allowed not onely to worship God apart by themselves but also to come into the Church and Congregation of Israel and to be called by the name of Jewes neverthelesse they were resâ—rained and secluded from Dignities Magistracies and preferments in the Jewish Republique and from divers marriages which were free to the Israelites Even as strangers initiated and associated into the Church of Rome have not therefore the priviledge of Roman Citizens Thus M. Selden who hath thereby made it manifest that there was a disâ—iuction of the Jewish Church and Jewish State because those Proselytes being imbodied into the Jewish Church as Church members and having a right to communicate in the holy Ordinances among the rest of the people of God yet were not properly members of the Jewish State nor admitted to Civill priviledges Whence it is also that the names of Jewes and Proselytes were used distinctly Acts 2. 10. CHAP. III. That the Iewes had an Ecclesiasticall Sanhedrin and Government distinct from the Civill I Come to the second point that there was an Ecclesiasticall government and an Ecclesiasticall Sanhedrin among the Jews This distinction of the two Sanhedrins the Civill and the Ecclesiasticall is maintained by Zepperus de polit eccles l. 3. cap. 7. Iunius in Deut. 17. Piscator ibid. Wolphius in 2. Reg. 23. Gerhard Harm de pass cap. 8. Gâ—…dwin Moses and Aaron lib. 5. cap. 1. Bucerus de gubern eccl pag. 61 62. Walaeus Tom. 2. pag. 9. Pelargus in Deut. 17. Sopingius ad bonam fidem Sibrandi pag. 261. et seq The Dutch Annotations on Deut. 17. 2 Chron. 19. Bertramus de polit Jud. cap. 11. Apâ—…llonii jus Majest part 1. p. 374. Strigelius in 2. Paralip cap. 19. The professours of Groning Vide Judicium facult Theol. academiae Groninganae apud Cabeljav def potest Eccl. pag. 54. I remember Raynolds in the Conference with Hart is of the same opinion Also M. Paget in his defence of Church government pag. 41. Besides divers others I shall onely adde the Testimony of Constantinus L'Empereur a man singularly well acquainted with the Jewish antiquities who hath expressed himselfe concerning this point both in his Annotations upon Bertram pag. 389. and Annot. in Cod. Middoth pag. 187 188. The latter of these two passages you have here in the Margin expressing not only his opinion but the ground of it And it is no obscure footstep of the Ecclefiasticall Sanhedrin which is cited out of Elias by D. Buxtorf in his Lexicon Chald. Talmud Rabbin p. 1514. The first institution of an Ecclesiasticall Sanhedrin appeareth to me to be held forth Exod. 24. 1. where God saith to Moses Come up unto the Lord thou and Aaron Nadâ—… and Abihu and seventy of the Elders of Israel It is a controversie among Interpreters who those seventy Elders were Tostatus maketh it cleare that they were not the seventy Elders chosen for the government of the Common-wealth Num 11. Nor yet the Judges chosen by the advice of Iethro Exod. 18. Nor yet any other Judges which had before time Judged the people These three negatives Willet upon the place holdeth with Tostatus Not the first for this was done at Mount Sinai shortly after their comming out of Egypt But on the twenty day of the second moneth in the second yeere they tooke their journey from Sinai to the Wildernesse of Paran Num. 10. 11 12. and there pitched at Hibroth-hattaavath Num. 33. 16. where the seventy Elders were chosen to relieve Moses of the burthen of Government So that this election of seventy Exod. 24. was before that election of seventy Num 11. Not the second for this election of seventy Exod. 24. was before that election of Judges by Iethros advice Exod. 18. Iethro himselfe not having come to Moses till the end of the first yeere or the beginning of the second yeere after the comming out of Egypt and not before the giving of the Law which Tostatus proves by this argunent The Law was given the third day after they came to Sinai but it was impossible that Iethro should in the space of three daies heare that Moses and the people of Israel were in the wildernesse of Sinai and come there unto them that Moses should goe forth and meet him and receive him and entertaine him that Iethro should observe the manner of Moses his government in litigious judgement from morning till evening and give counsell to rectifie it that Moses should take course to helpe it how could all this be done in those three daies which were also appointed for sanctifying the people against the receiving of the Law Therefore he concludeth that the story of Iethro Exod. 18. is an anticipation Lastly he saith the seventy Elders mentioned Exod. 24. could not be Judges who did judge the people before Iethro came because Iethro did observe the whole burthen of government did lie upon Moses alone and there were no other Judges Now it is to be observed that the seventy Elders chosen and called Exod. 24. were also invested with authority in judging controversies wherein Aaron or Hur were to preside vers 14. They are joyned with Aaron Nadad and Abihu and are called up as a Representative of the whole Church when God was making a Covenant with his people T is after the Judiciall lawes Exod. 21. 22. 23. and that 24 Chapter is a transition to the ceremoniall lawes concerning the worship of God and structure of the Tabernacle which are to follow Neither had the seventy Elders of which now I speake any share of the Supreme civill Government to judge hard Civill causes and to receive appeals concerning those things from the inferiour Judges for all this did still lie upon Moses alone Num. 11. 14. Furthermore they saw the glory of the Lord and were admitted to a sacred banquet and to eat of the Sacrifices in his presence Exod. 24. 5 10 11. and were thereby confirmed in their calling All which laid together may seem to amount to no lesse then a solemne interesting and investing of them into an Ecclesiasticall authority The next proofe for the Ecclesiasticall Sanhedâ—in shall be taken from Deut. 17. 8 9 10 11 12. where observe 1. T is agreed upon both by Jewish and Christian Expositors that this place holds forth a supreme civill Court of Judges and the authority of the civill Sanhedrin is mainly grounded on this very Text. Now if this Text hold forth a superior civill Jurisdiction as is universally acknowledged it holds forth also a superior Ecclesiasticall Jurisdiction distinct from the Civill For the Text carrieth the authority and sentence of the Priests as high as the authority and sentence of the Judges and that in a disjunctive way as two powers not one and each of them binding respectively and in its proper sphere 2. The Hebrew Doctors tell us of three kinds of causes which being found difficult were transmitted from the inferiour Courts to those at Ierusalem 1.
Law but Gods owne Law which the Priests and Levites were to expound So that it was proper for that time and there is not the like reason that the Ministers of Jesus Christ in the New Testament should judge or rule in civill affairs nay it were contrary to the rule of Christ and his Apostles for us to do so yet the Levites their judging and governing in all the bufines of the Lord is a patterne left for the entrusting of Church officers in the New Testament with a power of Church government there being no such reason for it as to make it peculiar to the old Testament and not common to the New The fourth Scripture which proves an Ecclesiasticall government and Sanhedrin is 2 Chro. 19. 8 10 11. where Iehoshaphat restoreth the same Church government which was first instituted by the hand of Moses and afterward ordered and setled by David Moreover saith the Text in Jerusalem did Jehoshaphat set of the Levites and of the Priests and of the chiefe of the Fathers of Israel for the judgement of the Lord and for controversies c. It is not controverted whether there was a civill Sanhedrin at Ierusalem but that which is to be proved from the place is an Ecclesiasticall Court which I prove thus Where there is a Court made up of Ecclesiasticall members judging Spirituall and Ecclesiasticall causes for a Spirituall and Ecclesiasticall end moderated by an Ecclesiasticall president having power ultimately and authoritatively to determine causes and controversies brought before them by appeale or reference from inferiour Courts and whose sentence is put in execution by Ecclesiasticall officers There it must needs be granted that there was a supream Ecclesiasticall court with power of Government But such a Court we finde at Ierusalem in Iehoshaphats time Ergo. The Proposition I suppose no man wil deny For a Court so constituted so qualified and so authorised is the very thing now in debate And he that will grant us the thing which is in the assumption shall have leave to call it by another name if he please The assumption I prove by the parts 1. Here are Levites and Priests in this Court as members thereof with power of decisive suffrage and with them such of the chiefe of the Fathers of Israel as were joyned in the government of that Church Whence the Reverend and learned Assembly of Divines and many Protestant Writers before them have drawn an argument for Ruling Elders And this is one of the Scriptures alledged by our Divines against Bellarmin to prove that others beside those who are commonly but corruptly called the Clergy ought to have a decisive voyce in Synods 2. Spirituall and Ecclesiasticall causes were here judged which are called by the name of the judgement of the Lord V. 8. and the matters of the Lord distinguished from the Kings matters V. 11. so V. 10. beside controversies between blood and blood that is concerning consanguinity and the interpreting of the Laws concerning forbidden degrees in marriage it being observed by interpreters that all the lawfull or unlawfull degrees are not particularly expressed but some onely and the rest were to be judged of by parity of reason and so it might fall within the cognizance of the Ecclesiasticall Sanhedrin Though it may be also expounded otherwise between blood and blood that is Whether the murther was wilfull or casuall which was matter of fact the cognisance whereof belonged to the civill Judge It is further added between Law and Commandement Statutes and Judgements noting seeming contradictions between one Law and another such as Manasseb Ben Israel hath spoken of in his Conciliator or when the sence and meaning of the Law is controverted which is not matter of fact but of right wherein speciall use was of the Priests whose lips should preserve knowledge and the Law was to be sought at his mouth Aâ—…al 2. 7. and that not onely ministerially and doctrinally but judicially and in the Sanhedrin at Ierusalem such controversies concerning the Law of God were brought before them as in 2 Chro. 19. the place now in hand Yea shall even warn them c. Which being spoken to the Court must be meant of a synedricall Decree determining those questions and controversies concerning the Law which should come before them As for that distinction in the Text of the Lords matters and the Kings matters Erastus page 274. saith that by the Lords matters is meant any cause expressed in the Law which was to be judged Whereby he takes away the distinction which the Text makes for in his sence the Kings matters were the Lords matters Which himselfe it seems perceiving he immediately yeeldeth our interpretation that by the Lords matters are meant things pertaining to the worship of God and by the Kings matters civill things Si per illas libet res ad cultum Dei spectantes per haec res civiles accipere non pugnabo If you please saith he by those to understand things pertaining to the worship of God by these civill things I will not be against it 3. It was for a Spirituall and Ecclesiasticall end ye shall even warne them that they trespasse not against the Lord. It s not said against one another but against the Lord for two reasons 1. Because mention had been made of the Commandements Statutes and Iudgements after the generall word Law V. 10. by which names Interpreters use to understand both in this and many other places of Scripture the Lawes morall Ceremoniall and Judiciall Now the case to be judged might be part of the Ceremoniall Law having reference to God and his Ordinances and not part of the Judiciall law or any injury done by a man to his neighbour And in referâ—nce to the morall Law it might â—e a trespasse against the first Table not against the second 2. Even in the case of a personall or civill injury or whatsoâ—ver the controversie was that was brought before them they were to warn the Judges in the Cities not to trespasse against the Lord by mistaking or mis-understanding the Law or by righting mens wrongs so as to wrong Divine right And for that end they were to determine the Ius and the intendment of the law when it was controverted 4. Whatsoever cause of their brethren that dwelt in the Cities should come unto them V. 10. whether it should come by appeale or by reference and arbitration this Court at Ierusalem was to give out an ultimate and authoritative determination of it So that what was brought from inferiour courts to them is brought no higher to any other Court 5. This Court had an Ecclesiasticall Prolocutor or moderator V. 11. Amariah the chiefe Priest is over you in all matters of the Lord Whereas Zebadiah the Ruler of the house of Iudah was Speaker in the civill Sanhedrin for all the Kings matters Amariah and Zebadiah were not onely with the Sanhedrin as members or as Councellors but over them as Presidents Eis summos Magistratus
divinum naturale that is the moral Law or Decalogue as it bindeth all Nations whether Christians or Infidels being the Law of the Creator and King of Nations The Magistrate by his authority may and in duty ought to keep his Subjects within the bounds of external obedience to that Law and punish the external man with external punishments for external trespasses against that Law From this obligation of the Law and subjection to the corrective power of the Magistrate Christian Subjects are no more exempted then Heathen Subjects but father more straitly obliged So that if any such trespasse is committed by Church-Officers or Members the Magistrate hath power and authority to summon examine judge and after just conviction and proof to punish these as well as other men We do therefore abominate the disloyal Papal Tenent that Clergy men are not to be examined and judged by civil but by Ecclesiastical Courts onely even in causes civil and criminal Whereof see Duarenus de Sacr. Eccl. Minist lib. 1. cap. 2. Spelman Concil Britann Tom. 1. pag. 413. I further explane my self by that common distinction that there are two sorts of things that belong to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things inward and things outward For Church Officers and Church-members do consist as other men of a soul and of a body All things properly belonging to the soul or internal man which here we call things inward are the object of Ecclesiastical power given to Church-officers Pastors and other ruling officers But what belongs to the outward man to the bodies of Church-officers and members which things are outward the judging and managing thereof is in the hand of the Magistrate who ruleth not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are without whom the Church judgeth not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things outward of the Church Salmasius calls the power of the Magistrate in things Ecclesiastical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward Episcopacy or overseeing Which well agreeth with that which Constantine said to the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are made Bishops of the inward things of the Church I of the things outward So that he doth not assume their government but distinguisheth his from theirs This external inspection and administration of the Magistrate in reference to Religion is twofold 1. Corrective by externall punishments 2. Auxiliary by externall benefits and adminicles The Magistrate may and ought to be both Custos vindex utriusque Tabulae he ought to preserve both the first and second Table of the holy and good Law of God from being despised and violated and punish by corporal or other temporal punishments such whether Church Officers or Church-members as openly dishonour God by grosse offences either against the first or against the second Table and this he doth as Gods Deputy and Vicegerent subordinate and subservient to that universall dominion which God almighty exerciseth over the children of men But in doing hereof he is also helpfull and usefull to the Kingdom of Christ as Mediator Magistracy being in the respects aforesaid serviceable and profitable as to order the Common-wealth aright so also to purge the Church of scandals to promote the course of the Gospel and the edification of one another But how not perfectly but pro tanto not every way but more suo not intrinsecally but extrinsecally not primarily but secundarily not directly but ex consequenti not sub formalitate scandali sed sub formalitate criminis not under the notion of scandall but of crime The Magistrate in punishing all crimes committed by any in the Church which are contrary to the Law of God in suppressing tumults disorders in protâ—cting the Church from danger harme or molâ—station in putting a hook in the nostrils and a bridle in the mouthes of unruly obstinate and contumacious sinners who vexe the Church and create trouble to the people of God in so doing he doth by consequence and removendo prohibens purge the Church and advance the Kingdom of Christ and the course of the Gospel In the mean while not depriving the Church of her owne intâ—insecall power and Jurisdiction but making it rather more 〈◊〉 by the aid of the secular power And so much of the corrective part of the Magistrates administration The other part of his administration in reference to Religion is auxiliary or assistant to the Church For the Magistrate watcheth over the outward businesse of the Church not onely by troubling those persons and punishing those sins that trouble the Israel of God but by administring such things as are necessary for the well being and comfortable subsistence of the Church and for that end doth convocate Synods pro re nata beside the ordinary and set meetings and presideth therein if he please in externall order though not in the Synodicall debates and resolutions He addeth his civil sanction to the Synodical results if he find nothing therein which may hurt Peace or Justice in the Common-wealth The Magistrate ought also to take care of the maintenance of the Ministery Schooles poor and of good works for necessary uses that Religion and Learning may not want their necessary adminicles Finally He ought to take care that all Churches be provided with an able orthodox and Godly Ministery and Schools with learned and well qualified Teachers such as shall be best approved by those to whom it belongeth to examine and Judge of their qualifications and parts And all these wayes the Magistrate ought to be and the well affected Magistrate hath been and is a nursing Father to the Church of Christ. 2. My second distinction shall be this The Magistrate may and ought not onely to conserve Justice peace and order in the Common-wealth and in the Church as it is in the Common-wealth but also to take speciall care of the conservation of the true Reformed Religion and of the Reformation of it when and wherein it needeth to be reformed imperativè not elicitivè The Magistrate saith Dr. Rivet on the decalogue pag. 262. is neither to administer Word nor Sacraments nor Church discipline c. but he is to take care that all these things be done by those whom God hath called thereunto What ever is properly spiritual belonging to the soul and inward man such as Church-censures and the other particulars before mentioned cannot be actus elicitus of the Magistrate The Magistrate can neither immediatione suppositi nor immediatione virtutis determine controversies of faith ordain Ministers suspend from the Sacraments or excommunicate He can neither doe these things himself nor are they done in the name and authority of the Magistrate or by any Ministeriall power receeived from him but in the name and authority of Jesus Christ and by the power given from Jesus Christ. Yet all these and generally the administration of the keyes of the Kingdom of heaven are actus imperati of the Christian Magistrate and that both antecedenter and consequenter Antecedently
his place against the holy Ghost the said holy Spirit bearing the contrary record to his Conscience Testimonies taken out of the Harmony of the Confessions of the Faith of the 〈◊〉 Churches Râ—printed at London 1643. Pag. 238. Out of the confession of Helvetia FUrthermore there is another power of duty or ministerial power limited out by him who hath full and absolute power and authority And this is more like a Ministry then Dominion For we see that some master doth give unto the steward of his house authority and power over his House and for that cause delivereth him his keyes that he may admit or exclude such as his master will have admitted or excluded According to this power doth the Minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirm that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the keyes of the Kingdom of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Again whose sins soever ye remit they shall be remitted and whose sins soever ye retain they shall be retained But if the minister deal not in all things as his Lord hath commanded him but passe the limits and bounds of Faith then the Lord doth make void that which he doth Wherefore the Ecclesiastical power of the Ministers of the Church is that function whereby they do indeed govern the Church of God but yet so as they do all things in the Church as he hath prescribed in his Word which thing being so done the faithful do esteem them as done of the Lord himself Pag. 250. Out of the confession of Bohemia THe 14th Chapter of Ecclesiastical doctrine is of the Lords keyes of which he saith to Peter I will give thee the Keyes of the Kingdom of Heaven and these keyes are the peculiar function or Ministery and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospel although they should do this especially that is should shew forth that Word of true comfort and the joyful message of peace and new tydings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make known to wit to them his favour to these his wrath and that to all in general or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their Ministery hold in their hand the Scepter of Christ his Kingdom and use the same to the government of Christ his Sheep And after Moreover a manifest example of using the power of the keyes is laid out in that sinner of Corinth and others whom St. Paul together with the Church in that place by the power and authority of our Lord Jesus Christ and of his Spirit threw out from thence and delivered to Sathan and contrariwise after that God had given him grace to repent he absolved him from his sins he took him again into the Church to the communion of Saints and Sacraments and so opened to him the Kingdom of Heaven again By this we may understand that these keyes or this divine function of the Lords is committed and granted to those that have charge of souls and to each several Ecclesiastical Societies whether they be smal or great Of which thing the Lord sayeth to the Churches Verily I say unto you whatsoever ye bind on earth shall be bound in heaven And straight after For where two or three are gathered together in my Name there am I in the middest of them Pag. 253. Out of the French Confession VVE beleeve that this true Church ought to be governed by that regiment or discâ—pline which our Lord Jesus Christ hath established to wit so that there be Pastors Elders and Deacons that the purity of doctrine may be retained vices repressed c. Pag. 257. Out of the Confession of Belgia VVE beleeve that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word so that there be placed in it Pastors and Ministers purely to preach and rightly to administer the holy Sacraments that there be also in it Seniors and Deacons of whom the Senate of the Church might consist that by these means true Religion might be preserved and sincere doctrine in every place retained and spread abroad that vicious and wicked men might after a spiritual manner be rebuked amended and as it were by the bridle of discipline kept within their compasse Pag. 260. Out of the Confession of Auspurge AGain by the Gospel or as they term it by Gods Law Bishops as they be Bishops that is such as have the administration of the Word and Sacraments committed to them have no jurisdiction at all but onely to forgive sin Also to know what is true doctrine and to reject such Doctrine as will not stand with the Gospel and to debarre from the communion of the Church such as are notoriously wicked not by humane force and violence but by the word of God And herein of necessity the Churches ought by the law of God to perform obedience unto them according to the saying of Christ He that heareth you heareth me Upon which place the Observation saith thus To debar the wicked c. To wit by the judgement and verdict of the Presbyterie lawfully gathered together c. A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France Cap. 5. Art 9. THe knowledge of scandals and the censure or judgement thereof belongeth to the Company of Pastors and Elders Art 15. If it befalleth that besides the admonitions usually made by the Consistories to such as have done amisse there be some other punishment or more rigorous censure to be used It shall then be done either by suspension or privation of the holy communion for a time or by excommunication or cutting off from the Church In which cases the Consistories are to be advised to use all prudence and to make distinction betwixt the one and the other As likewise to ponder and carefully to examine the faults and scandals that are brought before them with all their circumstances to judge warily of the censure which may be required Harmonia Synodorum Belgicarum Cap. 14. Art 7. 8. 9. PEccata sua natura publica aut per admonitionis privatae contemtum publicata ex Consistorii totius arbitrio modo formâ ad aedificationem maximè accomodatis sunt Corrigenda Qui pertinaciter Consistorii admonitiones rejecerit à S. Coenae communione
punishment except what was civill He granteth also that Niddui was included in the other two so that in all three there was a shutting out from the holy things I must not forget the Testimony of my Countreyman Master Weemse in his Christian Synagogue lib. 1. cap. 6. sect 3. paragr 7. They had three sorts of Excommunication first the lesser then the middle sort then the greatest The lesser was called Niddui and in the New Testament they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out of the Synagogue and they hold that Cain was excommunicated this way The second was called Cherem or Anathema with this sort of Excommunication was the Incestuous person censured 2 Cor. 2. The third Shammatha they hold that Enoch instituted it Jude v. 14. And after these who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out of the Synagogue were not simply secluded from the Temple but suffered to stand in the Gate c. These who were Excommunicated by the second sort of Excommunication were not permitted to come neer the Temple These who were Excommunicated after the third sort were secluded out of the society of the people of God altogether And thus I have produced fifteen witnesses for the Ecclesiasticall Excommunication of the Jewes I might produce many more but I have made choice of these because all of them have taken more than ordinary paines in searching the Jewish antiquities and divers of them are of greatest note for their skill therein In the next place let us observe the causes degrees manner and rites how the authority by which the ends and effects of excommunication among the Jewes and see whether all these doe not helpe to make their Excommunication a patterne for ours For the causes there were 24 causes for which a man was Excommunicated among the Jewes You may read them in Buxtorfs Lexicon Chald Talmud Rabbin p. 1304 1305. M. Selden de jure nat Gentium lib. 4. cap. 8. Jo. Coch Annot. in Excerp Gem. Sanhedrin cap. 2. pag. 147. divers of these causes did not at all concerne personall or civill injuries for such injuries were not accounted causes of Excommunication but were to be punished otherwise as shall be proved afterward but matters of scandall by which God was dishonoured and the stumbling-blocke of an evill example laid before others One cause was the despising of any of the preceps of the Law of Moses or Statutes of the Scribes Another was the selling of Land to a Gentile Another was a Priest not separating the gifts of the oblation Another he that in captivity doth not iterate or observe the second time a holy day Another he that doth any servile worke upon Easter eve Another he that mentioneth the name of God rashly or by a vaine oath Another he that enduceth or giveth occasion to others to prophane the name of God Another he that makes others to â—ate holy things without the holy Temple Another he that maketh computation of yeeres and moneths without the Land of Israel that is as D r Buxtorf writeth Calendars or as M. Selden computeth yeeres and moneths otherwise than their fathers had done Another he that retardeth or hindreth others from doing the Law and Commandement Another he that maketh the offering prophane as D r Buxtorf or offereth a sickly beast as I. Coch. Another a Sacrificer that doth not shew his Sacrificing Knife before a Wise man or a Rabbi that it may be knowne to be a lawfull Knife and not faulty Another he that cannot be made to know or to learne Another he that having put away his wife doth thereafter converse familiarly with her Another a Wise man that is a Rabbi or Doctor infamous for an evill life The other causes had also matter of scandall in them namely the despising of a Wise man or Rabbi though it were after his death The despising of an Officer or messenger of the house of judgement He that casteth up to his neighbour a servile condition or cals his neighbour servant He that contumaciously refuseth to appeare at the day appointed by the Judge He that doth not submit himselfe to the Judiciall sentence He that hath in his house any hurtfull thing as a mad dogge or a weake leather He that before Heathen Judges beareth witnesse against an Israelite He that maketh the blind to fall He that hath Excommunicate another without cause when he ought not to have been Excommunicate Thus you have the 24 causes of the Jewish Excommunication of which some were meere scandals others of a mixed nature that is partly injuries partly scandals but they were reckoned among the causes of Excommunication qua scandals not qua 〈◊〉 Io. Coch. Annot. in Exc. Gem. Sanhedrin pag. 146 explaining how the wronging of a Doctor of the Law by contumelies was a cause of Excommunication sheweth that the Excommunication was because of the scandall Licet tamen condonare nisi res in praputulo gesta sit Publicum Doctoris ludibrium in legis contemptum redundat 〈◊〉 ob causam Doctor legis honorem 〈◊〉 remittere non potest Ubi res clam sine scandalo gesta est magni animi sapientis est injuriam contemptu vindicare If there was no scandall the injury might be remitted by the party injured so as the offendor was not to be Excommunicate But if the contumely was known abrond and was scandalous though the party wronged were willing and desirous to bury it yet because of the scandall the Law provided that the offender should be excommunicate For they taught the people that he who did contend against a Rabbi did contend against the holy Ghost for which see Gul. Vorstius annot in Maimon de fundam legis pag. 77 78. and hence did they aggravate an Ecclesiasticall or Divine not a Civill injury Whence it appeareth that the causes of Excommunication were formally lookt upon as scandals Adde that if qua injuries then a quatenus ad omne all personall or civill injuries had been causes of Excommunication But all civill injuries doe not fall within these 24. causes If it be objected that neither doe all scandalls fall within these 24. causes I answer they doe for some of the causes are generall and comprehensive namely these two the 5 th He that despiseth the Statutes of the Law of Moses or of the Scribes and the 18 th He that retardeth or hindereth others from doing the Law When I make mention of any particular heads either of the Jewish Discipline or of the ancient Christian discipline let no man understand me as if I intended the like Strictnesse of Discipline in these dayes My meaning is onely to prove Ecclesiasticall censures and an Ecclesiasticall Government And let this be remembred upon all like occasions though it be not everywhere expressed And so much for the causes The degrees of the Jewish excommunication were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schammata Elias in Tisbite saith plainly
3. 14. Not eat with them 1 Cor. 5. 11. Nor bid them God speed 2 Epist. John vers 10. 11. 6. That since there must be a withdrawing from a brother that walketh disorderly and scandalously it s more agreeable to the glory of God and to the Churches peace that this be done by a publick authoritative Ecclesiastical judgement and sentence than wholly and solely to trust it to the piety and prudence of each particular Christian to esteem as heathens and publicans whom and when and for what he shall think good and accordingly to withdraw and separate from them 7. That there is a distinction between Magistracy and Ministery even Iure Divino That the civil Magistrate hath not power to abolish or continue the Ministery in abstracto at his pleasure nor yet to make or unmake Ministers in concreto that is to ordain or depose Ministers as he thinks fit 8. As the Offices are distinct so is the power Magistrates may do what Ministers may not doe and Ministers may doe what Magistrates may not do 9. It is Iuris Communis a principle of common equity and naturall reason that the directive Judgement in any matter doth chiefly belong to such as by their profession and vocation are devoted and set apart to the study and knowledge of such matters and in that respect supposed to be ablest and fittest to give Judgement thereof A consultation of Physitians is called for when the Magistrate desires to know the nature symptomes or cure of some dangerous disease A consultation of Lawyers in Legal questions A Councell of War in military expeditions If the Magistrate be in a ship at Sea he takes not on him the directive part of Navigation which belongs to the master with the mates and pilot Neither doth the master of the ship if it come to a Sea-fight take on him the directive part in the fighting which belongs to the Captain And so in all other cases Artifici in sua arte credendum Wherefore though the Judgement of Christian prudence and discretion belongs to every Christian and to the Magistrate in his Station and though the Magistrate may be and sometime is learned in the Scriptures and well acquainted with the principles of true Divinity yet ut plurimum and ordinarily especially in a rightly Reformed and well constituted Church Ministers are to be supposed to be fittest and ablest to give a directive Judgement in things and causes Spiritual and Ecclesiastical with whom also other ruling Church Officers do assist and joyne who are more experimentally and practically they ought also and diverse times are more Theoretically acquainted with the right way and rules of Church-government and censures then the civil Magistrate when he is no ruling Elder in the Church which is but accidentall can be rationally or ordinarily supposed to be 10. There is some power of Governement in the Church given to the Ministery by Christ else why are they said to be set over us in the Lord and called Rulers and Governours as we shall see afterwards CHAP. III. What the Erastians yeeld unto Vs and what We yeeld unto them FOr better stating of the controversie We shall first of all take notice of such particulars as are the Opposites concessions to us or our concessions to them Their concessions are these 1. That the Christian Magistrate in ordering and disposing of Ecclesiastical causes and matters of Religion is tyed to keep close to the Rule of the Word of God and that as he may not assume an Arbitrary Government of the State so far lesse of the Church 2. That Church-Officers may exercise Church-government and authority in matters of Religion where the Magistrate doth not professe and defend the true Religion In such a case two Governments are allowed to stand together one civil another Ecclesiastical This Erastus granteth as it were by constraint and it seems by way of compliance with the Divines of Zurik who hold excommunication by Church-Officers under an infidel Magistrate and that Iure Divino to move them to comply the more with him in other particulars 3. That the abuse of Church-governement is no good argument against the thing it self There being no authority so good so necessary in Church or State but by reason of their corruptions who manage it may be abused to tyranny and opression These are Mr. Prinnes words Vindic. of the 4. Questions pag. 2. 4. That some Jurisdiction belongs to Presbyteries by Divine Right Mr. Prynne in his Epistle Dedicatory before the vindication of his four questions saith that his scope is not to take from our new Presbyteries all Ecclesiastical Jurisdiction due by Divine Right to them but to confine it within certain definite limits to prevent all exorbitant abuses of it 5. That the Christian Magistrate ought not may not preach the Word nor minister the Sacraments Mr. Coleman in his Brotherly examination re-examined pag. 14. I never had it in my thoughts that the Parliament had power of dispensing the Word and Sacraments Then so far there is a distinction of Magistracy and Ministery Iure Divino Yet in this he did not so well agree with Erastus 6. That the ministery is Iure Divino and Ministers have their power and authority of preaching the Word derived to them from Christ not from the Magistrate So Mr. Hussey in his Epistle to my self We preach the Word with all authority from Christ derived to us by those of our Brethren that were in Commission before us Magistrates may drive away false Teachers but not the Preachers of the Gospel but at their utmost peril 7. They admit and allow of Presbyteries so that they doe not exercise Government and Jurisdiction Erast. lib. 4. cap. 1. Our Concessions to our Opposites are these 1. That all are not to be admitted promiscuously either to be governours or members in the Ecclesiastical Republick that is in a visible political Church None are to governe nor to be abmitted members of Presbyteries or Synods except such as both for abilities and conversation are qualified according to that which the Apostle Paul requireth a Bishop or Elder to be Scandalous or prophane Church-Officers are the worst of dogs and swine and to be first cast out And as all are not to governe so all are not to be governed Ecclesiastically but onely Church-Members 1 Cor. 5. 12. Therefore what hath been objected concerning many both Pastors and People in England who are still branches of the old stock doth not strike against what we hold All are not sit for a Church-government Therefore those that are fit shall not have a Church-Government So they must argue Or thus a Popish people are not fit to be governed Presbyterially and Episcopal Ministers are not fit to governe therefore the rest of the Nation shall want a Government 2. Presbyteriall Government is not despotical but ministerial it is not a Dominion but a Service We are not Lords over Gods heritage 1 Pet. 5.
of baptizing thus I baptize thee in the name of Iesus Christ. But I spake of the action not of the expression even as in the other instance I gave our assembling together is in the name of Christ though we do not say in terminis We are now assembled in the name of Christ. In baptisme Christ doth not command us to say either these words I baptize thee in the Name of Christ or these words I baptize thee in the Name of the Father Son and holy Ghost but we are commanded to do the thing both in the name of Christ as Mediator and in the name of the Father Son and holy Ghost But in different respects A minister of Christ doth both preach and baptize in the name of Christ as Mediator that is vice Christi in Christs stead and having authority for that effect from Christ as Mediator for Christ as Mediator gave us our commission to preach and baptize by Mr. Husseys confession So that to preach and baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we find both of preaching Luk. 24 47. and of baptizing Act. 2. 38. comprehendeth a formall commission power and authority given and derived from Christ I say not that it comprehendeth no more but this it doth comprehend But when Christ biddeth us baptise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or into or in the name of the Father Son and holy Ghost Mat. 28. 19. this doth relate to the end and effect of baptisme or the good of the baptized if we understand the words properly not the authority of the baptizer as if a formall commission were there given him from the Father Son and holy Ghost So that to baptize one in or unto the name of the Father Son and holy Ghost is properly meant both of sealing the parties right and title to the enjoyment of God himself as their God by covenant and their interest in the love of God the grace of Christ and the communion of the holy Ghost and of dedicating the party to the knowledge profession saith love and obedience of God the Father Son and holy Ghost I return The next branch of my Argument was that we excommunicate in the name of Christ 1 Cor. 5 5. Mr. Hussey pag. 22. saith I make great hast here deliver to Sathan saith he is not to excommunicate c. But grant that it were excommunication c. the decree was Pauls and not the Corinthians What is meant by delivering to Sathan belongs to another debate Call it an Apostolicall act or call it an Ecclesiasticall act or both yet it was done in the name of the Lord Jesus Christ the like whereof we find not in Scripture of any act of the civil Magistrate Why doth he not attend to the drift of the Argument And as to his exceptions they are no other then Prelats Papists and Socinians have made before him and which are answered long agoe That the Apostle commandeth to excommunicate the incestuous man is acknowledged by Mr. Prynne That he who is excommunicated may be truly said to be delivered to Sathan is undeniable for he that is cast out of the Church whose sins are retained on whom the Kingdom of heaven is shut and locked whom neither Christ nor his Church doth owne is delivered to Sathan who reignes without the Church That this censure or punishment of excommunication was a Church act and not an Apostolicall act onely may thus appear 1. The Apostle blameth the Corinthians that it was not sooner done he would not have blamed them that a miracle was not wrought 2. He writeth to them to do it when they were gathered together not to declare or witnesse what the Apostle had done but to joyne with him in the authoritative doing of it vers 4. 5. again he saith to them vers 7. Purge out therfore the old leaven vers 12. Doe not ye judge them that are within vers 13. Put away from among your selves that wicked person 3. It was a censure inflicted by many 2. Cor. 2. 6 not by the Apostle alone but by many 4. The Apostle doth not absolve the man but writeth to them to forgive him 2 Cor. 2. 7. Lastly the Syriack maketh for us which runneth thus vers 4. That in the name of our Lord Jesus Christ you all may be gathered together and I with you in the Spirit with the power of our Lord Iesus Christ vers 5. That you may deliver him to Sathan c. But now at last Mr. Hussey comes home and gives this answer to my third Argument A thing may be said to be done in the name of Christ or of God when men do any thing in confidence that God will assist us so Psal. 20 5. In the name of our God will we set up our banners in confidence God will assist us Thus I hope the Parliament and other Christians may undertake the businesse in the name of Christ c. Secondly In the name of Christ a thing is said to be done that is done in the authority room and place of Christ c. So he pag. 24. seeking a knot in the rush In the first part of his distinction he saith nothing to my Argument neither saith he any more of the Parliament then agreeth to all Christians the poorest and meanest for every Christian servant every Christian Artificer is bound to do whatsoever he doth in the name of Christ Colos. 3. 17. But what is that to the Argument Come to the other member of his distinction The Ministers of Christ do act in the name of Christ that is in the authority room and place of Christ We are Ambassadors for Christ and we preach in Christs stead 2 Cor. 5. 20. This he doth not nor cannot denie which makes good my Argument Why did he not shew us the like concerning Magistracy I suppose he would if he could this is the very point which he had to speak to but hath not done it My fourth Argument against the Magistrates holding of his office of and under and for Christ that is in Christs room and stead as Mediator shall be that which was drawn from Luk. 12. 14. The Jewes were of the same opinion which Mr. Coleman and Mr. Hussey have followed namely that civil government should be put in the hands of Christ which they collected from Ier. 23. 5. He shall execute justice and judgement in the earth and such other Prophecies by them mis-understood And hence it was that one said to Christ Master Speak to my brother that he divide the inheritance with me Our Lords answer was Man who made me a Judge or a divider over you Whatsoever act of authority is done by a Deputy or Vicegerent as representing his Master and Soveraigne may be done by the King himself when personally present If therefore the Magistrate judge civil causes and divide inheritances as the Vicegerent of Christ and of Christ as Mediator then Christ himself when present in the dayes of his flesh had power as Mediator to
the Magistrate may command Church-officers to suspend or excommunicate all obstinate and scandalous persons he may command the Classis to ordain able and godly ministers and no other he may command a Synod to meet to debate and determine such or such a controversie Consequently also when the thing is examined judged resolved or done by the Ecclesiasticall power the Magistrate hath power and authority to adde his civil sanction confirmation ot ratification to make the Ecclesiasticall sentence to be obeyed and submitted unto by all whom it concerneth In all which the Christian Magistrate doth exceeding much for the conservation and purgation of Religion not eliciâ—…ndo actus doing or exercising by himself or by his owne authority acts of Church Government or discipline but taking care that such and such things be done by those to whom they do belong 3. Distinguish the directive part and the coercive part The directive part in the conservation or purgation of Religion doth belong to the Ministers and ruling Officers of the Church assembled together In administring therefore that which concerneth Religion and peoples spirituall good the Magistrate not onely juvatur but dirigitur is not onely helped but directed by the Ecclesiastical directive power Fest. Hon. Disp. 30. Thes. 6. Magistracy may say to Ministery as Moses said to Hobab Thou mayest be to us in stead of eyes Ad sacrae Religionis informationem fidâ—…lis Magistratus verbi divini administris veluti oculis uti debet and for that end he is to make use of consistoriall and Synodicall Assemblies say the Professors of Lâ—…yden Synopspur 〈◊〉 Disp. 50. Thes. 44. But the coercive part in compelling the obstinate and unruly to submit to the Presbyteriall or Synodicall sentence belongs to the Magistrate Not as if the Magistrate had nothing to do but to be an executioner of the pleasure of Church-officers or as if he were by a blind and implicite faith to constrain all men to stand to their determination God forbid The Magistrate must have his full liberty to judge of that which he is to compell men to do to judge of it not onely judicio apprehâ—…nsivo by understanding and apprehending â—right what it is but judicio discretivo by the judgement of Christian prudence and discretion examining by the Word of God the grounds reasons and warrants of the thing that he may in Faith and not doubtingly adde his authority thereto In which judging he doth Iudicare but not Iudicem agere that is he is Iudex suarum actionum he judgeth whether he ought to adde his civil authority to this or that which seemeth good to Church-officers and doth not concur therewith except he be satisfied in his Conscience that he may do so yet this makes him not supreme Judge or Governour in all Ecclesiastical causes which is the Prerogative of Jesus Christ revealing his will in his word nor yet doth it invest the Magistrate with the subordinate ministeriall forensicall directive judgement in Ecclesiastical things or causes which belongeth to Ecclesiasticall not to civil Courts 4. Distinguish between a Cumulative and a Privativâ—… authority The Magâ—strate hath indeed an authoritative influence into matters of Religion and Church-Government but it is cumulative that is the Magistrate takes care that Church-officers as well as other Subjects may do those things which ex officio they are bound to do and when they do so he aideth assisteth strengtheneth ratifieth and in his way maketh effectuall what they do But that which belongs to the Magistrate is not privative in reference to the Ecclesiastical Government It is understood salvo jure Ecclesiastico for the Magistrate is a nursing Father not a step Father to the Church and the Magistrate as well as other men is under that tye 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth This Proviso therefore is justly made that whatever power the Magistrate hath in matters of Religion it is not to hinder the free exercise of Church discipline and censures against scandalous and obstinate sinners As the Casuists in other cases distinguish Lucrum cessans and damnum emergens so must we distinguish between the Magistrate his doing no good to the Church and his doing evil to the Church between his not assisting and his opposing between his not allowing or authorizing and his forbidding or restraining It doth properly and of right belong to the Magistrate to adde a civil sanction and strength of a law for strengthning and aiding the exercise of Church discipline or not to add it And himself is Judge whether to add any such cumulative act of favour or not But the Magistrate hath no power nor authority to lay bands and restraints upon Church-officers to hinder any of Christs ordinances or to forbid them to do what Christ hath given them a commission to do And if any such restraints of prohibitions or lawes should be laid on us we ought to obey God rather than men 5. Distingue tempora Whatever belongs to the Magistrate in matters of Religion more then falls under the former distinctions is extraordinary and doth not belong to ordinary Government In extraordinary reformations the Magistrate may do much by his owne immediate authority when Synods have made defection either from the truth of doctrine or from holinesse and godlinesse yet in such a case he ought to consult with such orthodox godly Divines as can be had either in his owne or from other Dominions Fest. Hon. Disp. 30. Thes. 5. And so much be spoken of the Magistrate his power and duty in things and causes Ecclesiasticall As we do not deny to the Magistrate any thing which the Word of God doth allow him so we dare not approve his going beyond the bounds and limits which God hath set him And I pray God that this be not found to be the bottome of the controversie Whether Magistracy shall be an arbitrary Government if not in civil yet in Ecclesiastical things Whether the Magistrate may do or appoint to be done in the matter of Church-Government admission to or exclusion from the Ordinances of Christ what ever shall seem good in his eyes And whether in purging of the Church he is obliged to follow the rules of Scripture and to consult with learned and godly Ministers although Erastus himself as is before observed and Sutlivius a great follower of him de Presbyt cap. 8. are ashamed of and do disclaim such assertions CHAP. IX That by the Word of God there ought to be another Government beside Magistracy â—r Civil Goveramâ—nt â—amely an Ecclesiastical Government properly so callâ—d in the hands of Church-officâ—rs THis Question hath arisen from Mr. Colemans third and fourth rule which he offered to the Parliament excluding all Government of Church-officers Ministers and Elders that is as he expounds himself all corrective government leaving them no power except what is meerly doctrinal and appropriating all government properly so called to the Magistrate onely Mr. Hussey following him
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek Scholia which he useth to cite hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly Peter addeth not as being Lords or over-ruling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might understand he condemneth the ruling power of the Lord Bishop not of the Lords Bishop of Episcopus Dominus not of Episcopus Domini Just as Ezek 34. 4. the shepheards of Israel are reproved for lording it over the flock with force and with cruelty have ye ruled them It was their duty to rule them but it was their sin to rule them with force and with cruelty The twentieth Argument I take from 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required in Stewards that a man be found faithfull And Tit. 1. 7. a Bishop is the Steward of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name doth exclude Lordship and dominion but withall it noteth a ministeriall rule or government as in the proper so in the metaphorical signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name diverse times given by Aristotle in his Politicks to the civil Magistrate The Septuagints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fynonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esthâ—…r 8. 9. To the Lieutenants and the Deputies The 70. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost by the same word expresseth Government Gal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is under Tutors and Governors Rom. 16. 23. Erastus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact thinks he was Governour of the City Erasmus that he was praefectus aerario Town-Treasurer The English Translators call him the Chamberlain of the City Yea setting aside the metaphorical signification of this name often used for a name of rule the very literall and native signification of the word will serve to strengthen this Argument in hand Ministers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is house-stewards or over the house but what house Aristotle at the beginning of the second book of his Oeconomicks distinguisheth a fourfold oeconomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingly noble civil private The Ministers of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first sort They are stewards in the house of the great King He that is steward in a Kings house must needs have a ruling power in the house 1 Kings 4. 6. Ahishar was over Solomons houshold 1 Kings 18. 3. And Ahab called Obadiah which was the Governour of his house 2 Kings 18. 18. Eliakim which was over the houshold In all which places the 70. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hold therefore with Peter Martyr upon 1 Cor. 4. 1. that Ministers being by their calling and office stewards in the house of God ought to cast out prophane impure persons out of the house and receive them again upon their repentance And why are they called Stewards of the mysteries of God surely the Sacraments are part and a chief part of those mysteries and Christ hath made his Ministers not the civil Magistrates stewards of these mysteries to receive unto or to exclude from the Sacraments and as they may not keep back any of the children of the house so they may not suffer dogs to eat at the childrens Table The one and twentieth Argument which shall claudere agmen shall be drawn from Act. 15. where we find an Ecclesiastical Assembly or Synod of the Apostles Elders and other choice brethren snch as Iudas and Sylas These did so assemble themselves and proceed with authority in a businesse highly concerning the truth of the Gospel Christian liberty the healing of scandal and the preserving of peace in the Church as that it is manifest they had and executed a power of government distinct from Magistracy Mr. Selden de Jure natur Gent. lib. 7. cap. 12. hath sufficiently expressed that which is the ground of my present Argument and I rather choose to speak it in his words then in my owne Now a dispute being had of this thing at Antioch Paul and Barnabas who having used many Arguments against that Pharisaical opinion yet could not end the controversie are sent to Hierusalem that there the thing might be determined by the Apostles and Elders It is agitated in a Synod In it it is determined by the Apostles and Elders that the Gentiles who had given their names to Christ are not indeed bound by the Law of Moses or of the Hebrewes as it is Mosaicall and prescribed to the Church or Common-wealth of the Iewes but that they ought to enjoy their Christian liberty And so much for that which the Synod loosed them from But what dorh the Synod bind upon them The Synod doth also impose certain things namely abstinence from fornication and from things offered to Idols and from blood and things strangled VT QUAE NECESSARIO OBSERVANDA EX AUTHORITATE SYNODI saith Mr. Selden BEING SUCH AS WERE NECESSARILY TO BE OBSERVED IN REGARD OF THE AUTHORITY OF THE SYNOD by those who giving their names to the Christian Religion should live with the Jewes they also giving their names to the Christian Religion and so enter into religious fellowship with them I shall adde two other Testimonies of Mr. Prynns The first I shall take out of his twelve considerable serious Questions concerning Church-Government pag. 5. where arguing against the Independency of particular Congregations he askes whether the Synodâ—…l Assembly of the Apostles Elders and Brethren at Hierusalem Act. 15. who MADE AND SENT BINDING DECREES to the Churches of the Gentiles in Antioch Syria and Cilicia and other Churches be 〈◊〉 an apparent subversion of Independency So that by Mr. Prynns confession the Scripture holds forth other Governours or Rulers in the Church beside Magistrates and the authority of these other Governours to be such as to make and send to the Churches BINDING DECREES in things and causes Ecclesiastical Another Testimony I take from his Independency examined pag. 10 11. where he argueth against the Independents and proveth from Act. 15. the authority of ordinary Ecclesiastical Synods bringing also six Arguments to prove that the Apostles did not there act in their extraordinary Apostolical capacity or as acted by a spirit of infallibility but in their ordinary capacity Thereafter he concludeth thus Therefore their assembling in this Councel not in their extraordinary capacity as Apostles onely buâ—… as Elders Ministers and the Elders Brethrens sitting together in Councell with them upon this Controversie and occasion is an undeniable Scripture authority for the lawfulnesse use of Parliaments Councels Synods under the Gospel upon all like necâ—…ssary occasions and FOR THEIR POWER TO DETERMINE CONTROVERSIES OF RELIGION TO MAKE CANONS IN THINGS NECESSARY FOR THE CHURCHES PEACE AND GOVERNMENT Loe here Mr. Prynn gives us an undeniable Scripture authority for a diataktick governing power in the Church distinct from Magistracy How he will draw from Act. 15. the use of Parliaments or their authority I do not imagine It is enough
bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Where the power of binding and loosing is given to the Apostles Grotius upon the place cleareth it from 2. Cor. 5. 19. 20. God hath committed unto us the word of reconciliation Now then we are Ambassadours for Christ. So that we find in Scripture Church Officers inabled and authorised ex officio as the Heraulds and Ambassadours of the King of Zion to loose from the bands of sinne all repenting and beleiving sinners and to bind over to eternall justice and wrath the impenitent and unbeleevers 2 They are also authorised dogmatically and authoritatively to declare and impose the will of Christ and to bind his precepts upon the shoulders of his peeple Matth. 28. 20. as likewise to loose them and pronounce them free from such burthens as men would impose upon them contrary or beside the word of God 1 Cor. 7. 23. An example of both we have Act. 15. 28. The Synod of the Apostles and Elders bindeth upon the Churches such Burthens as were necessary by the Law of love for the avoiding of scandall but did pronounce the Churches to be free and loosed from other burthens which the Judaizing Teachers would have bound upon them Now therefore if we will expound Matth. 18. 18. by other Scriptures it being the onely surest way to expound Scripture by Scripture it is manifest and undeniable that Church-Officers are by other Scriptures inabled and authorised to bind loose in both those respects afore-mentioned But we no where find in Scripture that Christ hath given either to all private Christians or to the civill Magistrate a Commission and Authority to bind or loose sinners I know a private Christian may and ought to convince an impenitent brother and to comfort a repenting brother ex charitate Christiana But the Scripture doth not say that God hath committed to every private Christian the word of reconciliation and that all Christians are Ambassadours for Christ nor is there a promise to ratifie in heaven the convictions or comforts given by a private Christian No more then a King doth ingage himself in verbo principis to pardon such as any of his good Subjects shall pardon or to condemne such as any of his good Subjects shall condemne but a King ingageth himself to ratifie what his Ambassadours Commissioners or Ministers shall doe in his name and according to the Commission which he hath given them to pardon or condemne Besides all this if Christ had meant here of the brother to whom the injury was don his private binding or loosing not condemning or forgiving then he had kept the phrase in the singular number which Erastus observeth diligently all along the Text vers 15 16 17. But he might have also observed that vers 18. carries the power of binding and loosing to a plurality VVhatsoever ye bind c. As for the Magistrate it belongeth to him to bind with the cords of corporall or civill punishments or to loose and liberat from the same as he shall see cause according to law and justice But this doth n t belong to the spirituall Kingdome of Jesus Christ for his Kingdome is not of this world neither are the weapons thereof carnall but spirituall And beside the Magistrate may lawfully and sometime doth bind on punishment when the soule is loosed in Heaven and the sinne remitted Again the Magistrate may lawfully and sometime doth loose and absolve from punishment when a mans soule is impenitent and sinne is still bound upon his conscience There is no such promise that God will forgive whom the Magistrate forgiveth or condemne whom the Magistrate condemneth Neither hath God any where in Scripture committed to the Magistrate the Keyes of the Kingdome of Heaven or the word of reconciliation as to the Ambassadours of Christ. Binding and loosing in the other sence by a dogmaticall authoritative declaration of the will of Christ is not so principally or directy intended Matth. 18. 18. as that other binding and loosing in respect of sinne Howbeit it is not to be excluded because the words preceding Vers. 17. mention not onely the execution of Excommunication Let him be to thee as an Heathen man and a Publican but also the Churches judgement and determination of the case if he neglect to heare the Church which words implie that the Church hath declared the will of Christ in such a case and required the offender to doe accordingly but he shewing himselfe unwilling and contumacious as it were saying in his heart I will breake their bands asunder and cast away their cords from me thereupon the promise reacheth to this also that what the Church hath determined or imposed according to the will of Christ shall be ratified and approved in Heaven Now Christ hath no where given a Commission either to every particular Christian or to the Magistrate to teach his people to observe all things which he hath commanded them and authoritatively to determine controversies of faith or cases of conscience As in the old Testament the Priests lips did preserve knowledge and they were to seeke the law at his mouth Mal. 2. 7. so in the new Testament the Ministers of Christ have the Commission to make known the counsell of God My second proposition that the power of binding and loosing Matth. 18. 18. is juridicall or forensicall and meant of inflicting or taking off Ecclesiasticall Censures this I will make good in the next place against M r Prynne who to elude the argument for Excommunication from Matth. 18. answereth two things concerning the binding and loosing there spoken of 1. That these words have no coherence with or dependence upon the former 2. That this binding and loosing is meant onely of preaching the Gospell Touching the first of these I confesse if by the Church vers 17. be meant a civill Court of Justice and by those words Let him be unto thee as an Heathen c. be meant no more but keepe no civill fellowship with him which is his sence of the Text I cannot marvell that he could finde no coherence between vers 17. and vers 18. yet if there be no coherence between these verses the generality of Interpreters have gone upon a great mistake of the Text conceiving that Christ doth here anticipate a great objection and adde a great encouragement in point of Church discipline for when the offender is excommunicated that is all the Church can doe to humble and reduce him put the case he or others despise the censures of the Church What will your censure doe saith M r Hussey To that very thing Christ answereth It shall be ratified in Heaven and it shall doe more then the binding of the offenders in fetters of Iron could doe But let us heare what M r Prynne saith against the coherence of Text because saith he that of binding and loosing is spoken onely to and of Christs disciples as is evident by the parallel Text
kind can make the Sacrament a converting Ordinance 3. We must distinguish even in conversion between gratia praeveniens subsâ—…quens operans co-operans excitans adjuvans or rather between habitual and actual conversion Habitual conversion I call the first infusion of the life and habits of grace actual conversion is the souls beginning to act from that life and from those habits The first or habitual conversion in which the sinner is passive and not at all active it being wholy the work of preventing exciting quickning grace is that which never is to be looked for in the Sacrament of the Lords Supper which is enough to overthrow that opinion that scandalous impenitent sinners having an external formal profession but known by a wicked abominable conversation to be dead in sins and trespasses in whom the holy Ghost hath never yet breathed the first breath of the life of grace may be admitted to the Lords Supper if they desire it not being excommunicated upon hopes that it may prove a converting Ordinance to them As for gratia subsequens co-operans adjuvans by which the sinner having now a spiritual life created in him and supernatural habits infused in his soul is said actually to convert repent and beleeve I consider even in this actual conversion repenting beleeving these two things 1. The inchoation 2. The progresse of the work Where the work is begun if it were but faith like a grain of mustard seed and where there is any thing of conversion which is true and sound the Sacrament is a blessed powerful means to help forward the work But I peremptorily deny that the Sacrament of the Lords Supper is appointed or instituted by Christ as a regenerating converting Ordinance as well as the word or as a means of beginning actual much lesse habitual conversion 4. When I hold the Lords Supper not to be a converting but a sealing Ordinance the meaning is not as if I beleeved that all who are permitted to come to the Lords Table are truly converted or that they are such as the seals of the Covenant of Grace do indeed and of right belong unto for we speak of visible Churches and visible Saints But my meaning is that Christ hath intended this Sacrament to be the childrens read onely though the hired servants of the house have other bread enough and to spare and he alloweth this portion to none but such as are already converted and do beleeve and that they who are the ministers of Christ and stewards of the mysteries of God ought to admit none to this Sacrament except such as are quallified and fit so far as can be judged by their profession knowledge and practice observed and examined by the Eldership according to the rules of the Word no humane court being infallible to have part and portion in the communion of Saints and to receive the seals of the Covenant of Grace at least that they may not dare to admit any man whose known and scandalous wickednesse continued in without signes of repentance saith within their heart that there is no fear of God before his eyes These things premised which are to be remembred by the Reader but need not be repeated by me as we go along I proceed to the Arguments which prove my assertion that the Lords Supper is not a converting but a sealing Ordinance And thereafter I shall answer Mr. Prynns Arguments brought to the contrary CHAP. XIII Twenty Aâ—guments to prove that the Lords Supper is not a converting Ordinance First THat which is an institute significant signe to declare and testifie the being of that thing which is thereby signified is not an operating cause or mean which makes that thing signified to begin to be where it was not But the Sacrament is an instituted signe to declare and testifie the being of that thing which is thereby signified Ergo This is an Argument used by Protestant writers against Papists The Sacraments being by their definition Signes are not causes of that which they signifie neither are the things signified the effects of the Sacraments Wherefore the Sacrament of the Lords Supper being a signe of our spiritual life faith union with Christ and remission of sins is not instituted to convey these spiritual blessings to such as have them not Significancy is one thing efficiency another You will say by this Argument there is no grace exhibited nor given to beleevers themselves in the Sacrament Answ. Growth in grace and confirmation of Faith is given to beleevers in the Sacrament which the significancy hinders not because the Sacrament doth not signifie nor declare that the receiver hath much grace and a strong faith but that he hath some life of grace and some faith The very state of grace or spiritual life regeneration faith and remission of sins are signified declared testified and sealed but not wrought or given in the Sacrament The strengthening of faith and a further degree of communion with Christ is not signified in the Sacrament I mean it s not signified that we have it but that we shall have it or at most that we do then receive it So that beleevers may truly be said to receive at the Sacrament a confirmation or strengthening of their faith or a further degree of communion with Christ but it cannot be said that the very Sacramental act of eating or drinking being a signe of spiritual life and union with Christ as that which we have not which we shall have or at that instant receive is a mean or instrumental cause to make a man have that which it testifieth or signifieth he hath already There is no evasion here for one who acknowledgeth the Sacrament to be a signe declaring or shewing forth that we have faith in Christ remission of sins by him and union with him Mr. Prynn must either make blank the signification of the Sacrament à parte ante though not à parte post or else hold that the signification of the Sacrament is not applicable to many of those whom he thinks fit to be admitted to receive it Secondly That which necessarily supposeth conversion and faith doth not work conversion and faith But the Sacrament of the Lords Supper necessarily supposeth conversion and faith Ergo. The proposition is so certain that either it must be yeelded or a contradiction must be yeelded for that which worketh conversion and faith cannot suppose that they are but that they are not Therefore that which supposeth conversion and faith cannot work conversion and faith because then the same thing should be supposed both to be and not to be The Assumption I prove from Scripture Mark 16. 16. He that beleeveth and is baptized shall be saved Act. 2. 38. Repent and be baptized vers 41. Then they that gladly received his word were baptized Act. 8. 36. 37. And the Eâ—…nuch said See here is water what doth hinder me to be baptized And Philip said If thou beleevest with all thinâ—… heart 〈◊〉