii in ordinem cogit immotos summae potestati tibicines supponit tyrannidem Papalem radicitus evellit ecclesiae id est coetui eorum qui Christo nomen dederunt debitam authoritatem restituit abusus qui à multis retro seculis in eam sensim irrepserunt ab origine deducit adversarios suis contradictionum retibus saepissime involvit nec raro eos proprio jugulat gladio tandem quod rei caput est doctrinam fratrum sub proprio ac naturali vultu ita manifeste proponit ut nullus sit nisi sponte caecutiens qui non pervideat mera esse aegrorum somnia ne quid pejus dicam quae fratribus falso imputare nonnulli non erubuerunt independentiaeâ—stigma illis inurentes tanquam politiae omnis ecclesiasticae eversores ac acerrimos omnium coetuum synodalium hostes eos traducentes Haec inquam Paraenesis tua praestat unde promptum est colligere quantae quam eximiae sint animi tui dotes quam indefessum studium in evolvendis omne genus authoribus tum sacris tum profanis quam tenax in tam varia lectione memoria per quam perspicax judicâ—um in tam multiplicis materiae discretione ita ut falsum non obrepat subâ—imagine veri Hac nota te prodis verum ac genuinum Petri Molinaei filium cujus laudibus adhuc personat totus orbis reformatus Hoc nomine se multum tibi debere profitebuntur quicunque rem literariam amant hisce me accenseo Deum suppliciter orans ut te dâ—u incolumem servet ad nominis sui gloriam ecclesiae aedificationem Vale. Tibi addictissimus Vauquelinus Diepae Prid. cal April 1657. The Gentleman speaking more in commendation of my book then I deserve modesty makes me forbear to English it only I think it not amisse to English here the judgement he gave of the same to a friend of his in London to whom he wrote with moâ—e confidence and freedom I Have read Mr. du Moulins book through and am much satisfied by reading of it He is a man of great reading of excellent reasoning and a solid judgement Methinks he overturneth clearly all the foundations on which hitherto excommunication was grounded and till some body appeareth who by stronger reasonings can set it up again I shall remain of his opinion that it is a meer humane invention I was glad to know that the differences between the Presbyterians and those they call Independents were not about points of faith and this joy of mine was more encreased when I saw that the said Independents do not as they were falsly charged to do reject synodall assemblies yea that they are so far from rejecting them that on the contrary they hold them to be of Divine institution acknowledging that they are constituted to give good and wholsome advice for the making of lawes I could have wished one thing of Mr. du Moulin that he had not made the apology for his father against Mr. Daillé and Amyraldus in a controversy that was so different from his for besides that it may incense them to return him a sharp reply very many Pastors who are of their opinion will bring with them a malignant prejudice to the reading of his book which will cause them to loose the benefit that otherwise they might have reaped by the reading of it About one month after when I sent him my Corollarium I gave this answer to his former letter in the same language as followeth TUus idem meus Cognardus vir praestantissimus transmisit ad me Vir reverende literas tuas amicissimas politissimas succo sanguine plenas vere Latinas ad quas deterrerer Latine respondere nisi plane patria lingua balbutirem Non facile est dicere quantum illo affectu tuo quem prolixe testatus es mihi gratuler nec minus triumphem in tuo judicio de opere meo quod ab authore licet laudes attamen ita sum tenuitatis meae conscius ut tuam commendationem potius ab argumento mereri existimem Vtut sit est quod tuum judicium quod mihi instar omnium est opponam sexcentis in Gallia Anglia Belgio viris qui excaecati praejudicus omnis rationis usu sibi interdixerunt ne agnoscant veritatem summae rei quam in nostra Paraenesi astruimus Hanc vir magne cum retexeris multa authoritate polleas oro obtestor dâ—gneris vindicem esse meum adversus saltem vestrates nec procul à viciniatua qui me tanquam Divini humanique juris ac disciplinae in Gallia nostra habita eversorem tum Ministerii deturbatorem proscindunt Indignus sim vita si horum criminum reus sed si me tam intus in pectoris recessu nosces quam sensa mea tibi sunt scriptis comperta omnino me exolveres hac imputatione diceres haec omnia ficta esse ad invidiam conflandum mihi deterrendum lectores à conspectu lâ—bri Sane mihi mea conscientia fidem facit cum verbi ministros tum ipsum ministerium ea à me veneratione coli suspici quanta non puto à quoquam nec minus cultorem esse vind cem disciplinae quanquam non poâ—estatis ecclesiasticae in ecclesia retinendae Quid an is est dâ—sciplinae eversor qui statuit sub magâ—stratu amico orthodoxo ut sub Ezechia â—o sia c. concedere in ejus jura at sub infenso haberi
the sequel of your discourse that you understood it in the sense that you explain in your Corollary so that if all the readers of the book had brought with them such a spirit to the reading of it as mine you had been freed from the trouble of giving a clear exposition of your meaning I had also taken notice of the digression you make in your Preface against Mr. Daillé and Amyraldus and indeed I did then write to Mr. Congnard my opinion thereof and that I could have wished for many reasons that you had not meddled with them but what is written is written which I hope will not hinder but that those that follow their opinion concerning the universality of grace as conceiving it to be grounded upon Scripture and upon the authority of most Doctors both ancient and modern and chiefly of our first reformers will embrace if they be good men the truth which you present unto them so that they may perceive it without any kind of prejudice I pray God they may do it I am sorry I delayed this answer so long but besides that I am entangled with a law suite which a naughty man hath troubled me with I had a great desire that my Collegues should first have your book communicated to them that I might tell you their opinion what they think of it Be pleased therefore not to take this delay in ill part and to favour me so far as to believe that I honour you and value as much as possible the gifts of God whâ—ch shine in you which will readily put me upon studying all occasions to testifie that I am most sincerely Your most humble and most obedient servant VAUQUELIN From Diepe this 16. of August 1657. Having since the receit of this letter desired him to gi e me leave to publish it in print he granted it me by this ensuing letter SIR YOur work carrieth its commendation with it and needeth not to borrow it from others Yet if you and those to whom you communicated my last letter conceive it will signify any thing and think it fitting to be printed either at the beginning or at the end of the extract of your Paraenesis I willingly give my consent I shall not fear to own a truth of that nature which you propound in your book Amicus Plato c. If any body undertakes to confute it and by the strength and evidence of his reasons can convince me that it is not truth but an errour coloured over I will not then fear to disavow it Those famous authors whose authorities you bring to defend all your conclusions will be obliged to do the like and to sing a Palinodia when they see that you are gone astray in going the way they led you But untill I see this demonstration which at present I think impossible I will stick to that I have embraced and in the mean while will assure you that it will be a great satisfaction to me if I can be serviceable to you in any thing whereby I may testify to you that I am in all sincerity Your most humble and most obedient servant VAUQUELIN From Diepe the 2. of Oct. 1657. Among the persons living that have given their approbation to my Paraenesis I might mention the late reverend and learned minister of Paris Iohn Mestrezat because he was then living when it came forth I have in my Corollarium inserted his letter written a few weeks before he died wherein as in his treatise of the Church one may see he wholly concurreth with me in the following particulars 1. That all private churches are independent from any church-judicatory and that what power so ever is given or promise made to a church ought not to be ascribed to the catholick nationall or presbyterâ—all church but to the private church made up of Pastor and flock meeting in one place about the same ordinances 2. That combinations of private churches are of very good use but yet are arbitrary and of humane institution and not commanded in the word 3. That Jesus Christ never appointed any form or modell of church discipline only hath in generall commanded that all things in the church should be done orderly I might adde the testimonies of many English Divines who have approved of the book and argument with no lesse good liking then the ministers of Dâ—epe or Mr. Mestrezat For I do not doubt but that reverend and learned Mr. Baxter as it seems to me in the Preface to a late book of his will come as near me in the main question handled in my Paraenesis as I differ from him in the other controversy betwixt him and me But I forbear to name either those that like of my Paranesis or those that dislike iâ— having no leave from either of them so to do I am however thus far satisfied that these later have condemned it before they read it and when they never intended to read it either out of contempt oâ— prejudice whereas the other have taken the pains to read it over and been as m ch in the extreams to commend it as those to discommend it Should I set down here the vaâ—ioâ—s jâ—dg ments of men both in England and b yond the seas it would hardly be believed that godly and learned men agreeing in the same holy doctrine of faith and in fervent charity one with the other should be so opposite and contrary in their judgement of my book some condemning it as most pernicious and dangerous adam iâ—gaâ—d damnable book as if they had spoken of some pieces of Socinus or Câ—ellius or of â—nâ—ther and eternall Gosâ—ell written some â—…ndred years a gone by the Friars besides a book full of hes casummes and slaunders and wounding the interest of Jesus Christ on the contrary others commending the book both for the matter and the way of handling it and for the Christian moderation that the author oâ—serveth enrough the whole work equally resâ—ecting and honouring those he assents to and those he dissents from The later since they have known me by my works have had more Christian converse with me by letters and otherwise but the other except they be my noble and old friends did flee from me since as from an heathen and a publican and an excommunicated person only for denying excommunication to be an ordinance of Christ yea so far that a reverend person protested to a friend of mine that he would not come in the company where I should be I thank God I cannot find in my heart to value and honour any one more or lesse for loving me either better or worse for my books sake so that I find godlinesse and sincerity shine in them though in some with much prejudice I pardon them their uncharitable and somewhat rash censure both of the work and the Authour The Lord knoweth my heart that in delivering what I did and now do in this present work I look upon Father Brother Kinsmen English French Scots Dutch Calvin Independents Presbyterians Erastians with an indifferent and unpartiall eye not seeking to close with any of them or fearing to dissent from them nor so much as taking notice whether I please any body or no body so that I may abstain from known errour and sin and deliver that which to me is truth and tending to the honour of the ministery to the rooting out of the churches of God all power that is none of Christs to the unsettling the Romish Hierarchy which hath now no longer any plausible plea from Scripture and reason for their setting up an empire within the dominions of others and lastly conducing to the building up of the Kingdom of Jesus Christ in many mens hearts and making it appear to be wholly internall and sâ—…rituall and only over those that are convinced and perswaded by the spirit of God in the ministery of the word The Lord perswade his people of this truth as I my self and I hope rightly am perswaded and informed undeceiving them that he may have all the glory by their endeavouring with one accord to preserve saving truths by this truth FINIS