weake p. 297 298 299 seq Mr. Coachmans arguments dissolved p. 305 306 307. seq The way of Church judging in independent congregations examined p. 308 309. That there be no peculiar authority in the Eldership for which they can be said to be over the people in the Lord according to the doctrin of independency of Churches and their six ways of the Elders authority confuted p. 311 312 313 314 315. seq That independency doth evert communion of sister-Churches and their seven wayes of Churches-communion refuted from their own grounds p. 324 325 326. seq The divine right of Synods Ten distructions thereanent p. 331 332. seq The desinition of a generall or Oecumenick Synod p. 332. 333 The place Acts 15 farther considered p. 334 335. Synods necessary by natures Law p. 336. Papists no friends to councells p. 336 337 338. seq 340 341. Three ways of communion of sister-Churches according to the doctrin of independent Churches confuted p. 346 347. seq How the magistrate hath power to compell persons to the profession of the truth p. 352 373. seq Six distinctions thereanent 2 part p. 352 353. The Magistrates power over a people Baptized and over Pagans who never heard of Christ in this poynt of Coaction to profession not alike p. 353 354 355. The magistrates compelling power terminated upon the externall act not upon the manner of doing sincerely or hypocritically p. 355 356. The magistrates power over hereticks with sundry distinctions thereanent p. 356 357 358. seq Socinians judgement and Arminians hereanent p. 359 360 A farther consideration of compelling or tolerating diverse Religions p. 361 362. Some indirect forcing lawfull p 362. Erroneous opinions concerning God and his worship though not in Fundamentalls censurable p 363 364. Diverse non Fundamentalls are to be believed with certainty of Faith and the non-believing of them are siâ—nes punishable p. 365. 366 367 seq Arguments on the contrary dissolved and the place Philip. 3. 15. cleared p 316. seq How an erring conscience obligeth p. 378 379 380 381 seq Arguments on the contrary answered p. 383 384. seq The Princes power in Church affairs Ten distinctions thereanent p. 391 392. 393. How the Magistrate is a member of the Church p. 392 393. The Prince by his Royall Office hath a speciall hand in Church-affaires p 393 394. The intrinsecall end of the Prince is a supernaturall good to be procured by the Sword and a coactive power and not only the externall peace of the State Spalato resuted p 396 397 398. seq How the Magistrate is subordinate to Christs mediatory Kingdome p 402 403 404 seq The ordinary power of the Prince is not Synodicall teaching or making Church-Lawes p. 403 404 405 406. seq The influence of the Princes civill power in Church-Canons p. 409. 410 411 seq The government of the visible Church spirituall and not a formall part of the Magistrates Office p. 417 418. seq The power of Ordination and Deprivation not a part of the Magistrates Office p. 427 428. seq Instances from David Salomon Ezechiah c. answered and our Doctrine and Iesuites differenced p. 438 439. seq Difference betwixt the Princes commanding Church-duties and the Churches commanding these same p. 417 418 seq The Kings ordinary power to make Church-Lawes examined p. 438 439 440. seq The intrinsecall end of the Magistrate a supernaturall good p. 442 443 446 447 448. The Popes pretended power over Kings protestants contrary to to Papists herein what ever the author or Popish libeller of the survey and the night-Author of Treason Lysimachus Nicanor say on the contrary p. 449 450 451 452. seq The way of Reformation of Congregations in England according to the independent way examined p. 457 458. The originall of Church-Patronages p. 459. And how unwarrantable by Gods Word p. 462 463. Other wayes of Reformation of England according to the way of independent Churches modestly considered as about maintenance of Ministers and replanting of visible Churches there p. 464 465 466. seq Errata THe Author could not attend the Presse therefore pardon errors of the Printing Observe that the Author was necessitated to make some occasionall addition to the mids of this Treatise which occasioned-variation of the Figures of the Pages and therefore stumble not that when the Booke commeth to page 484 the next page not observing due order is page 185. 186 and so forth to the end of the Treatise page 60. title of the page 60 c. page 61 62. 64. dele not and for not of the same essentiall frame c. read of the same essentiall frame c. page 484 line 22 Churches their persecution read Churches through their persecution for page 229 read 209. for page 259. read 269. for p. 484. r. p. 498. יהוה THE Way of the Church of Christ In NEW ENGLAND Measured by the Golden Reed of the SANCTUARY Or The way of Churches walking in brotherly equality and independence or coordination without subjection of one Church to another examined and measured by the Golden Reed of the Sanctuary Propositions concerning the supposed visibility and Constitution of independent Churches examined CHAP. 1. SECT 1. PROP. 1. THe Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his Kingdome the power of binding and loosing the Tables and Scales of the Covenant the Officers and Consures of his Church the Administration of all his publick worship and Ordinances is coetus fidelium a company of Believers meeting in one place every Lords day for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one and built on a rock Mat. 16. 18. a Such as unto whom any offended brother might complaine Mat. 18. 17. 3 Such as is to cast out the incestuous Corinthian 1 Cor. 5. Which cannot agree to any diocesian provinciall or Nationall assemblie Ans. From these we question Quest. 1. If a company of believers and saints builded by faith upon the rock Christ and united in a Church-Covenant be the only instituted visible Church of the New Testament to the which Christ hath given the keys Let these considerations be weighed 1. Dist. The matter of an instituted visible Church is one thing and the instituted visible Church is another as there be ods betwixt stones and timber and an house made of stones and timber 2 Dist. It is one thing to govern the actions of the Church and another thing to governe the Church the Moderator of any Synod doth govern the actions of the Synod but he is not for that a Governour Ruler and Pastor of the Synod Or ordering actions and governing men are diverse things 3. Dist. A thing hath first its constituted and accomplished being in matter forme efficient and finall causes before it can performe these operations and actions that flow from that being so constituted a Church must be a Church before any
bee sometimes physice impossible because of the corruption of mans nature there being bloody warres in Christendome yet it is morally lawfull for many things may bee inconvenient through mans wickednesse and so hic nunc not expedient which are morally lawfull 2. Conclusion Every particular Pastor hath a power though unproper of dominion and authoritie even out of a Synod about the Acts of preaching and determining truth according to the word of God as Jer. 1. 10. See I have this day set thee over the nations and over the kingdomes c. 1 Tim. 6. 17. Charge them that are rich that they bee not high minded c. 2 Tim. 4. 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead c. So any Pastor hath power of dominion and authoritie over a Synod and Paul as a Pastor might preach even before the councell at Jerusalem passed their Synodicall determination Act. 15. that circumcision was not necessary and that to obstaine from things strangled from blood and fornication was necessary and lawfull yea and in preaching truth the Pastor is subject to no Synod But the Pastor hath not full power of jurisdiction about his acts of preaching necessary truth 1. Because the Church may for just causes deprive him from preaching 2. Because hee cannot use the censure of excommunication against those who refuse to receive his true and necessary doctrine without the Church joyne her power of jurisdiction with him 3. He his alone cannot in a Synod determine ecclesiastically and in an authoritative Church power that same truth which as a Pastor hee determined and with the power of pastorall dominion hee pressed upon the consciences of the Church yea of the whole Synod because one man is not the Church or Synod and James his alone Act. 15. v. 15. could but say Wherefore my sentence is that yee trouble not them which from among the Gentiles are turned unto God though this was the very word of God which James as a Pastor even as an ordinary Pastor might have preached in the name of God yet is it not the decree of the Church which the Churches is to keep Act. 16. 4. while it bee determined by the Church An example wee may have possible not unlike to this A man hath a power of dominion over his owne proper lands and goods to use them in God for his owne use but the supreme magistrate and Parliament hath a dominion of jurisdiction in a judiciall sentence over those same lands to forfeit them for crimes committed against King and State or this may cleare it Samuel hath a power immediately from God to annoint David King and in this hee is not subject to the suffrages of the tribes of Israel hee hath a power of dominion here but suppose wee that Samuel live till Gods time when all Israel shall crowne David King at Hebron Samuel as a part of the Assembly of Israel his alone without the suffrages of Israel could not make him King at Hebron Hence wee may see how weake the assertion of our brethren is who say That Synods should have power to bind the Churches say they wee see not Bellarmine indeed holdeth so But orthodox writers hold that the sentence of councels is but a certaine inquisition of the truth and a ministeriall and limited sentence so that the decree of a councell is of as great force as the reason thereof so saith Amesius and Junius But certainly this is a meer mistake of our brethren as if they were not orthodox writers but conspirers against the truth with Bellarmine who hold the authoritie of Synods The essentiall end to speak so of Synods is unitie and the eschewing of schisme and wee doubt not but Peter Paul James had in their Sermons and doctrine determined that same veritie to wit that the Law of Moses and ceremonies was a yoak not to bee laid upon the Christian Churches yet it was not a decree for unities sake and fuller authoritie binding the Churches to observe these as Act. 16. 4. while it was determined in a Synod Act. 5. 24. 25. But truely wee hold nothing in this common with Jesuites and Papists for wee condemne not that in Bellarmine that hee holdeth that lawfull Synods for of such wee dispute with him do bind the Churches to obedience in God to their decrees not because they say it but because they say it authoritatively from Gods Word authoritie of Synods no orthodox writers deny authoritie officiall as the representative Church of Christ they have He that heareth you heareth mee hee that despiseth you despiseth me Where two or three are gathered together in a Synod say our Divines I will bee amongst them But authoritie objective they have not so as what they say because they say it therefore the very matter object and thing said by them is no lesse the Word of God then if the Prophets and Apostles by divine inspiration had said it at least it is not infallibly true because they say it for that wee disclaime and it is that authoritie of Synods which Bellarmine and Papists hold Councells saith Bellarmine and Scripture are both infallible and the Jesuits of Rhemes and Lorinus the Jesuite said councells are infallible the holy Spirit is there present Gratian said all the decretall Epistles of Popes and the Canons of the Councells are of equall authoritie with the Scriptures and their Gregorius said hee received with the same reverence and authoritie the foure generall Councells the foure Evangelistâ— it is certaine saith Suarez that a Councell is an infallible rule of faith and Turrecremata saith the same It is certaine saith Bailius Councells are â—â— the Oracles of God to us in difficulties so saith Cajetanus Canus and Gregorius de Valentia wee hold the authoritie of Councels but ascribe to them as much power over the conscience as there is reason in them from Gods Word and no more But 2. This is a weake reason councels have no power to command obedience because their Canons and Decrees are of no more force then they have reason from Gods Word For 1. Friends brethren equals by that have no warrant to rebuke because their rebukes have but as much force as they have reason from the word of God for the reason is alike in both lawfull Pastors cannot command obedience in the Lord your independent Congregations cannot command that which bindeth the Church to obedience because the word or a commandement of a Pastor or your independent Church is onely a commandement ministeriall and limited and hath as much force as there is reason in it from the Word of God yea the Church of Corinâ—h hath not then the power of the Lord Jesus to excommunicate the incestuous person nor the Church of Thyatira to cast out and condemne Jezabell the false prophetesse nor do these commandements of the Synod
determinations on the contrary for it was certaine that the Word of God had refuted the necessitie of circumâ—ision and of observing Moses his Law as Peter James Paul Act. 15. doe strongly prove from the Word of God and the word of God condemned the eating of things strangâ—â—â— and of things sacrificed to Idolls in the case of scandall therefore none of sound judgement will inferre that the determination of a Synod such as is Act. 15. 22. is not necessary yea because the bookes of Moses condemned the Sadduces in their Epicurith opinion of denying the resurrection of the dead I hope it is not for that superfluous for Christ out of Moses his writings to determine and prove Matth. 22. that the dead must â—iâ—c againe you may by as good reason say nothing should bee determined in preaching nor in writings because all these are already determined in the Word by the Lord his Prophets and Apostles this shall close evert all ministery as Sâ—inians doe especially now after the cannon of the Scripture is closed for they use the same very arguments against the necessitie of a ministery because now the Gospell is fully revealed there is no necessitie of a sent ministery as was in the Apostles time so teach Andr. Raddeccius Smalcius and the Arminians And lastly it is a vild abusing of Scripture to say that the accept thâ—e yeare of the Lord of which Christ speaketh Luk. 4. 18 1â— is that Jubilee yeare of libertie of conscience to all sects of Papists Arminians Socinians Anabaptists c. 1. Because a libertie of hereticall and blasphemous opinions of God his nature worship and Word cannot bee the acceptable yeare of the Lord which Christ as Mediator came to proclaime Esa. 61 2. 5. for that is licence not libertie Christs acceptable yeare Fsiy 61. is the spirituall Jubilee of remission of sinnes and eternall redemption proffered in the Gospel and really bestowed upon the meeke the broken hearted the captives the prisoners the mourneâ—s in Ziâ—n and those whom Christ is sent to comfort and to clothe with the garments of praise but hee is not sent to comfort Macedonians Sabellians papists Socinians c. because they are Sectaries and doe adhere to their rotten and false grounds of divinitie for then libertie of conscience should have beene a mercy purchased by Christs death and Arius should obtaine by Christs death a power to bee an Arian and to deny the divinitie of Jesus Christ. 2. In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultio a revenging is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naeham consolatus est for this yeare was to the beleevers Nechama or consolation and to unbeleevers Nekama a revenge or a vengeance which cannot sort with sectaries 3. The acceptable yeare is as Paul expoundeth it 2 Cor. 6. 2. the acceptable time of the Gospell and the day of salvation and as Hugo Cardinalis expoundeth it well the time of the fulnesse of grace under the Gospel and that which is called Esay 49. 8. the day of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratson the day of good will and so Beda Toletus Cyrillus and the Jesuit Salmeron and Glossa Ordinaria expoundeth it faith and salvation Procopius the day of the Lords incarnation as Hieronymus expoundeth the day of vengeance opposit thereunto to bee the day of damnation and Lyra the yeare of Christs suffering in which Christ is pleased with mankind Quest. III. Whether the Jesuited Lysimachus Nicanor and the Author of the Survey of Discipline doth with good reason impute â—â— the Church-Government of the reformed Churches the eversion of the 〈◊〉 Magistrates power â—n matters ecclesiasticall There came to the light of day a night-peece of darkenesse Anno 1640. A Pamphlet by one Lysimachus Nicanor acting the person of a â—esuite but better resembling â— is nature against our blessed Reformation imputing to us Treason to Kings as the Popish author of the Survey had ledde the poore man both of these as Jesuites doe raile against Calvin Beza and the Geneva-discipline as Becanus Suarez Uasquez Bellarmine Greâ—serus and other their Doctors and teachers doe leade them That I may adde to what I have said before I desire the reader to eye and consider these distinctions 1. Paraeus teacheth that there is a double Church-power one internall and proper as to preach hinde and loose to administrate the Sacraments c. This is not in the Prince and there is another improper and externall which is exercised about Church-matters and Church-officers and this distinction is grounded upon that saying of Constantine the Emperour to the Bishops as Eusebius relateth it 2. An externall power about matters ecclesiasticke is three-fold 1. A power of order and jurisdiction about the externall or rather in the externall acts of the Church which are visible and incurreth in the 〈…〉 as to preach baptize and these as saith that learned and worthy preacher at Middleburgh Guliel Apollonii doe properly pertaine to the spirituall and proper Church-government and without controversie doe not belong to the Prince 2. A power externall about Church-matters which is objective in respect of the object sacred or ecclesiastick but improperly and by a 〈◊〉 enely ecclesiasticke and essentially and in it selfe politick such as we hold to be the Magistrates power in causing Church-men doe their duty in preaching sound doctrine and administrating the Sacraments â—cording to Christs institution and punishing hereticks and false teachers 3. Some have devised a mixed power ecclesiastick as Henric. Salcobrigiensis whereby the Prince is the head of the Church and hath a nomotheticke and legislative power in things ecclesiasticall and this is not onely objective in respect of the object ecclesiasticall but also subjective in respect of the subject ecclesiasticall in respect that the Prince by vertue of his civill office as a King may ordaine Prelats and make Lawes in Church-matters Distinction 3. There is a twofold power in a King one in a King as a King this is alike in all and ordinary regall coactive whether the King be a Heathen a Turke or a sound beleeving Christian There is another power in a King as such a King either a King and a Prophet also or as a Propheticall King and this extraordinary power was in Solomon and David to write Canonicke Scripture and to prophecie and is not properly a Kingly power or there is in a King as such a King even as a Christian beleeving King an other power ordinary indeede but it is not a new regall power but potestas executiva a power or a gracious hability to execute the Kingly power that he had before as a King so Christianity addeth no new Kingly power to a King but onely addeth a Christian power to use inlarge and dilate the Kingly power that he had before Distinction 4. The Magistrate as a Magistrate is a politicke head and ruler of the Common-wealth but as
wayes 1. Effectually and so we thinke that the Kingly power is an Ordinance of God lawfull jure divinâ— many Papists say the contrary but we thinke with Gods word it is of divine institution as is cleare Psal. 2. 11. Prov. 8. 14. 15. Rom. 13. 1 2 3 4 5 6. Matth. 22. 21. 1 Pâ—t 2. 17 18. Eccles. 9. 20. Prov. 25. 2. Prov. 20. 2. 2 The Kings power may be thought divine formally and so as divine is opposed to civill it is a humane ordinance and not formally divine or ecclesiasticall nor subjectively 3. It may be thought divine and ecclesiastick objectively and finaliter The end intrinsecall being a spirituall good and so the King hath power to conveene Synods not onely as they are men and his Subjects but also as they bee such subjects and Christian men and members of Synods as the King may command the minister of the Gospell both as a man yea and as a Preacher in the Pulpit to preach â—ound doctrine and to give wholesome and good milke to the Church and this is formally an act of a nurie-father such as the King is by his Kingly office and this way also doth the King send members to the Synod and moderate and preside in Synods actu impâ—rato nâ—n elicito actu objective ecclesiastico non intrinsece non formaliter non subjective ecclesâ—astico The King ruleth by the Sword and commandeth the Synods to meete ordereth politically and civilly the members and meeting and as King cooperateth but by a civill and regall influence with the Synod for the same very end that the Synod intendeth to wit the establishing of truth unity and the edification of Christs-body But this power of the Kings to conveene Synods is positive not negative auxiliary and by addition not by way of impedition or privation For the Church of her selfe hath from Christ her head and Lord power of conveening without the King beside his knowledge or against his will if he be averse as is cleare Matth. 18. 17 18. if they be conveened in his name he is with them not upon condition that the Prince give them power And Joh. 20. 19. there is a Church-meeting without the Rulers and a Church-meeting for praying preaching and discipline Act. 1. 13 14. c. without the Magistrate Act. 15. 1 2. and when the Magistrate is an enemy to the Church 2. Where Christ commandeth his disciples to preach and baptize Matth. 28. 19 20. and with all faith in the exercise of their ministry they shall be persecuted by rulers as Matth. 10. 17 18 19. Luk. 21. 12 13 14. He doth by necessary consequence command Church-meetings and Synods even when the Magistrate forbiddeth and this is practised 1 Cor. 5. 1 2 3 4 5. where the Magistrate is an heathen chap. 6. 1 2 3. 3. It should follow that Christ cannot have a true visible Church and ministry on earth except the Magistrate countenance his Church which is both against experience and Christs Kingly power who reigneth in the midst of his enemies Psal. 110. 2. And what glorious Courâ—bes had Christ in Asia with power of doctrine and discipline and â—o with all Church-meetings Rev. 2. chap. 3. where Tyrants did slay the witnesses of Christ Rev. 2. 13. and certainely by what power Kings alleadâ—e that Synods may not meet for the exercise of discipline and good order in Gods house by that same power they may say there should be no Church meeting for the hearing of the word and receiving the Sacraments without their authority For Church Synods for doctrine differ not in spece and nature from Synods for discipline all be one and the same acts under Christ as King and head of his Church for which see Spalato Uâ—â—tius Amâ—sius Calderwood the Professors â—â— Lâ—yden Now what any say on the contrary for the power of Princes in matters ecclesiasticall is soone answered Gerardus saith that Moses gave Lawes both to the People and Priests Exod. 20. Lev. 8. Num. 3. I answer if this be a good argument the Magistrate his alone without advise of the Church may impose Lawes yea and institute new Laws and dite Canonicall Scripture also as did Moses Deut. 5. Exod. 20. but it is certaine that Moses gave these Laws not as a Magistrate but as a Prophet of God who spake with God face to face and it is more for us then for our adversaries David also brought the Ark to its place at Gods speciall direction the Levites carrying it by Gods Law though they failed in that sinfull omission 2 Sam. 6. but 1 David did convocate the chosen of Israel even thirty thousand to reduce the Ark to its place and so the Levites and Church-men and did it not as King his alone as 1 Chron. 13. hee did it And Junius saith and the text is cleare that he did it by the counsell of an Assembly and the whole Church and that a King may doe that in Gods worship in case of the negligence of the Church that is warranted by Gods word is but his duty Now Jesuites answer not to any purpose in this for Becanus and Suarez answer nothing to Davids placing of the Arke in its place onely they say all the people conveved the Arke and danced before it as well as David but it is not hence proved that all the people are heads of the Church as they say the King is and Lysimachus the Jesuite seeth in this that wee aâ—â—ee not with his friends the Jesuits Solomon builded the Temple and dedicated it to Gods service but this is no ground to make the King a Law-giver in the Church 1. Because none can deny but Solomon did all this as a Prophet by speciall revelation for 1. if Solomon might not build an house to the Lord but by speciall revelation that hee should bee the man and not David his father 2 Sam. 7. 6. 13. farre more could hee not as an ordinary King build that typicall house which had a resemblance of Christ and heaven it selfe especially seeing the signification of the Holy of holiest in the Sanctuary is expressely given to the holy Spirit Heb. 9. 7 8. and the Temple was a type of Christ Joh. 2. 20 21. and they may say Kings by an ordinary power as Kings might pen Canonick Scripture as well as they could build a typicall Temple like Solomons God filled that Temple with his glory and heard prayers made in that temple and toward that Temple I thinke Kings as Kings cannot now build such Temples therefore Solomon by a Propheticall instinct built that house Jesuites give no answer to this for Suarez saith Kings may build Churches to God because of it selfe it is an act of Religion which requireth riches for the building thereof and for the dedication it includeth two 1. By some religious action to consecrate a house to God and this way onely the Priests by sacrificing dedicated the Temple and God by filling
of it with his presence dedicated it to himselfe 2. It includeth an offering and giving of an house to Gods service I answer by this Solomon as a private man builded the Temple and dedicated it to God and not as either King or Prophet but this is a vaine answer for no private man could have builded an house to God with such typicall relations to Christ and to the Church of the New Testament except hee had been immediatly inspired by the holy Ghost Becanus saith three sorts of men were actors here 1. Solomon 2. The Priests 3. The people Solomon prayed and gave thankes the Priestâ— â—arried the Arke the Tabernacle the holy vessels and sacriji â—s the 〈…〉 present rejoyced and gave thankâ—s to God there is nothing 〈…〉 Solomons headship Solomon dedicated a Temple to God what it will no more follow hee was the head of the Church for that 〈…〉 â—ffered stones and timber to God then the womâ—n can â—ee 〈◊〉 of the Church who offered to God gâ—â—d purple 〈…〉 buddâ—â— Temple to God many Merâ—hanâ—s â—ubild Templeâ— upon their 〈…〉 God and pray to God to accept these Temples 〈◊〉 in England 〈◊〉 Temples to God they are not for that head of the Church Answ. 1. This is another Temple then Temples builded daily 1. Because it was wil-worship for David to build this Temple and service to God for Solomon a King of peace and a type of our King of wisedome Christ to build this Temple and for no other any Merchant may build a common house to Gods service without a speciall word of promise which word Solomon behoved to have or then hee could not build this house 1. To dedicate an house to God typicall of Christ 2. Filled with the cloud of Gods presence where God said hee would dwel in this house 3. With such ornaments as the Holy of holiest in it 4. In which God said he would heare prayers whereas now in all places hee heareth prayers Joh. 4. 21. 1 Timothâ— 2. 8. this is another positive worship then that a merchant build a house for Gods daily service which hath no relative holinesse in it but onely is holy in the use and to dedicate a house in these termes is more then an ordinary dedication to Gods service and their Prelates in England who dedicated Temples to God cannot answer this reply of the Jesuites nor can the new Jesuite Lysimachus Nicanâ—r their brother answer the Jesuite herein wee say from warrant of Gods Word that Solomon did all this by a propheticall instinct by the which also hee prophecied and did write the booke of the Proâ—â—rbs Ecclesiastes and Solomons Song else Jesuites may say that these bookes doe no more prove Solomon to bee a Prophet then the tomes written by Becanus and Suarez doth prove that they were divinely inspired Prophets Obj. David also prepared materialls for the Temple 1 Chron. 22. 2. and dicided the Levites in certaine rankes and orders 1 Chron. 23. 4. Answ. 2 Chron. 8. 13. for so had David the man of God commanded the man of God is the Prophet of God not the King of Israel as King 2 Chron. 29. 25. and hee set the Levites in the house of God with Cymba's and psalteries and â—arpes according to the commandement of David and of Gad the Kings Seer and Nâ—uhâ—n the Prophet for so was the commandement of the Lord by his Prophets they may prove then God the Prophet is the head of the Church and hath power to make Church-Lawes But it is a great mistake Hâ—â—â—â—iah David Solomon commanded the people and the â—evites to doe their duties according to Gods Word Ergo Kings may make Church-constitutions by a mixt power it followeth in no soâ—â— wee deny not but the King may command in Gods worship what is already of cleare and evident divine institution but that hee may obtrude it as a thing to bee observed by all Church men and urge it as a constitution come from authoritie to bâ—e observed under the paine of ecclesiasticall censures wee deny now this formalists teach that hee may command in the externall government as a Church constitution to bee in his royall name executed by Church men with Church censures though the Church never heard of it before It is true that Jehoshaph â—t 2 Chron. 19 8 9 10 11. set of the Levites and Priests and the chiefe of the fathers of Israel for the judgement of the Lord and for controversies and charged them to doe in the feare of the Lord v. 11. and behold Amariah the chieâ—e Priest saith hee is over you in all the matters of the Lord and Zebadiah the sonne of Ismael the ruler of the house of Judah for all the Kings matters also the Levites shall bee officers before you deale câ—â—raâ—iously and the Lord shall bee with the good Hence doth Tâ—oker and other court parasites inferre 1. That the King constituting Levites and Priests in a Citie must bee head of the Church and 2. That Jehoshaph at having constitute two Vicars and Dâ—puties under him one in Church matters to wit Amariah another in civill matters to wit Zebadiah therefore hath the King a jurisdiction and headship in both Church and State Answer 1. The institution of Priests is one thing and the calling of the persons to the Office another the former was Gods due who himselfe chused the tribe of Levi and this the King did not But it is another thing to constitute Priests and Levites who were instituted and called of God to serve in such a place at Jerusalem rather then in any other place this is but to apply a person who is jure divine by Gods right in office to such places and times This is not a point of Ecclesiastical jurisdiction for placing and timing Preachers belongeth to the people calling them and in the time of Apostasy as this was Jehoshaphat sent Levites to teach and commanded them to do their duty but that the High Priest is the Kings Deputy or Vicar as if the King offered sacrifices to God as the principall and Church head or by the Ministry and service of Amariah as his instrument deputy and servant is most idly and untruely spoken Yet will I not use the argument of Beâ—anus the Jesuite who saith If Amariah was the Kings Vicar then may the King by himselfe sacrifice for what ever the Vicar oâ— deputy may dâ—e that may the person above him who giveth him power dâ—e without the Vicar The Kings royall commandement is formally terminated upon the quality and manner of Ecclesiasticall acts that they bee done according to Gods Law rather then upon the acts according to their substance It is one thing for Ministers to Preach sound Doctrine and administrate the Sacraments in obedience and at the Kings commandement which wee acknowledge a truth and another thing for Ministers to Preach in the name and authority of royall Majesty as having a calling from him this latter is false as the King may do an
so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
of writing was that it might be a part of the Canon of faith So also the Covenant of Grace and the Gospell was made upon this occasion by reason that the first Covenant could not save us Heb. 8. vers 7. Rom. 8 2. 3. Gal. 3. 21 22. is therefore I pray you the Covenant of grace but a temporary and a prudentiall peece Upon the occasion of the death of Zelophead who died in the wildernesse without a male-childe whose name thereby was in danger to be delete and blotted out of Israel the Lord maketh a generall Law through all Israel binding till the Messiah his comming Numb 27. 8. If a man die and have no sonne then shall you cause his inheritance to passe unto his daughter this was no prudentiall Law I might alleage infinite Ordinances in Scripture the like to this Yea most of all the Ordinances of God are occasioned from our spirituall necessities are they therefore but humane and prudentiall Statutes that are onely to endure for a time I thinke no. Ob. 3. But if the civill Magistrate had been a friend to the Church Acts 6. his place had beene to care for the poore for the law of nature obligeth him to take care of the poore therefore did a woman in the famine at the siege of Samaria cry Helpe O King and if this were done by Christian Magistrates Pastors should be eased thereof that they might give themselves to the Word and Prayer and there should be no neede of a divine positive institution of Deacons for this charge Answ. That the godly Magistrate is to take care of the poore as they are members of the Common wealth I could easily grant But this is not now in question but whether or not the Church as it is an Ecclesiasticall society should not have a treasure of the peoples Eâ—angelike free-will-offering for the necessity of the Saints as Heb. 13. 16. 1 Cor. 16. 1 2. 2 Cor. 9. 5 6 7 8 and concequently whether or not Christ hath ordained not the Pastors but some officers besides to attend this worke VVee affirme he hath provided for his poore members even their bodily necessi ies Secondly if this be true that there should be no Deacon but the Christian Magistrate then were these seven Deacons but the Substitutes and Vicars of the Emperour and King Now certainly if Apostolike benediction and laying on of hands in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates it is like that beside the coronation of the Roman Emperour the twelve Apostles ought to have blessed him with prayer and separated him by laying on of hands for this Deaconrie for what Apostolike calling is necessary for the temporary substitute is more necessary and at least that same way necessary for the principall But that civill Magistrates ex officio are to be separated for this Church-office so holden forth to us 1 Tim. 3. 12. I can hardly beleeve Thirdly I see not what the Magistrate doth in his office but he doth it as the Minister of God who beareth the sword Rom. 13 4. and if he should compell to give almes then should almes be a debt and not an almes and free-will-offering It is tâ—uâ— there may intervene some coaction to cause every man to do his duty and to force men to give to the poore but then I say that forcing with the sword should not be an act of a separated Church-officer who as such useth no carnall weapons Fourâ—â—ly the law of nature may lead to a supporting of the poore but that hindreth not but God may ordaine it as a Church-duty and appoint a Church-officer to collect the bounty of the Sainâ—â— 1 Cor. 16. 3. 5. I see not how the Apostle 1 Tim. 3. should not hold forth his Cannons concerning a Deacon to the King if he ex officio be the Church-treasurer but the Apostle doth match him with the Bishop Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate but on another ground that the Apostles must attend a more necessary worke then Tables Object 4. But the occasion of appointing Deacons was to disburden the Pastor who was to give himselfe wholy to preaching and praying Ergo at the first the Apostles and so also Pastors were Deacons if therefore the poore be fewer then they were at Ierusalem Act. 6. where the Church did exceedingly multiplie this Office of Deaconry was to returne to the Pastors as its prime and native subject and therefore is not essentially and primarily an Office separated from the Pastors Office And if the poore cease to be at all the Office ceaseth also Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore but I deny that hence it followes in the case of fewer poore that the Office can returne to the Pastors as to the first subject except you suppose the intervention of a divine institution to place it againe in the Pastors as the power of judging Israel was once in Samuel but upon supposition that Saul was dead that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul and changed the same into a regall and Kingly power that same authority who changed the power must rechange it againe and place it in and restore it to its first subject 2. The fewnesse of poore or no poore at all cannot be supposed Joh. 12. 8. for the poore you have alwaies with you And considering the afflictions of the Churches the object of the Deacons giving and shewing mercy as it is Rom. 12. 8. cannot be wanting as that the Churches fabricke be kept in good frame the poore the captives of Christian Churches the sicke the wounded the stranger the distracted be relieved yea and the poor Saints of other Churches 1 Cor. 16. be supported 3. Not onely because of the impossibility that Pastors cannot give both themselves to praying and the Word and to the serving of Tables but by reason of the wisdome of Christ in a positive Law the Pastor cannot be the Deacon ex officie in any case For 1. Christ hath made them distinct Offices upon good grounds Act. 6. 4. 2. The Apostle hath set downe divers qualifications for the Bishop 1 Tim. 3. 1. and for the Deacon V. 12 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell cannot entangle himselfe with Tables 1 Tim. 4. 15. 2 Tim. 2. 3 4 5. if we should say nothing that if there were need of Officers to take care of the poore when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore and when all things were common Act.
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
a Christian he is a member of the Church 5. The Kings power as King in things ecclesiasticke is not serviâ—e and meerely executive as the Churches servant to put their decrees in execution but it is regall princely and supreame 6. The object of the Kings power is not simply a peaceable life and externall peace of humane societies but also honesty and godlinesse but to be procured by a civill politicke regall and coactive way by the Sword of the secular arme as the object of the Church power is honesty and godlinesse to be procured by a ministeriall ecclesiasticall and spirituall power without any forcing of men by externall power 7. The end of Kingly power de jure by Gods right and divine Law exintentione Dei approbativâ is godlinesse but the end of Kingly power according to its essence and de facto is a quiet life though it attaine not Godlinesse as it doth not attaine that end nor can it attaine it amongst Pagans and yet there is a Kingly power in its essence whole and intire amongst Pagans where there is no godlinesse or Christian Religion 8. There is in Heathen Kings a regall and Kingly power to establish Christian Religion and adde regall sanctions to Christian Synods though there neither is nor can be during the state of Heathen Paganisme any Christian Religion there this power is essentially and actu primo regall yet as concerning execution it is vertuall onely 9. There is a difference betwixt a royall command under the paine of 〈◊〉 punishment with a royall power to punish the contraveners 〈◊〉 ecclesiasticke and a nomotbeticke power to make Church Lawes 〈…〉 hath the former power but not the latter 10. If the royall power be of that transcendent and eminent greatnesse as to make Lawes in all things belonging to Church 〈◊〉 and so as Camero must be heard saying that the â—ing is the supreame ruler and Church-men be as servants and instruments under him and doe all in the externall government of the Church by vertue of the Kings supreame authority the King is not much honoured by this for they must say that the King in the Physitian giveth dregs to the sicke in the Plow-man laboureth the earth in the fashioner seweth and sâ—aâ—eth garments whereas Paraeus who without reason also giveth to the Prince a nomothetick power in Church-matteâ—s doth except some things that the Prince cannot doe sometimes for want of right and law other sometimes for want of knowledge sometimes because it is against the dignity of his Majesty as in sordid and base arts 11. The power of governing the Church of the Jewes though it was ordinarily in the Priesthood the Sonnes of Aaron whose â—ippes did preserve ex officio knowledge Mal. 2. yet as the Prophets were raised up by God extraordinarily to teach they 〈◊〉 by that same extraordinary power did governe and therefore though the Kings of Israel were not Priests yet without doubt some of them were Prophets and as Prophets they did prophecy and as Prophets determine many things of Government by that same extraordinary power by which some of them to wit David and Solomon did prophecy and pen Caâ— niâ—k Scripture 12. There is one consideration of abuses and heresies manifestly re 〈◊〉 to Gods word and another of those things that are ordinar◠〈◊〉 〈◊〉 In the former there is no neede of the Churches ministeriall power of condemning them and therefore Ezechias Josâ—as Asa â—â—osaphat did manifestly by the light of nature and Gods word 〈◊〉 abuses and Idolatry in Gods worship without the Churches 〈◊〉 seeing the Church representative was guilty of these cor 〈◊〉 us themselves but in the latter seeing the Kings place is to com 〈◊〉 and compell by externall force and bodily punishments and it is the Churches part to teach inserme binde and loose therefore the King can make no Church Canons Hence our first conclusion The Christian Magistrate as a Christian is a member of the Church but as a Magistrate he is not formally a member or part of the Church 1. Because he is neither a Pastor Doctor Elder nor Deacon as is cleare to any for these offices were compleate in the Church without the Magistrate Ephes. 1. 11. else Christ ascending to heaven should have given Kings for the edifying of his body Neither is hee as a Magistrate a part of the company of beleevers 1. Because then all Magistrates as Magistrates should bee professors of the faith which is knowne to bee false 2. Because the Magistrate as such is the head of an externall politick civill societie not of Christs body 2. The Magistrate as a Magistrate wanteth such things as essentially constituteth a member of the Church as a Magistrate onely hee hath neither baptisme profession nor faith because then heathen Magistrates should not bee Magistrates the contrary whereof the Word of God saith Jeremiah in Gods name commanded to obey the King of Babylon and Paul commanded to pray for Kings and heathen Magistrates 1 Tim. 2. 1. Hence let us have leave to deny these Hee who is the Churches nurs-father is the Churches father and a part of the family 2. Whose office it is to cause all in the visible Church to professe the truth obey God and keep his Commandements hee is a member of the Church 3. Hee who is a keeper and preserver of Law and Gospell by his office hee is by his office a member of the Church For the first hee is a father metaphorically and doth by an externall coactive power and by the sword nourish the Church and therefore is not the Church nor a part of the Church ex officio by his office as the nurs-father is not the child nor a part of the child whereof hee is nurse-father and this and both the other two are to bee denyed because the Magistrate doth neither nurse the Church nor cause the Church doe their dutie nor desend the Law and Gospell by any power that is intrinsecally Church-power but by the sword and coactive power which in no sort belongeth to Christs kingdome as a part thereof either as it is internall and invisible or externall or visible which is not of this world Joh. 1â— 36. 3. By no word of God can Salcobrigiensis and Weemes prove that the Magistrate as the Magistrate is a mixt persen and his power a mixt power partly civill partly ecclesiastick for â—â— the ruler commeth in amongst the ordinary Church-officers â— m. 12. Ephes. 4. 11. 1 Tim. 2. 2. which the Word of God doth â—â—ver insinuate and hee should no lesse watch for soules as â—â—e who is to give an account to God then other Church-officers Heb. 13. 17. for the Magistrates office may bee performed by himselfe alone hee himselfe alone may use the sword in all things which hee doth as a Magistrate as is cleare Rom. 13. 1. and 1 Pet. 2. 13. 14 the King judging his alone and the Kings deputie sent by him judging his alone is to