scandalous a mean to save them p. 339 The similitude of a cut off member to hold forth Excommunication vindicated p. 340 No warrant that the Apostles killed any by the ministery of Satan p. 341 No miraculous faith required in the Corinthians to pray for the killing of the man p. 342 c. Of the Leaven 1 Cor. 5. p. 344 What it is to purge out the Leaven none killed for eating Leavened Bread p. 346 To eat the Passeover with Leavened Bread a violation of that Sacrament p. 348 c. Putting away of Leaven p. 349 What is meaned by the whole lump and what by leaven p. 352 533 Hymeneus and Alexander not miraculously killed by Satan p. 354 355 Erastus his expositions all without ground in Scripture p. 354 Withdrawing from scandalous Brethren argueth Excommunication p. 357 How eschewing intimate fellowship with a scandalous Brother is a Church-Censure p. 357 358 359 Sacraments though helps of piety yet not to be given to all p. 361 362 Erastus his contradiction in excluding both some and none at all from the Sacraments p. 363 How withdrawing from scandalous Brethren may infer Excommunication p. 365 The scandalous are forbidden to come to the Sacraments p. 368 An evident contradiction in Erastus thorow his whole Book p. 369 Whom Erastus excludeth from the Sacraments p. 370 Some on earth must try who are to be admitted to the Sacrament who not p. 371 Other arguments for Excommunication vindicated p. 37â— The place Gal. 5. 12. vindicated p. 373 Paul did not judicially condemn the incestuous man 1 Cor. 5. p 374 To eschew the scandalous is materially to excommunicate them p. 377 What Presbyteries Erastus yeeldeth p. 379 A Presbytery at Corinth p. 380 Erastus granteth an Examination of such as are admitted to the Sacraments and yet denieth that any should be debar'd p. 382 383 The places Deut. 17. and 2 Chro. 19. do prove two different Iudicatures p. 383 384 How the Kingly and Priestly office are different p. 384 385 Erastus denyeth the Ministery to be peculiar to some but proper to all under the New Testament p. 385 386 Two distinct Iudicatures 2 Chron. 19. page 386 387 The Magistrates are not to dispence the Word and Sacraments as Erastus saith p. 391 392 The Magistrate is not to judge who is to be admitted to the Sacrament who not nor hath he power of Church Discipline page 394 395 How Erastus confuteth a Presbytery p. 398 A Church Iudicature in the Iewish Church Deut. 17. ibid. The â—â—iest put no man to death p. 401 Teaching and Judging not one p. 406 The Civil Iudge as a Iudge cannot teach p. 406 407 Erastus maketh the Magistrate or Priest and Pastor formally one p. 406 What are the Matters of the Lord and of the King 2 Chro. 19. p. 411 412 Levites sometimes imployed in civil businesses p. 414 The power of the civil Magistrate p. 417 Men haue need of two sort of Governors ib. Magistracy and Ministery both Supreme in their own kinde p. 417 418 Erastus alloweth no Government but Popedom and Monarchy p 418 419 Christs kingdom how not of this world p. 421 Moses David Salomon appointed to the Priests nothing as Kings p. 423 The Priests onely judged de questione juris of the questioÌ„ of law in matters of death p. 424 The Priests and Levites had no law-Law-power by Gods Law or from Caesar to put Christ to death p. 426 427 The Sanedrim had no Law-power against Stevâ—â— to stone him p 427 The like of their dealing with Paul true ib. How the Christian Magistrat is to be acquainted with Excommunication p. 429 430 A Colledge of Church rulers in the New Testament p. 431 The place 1 Cor. 5. again vindicated no miraculous killing 1 Cor. 5. p 435 436 Cap. 19. Quest 15. Of the use of Excommunication p. 437 Erastus yeeldeth there is a Presbytery p. 43â— The Magistrate under Church-discipline ib. The Magistrate not a Church-officer p 440 A Iudicature proper to the Priest as Priest ib. The Magistrate under Ch. -discipline p. 443 How the Magistrates consent is requisite in Excommunication ib. The Magistrates Sword no kindly mean of gaining souls p. 445 The Scandalous are forbidden to partake of holy things p. 448 The morally unclean debarred out of the Temple 452 453 No price of a Whore to be offered to God and what is meant p. 454 455 Our chief Argument for Excommunication not answered p. 456 The place Mat. 5. When thou bringest thy gift c. discussed p. 457 How men do judge of inward actions p. 460 A frequent contradiction in Erastus p. 462 What it is to be cast out of the Synagogue p. 464 Christ and the Apostles not cast out of the Synagogue that we read as Erastus dreams 467 Ministers subject to the Magistrate 471 472 Morally unclean debarred from the holy things ibid. Tell the Church discussed p 476 seque Though there was no Christian Church yet Christ might say Tell the Church p. 480 There was no more a right constiâ—uted Sanedrim in Christs time then a Christian Church ibid. External Government of the Church not in the hands of the Magistrate 481 482 Rebuking of Princes argue no lesse â—uâ—isdiction then all that the Presbytery doth p. 484 WhoÌ„ Erastus eâ—cludeth from the Sacrament ib Magistrates if Scandalous are to be debarred from the Sacrament p. 487 Every profession maketh not men capable of the holy things of God p. 492 All sins punished with death in the Old Testament are not therefore so punished under the New Testament p. 493 How great sins debar men from the Sacrament p 497 The Scandalous among the Iews debarred from the holy things p. 498 The Magistrate cannot admit to or debar from the Sacraments 499 The Sword no intrinsecal and kindly mean of gaining souls p. 500 Of the power of the Christian Magistrate in Ecclesiastical Discipline p. 503 c. Idolaters and Apostates are to be excommunicated as Erastus saith ibid. The Church as the Church not subordinate to the Magistrate ibid. Government peculiar to Church-officers as to Priests and Levites p. 506 The Epistles to Timothy Titus must chiefly be written to the Emperor and Magistrate if Pastors be but servants of the Magistrate p. 507 508 Civil and Ecclesiastical powers immediatly from God p 510 511 The Magistrate not subordinate to Christ as Mediator ibid. The patern-Church of the Apostles not ruled by the Magistrate p. 513 Erastus and Mr. Pryn grant there is such an ordinance as Excommunication ibid. Suspension ex naturá rei may be where there is no Excommunication ibid. Christs admitting Judas to the Supper no rule to us p. 516 517 The Gospel preached to those to whom the Sacraments cannot be dispensed ibid. The Sacrament a confirming ordinance p 518 We partake of the sins of many in dispensing to the unworthy the Sacraments and not in preaching the Word to them p. 520 We know no extraordinary conversion by miracles without the Word p. 522 The Sacrament
not a first converting ordinance yet a confirming one ibid. The Lords Supper presupposeth Faith and Conversion in the vvorthy Receiver in a Church-profession p. 523 c. The Magistrate subject to the Church p. 528 The Church a perfit society without the Magistrate p. 529 530 God efficacious by Preachers not by Magistrates p. 532 Differences between the Preachers and the Magistrate p. 532 c. The Magistrate cannot limit the Pastors in the exercise of their calling p 535 That Magistrates are more hot against the Churches punishing of sin then against sinful omissions argueth that they are unpatient of Christs yoke rather then that they desire to vindicate the liberty of the Subject p. 536 c. Of the Reciprocation of the Subordinations of Magistrates and Church-Officers to each other ibid. Not any power or office subject to any but to God immediately subjection is properly of persons p. 538 A Magistrate and a Christian Magistrate different p. 539 Two things in a Christian Magistrate jus authority aptitudo hability p. 539 c. Christianity maketh no new power of Magistracy p. 542 A fourfold consideration of the exercise of Ministerial power most necessary upon which and the former distinction followeth ten very considerable assertions page 542 c. The Magistrate as the Magistrate commandeth the exercise of the Ministerial power but not the spiritual and sincere manner of the exercise p. 544 Magistrates as godly men not as Magistrates command sincerity and zeal in the manner of the exercise of Ministerial power p. 545 c. A twofold goodnesse in a Christian Magistrate essential accidential p. 548 The Magistrate as such commandeth onely in order to temporary rewards and punishments nor holdeth he forth commands to the conscience p. 549 c. Magistrates as Magistrates forbid not sin as sin under the pain of eternal wrath p. 550 Two sorts of Subordinations Civil Ecclesiastick p 553 Subordination of Magistrate and Church to each others p. 554 c. Church Offices as such not subordinate to the Magistrate ibid. What power Erastians give to Magistrates in Church matters p. 557 The minde of Arminians touching the power of the Magistrate in Church matters ibid. A threefold consideration of the Magistrate in relation to the Church p. 558 Reciprocation of subordinations between Church and Magistrate p. 560 The Ministers as Ministers neither Magistrates nor Subjects p. 564 c. The Magistrate as such neither manageth his office under Christ as mediator nor under Satan but under God as Creator ibid. The Prince as a gifted Christian may Preach and spred the Gospel to a Land where the Gospel hath not been heard before page 570 c. The King and the Priest kept the Law but in a far different way p. 572 c. The Pastors and the Iudges do reciprocally judge and censure one another p. 574 c. God hath not given power to the Magistrate and Church to Iudge contrary wayes justly and unjustly in one and the same cause p. 577 Whether Appeals may ly from Church-assembles to the Civil Magistrate p. 578 Of Pauls appeal to Caesar ibid. Divers opinions of the Magistrates power in Causes Ecclesiastical p. 579 c. It is one thing to complain another thing to appeal p. 580 What an appeal is ibid. Refuge to the Magistrate is not an Appeal p. 581 A twofold appeal p. 582 The Magistrates power of punishing or his interest of faith proveth him not to be a Iudge in Synods p. 585 c. Pauls appeal proveth nothing against appeals for appeals from the Church to the Christian Magistrate p. 587 Paul appealed from an inferiour Civil Iudge to a superior Civil Heathen Iudge in a matter of his head and life not in a controversie of Religion p. 588 What power a conqueror hath to set up a Religion in a conquered Nation p 590 There were no appeals made to the godly Emperours of old p. 594 To lay bands on the conscience of the Magistrate to ty him to blinde obedience the Papists not our Doctrine p 595 Subjection of Magistrates to the Church no Papal tyranny p. 600 c. The Magistrate as a Magistrate cannot forbid sin as sin ibid. The Magistrate pomoteth Christs mediatory Kingdom ibid. The Magistrate as such not the Vicar of the mediator Christ p. 601 The Adversaries in the Doctrine of the Magistrate Popish not we at all ibid. Pastors are made inferiour Magistrates in their whole Ministery by the Adversaries p. 603 c. Christian Magistracy no Ecclesiastical Administration p. 604 The Magistrate as such not the Vicar of the mediatory Kingdom ibid. Heathen Magistrates as such are not oblieged to promote Christs mediatory Kingdom p. 606 Magistracy from the Law of Nations p. 608 The Adversaries must teach universal Redemption p 610 Magistrates as such not members of the Church p. 613 Christ mediator not a temporary King p 614 The Magistrat not the servant of the Church p. 616 The adequate and complete cause why the Magistrate is subject to the Church p. 617 That the Magistrate is subject to the Rebukes and censures of the Church is proved from the Word p. 618 c. The supreme and principal power of Church-affairs not in either Magistrate or Church p 620 Though the Magistrate punish Ecclesiastical scandals yet his power to Iudge and punish is not Ecclesiastical and spiritual as the Church censureth breaches of the second Table and yet the Churches power is not Civil for that p. 622 People as people may give power to a Magistrate to adde his auxiliary power to defend the Church to judge and punish offenders therein p. 625 A Governour of or over the Church a Governour in the Church a Governour for the Church different p. 628 The distinction of a Doctrinal or Declarative and of a Punitive part of Church-Government of which the former is given to Pastors the latter to the Magistrate a heedlessâ— and senselesse notion p. 629 c. That the Magistrates punishing with the sword scandalous persons should be a part of Church-government a reasonlesse conceit p. 631 There is neither coaction nor punishment properly so called in the Church p. 632 Bullinger not of the minde of Erastus p. 634 The Iudgement of Wolfâ—ag Musculus Aretius and Gualther p. 634 c. The Errour of Gualther to please the usurping Magistrate p. 638 Their minde different from Erastus p. 639 The Christian Magistrates sword cannot supply the place of Excommunication in the Church p. 640 The confessions of the Protestant Church for this way p. 642 c. The testimony of Salmasius p. 644 Of Simlerus p. 645 Lavater Ioan. Wolphius ibid. Of Râ—b Burhillus 646 The Contents of the Tractate or Dispute touching Scandal WHether things indifferent can be commanded Introduction p. 1 Indifferent things as such not the Matter of a Church-constitution Introd Actions are not indifferent because their circumstances are indifferent Introd Marrying not indifferent Introd Indifferency Metaphysical and Theological Introd Necessity of obeying the Church
ratifying an Ordinance in heaven and of pardoning sins in heaven for he that can make the ordinance can make also the Gospel-Promise and he that can by an Arbitrary power make one Promise or part of the Gospel may make all And if either Magistrate or Church can appoint such an Ordinance as hath a Promise of bâ—nding loosing made good in heaven they may also take away such Ordinances and Gospel Promises for it is the same power to make and adde to unmake and destroy Ordinances Hence also I argue for the Immutabiliâ—y of a Scripturall Platform that the Church cannot alter at her will thus That must be of Divine institution which is an essentiall part of the Gospel but the Platform of Church-Government in the word is such and so must be no lesse Immutable then the Gospel I make good the major Proposition thus That which essentially includeth a Promise of the New Testament that must be a part of the Gospel which consisteth especially of Promises Heb. 8. 6. 2 Cor. 7. 1. Gal. 3. 17. Gal. 4. 23 24. But there 's a Promise of forgiving sins in Heaven made to the Church using the Keys aright and of Christs presence in the excercise of the Keys as walking amongst the golden Candlesticks Matth. 18. 18 19. 20. Math. 16. 18 19. Iob. 20. 23. Rev. 2. 1. Now if any shall object this Argument proveth only that which is not denyed to wit that some part of Discipline only is of Divine institution which is not denyed for a power of binding and loosing of remitting and retaining sins is of Divine institution But hence it is not concluded that the whole Platform and all the limbs joynts bones and toes are of Divine institution they being matters of smaller concernment I Answer As from a part of the Doctrine of the Law and Gospel that is of Divine institution for Example that I keep observe and do the Law that I believe and repent which are things of Divine institution I infer that the whole Platform of Law and Gospel is of Divine institution and the particulars of Obedience and Faith are not Arbitrary to the Church just so in Discipline I say the like there is no more reason for one part written by God then for another Farther if the Church be a visible Politick Kingdom as it is Mat. 13. v. 45 46 47 48. Matth. 16. 19. Matth. 8. 12. And if the Word be the Word Scepter and Law of the Kingdom as it is Matth. 6. 10. Matth. 13. 11. Luk. 4. 43. Matth. 4. 23. Mark 13. 8. Luk. 21. 10. 14. Luk. 8. 10. Yea the Sword and Royall power of the King Rev. 1. 16. Rev. 19. 15. By which he Ruleth and Raigneth in his Church Isa 11. v. 4. Psal 110. 2. Heb. 1. 8 9. Psal 45. 3 4. 5 6 7. Isa 61. 1 2. 2 Cor. 10. 4 5 6. 1 Pet. 2. 4 5 6 7. And if by this Word the King Raigneth bindeth looseth and conquereth souls and subdueth his Enemies Matth. 18. 18 19 20. Matth. 16. 19. Rev. 6. 2. Then certainly Christ must Raign Politically and externally in his Church and walk in the midst of the golden Candlesticks Rev. 2. 1. And if Christ Ascending to Heaven as a Victorious King Leading Captivity Captive gave gifts to men and appointed an externall policie for the gathering of his Saints by the Ministery of certain officers of his Kingdom as it is Psal 68. 18. Even that the Lord God might dwell amongst them Eph. 4. 11 12 13 14 15 16. Then he must Raign in the externall Policie of Pastors Teachers Elders by Word Sacraments and Discipline Now the King himself the Lord who Raigneth in this externall Policie must be the only Law-giver Iam. 4. 12. Isa 33. v. 22. There can be no Rabbies or Doctors on earth who as little Kings can make Laws under him Mat. 23. v. 8 9 10. Yea not Apostles who can teach how the Worship should externally be ordered but what they receive of the King of the Church 1 Cor. 11. 23. Act. 15. v. 13 14 15 16 17 18. How the house should be Governed Heb. 3. 1 2. 4 5. Yea nothing more reasonable then that Whatsoever is commanded by the God of Heaven should be done in and for the house of the God of Heaven under the pain of his Wrath Ezr. 7. 23. 1. That there should be Officers in a Kingdom and Laws to Govern the Subjects beside the will of the Prince or Judges of the Land or that the Members of a Family or Souldiers in an Army should be Governed by any Rule Custome or Law beside or without the will of the Master of the House and of the Generall Commanders is all one as if Subjects Families and Souldiers should be Ruled and Governed by their own will and wisdome and not by their King Iudges Masters and Commanders for the question is upon this undeniable supposition that Christ is the only Head and King of his Church and so the Head and King of Prelats if they be of the body and of the Rulers Guides and Pastors of the Church which are to be Governed and Ruled by certain Laws no lesse then the people whither or no this Representative Church of Rulers being Subjects and Members of the Head and King of the Church are to be Ruled by the wisdome Laws and Commandments of this King the Lord Jesus or if they have granted to them a vast Arbitrary power to Govern both themselves and the people by adding Positive Mandats of Arbitrary Commanders such as Prelats are in the minde of those who think they have no patent of any Divine right and of Surplice Crossing kneeling for reverence to wood to bread and wine The matter cannot be helped by saying that Christ is the Mysticall Invisible King some doubt if he be the only King of the Church which is too grosse to be resuted of the Church in things spirituall and in regard of the inward operation of the Spirit but he is not a Politicall and visible Head in regard of externall Policie this distinction must hold also in regard of the people who as Christians and believers are rather under Christ as a Mysticall and invisible Head then the Rulers who are not as Rulers but only in so far as they are believers Mysticall Members of the Head Christ for Christ exerciseth no Mysticall and Internall operations of saving Grace upon Rulers as Rulers but upon Rulers as believers then he cannot be the Mysticall and invisible King of Rulers as Rulers to give them as a King an Arbitrary power to be little Kings under him to Govern as they please and the truth is Christ is a Politicall Head and King of his Church not properly a visible Head 2 Cor. 5. 16. Except that he is a visible Head in this sense in that he Raigneth and Ruleth even in the externall visible Policie of his Church through all the Catholick visible Church in his Officers Lawfull Synods
Surplice or some such like But since we have a pattern of perfectly formed Churches in the Apostles times who had power even In actu excercitâ— of Discipline and Church-worship and the Apostles mention things of an inferiour nature How is it that we have no hint of Crossing Kneeling Surplice corner Cap nor any such like unto these And yet they were as necessary for decency then 1 Cor. 5. Col. 2. 5. 1 Cor. 11. 20. c. Rev. 2. 1. 2 14 18 20 21. 1 Cor. 14. 40. as now Others of great learning reply that Christ is not the only immediate Head King Law-giver and Governour of the Church for that is quite contrary to Gods Ordinance in establishing Kings Magistrates higher powers nurse-Fathers Pastors Doctors Elders for by this there should be no Kings Parliaments Synods no power of jurisdiction in them to make Lawes to suppresse and punish all manner of Idolatry Superstition Heresies But I answer that Christ is the only immediate Head King Law-giver and Governour of his Church as upon his shoulder only is the Government Isa 9. 6. And the key of the house of David Isa 22. 22. And by what right he is the head of all things and set above all principalities and power and might and dominion and every name that is named not only in this vvorld but also in that vvhich is tâ— come He is the head of the Catholick Church which is his body Eph. 1. 21 22 23. And he is such a head even in externals in giving Apostles Prophets Evangelists Pastors and Teachers who for the vvork of the ministery perfecteth the Saints in vvhom the vvhole body of the Church is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall vvorking in the measure of every part maketh increase of the body to the edifying of it self in love Ephes 4. 11 12 13 14 15 16. Now these places maketh Christ the only immediate head in externals and internall operation of that body which is the fulnesse of Christ Let any of the Formalists if Christ be not the only immediate Head Shew us of King or Bishop who is the Mediate Ministeriall inferior Head of the Catholick Church even in externall Government For Iohn Hart in his conference with D. Roinald saith Christ is the only principall imperiall and invisible Head but the Pope saith he is the visible and Ministeriall Head So do all Papists say but our Protestant Divines Answer That it is a repugnancy that a Subject or a Member of the King and Head should be in any sense both a Subject and a King a part or Member and a Head and Roynald saith This name to be Head of the Church is the Royall Prerogative of Jesus Christ Yea the head in externals must be with the Catholick body as Christ hath promised to be with his Church to the end of the world neither King nor Pope can in the externall Government be with the particular Churches to the end It is true the King may be with his Church by his Laws and power yea but so may the Pope be if all Pastors on earth be but his Deputies and if Pastors be but the Kings Deputies and sent by the King so is the King the Head of the Church but then the Catholick Church hath as many heads as there be lawfull Kings on earth But we desire to know what mediate acts of Law-giving which is essentiall to Kings and Parliaments in civill things doth agree to Kings Parliaments and Synods Christ hath not made Pastors under-under-Kings to create any Laws morally obliging the conscience to obedience in the Court of God which God hath not made to their hand if the King and Synods only declare and propound by a power of jurisdiction that which God in the Law of nature or the written word hath commanded they are not the Law-makers nor creators of that morality in the Law which layeth bonds on the conscience yea they have no Organicall nor inferiour influence in creating that morality God only by an immediate act as the only immediate King made the morality and if King Parliaments and Synods be under Kings and under Law-givers they must have an under-action and a Ministeriall subservient active influence under Christ in creating as second causes that which is the formall reason and essence of all Lawes binding the conscience and that is the morality that obligeth the soul to eternal wrath though King Parliament Pastors or Synods should never command such a Morall thing Now to propound or declare that Gods will is to be done in such an act or Synodicall Directory or Canon and to command it to be observed under Civill and Ecclesiasticall paine is not to make a Law it is indeed to act authoritatively under Christ as King but it maketh them neither Kings nor Law-givers no more then Heralds are little Kings or inferiour Law-givers and Parliaments because in the name and Authority of King and Parliament they Promulgate the Lawes of King and Parliament the Heralds are meer servants and do indeed represent King and Parliament and therefore to wrong them in the promulgation of Lawes is to wrong King and Parliament but the Heralds had no action no hand at all in making the Laws they may be made when all the Heralds are sleeping and so by no propriety of speech can Heralds be called mediat Kings under-Law-givers just so here as touching the morality of all humane Laws whether Civill or Ecclesiasticall God himself immediatly yea from Eternity by an Act of his free-pleasure made that without advice of men or Angels for who instructed him neither Moses nor Prophet nor Apostle yea all here are Meri precones only Heralds yet are not all these Heralds who declare the morality of Lawes equals may declare them charitative By way of charity to equals but these only are to be obeyed as Heralds of Laws whom God hath placed in Authority as Kings Parliaments Synods the Church Masters Fathers Captains And it followeth no wayes that we disclaime the Authority of all these because we will not inthrone them in the chaire of the Supreame and only Lawgiver and head of the Church they are not under-Law-givers and little Kings to create Laws the morality of which bindeth the conscience for this God only can do Ergo there be no Parliaments no Kings no Rulers that have Authority over men it is a most unjust consequence for all our Divines against Papists deny that humane Laws as humane do binde the conscience but they deny not but assert the power of jurisdiction in Kings Parliaments Synods Pastors SECT III. IF Iesus Christ be as Faithfull as Moses and above him as the Lord of the house above the servant Heb. 3. 1 2 3 4. Then as Moses was admonished of God when he was about to make the Tabernacle for saith he See thou make all things according to the patternâ— shewed unto thee in the mount Heb. 8. 5. And
a lege aeternâ as they depend on the eternall law Ergo they oblige in Conscience it followeth not They oblige in Conscience as their Major and Minor proposition in that which is morall can be proved out of Gods word but so in their morallity they are meerely divine and not humane and positive and so the argument concludeth not against us They oblige in Conscience as they depend upon the eternall law that is as they are deduced from the eternall Law of God in a Major proposition without probation of the assumption that we deny and it is in question now The people 1 Sam. 8. in rejecting Samuel from being their judge rejected God not because Samuel had a power of making lawes without the warrant of Gods word Neither Moses nor Jeremiah nor Ezekiel nor any Prophet were in that servants subordinate to God for they vvere onely to heare the vvord at Gods mouth 3. We could have no more at Bellarmines hand then Jackson saith For Bellarmine saith In a good sense Christ gave to Peter a power to make that which is sinne to be no sin and that which is no sinne to be sinne So Iackson the interposition of derived authority maketh that which would be murther other wayes to bee a good worke that is men may doe what God onely can doe If Isaac then at the commandement of Abraham his father offer his sonne Iacob to God in a bloody Sacrifice then Abrahams derived authority maketh that a lawfull sacrifice as to strike a Prophet of it selfe is a degree of murther but when a Prophet commandeth another to strike a Prophet it is lawfull But can any blasphemer say that this was humane derived authority without warrant of the word of the Lord such as are humane positive lawes and our humane ceremonies see the text 1 King 20. 35. And a certaine man of the sonnes of the Prophets said unto his neighbour in the word of the Lord smite me This was immediate divine and Propheticall authoritie and not humane Doth the Kings letter of Mart make robbing a Spaniard lawfull Court Parasites speake so he refuteth himselfe The Kings letter of Mart for wrongs done to the State maketh that which is Piracy lawfull then the Kings authority doth not here by a nomothetick power and a law laid upon the Conscience but the wrongs of Piracy by Spaine done to the State of England may make the robbing of Spaniards an act of lawfull warre and an act of justice flowing from the King as a lawfull Magistrate Now Iackson is speaking of mandates of Rulers in that place which have no warrant of the word of God Yea even Stapleton a Papist saith as Doctor Field also observeth That humane laws binde for the utility and neoessity of the matter and not from the will of the Lawgiver And so saith Gerson Almain Decius Mencha and our owne Iunius saith The plenitude of power of lawes is onely in the princpall agent not in the instrument Doctor Iackson saith unlimited and absolute faith or submission of conscience we owe not to rulers that is due to God but we owe to them conditionall assent and cautionary obedience if they speake from God suppose they fetch not an expresse commission from Scripture for if Pastors be then onely to be obeyed when they bring evident commission out of Scripture I were no more bound to beleeve obey my governours then they are bound to beleeve and obey in Bellarm. contr 3. lih 4. cap. 6. not 89. my Governours then ther are bound to believe and obey me for equals are oblieged to obey equalls when they bring a warrant from Gods word and so the povver of Rulers vvere not reall but titular and the same do th Sutluvius and Bellarmine say Answ We owe to equalls to Mahomet conditionall and cautionary faith and obedience thus I beleeve what Mahomet saith so he speake Gods word yea so Samaritans who worshipped they knew not what John 4. 26. gave saith to their Teachers in a blinde way so they speake according to Gods word 2. It followeth in no sort if Rulers are onely to be obeyed when they bring Gods Word that then they are no more to be obeyed then equalls Infetiours because there is a double obedience one of conscience and objective coming from the thing commanded And in respect of this the word hath no lesse authority and doth no lesse challenge obedience of Confcience and objective when my equall speaketh it in a private way yea when I writ it in my muse then when a Pastor speaketh it by publike authority for we teach against Papists that the word borroweth â—o authority from men nor is it with certainty of faith to be received as the Word of man but as indeed the Word of God as the Scripture saith 1. There is another obedience officiall which is also obedience of Conscience because the fifth Commandement injoyneth it Yet not obedience of Conscience coming from the particular commanded in humane Lawes as humane so I owe obedience of subjection and submission of affection of feare love honour respect by vertue of the fift Commandement to Rulers when they command according to Gods Word and this I owe not to equals or inferiours and so it followeth not that the power of Rulers and Synods is titular because they must warrant their mandates from the Word But it s alwayes this mans hap to be against sound truth But 3. That I owe no more objective subjection of conscience to this Thou shalt not murther Beleeve in Iesus Christ when Rulers and Pastors command them then when I read them in Gods word I prove 1. If this from a Ruler Thou shalt not murther challenge faith and subjection of Conscience of six degrees but as I read it my selfe or as my equall in a private way saith Thou shalt not murther it challenge saith and subjection of foure degrees onely then is it more obligatory of Conscience and so of more intrinsecall authority and so more the word of God when the Ruler commandeth it then when I read it or my equall speaketh it to me This were absurd for the speaker whether publike or private person addeth not any intrinsecall authority to the word for then the word should be more or lesse Gods word as the bearers were publike or private more or lesse worthy As Gods word spoken by Amos a Prophet should not be a word of such intrinfecall authority as spoken by Moses both a Prince and a Prophet 2. My faith of subjection of Conscience should be resolved as concerning the two degrees of obedience of faith to the word spoken by the Ruler on the sole authority of the Ruler and not on the authority of God the Author of his own word 4. I answer to Sutluvius That Christ in the externall policy of his owne house is a Lawgiver ordaining such and such officers himselfe Ezek. 4. 11. commanding order and decency
Synedry was the Civill Magistrate Erastus When the Priest accused Jeremiah Chap. 26. of blasphemy he sate not amongst the Judges but stood as an accuser before the Magistrate So Beza Erastus replieth Your Synedry had no Civill jurisdiction because it is a dream 2. Should Pashut the Priest be both accuser and judge 3. In Ieremiahs time there was a Monarch in whose hand was all power in Christs time there was an Aristocracy the Government being in the hands of some chosen men Ans Certainly Ier. 26. 10. the Princes sate down in judgement but that the Priests sate with them we have not one word only the Priests accused him as worthy to die in the question of Law and so the people ver 8. Now the people undeniably cannot have been Iudges 2. Nor do we say the Priests were both judges Civill to condemn Ieremiah to die and accusers that doth not hinder but they in an Ecclesiasticall way were Iudges touching the question of Law whether he had spoken blasphemy or not and also Accusers before the Civill Iudges 3. It is to beg the question to say that all power even of Church-censuring was in the hand of the King 1. The King might exclude none of the Lepers out of the Camp the Priests only could by the Law of God do this and excluded Vzziah the King as a Leper out of the Congregation The King could not judge who were clean who unclean 2. That all power was in the hand of the Kings as if the Kings of Iâ—dah were by Gods Law absolute can never be proved but the contrary is evident Deut. 17. And that inferiour Iudges were essentially Iudges and the Lords immediate Deputies is clear by Scripture Deut. 1. 16. 2 Chron. 19. 5 6 7. Exod. 18. 21 c. Numb 11. â—6 17 18. Psal 82. 6 7. Rom. 13. 1 2. Erastus You ask how Caiaphas and the Priâ—sts had power against Iesus I ansvver 1. From God 2. From the Kings of Persia 3. From the permission of the Romans They apprehended him and bound him which was a part of Civill power nor was this some of the confusion under the Maccabees Hovv can this be proved Christ never rebuked it nor his Apostles the contrary is clear in Iosephus Ans A permissive power from God can prove no Law-power 2. Persians and Romans could not give to Priests and Levites the power of the sword to do what the Law of God had exempted them from doing they were not so much as numbred for the war but set apart for the service of Gods house Num. 1. 3. 45 c. they might in some extraordinary cases judge in civill businesse with the Civill Iudges in the same Iudicature but this was no standing Law 2. Erastus seeketh we would prove that the practise of bloody Pharisees was not against Law He knoweth it is his own Argument Affirmanti incumbit Probatio 3. Christ and the Apostles rebuked not particularly many other sins Pilate might have accused them for binding one of Cesars Subjects of whom he had said he found no fault in him 4. That Ioseph was a Priest or a Levite I reade not he was an Honourable Councellor some think of Pilates Councell 5. That they had any Law of God to apprehend Iesus or that Ioseph had any hand in either condemning or doing any thing in the Sanedrim but shewing his judgement as a Iudge in the question of Law what was blasphemy we must deny let Erastus prove it if so be Erastus make him either Priest or Levite Ioh. 18. 31. The Iews expresly deny the power that Erastus giveth them Pilate therefore said unto them take him and judge him according to your Law which was a salt mocking of them I knovv if you had povver you should not have brought him to me therefore if ye have povver use it The Ievvs therefore said unto him It is not lavvfull for us to put any man to death and the Evangelist addeth ver 32. That the saying of Iesus might be fulfilled which he spake signifying what death he should die that is God had taken power of life and death from the Iews in his admirable providence that Iesus might die a Roman death due for treason that is that he might be crucified Ergo the Iews had no power to put him to death It is weak and empty that Erastus saith They had not povver to put him to death for saying he vvas King because that was a civill crime But they had power to put him to death and to stone him for blasphemy for the Iews say universally without distinction of causes with two negations which in the Greek Language is a strong and universall negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have not power to kill any man Ergo the place will never prove that the Church men might not kill him because the Iews might kill no man you will say Hovv had they povver vvith svvords and staves to take the Kings free subject and binde him which yet they did I answer it was an usurped power for by Erastus his doctrine they had no more power to take him and binde him for Treason which was a civill crime then they had to kill him for Treason both was alike unlawfull by the Roman Lavv and Pilate being a man willing to please the people as the event of the businesse sheweth did not in a legall way challenge them for binding him but he durst not be answerable to his Prince Cesar if he had past by such a high point as their putting Christ to death But we desire any Law of God for practises especially of wicked men are no binding rule that Priests or Levites in the Old-Testament might either binde a Iew or put him to death and when Pilate did stand so much to put Christ to death they would have used their own power malice so necessitating them if they had had any and might well have said to Pilate It is lavvfull for us to put him to death for blasphemy but vve vvill not use our povver vve so love to be loyall to Caesar but they say the contrary We have no povver to put any man to death They say indeed that by their law he ought to die But that they had no power to put him to death for the Common people said that as may appear if we compare Ioh. 19. ver 5. with ver 12. with Matth. 27. 25. and with Act. 2. 36. Act. 3. 12. c. and yet Erastus will not say that the common people were Members of the Sanedrim or had power of life and death as the Civill Magistrate had Erastus Steven was stoned by the Sanedrim not by tumult for there vvere vvitnesses as the lavv required Act. 7. The vvitnesses vvho by the lavv vvere to cast the first stone at the man condemned vvere here therefore there vvas Lavv-povver to stone him though they did it unjustly Ans Beza meant that Steven was stoned by tumult that is without
them but in publick places and at all occasions and dayly in the Temple and in every house they câ—â—sed not to teach and preach Iesus Christ Act. 6. 2 4. 4. 1. 20. 5. 20 21. The Magistrate being Antichristian forbiddeth not preaching of saving truths because of the place be it private or publick but he forbiddeth them because they are saving and if Iesus Christ have called a man to preach in publick in the house tops the Magistrate hath no power from God to silence him in publick more then in private the Magistrate forbiddeth that any teach false Doctrine not for the place but because it is injurious and hurtfull to humane societies that men should be principled in a false Religion and cannot but disturbe the publick peace IX Asser The Christian magistrate must here come under a threefold consideration 1. As the Object of that high office is meerly and purely civill and positive relating only to a civill end of Peace as in importing or exporting of goods of wooll waxe moneys for the good of the common-wealth the crying up or crying downe of the value of coyned Gold or Silver the making of Lawes meerly civill as not to carry Armor in the night in such a City So in Warre Commanders Captains and Colonels are Magistrates to order the Battle lay stratagems the way of besieging Townes of fortifying Castles of issuing out mandates for the Navy The Parliaments power in disposing of Fouling Fishing Hunting Eating of Flesh or not eating at such a time all these as the Word of God doth not particularly warrant the one side more then the other are meerly civill and positive It is sure the Magistrate hath a supremacy and an independency above the Church or Ministers of the Gospel in all these and as these prescinde from all Morality of the first and second Table I hold that neither the power nor person of the Magistrate is subordinate to the Church and Church-assemblies and Ministers of the Gospel should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exceed the limits and bounds of their calling if they should meddle with these as the Church should exceed their bounds if they should make Canons touching the way of sayling painting tilling the earth according to such and such principles of Art for these are without the sphere of the Churches activity in this consideration that learned and grave Divine Doctor Andrew Rivetus in Decalo in c. 5. saith well pag. 204. That as we beleeve a man well skilled in his owne Art so that his judgement is a supream rule so the supream authority of the Magistrate to us in things positive is a rule for indeed it cannot be denied but there be Arcana Imperiâ— secrets of State that are not to be communicated to Pastors or to any in which the Rulers have a supremacy The Magistrate falleth under a second consideration as he giveth out Lawes just or unjust and executeth judgement in the morning or suffereth the eyes of the poore the widdow and Orphane to faile for went of justice and in these he is not subject to the Church and Pastors so but only as if he sinne in making Lawes the Pastors may humbly supplicate that he would recall those unjust Lawes and judge over againe righteous judgement and this exhorting of the Pastors is a subjecting of the Magistrate to the Pastors quoad actus imperatos so have Generall assemblies in the Church of Scotland humbly supplicated the King and Parliament to retreat Laws made against the liberties of the Church in savour of Antichristian Prelates and Ceremonies but quoad actus elicitos The Church and Pastors themselves cannot usurpe the throne and give out civill Lawes that are righteous and judge righteously for the poor in the place of King Parliament and Iudges for in this also the judges are supream and independent and subject only to God the Creator as his Vicars and Deputies in Gods universall Kingdome of power called universale regnum potentiae by Divines they are Gods and the shields of the world and here only as they erre not as they iudge are they subject to rebukes and threatnings and admonitions of the Church and Ministers of the Gospel Even as the Magistrate may command the Pastors to preach and dispense the Sacraments aright but the Magistrate himselfe can neither preach nor dispense the Sacraments so the Schoolmen say that the actions of the understanding depend on the will quoad excercitium the will may set the mind to think on this or that truth but not quoad specificationem The will it selfe can neither assent nor dissent from a truth nor can the will command the mind to assent to a known untruth or dissent from a known truth the mind or understanding naturally doth both and this distinction holdeth in acts of the civill power and in acts meerly Ecclesiasticall The third consideration of the Christian Magistrate is as he is a man and a member of a Christian Church who hath a soul to be saved and in this he is to submit to Pastors as those that watch for his soul Heb. 13. 17. as others who have souls to be saved X. Ass Hence I am not affraid to assert a reciprocation of subordinations between the Church and the Magistrate and a sort of collaterality and independent supremacy in their own kind common to both for every soul Pastors and others are subject to the Magistrate as the higher power in all civill things Rom. 13. 1 2 3 4. Tit. 3 1. 1 Pet. 2. 13 14. Mat. 22. 21. and all members of the common-wealth being members of the Church in soul-matters are subject to the Church and Pastors in their authoritative dispensing of Word Sacraments and Church censures Nor are any Magistrates or other who have souls excepted Heb. 13. 17. Mat. 16. 19. Mat. 18. â—8 Joh. 20. 21. Act. 15. 20 21 22 23. Mat. 10. 4â— 41 42. So Protestant writers who have written on this subject Teach As the learned Walens judicious Trig. that most learned Divine And. Rivetus the grave and learned professors of Leyden Zipperus Calv. Petr. Cabel Javiâ—â— reverend and pious M. Iohn Cotton judicious P. Mar. D. Pareus all the Protestant confessions The Augustine confession distinctly of Helvetia The confession of Sweden the Saxon. The English confession and that of Scotland all our Divines while Erastus Vtenbogard Hu. Grotius Vedelius Bullinger Gualthâ—rus going before them yet not every way theirs did teach the contrary The Arminians in Holland did thus flatter the Magistrate for their owne politick ends and some Court Divines made the King of England Head of the Church in the place of the Pope which P. Mar. excused and expounded benignly some say it is against reason that there should be two supream collaterall powers and especially in a mutuall subordination But can we deny this reciprocation of subordinations it is evident in many things if the King be in an extream feaver one of his own subjects a
Devil God save the Magistrate datur tertium he is for Christ as a Christian and as a Christian but as a Magistrate he is not for Christ as mediator that is as having his office of Christ as mediator and being from Christ a Magistrate that is as M. Coleman expoundeth it an officer having power of both the Swords for Mr. Coleman saith p. 20. Christian Magistracy is an Ecclesiasticall administration Ergo he hath the power of the Spirituall Sword and Paul Rom. 13. saith he hath from God the power of the other Sword Yea we cannot say that a Magistrate as a Magistrate or a Minister as a Minister are either redeemed and saved in Christ nor no redeemed or no saved in Christ but in another reduplication The Magistrate as a Magistrate is not redeemed but as an elected man nor is he damned or not redeemed as a Magistrate but as a reprobate and an unbeleeving man and the like I say of a Minister he that is not with Christ as his immediate and supream swordbearer is not against Christ for so all the world except the Prince should be against him Obj. 5. The Magistrate as he defendeth the body and goods so also the the fame of men hence what is a matter of good or ill report is judged by the Magistrate who may put ill doers to shame Iudg. c. 187. But Church scandals blasphemy heresie apostacy are matters of ill report and of shame Ergo they are to be judged by the Magistrate Ans Non concluditur negatum We deny not but the Magistrate may judge and put to shame offenders but it is civill shame by which the Magistrate judgeth any offender to be an evill Citizen and hurtfull member of the common-wealth Iudg. 18. 17. The Church hath no power thus to judge or thus to put to shame But there is an Ecclesiasticall shame in which the Church judgeth whether such a man be a sound and faithfull subject of the Kingdome of Christ or a hurtfull Member of the Church and of this shame speaketh Paul 2 Thess 3. 14. keep no company with him that he may be ashamed and the same way we are to distinguish a good name for it is an honour that it be said of any man as Psal 87. This man was borne in Zion Obj. 6. What the Magistrate as a Magistrate punisheth that as a Magistrate he judgeth but as a Magistrate he punisheth Idolatry and heresie Ergo as a magistrate he judgeth it Ans What the Magistrate punisheth that he judgeth distinguo What he punisheth that he judgeth the way that he punisheth for as he punisheth civilly and with the sword so he judgeth in a civill way not as a Church scandal but as a civill disturbance 2. In a constitute Church by a subsequent judging after those whose lips should preserve knowledge have judged it to be Idolatry and heresie he is to judge it and in order to corporall punishment its true and thus the Major is granted But the assumption is false for the Magistrate judgeth nothing as scandalous no Idolatry or heresie with an antecedent judgement and with order to Ecclesiasticall punishment to gain the soul Obj. But there is no other judging or punishing required but such as the magistrate inflicteth Ans This is a false principle and everteth all Church Government Obj. 7. But so you make two supream magistrates the King and the Church two collaterall supremacies yet so as the magistrates conscience lyeth under the feet of the Church Ans The Church hath a Ministery no dominion of Magistracy 2. There is a collaterality without equality The Magistrate is highest and worthiest the other hath no dignity no supereminency but to be authoritative declarers of the mind of Christ 3. The Magistrate is no more tyed to the judgement of a Synod or Church then any private man is tyed in his practice the tye in Discipline and in all Synodicall acts and determinations is here as it is in preaching the Word the tye is secondary conditionall with limitation in so farre as it agreeth with the Word not absolutely obliging not Papal qua or because commanded or because determined by the Church and such as Magistrates and all Christians may reject when contrary to or not warranted by the Word of God Obj. 8. But Pastors have authority equally immediate and independent under God as the magistrate hath and what more can they have except the Crowne and Scepter is not this an emulous and odious equality beside a collaterality hence they cry the liberty the liberty of the Kingdome of Christ the right the power of the Church is taken away so often as the magistrate punisheth scandals Ans Non-subordination can never inferre equality who denieth that the Magistrate may command the Husband and Wife to do a duty to each other the father not to provoke the son the sonne not to disobey the Father the Pastor and People the Master and Servant the Captaine and Souldier to do a duty each one to another And there is a proper right and liberty and power immediately given by God without the King or Magistrates interposing of their authority to all these the Kings authority maketh not the man a Father nor the Sonne subject to the Father nor the Servant to the Master nor the Souldier to the Commander God immediately made those powers and God in the Law of nature hath given a power to the Father over the sonne without the Magistrate yea though there had never been a Magistrate in the world so the Pastors and Elders by divine institution have a power and liberty to feed and governe the flock over which the Holy Ghost hath made them overseers and set them over as those who must give an account to the great Shepherd Acts 20. 28 29. 1 Thes 5. 12 13. Heb. 13. 17. 1 Tim. 5. 17. now it no more followeth that all Fathers are equall to the Magistrate all Masters all Captains to the King then that the Church or Pastors are equall to the King for Fathers Masters Captaines Husbands have immediately from God in the Law of Nature a supream a high and independent Authority as the Church hath without any intervention of the will or authority of King or any earthly Magistrate and without any subordination as they are such to the Prince 2. The emulation between the Magistrate and Pastors is no more in point of government then in point of preaching exhorting rebuking even of Kings and all that are in Authority now we have both demonstrated from the Word and have the grant of Adversaries that in point of preaching and rebuking the Pastors have an immediate supremacy and independency under Iesus Christ and all emulation here is from men who will noâ— submit to the yoke of Christ 3. If the Magistrate should usurpe over Husbands and Masters and Fathers their jus maritale herile Paterum and spoil them of Husband-power and masterly and fatherly power as our Adversaries counsell the Magistrate to take
or State a power to unjustice ad malum nâ—â—la est potestas Obj. 14. How can the Magistrate determine what the true Church and ordinances are and then set them up with the power of the sword and how can he give judgement of a â—alse Church false Ministery false Doctrine and false Ordinances and so pull them down by the sword and yet you say the Magistrate is to give no spirituall judgement of these nor hath he any spirituall power for these ends and purposes Bloody Tenent Ans The Magistrate judges of these as a Magistrate not in a Pastorall way or Ecclesiastically for then by office he should be a preacher of the Gospel but civilly as they are agreeable or contrary to the Laws of the Common-wealth made concerning Religion and in order to the civill praise and reward of stipends wages or benefices or to the bodily punishment inflicted by the sword Rom. 13. 4 5. So though the object be spirituall yet the judging is civill and the Magistrates power in setting up true or pulling downe false ordinances is objectively spirituall or civilly good or ill to speak so against the duty or agreeable to that which men owe as they are members of a civill incorporation a City or Common-wealth But the same power of the Magistrate is formally essentially in it selfe civill and of this world CHAP. XXVI Quest 22. Whether appeals are to be made from the Assemblies of the Church to the civill Magistrate King or Parliament and of Paul his appeal to Cesar FOr the clearer explanation of the question its possible these considerations may help to give light 1. There be these opinions touching the point Some exclude the Magistrate from all care of Church-discipline â— As Iesuits and Papists will have Princes not to examine what the Church the Pope and the cursed Clergy of Rome decrees in their Synods To these the Sorbonists of Paris oppose and the Parliament of France cause to be burnt by the hand of the hangman any writings of Iesuits that diminisheth the just right of the Magistrate 2. Those who in the Low-countries did remonstrate under the name of Arminians as they are called hold that the Magistrate ought to tollerate all Religions even Turcisme and Iudaisme not excepted because the conscience of man cannot be compelled Some of them were Socinians as Henry Slatius who saith right downe he that useth the sword or seeketh a Magistracy is not a Christian yea war is against the command of Iesus Christ or in any tearms to kill any saith Henry Welsingius Episcopius their chief man will have the Magistrate going no further then reall or bodily mulcts or fines Ioan. Geisteranus pronounceth it unlawfull to be a Magistrate to use the sword But all say the Magistrate ought not to use the sword against Hereticks Blasphemers Idolaters or against any man for his conscience or Religion 3. Those that think the Magistrate bear the sword lawfully yet do confine him to the defence of the halfe of Gods Law the duties of the second Table and not to these all but to such as border not directly on conscience for if some should sacrifice their children to Molech and Devils as some do the Magistrate were not to punish them it being a joynt of their Religion and a matter of conscience and all these will be found to give to the Magistrate as the Magistrate just as little as Iesuits do in the matters of Religion and that is right downe nothing except possibly the Magistrate be of their Religion only whom he Governs only as a Christian man the Magistrate hath more with these then with Papists 4. Erastus giveth all in Doctrine and Discipline both in power and exercise to the Magistrate even to the dispensing of Word and Sacraments 5. Others forsaking Erastus in a little But following him in the main deny power of order 2. Power of internall jurisdiction granteth to him all the externall government of the Church 6. We hold that the Magistrate keeps both Tables of the Law and that he hath an inspection in a civill coactive way in preserving both Tables of the Law but that he is not as a Magistrate a member of the Church but as a Christian only 2. The exercise of Discipline is one thing and the exercise of it as the modus the way of exercising of it either in relation to Ecclesiasticall constitutions or in relation to the politick and civill Laws of a Common-wealth is a far other thing 3. As the Church is to approve and commend the just sentence of the civill judge in punishing ill doers but only conditionally in so far as it is just so is the magistrate obliged to follow ratifie and with his civil sanction to confirme the sound constitutions of the Church But conditionally not absolutely and blindely but in so far as they agree with the Word of God 4. Hence there is a wronging of the Church as the Church and a civill wronging of the Magistrate as the Magistrate or of the members of the Church as such or of the members of the Common-wealth as such the former and the latter both cannot belong to one judicature No more then the failing of a Painter against the precepts of Art because he hath drawn the colours proportion and the countenance beside the samplar and the failing not against Art but against the Lawes of the King in that he hath lavished out too much gold in the drawing of the image doth belong to one judgement for the Painter as a Painter according to the Law of Art must judge of the former and the Magistrate as a Magistrate of the latter 5. An appellation is one thing and the complaint of an oppressed man is another thing or a provocation to a competent judge is one thing and the refugium the refuge and fleeing of an oppressed man to a higher power is another thing if the Church erre and fail against the Law of Christ in the matter and decree the man to be a heretick who is none and that to be heresie which is truth the oppressâ—d man in a constituted Church may have his refuge to the godly Magistrate and complain but he cannot appeal for an appellation is from an erring judge to an higher judge in eadem sâ—rie in the same nature and kinde of judicatures as from a civill Court to a higher civill Court and from an Ecclesiasticall Court to a higher as suppose the Church of Antioch judge that the Gentiles must be circumcised the godly there may appeal to the judgement of Apostles and Elders in a Councell conveened from Antioch and Ierusalem both and therefore because the Magistrate can no more judge what is heresie what truth as a Magistrate then he can dispense Word and Sacraments an appeal cannot be made to him who is no more a judge ex officio nor he can dispense the Sacraments ex officio but a complaint may be made to the Magistrate if the Church
c. 12. Zozomen l. 7. e. 8. Theodoretus l. 5. c. 9. Historia tripartit l. 9. c. 14. say that the Emperor ordained him the Synod named him the truth is the Bishops were devided in judgement and its like they referred the matter to the godly Emperour In the mean time Athanasius Epist de solit vita Ambros l. 5. orat ad auxentium and l. 5. Epist 32. ad valentinianum Zozomen l. 6. c. 7. Concilium Toletanum III. Concilium milevitanum and divers others which I have cited elsewhere make the Emperor a Son of the Church not a Head and Lord intra Ecclesiam filium Ecclesiae non judicem non dominum supra Ecclesiam I might adde Augustin Epist 48. 50. 162. l. 1. de doctr Christ c. 18. Cyril Alexandrinus in an Epistle to the Synod of Antioch all Protestant Divines of note and learning CHAP. XXVII Quest 23. Whether the subjecting of the Magistrates to the Church and Pastors be any papal Tyranny and whether we differ not more from Papists in this then our adversaries The Magistrate not the Vicar of the mediator Christ The Testimonies of some learned Divines on the contrary answered IT is most unjustly imputed to us that we lay a Law upon the conscience of the Magistrates that they are bound to assist with their power the decrees of the Church taking cognizance only of the fact of the Church not inquiring into the Nature of the thing This Doctrine we disclaim as Popish and Antichristian It hath its rise from Bonifacius the III. who obtained from Phocas a bloody tyrant who murthered Mauritius and his Children as Baronius confesseth and yet he saith of this murtherer optimortum imperatorum vestigia sequutus he made an Edict that the Bishop of Constantinople should not be called Oecumenick nor universall Bishop but that this should be given only to the Bishop of Rome So Baronius yieldeth this tyranny was inlarged by Hildebrande named Gregorius the seventh a monster of tyrannicall wickednesse and yet by Papists he is sanctitate et miraculis clarus Baronius extolleth him these and others invaded both the swords Bishops would be civill judges and trample first upon the neck then upon the consciences of Emperors and make Kings the hornes of the beast and seclude them from all Church businesses except that with blind obedience having given their power to the beast as slaves they must execute the decrees of the Church Paul the III. the confirmer of the order of Iesuits who indicted the Councell of Trent as Onuphrius saith up braideth Charles the V. for meddling with Church businesse They write that Magistrates do not see in Church matters with their owne eyes but with Bishops eyes and that they must obey without examining the decrees of Councels and this they write of all subject to the Church Toletus in Instruct Sacerdâ—t l. 4. c. 3. Si Rusticus circa articulos fidei credat suo episcopo proponenti-aliquod dogma hereticum morâ—tur in credendo licet sit error Card. Cusanus excit l. 6. sermon obedientia irrationalis est consumata et perfectissima obedientia sicut Iumentum obedit domino Ib. sententia pastoris ligat te pro tua salute etiam si injusta fuerit Envy cannot ascribe this to us Calvin Beza yea all our writers condemne blind obedience as brutish But our Adversaries in this are more Popish for they substitute King and Parliament in a headship over the Church giving to the King all the same power in causes Ecclesiastick that the Pope usurped 2. They make the King a mixed person to exercise spirituall jurisdiction to ordaine Bishops and deprive them and Mr. Prinne calleth the opinion of those who deny Ecclesiasticall jurisdiction legislative a high word proper to God only coercive power of Christian Emperors Kings Magistrates Parliaments in all matters of Religion what in fundamentall Articles of salvation Church-government Discipline Ceremonies c. Anti-monarchicall Anti-parliamentarie Anarchicall as holden by Papists Prelates Anabaptists Arminians Socinians c. It s that which Arminians objects to us and calleth the soul heart and forme of papall tyranny But that the Magistrate is not obliged to execute the decrees of the Church without further examination whither they be right or wrong as Papists teach that the Magistrate is to execute the decrees of their Popish councels with blind obedience and submit his faith to them because he is a layman and may not dare to examine whether the Church doth erre or not is clear 1. Because if in hearing the word all should follow the example of the men of Berea not relying on the Testimony of Paul or any preacher try whether thâ—â— which concerneth their conscience and faith be agreeable to the Scriptures or no and accordingly receive or reject so in all things of Discipline the Magistrate is to try by the word whether he ought to adde his sanction to these decrees which the Church gives out for edification and whether he should draw the sword against such a one as a heretick and a perverter of souls But the former is true the Magistrates practise in adding his civill sanction and in punishing herericks concerneth his conscience knowing that he must do it in faith as he doth all his moral actions Ergo the Magistrate must examine what he practiseth in his office according to the word and must not take it upon the meer authority of the Church else his faith in these moral acts of his office should be resolved ultimaté on the authority of the Church not on the word of God which no doubt is Popery for so the warrant of the Magistrates conscience should not be Thus saith the Lord but Thus saith the Church in their decrees 2. The Magistrate and all men have a command to try all things Ergo to try the decrees of the Church and to retain what is good 1 Thes 5. 21. To try the spirits even of the Church in their decrees 1 Joh. 3. 1. 3. We behooved to lay down this Popish ground that 1. The Church cannot erre in their decrees 2. It s against Scripture and reason that Magistrates and by the like reason all others should obey the decrees of the Church with a blinde faith without inquiring in the warrants and grounds of their decrees which is as good Popery as Magistrates and all men are to beleeve as the Church beleeveth with an implicite faith so ignorance shall be the mother of Devotion who ever impute this to us who have suffered for non-conformity and upon this ground that Synods can erre refused the Ceremonies are to consult with their own conscience whether this be not to make us appear disloyall odious to Magistracy in that which we never thought â—ar lesse to teach and professe it to the world 4. Their chiefe reason is the Magistrate by our doctrine by his office is obliged 1. To follow the judgement of the Church and in that he is a servant or inslaved Qui enim
glory on every Assembly on Mount Zion for we are witnesses of Your Honours Travels for both that glory may dwell in our Land Your Honours at all respective observance in the Lord S. R. To the Ingenuous and Equitable Reader IT lieth obvious to any ordinary underderstanding worthy Reader that as alwayes we see a little portion of God so now the Lord our God in his acting on Kingdoms and Churches maketh Darknesse his Pavilion to finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Demonstrative Causes and true Principles of such bloody conclusions and horrible vastations as the Soveraign Majesty of Heaven and Earth hath made in Germany Bohemiah and the Palatinate as if they were greater sinners then we are and why the windows of Divine Justice have been opened to send down such a deluge of blood on Ireland and why in Scotland the Pestilence hath destroyed in the City and the Sword of the Lord not a few in the fields their Lovers and Friends standing aloof from their calamities is from the Lord who is wonderful in Counsel but to finde reasons to quiet the understanding is not an easie scrutiny matters are rolled on invisible wheels It is enough to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Men no Angels can hunt out the tracings of Divine Providence Nor can we set a day of Law nor erect a Court to implead this Lord who is not holden in Law to answer for any of his matters It were our wisdom to acknowledge that the actions of our Lord ad extrà are so twisted and interwoven thred over thred that we can see but little of the walls and out-works of his unsearchable counsels sure Divine Providence hath now many irons in one fire and with one touch of his finger he stirtâ—â—h all the wheels in Heaven and Earth I speak this if happily this little piece may cast it self in the eye of the Noble and Celebrious Judges and Senators who now sit at the â—eâ—m for I hope they consider it is but a short and sorry Line or rather a poor Circle Job 1. 21. Gen. 3. 19. between the Womb and the Grave between Dust and Dust and that they then act most like themselves Psal 82. 6. I have said ye are Gods when they remember they are sinful men and when they reckon it for gain that the King of Ages gives them a Diurnal of 24 hours to build the House of the Lord to cause the heart of a Widow Church though her Husband live for evermore to sing for joy and are eyes to the blinde and legs to the lame and withall do minde that when the Spirit is within half a Cubit or the sixth part of a Span to Eternity and Death cannot adjouâ—n for six hours to repent or do any more service to Christ in the body the welcom and testimony of God shall be incomparably above the Hosanna's of men Undeniable it is that we destroy again what we have builded if we behead the Pope and divest him of his Vicarious Supremacy and soader the Man of Sins head in the Ecclesiastical Government to the shoulders of any Man or Society of men on Earth It is not an enriching spoyl to pluck a Rose or Flower from the Crown of the Prince of the Kings of the Earth Diamonds and Rubiâ—s picked out of the Royal Diadem of Jesus Christ addeth but a poor and sorry Lustre to Earthly Supremacy it is Baldnesse in steaâ— of Beauty An Arbitrary power in any whether in Prince or â— relats is intolerable Now to cast ouâ— Domination in one and to take it in in another is not to put away the Evil of our doings but to Barter and Exchange one sin with another and mockingly to expiate the Obligation of one Arrear to God by contracting new Debt Again how glorious is it that Shields of the Earth lay all their Royalty and Power level with the dust before him that sitteth on the Throne and to make their Highnesse but a Scaffold to heighten the Throne of the Son of God Yea if Domination by the Sword be the Magistrates Birth-right as the Word of Truth teacheth us Luke 22. 25 26. Psal 82. 1 6. Rom. 13. 4. and the Sword can never draw blood of the Conscience It is evident that the Lord Jesus alloweth not Carnal weapons to be used within the walls of his Spiritual Kingdom and if Power be an enchanting Witch and like strong Drink which is dolosus luctator a cosening Wrestler we are to be the more cautelous and circumspect that it incroach not upon Jesus Christ for fear that we provoke the eyes of his glory and cause Jerusalem to be plowed and Zion become heaps and many houses great and fair desolate Let the Appeal be to the Spirit that speaketh to the Churches in the Word The Golden Reed can measure every Cubit of the Temple as well the outer Porch as the Holy of Holiest and all the dimensions the length and bredth of the City which is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is there If the Scripture be no Rule of Church Government but the Magistrates Sword be upon the shoulders of Christ as the prime Magistrate we come too near to the Jewish Earthly and Temporary Mesâ—iah And if Excommunication and Censures and that Ministerial Governing which was undeniably in the Apostolick Church be Fictions we are in the dark I confesse we know not whether the Vessels of the House should be of Gold and Silver or if they should be but Earthen Pitchers It is said That all this is but a Plea for a Dominion of an higher Nature even over the Consciences of men by Censures But why a Dominion Because a power of Censures Surely if they were not Spiritual Censures and such as hath influence on the Conscience we should yield a Domination were the businesse But this power of Censuring Spiritually is as strong as Authoritative in Dispensing Rebukes Threats Gospel-charges and Commands in the Word Preached as in Censures The power is Ministerial only in the Word not Lordly and why should it be deemed a Dominion and an Arbitrary power in the one and not in the other If the will of the Magistrate may carve out any Government that seems good to him and the Word of God in this plea be laid aside as perfect in Doctrine but imperfect and uselesse in Government we fall from the Cause But if the Word of God stand as a Rule in matters of Church-Government then the Question is only on whose shoulders the Ark should be carried and by whose Ministery doth Jesus the Lord and King of the House punish if I may use this word Scandalous men And whether doth the Head of the Church Christ in laying Judgement to the Line and Righteousnesse to the Plummet use the Magistrates Sword for a Spiritual and Supernatural end of the Service and Ministery of his Church or doth he send Pastors and Teachers as his Ambassadors for this end But if you were not
alterable and may put out Pastors and Teachers because God hath put out Apostles we have a new world of alterable Church-Policy 5. Reverent Beza referreth the Commandment to the Platforme of Discipline So Ambrose in Loc. and Chrysostome Homil. 18. so Diodat This Commandment which is ver 11 12. Or generally all other Commandments which are contained in this Epistle Popish Writers confesse the same though to the disadvantage of their Cause who maintain unwritten Church-Policy and Ceremonies So Lyra and Nicol. Gorran Mandatum quod Deus ego mandavimus the Commandment of the Lord and of me his Apostle Corneâ—a lapide Quicquid tibi O Episcope hac Epistolâ prescripsi demandavi hoc serva Salmeron alii per mandatum intelligunt Quecunque mandavi spectantia ad munus boni Episcopi SECT II. THE Adversaries amongst these things of Church-Policy do reckon such things as concerne the outward man and externals only and therefore Bilson Hooker and the rest as Cameron and others will have Christs kingdom altogether Spirituall Mysticall and invisible and Christ to them is not a King to binde the externall man nor doth he as King take care of the externall government of his own house that belongeth say they as other externall things to the Civill Magistrate who with advise and counsell of the Church Bishops and their unhallowed Members may make Lawes in all externals for the Government of the Church and all these externals though Positive are alterable yea and added to the word though not as additions corrupting but as perfecting and adorning the word of God and his worship In opposition to this our fourth Argument shall be he who is the only Head Lord and King of his Church must governe the politick externall body his Church perfectly by Laws of his own spirituall policy and that more perfectly then any earthly Monarch or State doth their subjects or any Commanders or any Lord or Master of Family doth their Army Souldiers and members of their Family But Christ is the head and only head of the Church for by what title Christ is before all things he in whom all things consist and is the beginning the first borne fram the dead and hath the preheminence in all things and he is onely soâ—ely and absolutely all these by the same title he is the Head and so the onely Head of the Body the Church Col. 1. 17 18. And he is the head of his Politick body and so a head in all externals as well as of mysticall and invâ—sible body for if his Church be an externall Politicall body and ruled by Organs Eyes Watchmen Rulers Feeders and such as externally guideth the flock as it is Eph. 4 11 12 13 14 15 16. 1 Cor. 12. 28. Matth. 16 17 18. A society to which Christ hath given the keys of his House and so externall power in a visible Politick Court on earth to binde and loose to take in and put out to open and shut the doors of his visible Politick house then this Politick body must have a head in externall policy and this head in externals must as a head governe by Laws all the members in their externall society for a body without a head is a monster and a Politick body without a head Politick and one that ruleth Politically is a Monster And Christ is the King yea the only King of his own Kingdom either as this Kingdom is mysticall and invisible or as it is Politick externall and visible on earth as these Scriptures proveth 1. Mat. 28. 18. Iesus â—aith unto me is all power given in Heaven and in earth I hope this power is only given to Christ not to Pope or earthly Prince It is the name above all names Phil. 2. 9. King of Kings Rev. 17. 14. And upon this Kingly power Christ doth an exâ—ernall Act of Royall power and giveth not only an inward but also a Politicall externall power to his disciples ver â—9 Go Teach and Baptize all Nations Is this only inward and heart-â—eaching and inward Baptizing by the spirit I think not God hath reserved that to himself only Isa 54. 13. Ioh. 6 44. 45. Joh. 1. 33. and Ioh. 20 21. 22. Upon this that the Father sent Christ and so set him his King upon his holy hill of Zion Psa 2. 6. Christ performeth an externall Politick mission and sendeth his disciples with power in a Politick externall way to remit and retain sins in an externall way for there is clearly two remittings and retainings of sins in the Text None can say of the Church it s my Church but he who is King of the Church and Christ saith Matth 16. 18. that it is his Church and upon this it is his Kingdom and the keyes are his keys and they are keys of a Kingdom visible and Politick on earth as is evident ver 19. I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on earth in an externall Politicall court of Church Rulers as it is differenced from an internal and mysticall binding in Heaven shall be bound in Heaven c. For it is clear that there is an internall binding in Heaven and a Politicall and externall binding on earth and both are done by the keys of the Kingdom of Heaven But Christ can have or give no Politicall or exâ—ernall keys of an externall and Politicall King but as he is a King Yea and Excommunication doth not only binde the inward man in Heaven but also the externall man on earth excluding him from the Society of the Church as a Heathen and a Publican and purging him out from the externall communion of the Church as if he were now no brother Matth. 18. â—7 18. 1 Cor. 5. 7. 10 11 12. Now this externall separating and judging of an offender by the Church is done by the keys of the Kingdom Ergo by Christ as a King ruling the externall man Politically and so by the key of the house of David which is laid upon Christs shoulder Isa 22. 22. And by a Royall Act of him upon whose shoulder is the Government Is 9 6. Who sitteth upon the throne of David to order the kingdom to establish it with judgement justice For the Church doth bind and loose in the externall Court either by a Commission from him who as head of the Church and who as King gave to her the Keys of the Kingdom or by a generall Arbitrary power given to the Magistrate and Church to do in these things as they please so they do nothing contrary to the Word though not according to the Word as they are to do in Doctrinals if the former be said then must the externall Government be upon the shoulder of Christ as King which is that which we teach If the latter be said then might the Magistrate Church appoint such an Ordinance as excommunication and so they may by their Artitrary power make a Gospel Promise of
Ordinances giving them Laws in all Positive externals which place the Beast the King of the Bottomlesse Pit the Pope usurpeth But I would gladly be informed of Formalists how the King is the Head and Vicegerent of Christ over the Church if Christs Kingdom be only spirituall Mysticall Internall not Politicall not externall for sure the King as King exerciseth no internall and Mysticall operations upon the consciences of men under Jesus Christ his power is only Politicall and Civilly Politicall about or without the Church not properly within the Church Surely if Rulers be Subjects and Members under Christ the Head and King I shall believe that Christ must in all Positive things of externall Policie give to them Particular Laws in the Scripture and Rule them and that they being Members not the Head must as particularly be Ruled in all externals Positive by the will and Law of the Head Christ and that they are not Kings Heads and Law givers and Rulers to themselves And especially upon these considerations This King and Head must be particular in an immutable perpetuall and unalterable Platform of Church-Government 1. Salomon for wisdome in the order degrees number attire of his servants and Policie of his house to the admiration of the Queen of Sheba in this we conceive was a type of a greater then Salomon 2. The Positives of the policie of Christs house must be congruous to a supernaturall end the edification of souls and that Symbolicall Rites of mens devising speak supernaturall duties that Christ hath already spoken in the Scripture as that Crossing spell out Dedication to Christs Service Surplice pastorall holinesse which both are Gospel truths 1. Pet. 1. 18. 1 Pet. 2. 24. Isa 52. 11. Is as supernaturall a mean for edification as that bread and wine signifie Christs body and blood therefore the one more then the other ought not to be left to humane reason but must be expresly set down in Scripture 3. All these must lay a tie upon the conscience but if they have their rise from the vain will of Prelats and men they can never bind my conscience for how can they bind my conscience as the Scripture bindeth them on me and yet Rulers as Rulers in the name of Christ the King cannot presse them upon me Formalists give divers Replies to this As 1. Hooker You are constrained to say that of many things of Church-Policie some are of great weight some of lesse that what hath been urged of immutability of Laws it extendeth in truth no farther then only to Laws wherein things of greater moment are prescribed as Pastors Lay-Elders Deacons Synods Widows else come to particulars and shew if all yours be perpetuall and our particulars unlawfull Ans 1. Things of greater and lesse weight we acknowledge in Church-Policie and in Doctrinals too but in this sense only 1. That they be things Positive 2. They be both things that are unchangeable by any except by God himself and oblige us Necessitate precepti by the necessity of a Divine Commandment as Matth. 23. 23. To pay tythe of Mint Annise and Cummin is a lesse matter then the weightier duties of the Law Iudgement Mercy and Faith But there is nothing so small in either Doctrinals or Policie so as men may alter omit and leave off these smallest Positive things that God hath commanded for Christ saith Paying of tythe of Mint ought not to be omitted though the Church of Pharisees should neglect it and command some other petty small things in place thereof If therefore Prelats should obliterate the Office of Ruling Elders which Christ the Lord instituted in his Church and put themselves in as Governours in their Room they may put out Pastors and Sacraments and take in for them Turkish Priests and Circumcision with a signification that Christ is already come in the flesh We urge the immutability of Christs Laws as well in the smallest as greatest things though the Commandments of Christ be greater or lesse in regard of the intrinsecall matter as to use water in Baptisme or to Baptise is lesse then to Preach Christ and believe in him 1 Cor. 1. 17. Yet they are both alike great in regard of the Authority of Christ the Commander Matth. 28. 18 19. And it s too great boldnesse to alter any Commandment of Christ for the smallnesse of the matter for it lieth upon our conscience not because it is a greater or a lesser thing and hath degrees of obligatory necessity lying in it for the matter but it tyeth us for the Authority of the Law-giver Now Gods Authority is the same when he saith You shall not Worship false Gods but me the only true God And when he saith You shall not adde of your own one ring or pin to the Ark Tabernacle Temple yea either to break or teach others to break one of the least of the Commandments of God maketh men the least in the Kingdom of God Matth. 5. 18. And to offend in one is to offend in all Iam. 2. 10. 2. That our things of Church-Policie are perpetuall we prove and that what we hold of this kinde we make good to be contained in the Scripture either expresly or by due consequence and so the Church and their Rulers act nothing in our way but as Subordinate to Christ as King and Head of the Church and Surplice humane Prelats Crossing we hold unlawfull in the house of God because they are not warranted by the King and Head Christs word and because the devisers and practisers of these do neither devise nor act in these as Subordinate to Jesus Christ as King Priest or Prophet by the grant of our Adversaries Hooker l. 3. Eccles Pol. pag. 124. The matters wherein Church-Policy are conversant are the publick Religious duties of the Church as administration of the Word Sacraments Prayers spirituall censures of the Church and the like to these the Church stand alwayes bound and where Policy is it cannot but appoint some to be leaders of others and some to be led If the blinde lead the blinde they both perish and where the Clergy is any great multitude order requireth that they be distinguished by degrees as Apostles and Pastors were in the Apostolick Church And number of specialities there are which make for the more convenient being of these principall parts of Policy Ans 1. If Christ as King have appointed word and Sacraments in generall and Censures he hath appointed the Word Sacraments and Censure in speciall to wit such a word such Sacraments Baptisme the Lords-Supper such Censures Excommunication admonition or then he hath left the Specialities of written and unwritten Word to the arbitriment of men and that there be Excommunication or no Excommunication and this Doctrinall and the like he hath left to mens devising to wit Crossing is a Dedication of the childe to Christ now Jerome Advers Helvid saith Vt hec que scripta sunt non negamus ita ea quae non sunt
of adoring God Obedience is founded not formally upon Gods excellency properly so called but upon his jurisdiction and Authority to Command Adoration is the subjection or prostration of soul or body to God in the due recognition and acknowledgement of his absolute supremacy There is no need that Vasquez should deny that there is any internall Adoration for that Adoration is only an externall and bodily Worship of God can hardly be defended for there may be and is Adoration in the blessed Angels as may be gathered from Isa 6. 1 2 3. Hâ—b 1. 6. And it is hard to say that the glorified spirits loosed out of the body and received by Christ Act. 7. 59. Psal 73. 27. Into Paradice Luk. 23. 43. And so with him Philip. 1. 23. And Praying under the Altar Rev. 6. 9 10. And falling down before the Lamb and acknowledging that he hath Redeemed them Rev. 5. 8 9 10. do not Adore God and his Son Christ because they have nor bodies and knees to bow to him and yet they Adore him Phil. 2. 9 10. in a way suitable to their spirituall estate It is an untruth that Rapha de la Torres in 22. q. 84. Art 2. disp 2. n. 1. saith That Protestants detest all externall Worship now under the New Testament as contrary to Grace and Adoration of God in spirit and truth For things subordinate are not contrary we should deny the necessity of Baptisme and the Lords Supper and of vocall praying and praising under the New Testament which are in their externals externall worship I grant internall Adoration is more hardly known But 't is enough for us to say as externall Adoration is an act by which we offer our bodies to God and subject the utter man to him in sign of service and reverence to so supream a Lord so there is a heart-prostration and inward bowing of the soul answerable thereunto As the profession whither actuall or habituall in a locall and bodily approach or in verball titles of Honour in which we Honour great personages by bowing to them in prostration and kneeling is an act in its state Civill not Religious we intending I presse not the necessity of a â—ormall or actuall intention only to conciliate Honour to them suitable to their place and dignity so a profession whither actuall or habituall in a Religious bodily approach to God either by prayer or prostration or inâ—lination of the body tending to the Honour of God is a Religious act Now bodily prostration of it self is a thing in its nature indifferent and according as is the object so is it either Artificiall as if one should stoop down to drive a wedge in an image or civill if one bow to Honour the King or Religious when God and Divine things are the object thereof But with this difference the intention of the minde added to externall prostration to a creature reasonable may make that prostration idolatrous and more then civill honour Thus bowing to Haman Honoured by Ahasuerus who hath power to confer honours if people bow to him as to God is more then civill honour And Cornelius his bowing to Peter Act. 10. as to more then a man is Idolatrous and not civill honour and the Carpenters bowing to an Image as to a piece of Timber formed by Art is only Artificiall bowing and if any stumble at a stone before an Image and so fall before it it is a casuall and naturall fall whereas a falling down with intention to Adore had been Religious Adoring But when the object of bodily prostration or kneeling is God or any Religious representation of God whither it be the elements of bread and wine which are Lawfull Images of Christ or devised pictures or portraicts of God or Christ because these objects are not capable of artificiall naturall or civill prostration if therefore they be terminating objects of bodily kneeling or prostration these Religious objects to wit God and Religious things must so specifie these bodily acts as that they must make them Religious not civill acts though there be no intention to bow to God for bowing to God hath from the object that it is a Religious bowing though you intend not to direct that bowing to God as bowing to Jupiters Portraict is a Religious Worshipping of that Portraict though you intend not to worship the Portraict for the act and Religious object together maketh the act of prostration or kneeling to be essentially Religious though there be no intention to bow to these indeed the intention to bow to God maketh kneeling to God to be more Morally good laudable and acceptable before God then if therewere no such intention but the want of the intention maketh it not to be no Religious worship nor can it make it to be civill worship Hence let this be observed that intention of bowing can or may change that bowing which otherwayes were but civill if there were no such intention of over-esteeming the creature into a Religious bowing but neither our over or under-intention can change a Religious kneeling to God or to an Image into a civill kneeling because civill or naturall bowing to creatures is more under the power of an humane and voluntary institution of men then Religious bowing which hath from God without any act of mans free will its compleat nature When we kneel to Kings we signifie by that gesture that we submit our selves to higher powers not simply saith P. Martyr but in so far as they Command not things against the Word of the Lord. When we Adore God we Adore him as the Supream Majesty being ready to obey him in what he shall Command without any exception the Adoration of men signifieth a submission limited if it go above bounds it is the sinfull intention of the Adorer who may change the civil Adoration into Religious and may ascend But the Aderation of God cannot so descend as it can turn into Civill Adoration only keeping the same object it had before Worship is an action or performance or thing by which we tender our immediate honour to God from the nature of the thing it self 1. I call it an action because the passion of dying or suffering is not formally worship but only dying comparatively rather then denying of Christ or dying so and so qualified dying with Patience and Faith may be called a worship 2. I call it not an action only but a performance or thing because an office as the Priesthood the Ministery is a worship and yet not an action Sometime Time it self as the Sabbath Day is a Worship yet it is not an action So the Lord calleth it His Holy Day and undenyably the lewish dayes the High Priests garment and many things of that kinde were Divine or Religious performances things or adjuncts of Divine Worship but so as they are not meerly adjuncts of Worship but also worship for the High Priests Ephod was not only a civil ornament nor was it a
any intention or purpose to adore therefore this externall Adoration is a false signe and signifieth not a thing as it is and so is no worship Ans That externall bowing is not true but false I distinguish it is not true Morally because it is a false signe and a sinfull abusing of worship for there ought to be a bowâ—d heart when there is a bowed knee but if the meaning be this externall bowing is not true metaphysically and partaketh not of the nature of Religious worshipping it is false for it is truly worship and the essence and definition of worship agreeth to it for from Religious bowing there resulteth by the nature of the externall Act which is of divine institution an honouring of that before which we do bow as before a proposed object what ever be the present purpose or intention of the bower else if I bow to an Idol intending and conveying in my heart-purpose all honour to God only I should not worship an Idol The three Children cast into the fiery Furnace did but refuse externall bowing to Nebuchadnezzar and would hazard upon burning quick before they should give that to the Image for the Kings commandment was not that all should give and convey in purpose of heart to that Image all divine glory but only Religious prostration before it yet the three Children say Dan. 3. Well be it known to thee O king that we will not serve thy Gods nor worship thy golden Image 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They expresly refuse knee-bowing the reason is because if ye bow your knee Religiously to a stock it is not in your power or free choice to stay the flux and motion of Religious honour off or from the stock but because Religious bowing doth not convey honour to the thing before which ye bow by your free will but by God and natures institution even as weeping naturally expresseth sorrow laughing gladnesse so doth Religious bowing signifie Religious honouring without any act of the free choice of the worshipped intervening It is impossible to adore God in and through an Image and give no Religious reverence to the Image at all as it is impossible to hear the word and tremble at it and yet none of that Religious trembling be bounded and terminated upon the Word as it is impossible to kneel to the Kings Ambassador conveying all and whole that civill honour to the King but some honour must redound to the Ambassador a father cannot love the Doctor for his sons cause but some love he must confer really upon the Doctor if not absolute yet relative for his sons cause Jacob could not kisse Joseph his sons coat and yet refer that whole expressed affection to Ioseph and nothing at all to the coat for then should there be no reason why he should kisse the coat rather then the skin of the beast supposed to be the devourer of his son if therefore the Communicant should kisse the Sacramentall Bread as he boweth Religiously before it as the object of his Sacramentall worship which he receiveth I hope it would be thought very like the kissing of the Calves of Samaria and a Religious expression of love to the bread and by the same case Religious bowing to God by the interveening of bread a representative object must be an expression of Religious honouring of Bread but no Religious honouring by Religious bowing can be expressed but Adoration of bread for as I have proved it is not in our free Election that Religious kneeling signifie what honour we please as if it were in our power that Religious kneeling signifie Religious or civill honour or more or lesse Religious honour but our will or thoughts cannot change the nature of things kneeling is essentially Religious as Iohannes Delugo defineth it Nota submission is internae 2. Suarez objecteth Adoration is a voluntary action proceeding from the will of the Adorer and therefore excluding this will it is not Adorations but only the materiall action of adoring also adoration is honouring but none can honour without an intention of honoring and therefore he who externally giveth signes of honour to an Idol without an intention to honour the Idol doth not truly honour and adore the Idol but only dissembleth Ans Qui bené distinguit benè solvit Our third distinction doth well answer this The naked materiall action of bowing Physically considered wanting all Religious will of adoring is not an honouring if a Carpenter bow before an Image to drive a naile in it he doth not worship the Image because that is an action In statu artis non in statu Religionis In a state of Art not in 〈◊〉 Religious state But the voluntary bowing before any thing in a state of worship or Religion as it s here is Adoration for there is voluntary bowing in a Religious way of a state but there is not required a particular intention to Adore the signe that is accidentall to the nature of worship Suarez objecteth The eâ—â—â—nce of Adoration requireth the intention of the Adorer therefore the adoring of this or that thing requireth a proportionable intention of adoring the thing Ans 1. The Antecedent is not universally true and is a begging of the question because externall adoring of an Idol may be without intention to adore an Idol 2. Though the Antecedent were true that an absolute Adoration of God requireth the intention of the doer as it is not true Lawfull and sincere Adoration indeed requireth the intention but not absolute adoration Though I say it were true yet it followeth not that a relative adoration requireth an intention of giving co-adoration or relative worship to the signe Suarez 3. Objecteth The honouring of one thing cannot properly be called the honouring of another thing different therefrom except that honouring be some way referred by the minde to that other thing or except they be partakers one of another but the Image and first samplar or prototype are different things therefore the honouring of the first samplar cannot be called the honouring of the Image except the honouring by the intention be referred to the Image I answer The Image and Samplar are one in a sinfull imagination as Jehovah and the Golden Calf are one but it followeth not that there must be two distinct intentions one in adoring the Prototype and in coadoring the Image another But he who intendeth to honour the King in his Ambassadors person needeth not two intentions one by which he intendeth to honour the King another whereby he intendeth to honour his Ambassador SECT II. Whether the Idolatrous Jevvs were charged with the crime of Idolatry because they adored the creature as such or because they adored the Godhead in with or under the creatures shape and whether or no do Papists commit Idolatry with them in this point LEt these considerations go before 1. That the Jews believed the Image to be God by vvay of representation not essentially or really they believed
Magistrate in matters Ecclesiasticall QUEST 1. That Christ hath a spirituall Kingdom not only in the power of preaching the word but also in the power of the keys by discipline COncerning the Christian Magistrate we are to consider two heads the one negative what he cannot do in the matters of Christs Kingdom 2. Positive What he ought to do for the opening of the former We are to cleare whether or no all externall scandalls Ecclesiasticall as well as civill are to be punished by the Civill Magistrate and that as in Civill scandals that disturbeth the peace of the Common-wealth the Magistrate hath a twofold power one to command what is good and just another to reward and punish so the Lord Jesus in his Kingdom hath not onely a directive power to teach and forbid but also a power by way of Discipline upon the external man ecclesiastically to reward and punish to binde and loose in an externall Court on earth It is granted by the Adversaries that Christ as King hath a power of binding and loosing but meerly internall purely spirituall in regard of the Conscience by the Preaching of the Word but for any externall power to take in and cast out of the Visible Kingdom of Iesus Christ his Visible Church This they deny and so refuse all externall Ecclesiasticall censures of receiving into the bosome of the Church and casting out by rebukes or Excommunication and therefore that there is no externall Court in the Church to punish Ecclesiasticall scandals all scandals and externall offences of the Church are to be punished by the Christian Magistrate onely In opposition to which error I say 1. Conclusion There is not only a rebuking of an offender in the Church by private admonition as between Brother and Brother common to all Christians Col. 3. 16. Levit. 19. 17. And of the Pastor only he applying the Word by way of Preaching to such and such offenders and closing the Gates of the Kingdom of Heaven upon impenitent sinners which is acknowledged by the Adversaries But there is also a Church-rebuking by way of censure which must presuppose an Ecclesiasticall Court and a rebuking of a Publique sin put forth by many whereas one only not a Church or multitude may Preach the Word and so rebuke by way of Preaching which I make out from the Word of God 2 Cor. 2. 6. Sufficient to such a man is this punishment which was inflicted of many The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rebuke or punishment in the old Translation it is Objurgatio in the Newer Increpatio Piscator Muleta is a chastisement whether this punishment was actuall excommunication as many Learned Interpreters do not improbably gather out of the Text or if it was a Rebuke of the Church in order thereunto Certain it included a rebuking not of one man but a Church-rebuking inflicted by many 2 Cor. 2. 6. And by the Representative Church of Corinth gathered together with Pauls spirit and the power of the the Lord Jesus 1 Cor. 5. 4 5. And so presupposeth a Court or Convention of many inflicting this punishment 2. The Adversaries who deny that there is such a thing as Excommunication say it was onely a rebuke but if it was Excommunication it must include a rebuke coming from the many who do excommunicate 3. It is such a rebuke as must be taken off and pardoned by many as ver 7. So that contrariwise ye ought rather to forgive him and comfort him ver 10. To whom ye forgive any thing I also forgive So here is a rebuking put upon an offender by many convened in a Court who did rebuke by way of judiciall Authority and the power of the Lord Iesus Ergo it was some higher censure which was inflicted by many and taken off by many then that which was inflicted by one by way of Preaching where there is no necessity that many either rebuke or comfort the rebuked for one Pastor is to give out the sentence of Death or Life rebuking and comforting toward any one offender or a person Repenting whether many be convened to consent and joyn or not Yea I may being a Pastor of Iesus Christ dispense rebukes and comforts by way of Preaching against the will and minde of the whole flock But a rebuke and a forgiving by many cannot be dispensed except these many convene together in the Name of the Lord Iesus in a Church way and consent 2. If the convened Church must be heard and obeyed when she rebuketh a Brother for a fault done between Brother and Brother and that upon the Testimony of two or three witnesses then is the Church a Court that is to rebuke an offender and so to convene him before her and that is some other censure then by way of Preaching but the former is true Matth. 18. 16 17. 3. If the Churches of Ierusalem and Antioch convened in a Synod do give forth an Ecclesiasticall rebuke on false Teachers as those that troubled the Churches and perverted their Souls with false Doctrine then is there rebuking of offenders by a Church or Churches beside a Pastorall rebuking by one single Brother or Pastor But the former is true Act. 15. ver 24 25. The Proposition is clear in that a select company of Apostles Elders and Brethren doth not only Doctrinally conclude against their errour who did hold the necessity of Circumcision but also against the Persons and their Schismaticall way of troubling the Church by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making a side and Faction in the Church ver 2. 24. And this not any one single man could do in an ordinary way except we say that it was an idle and unnecessary remedy which the Apostles used to quench the sire as if any one man might have done all this or as if they had rebuked these men publikely not having heard and convinced them by the Word of God or as if an offence touching conversation and against the second Table had risen betweene Church and Church no lesse then in the present case of an offence in matter of doctrine that the Apostles would not have taken the same course all which are not to be imagined And in very deed this was not a point of meer doctrine but also of peace and charity violated by a Faction ver 2. And a scandall in eating things strangled was raised in the Churches Acts 15. 24. 1 Cor. 10. 28 29. Rom. 14. 14 15 16 17. 4. If Timothy be to rebuke publikely those that sin publikely and that judicially upon the Testimony of Witnesses Then is there a publike Church-rebuking by way of censure beside the pastorall rebuking But the former is expresly said 1 Tim. 5. 19 20. This must be a rebuking in a Church-court except we say Timothy his alone was the Church and a Monarch of the Church who hath power to lead witnesses against Elders 2. Conclusion There is such a censure as excommunication in the hands of the Church by
an offence before God to despise the church Yea saith our Saviour with a grave asseveration Verily I say unto you they that despise the sentence of you the Ministers of the Gospel being according to truth given out they and their sinnes shall be bound in Heaven Erastus saith he is said to bind who doth retaine the sinne when he maketh the obstinate brother unexcusable and he looseth who remitteth or pardoneth the injury and gaineth to repentance his brother by a brotherly admonition for except he speake of a brotherly composing of private injuries to what end should Christ subjoyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say to you if two agree c. Answ 1. Christ doth argue from the lesse to the more he proveth what the Church bindeth on earth shall be bound in Heaven because if the prayers of two or three gathered together in the name of God and agreeing together on earth are not rejected in Heaven farre more shall that be ratified in heaven which the whole church of Christ decreeth on earth in the name of the head of the Church Iesus Christ 2. When in the chapter going before Christ had ascribed to the Apostles and Pastors which are the eyes of the Church a power of the keyes and here he ascribeth to them the power of binding and loosing there was no cause to dreame that he speaketh here of a private forgiving of private finnes betweene Brother and brother for then he might have said at the first step Thou hast gained thy brother that gaining or convincing of thy brother shall be bound or loosed in heaven no lesse then the Churches judiciall binding and loosing in heaven which yet is set downe as an higher degree of power But I may here say with Beza in the whole Scripture the word of binding and loosing is never spoken of any other but of these who are in publike places and by a borrowed speech here it is spoken in regard of Spirituall power To bind and to loose is by a judiciall power in subordination to Christ the King to remit and retaine sinnes So Iosephus saith the Pharisees ruled all so that they would banish or recall from banishment loose and binde whom they pleased and upon the Authority according to the which Christ sent his Disciples as the Father sent him so he instructed his Ministers with power to remit and retaine sinnes Ioh. 20. 23. and Mat. 16. 19. What thou bindest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on earth shall be bound in heaven what thou loosest on earth shall be loosed in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Lucian bring in that prisoner speaking to Iupiter Loose me O Iupiter for I have suffered grievous things Mat. 22. 13. Then the King said to his servants take him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binde him hand and foot binding here you see is done by the command of the great King Acts 21. 11. So shall the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binde Paul they bound Paul with Law and authority such as it was Iohn 18. 12. The Captaine and Officers tooke Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bound him they bound him not by private authority Mat. 27. 2. and Act. 24. 27. Felix left Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound if Lictors binde any Malefactors they doe it by authoritie and Law So do the Hebrews speake Psal 105. 20. The Ruler of the people loosed him Psal 102. 20. The Lord looketh downe from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open or loose the children of death Psal 146. 7. The Lord looseth the Prisoners Iob 12. 18. 3. It cannot be denyed but when one private brother pardons another repenting Brother God ratifieth that in heaven But it is cleare the pardon here holden forth by our Saviour is such a loosing as hath witnesses going before 2. Such an one as cometh higher to the knowledge of the Chuuch Nor doth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again signifie any thing but pretereà moreover 4. And who can say that binding and loosing here is some other thing then binding and loosing in the Chap. 16. ver 9. Where the same very phrase in the Greeke is one and the same except that the Lord speaketh Mat. 16. 19. in the singular number to Peter as representing the teachers and Governours of the Church and here Mat. 18. He speaketh in the Plurall number relating to the Church Now Mat. i6 i8 19. binding on earth and loosing which is ratified in heaven is evidently the exercise of the power of the keyes of the Kingdome of Heaven I will give to thee the keyes of the Kingdom of Heaven What be these keyes he expoundeth in the same very verse and whatsoever thou shalt binde on earth shall be bound in heaven whatsoever thou shalt loose on earth shall be loosed in heaven then binding and loosing on earth must be in these to whom Christ hath committed the power of the keyes but 1. Christ hath not committed the keyes to all but to Church-rulers that are the Stewards of the House and the dispensers of heavenly Mysteries Hence the keyes in Scripture signifie authority and officiall dignity that is in Rulers not in private men as Esa 22. 22. And the key of the house of David will I lay upon his shoulder So Christ is said to have the key of David to open and no man shutteth to shut and no man openeth By which out of doubt saith Camero is pointed forth the kingly authority and power of Christ so saith Vatablus And our owne Calvin Musculus Gualther Piscator Beza Pareus agree that the keyes are insigne potestatis an Ensigne of power given to the Steward or Master of a Noblemans house who is a person in office The giving of the keyes saiâ—h worthy Mr. Cotton is a giving power for the preaching of the word the administring of the seales and censures by which these invested with power doe open and shut the gates Now we desire any Word of God by which it can be made good that the keyes and power to binde and loose is given to all that are in the house even private Christians But we can shew the Keyes and binding and loosing and opening and shutting to be given to the Officers and Rulers of the house Hence I argue that interpretation that confoundeth the key-bearers and the Children with the Servants of the House and the Governours that are over the people in the Lord with the governed and putteth the Characters proper to the Officers and Stewards conâ—usedly upon all that are in the house is not to be holden but this interpretation is such Ergo c. also to binde and to loose is expounded by Christ Ioh. 20. 21. to be a power to retain and remit sins on earth which are accordingly retained and remitted in Heaven and that by vertue of a calling and Ministeriall mission according to which the Father sent Christ Jesus and Iesus Christ
15. And to wait on them with all patience if God peradventure may give them repentance 7. The destruction of the flesh must be the destruction of the body But the bodies of the godly are saved no lesse then their spirits in the day of the Lord. 8. And for many of the former reasons by delivering to Satan cannot be meant a miraculous tormenting of the body by Sathan with the saving of the life Such as we read was the case of Iob for the delivering to Sathan is to cast out of the Church and declare such an offendor to be of the number of the wicked world of which Sathan is Prince Ioh. 12. 31. Ioh. 14. 30. and God 2 Cor. 4. 4. and that which we assert as the essentials of excommunication are 1. Here is a member of the Church one vvho is within 1 Cor. 5. 12. one who hath fallen in a foul scandall and had his fathers wife ver 1. who by the Church conveened in the name of our Lord Iesus with that spirit of the Apostle given to them by Christ v. 4. was delivered to Sathan that his soule may be saved for that is the genuine and intrinsecall end of Excommunication and to be purged out of the Church lest he should infect the Sheepe ver 7. and Christians were not to bear company with him nor to eate with him ver 9. 10 and he was judged to be cast out as a Heathen and Publican ver 12. 13. and that by a convened court having the name and authority of him who is King of the Church ver 4. and more wee doe not crave Obj. To deliver any to the power of Sathan is no mean of salvation Answ A morall delivering to the efficacy of error and a reprobate minde is not a mean of salvation nor is excommunication such a mean nor in the power of the Church but a medicinall depriving of an offender of the comfortable communion of the Saints and of the prayers of the Church and meanes of grace such is a means and mighty through God to humble CAP. V. Quest 1. Whether the word doth warrant discipline and censures even to the excluding of the scandalous from the Sacraments beside the Pastorall rebukes inflicted by one VVE are not to conceive that there was nothing Morall in the Lawes that God made to his people of Israel to debar the unclean from the society of Gods people and from communion with them in the holy things of God Numb 5. 1. And the Lord spake unto Moses saying 2. Command the children of Israel that they put out of the Campe every leaper and every one that hath an issue and whosoever is defiled by the dead Lev. 5. 2. If a soul touch any unclean thing whither it be a carcase of an unclean beast or the carcase of unclean cattell or the carcase of unclean creeping things and if it be hidden from him he also shall be unclean and guilty 6. And he shall bring his trespasse-offering unto the Lord for his sin which he hath sinned Lev. 7. 20. But the soul that eateth of the sacrifice of the peace offerings that pertaineth to the Lord having his uncleannesse upon him even that soul shall be cut off from the people 21. Moreover the soul that shall touch any unclean thing as the uncleannesse of man or any unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the Lord even that soul shall be cut off from his people In the which observe that here the soul that shall touch any unclean thing is to be cut off but Num. 5. 2. He is only to be put out of the Campe now these were not killed that were put out of the Campe and therefore to be cut off from the people must be a morall cutting off by Excommunication not by death also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make a Covenant to cut off either by death or any other way as by banishment by which a thing leaveth off to be in use though it be not destroyed as when a branch is cut off a tree 1 Sam. 31. 9. Yea we have Isa 50. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is that Bill of cutting off or divorce Now this was not a Bill of killing the wife that was divorced but putting her from her husband as our Saviour saith It is not Lawfull to marry her that is divorced Matth. 19. 9. A killed and dead woman is not capable of marriage yet the word is Deut. 24 1. Ier. 3. 8. from that same Theame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews have another more ordinary word to signifie death as Exod. 31. 14. He that doth any work on the Sabbath in dying he shall die And it is expounded he shall be cut off from the midst of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lev. 7. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is four times used without any such expression ver 20 21 25 27. To which may be added that when zealous Hezechiah did finde that the people were not prepared According to the purification of the Sanctuary though they had celebrated the Passeover the King did not only not kil them but prayed God might be mercifull to them and the Lord killed them not saith the spirit of God but healed them Exod. 12. 15. He that eateth unleavened bread that soul shall be cut off from Israel but it is expounded ver 19. That soul shall be cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church of Israel Certainly he that is killed is cut off from both State and Church and from the company of all mortall men on earth Isa 38. 11. Then to be cut off from Israel is onely to be deprived of the comfortable society of the Church of Israel as the holy Ghost expoundeth it Also Lev. 4. If any commit any sin but of ignorance and so if he touch any unclean thing or eat unleavened bread forbidden of God he is excluded from the holy things of God while the Priest offer for him according to the Law Now if he was presently to be killed either by the Magistrate or in that act killed by Gods own immediate hand as Aarons sons were there was not a journey to be made to the place the Lord had chosen to sacrifice there which might have been three dayes journey from his house who was unclean yea when the man that gathered sticks was stoned and the false Prophet stoned Deut. 13. there was no sacrifices offered for any of them before they were killed and I hope there were no sacrifices in Moses his Law offered for the dead Hence learn we 1. That to cut off from the Congregation was not to kill but it was the Iewish Excommunication greater or lesse 2. That Moral sins under the Old Testament debarred men from the holy things of God while the Priests sacrificed for them and brought them in a capacity to receive the holy
the Lord v. 13. Now whereas Erastus putteth a note of ignorance on all that hath been versed in the Old Testament before him whereas he confesseth he understandeth not the Originall Language let the Reader judge what arrogance is here where ever there is mention saith he of judgement there is signified not religious causes but also other causes especially the cause of the widow and Orphane It bewrayeth great ignorance For 1. The matters of the Lord and the matters of the King are so evidently distinguished and opposed the one to the other by two divers presidents in the different judicatures the one Ecclesiasticall Amaziah the chiefe Priest in every word or matter of the Lord and the other Zebadiah the sonne of Ishmael the ruler of the house of Iudah for all the Kings matters that the very words of the Text say that of Erastus which he saith of others that he is not versed in the Scripture for then the causes of the Lord and the causes of the King in the Text by Erastus should be the same causes whereas the Spirit of God doth distinguish them most evidently 2. If the cause of the King were all one with the judgement of the Lord and the cause of the Lord yea if it were all one with all causes whatsoever either civill or Ecclesiasticall what reason was there they should be distinguished in the Text and that Amaziah should not be over the people in the Kings matters though he were the chiefe Priest and Zebadiah though a civill Iudge over all the matters of the Lord and causes Ecclesiasticall 3. The Kings matters are the causes of the widow and orphan and oppressed as is evident Ier. 22. 2. O King of Iudah v. 3. execute yee judgement and righteousnesse and deliver the spoiled out of the hand of the oppressor and doe no wrong doe no violence to the stranger the fatherlesse nor the widdow so Esa 1. 10. 17. Prov. 31. 4 5. Iob 29. 12 13 c. Then the Text must beare that every matter of the King is the Iudgement of the Lord and the matter of the Lord and every matter and judgement of the Lord is also the matter of the King and to be judged by the King then must the King as well as the Priest judge between the clean and the unclean and give sentence who shall be put out of the Campe and not enter into the Congregation of the Lord no lesse then the Priests Let Erastus and all his see to this and then must the Priests also releeve the fatherlesse and widdow and put to death the oppressour 2. The different presidents in the judicatures maketh them different judicatures 3. It is denied that all causes whatsoever came before the Ecclesiasticall Synedry at Jerusalem Erastus doth say this but not prove it for the place 2 Chron. 19. doth clearly expound the place Deut. 17. for the causes of the brethren that dwell in the Cities between Blood and Blood between Law and Commandement Statutes and judgements are judged in the Ecclesiasticall Synedrim at Ierusalem not in a civill coactive way by the power of the sword 1. Because all causes are by a coactive power judged as the matters of the King the supream sword bearer 2 Chron. 19. 5. v. 13. Rom. 13 4. to eschew oppression and maintain justice Ier. 22. 2 3. But the causes here judged in this Synedrim are judged in another reduplication as the matters of the Lord differenced from the matters of the King 2 Chron. 19. 13. now if the Priests and Levites judged in the same judicature these same civill causes and the same way by the power of the sword as Magistrates as Erastus saith why is there in the Text 1. Two judicatures one v. 5. in all the fenced cities another at Ierusalem v. 8 2. What meaneth this that the Kings matters are judged in the civill judicature not by the Priests and Levites as Erastus saith for the Ruler of the house of Iudah was president in these and the matters of the Lord were judged by the Priests and Levites and Amariah the chiefe Priest was over them for then Amariah was as well over the Kings matters as the Ruler of the house of Iudah and the Ruler of the house of Iudah over the Lords matters as over the Kings for if Priests and Levites judged as the Deputies subordinate to the King and by the power of the sword the Kings matters are the Lords matters and the Lords matters the Kings matters and Amariah judgeth not as chiefe Priests as he doth burne incense but as an other judge this truly is to turne the Text upside downe 2. The causes judged in the Synedrim at Ierusalem are said to be judged as controversies when they returned to Ierusalem 2 Chr. 19. 8. and matters too hard between plea and plea between blood and blood between stroke and stroke Deut. 17. 8. and so doubts of Law and cases of conscience Now Mal. 2. 7. The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of hostes and this way only the Priests and Levites judged not that they inflicted death on any but they resolved in an Ecclesiasticall way the consciences of the judges of the fenced Cities what was a breach of the Law of God Morall or Judiciall what not what deserved Church censures what not who were clean who unclean and all these are called the judgement of the Lord the matters of the Lord because they had so near relation to the soul and conscience as the conscience is under a divine Law 3. Erastus saith it is knowen that the Levites only were Magistrates in the Cities of refuge but I deny it Erastus should have made it knowen to us from some Scripture I finde no ground for it in Scripture Erastus It is true that Beza saith that the Magistrate hath a supream power to cause every man do his duty But how hath he that supream power if he be also subject to the Presbyters for your Presbyters do subject the Magistrate to them and compell him to obey them and punish them if they disobey Ans The Magistrate even King David leaveth not off to be supream because Nathan commandeth him in the Lord nor the King of Niniveh and his Nobles leave not off to command as Magistrates though Jonah by the word of the Lord bring them to lie in sackcloth and to Fast all the Kings are subject to the rebukes and threatnings of the Prophets Isa 1. 10. Jer. 22. 2 3. Ier. 1. 18. 2 Kin. 12. 8 9. 10 11 12. 1 Kin. 21. 21 22 23. Isa 30. 33. Hos 5. 1 2. and to their commandments in the Lord If Presbyters do command as Ministers of Christ the highest powers on earth if they have souls must submit their consciences to the Lords rebukings threatnings and Commandment in their mouth Court Sycophants say the contrary but we care not 2. But they punish the
Church But it is presumed the power is given when Christ saith v. 19. I will give unto thee the keys of the Kingdome of Heaven 2. We read not that God giveth a power a gift a talent or an office but he judgeth it a sinne in those to whom he giveth it not to put forth in acts and in exercise that gift talent and office either by themselves or his deputies which latter I speak for the King who in his own person and in the person of inferiour judges sent by him do put forth in acts of justice the Royall power that God has given him The assumption is Scripture Erastus has no answer to this but the keys were given to Peter as representing all the faithfull not the Elders and that all private Christians do bind and loose Ans Besides this is answered fully above and is a meer anarchicall Democracy it 2. concludeth well that Christ gave not to the Magistrate as the Magistrate the keys but to the Magistrate as he is a Christian making that same Christian confession of faith with Peter Mat. 16. and as he is an offended brother who may bind and loose in earth and heaven so Erastus Thes 54. p. 42. and so by this the Magistrate hath no more power to debarre from the seals then all other Christians have 3. If Christ give the key of knowledge to the Elders then he cannot give the power of studying Sermons and preaching the word to another so if Christ give the power of breaking the bread of life to the children of the house then he cannot give the power of judging who are the children of the house who not to another Ob. But the Magistrate is only to examine the fact to punish adultery incest and the like that deserve to be punished by the sword but not whether it be a scandall that deserve exclusion from the Sacrament or not Ministers are to take the probation of the scandalous fact by witnes from the Magistrate so to exclude from the Lords supper and to deal with the mans conscience to bring him to repentance so do some argue Ans If the Church be to try the penitency or impenitency of the fact and not to cognosce and try whether he hath done the fact upon the same ground the Magistrate is to try and punish the disturbance of the peace of the Common-wealth that adhereth to the fact and not to try the fact 2. It is not possible that the Church can know whether the man be penitent or no except by witnesses they know the fact for they shall run a preposterous way to work the man to a godly sorrow for that sinne which possibly he never committed now that of which the Church is to convince the man and from which they are to gain his soul that they are to find out 2. This is against the way of Erastus who will have the Magistrate to exclude from the Sacraments and none other 3. The word knowes no such thing as that Ministers should be led in the acts of their Ministeriall duties to whom they should dispense the mysteries of the Gospel and to whom they should deny them by the Magistrate by a good warrant the Magistrate is to lay a tye on the consciences of Elders what they should dispence as to whom they should dispense sure if the Magistrate as the Magistrate must prescribe to Ministers to what sort of persons they must dispence word and Sacraments he must upon the same ground as a Magistrate prescribe what Doctrine they should preach to this man not to this whether Law or Gospel and so the Magistrate as the Magistrate must be a Pastor to cut the word aright 2 Tim. 2. 15. Eze. 3. 18 19 20. Eze. 13. 19. to command to preach life to this man death to this man 4. If the Church must cast him out and judge him who has done this wickednesse 1 Cor. 5. 2 12. and 4. 5 6. 7. then must they judge of his scandall that according to the quality of the scandall they may proportion the measure of the punishment Ergo a pari they must judge whom they debarre from the seals 5. The debarring any from the seals must be proportioned to the end of all spirituall censures that the man be gained and his sinne loosed in heaven Mat. 18. 15. 18. that his soul may be saved in the day of the Lord 1 Cor. 5. 4. That he may be ashamed and so humbled 2 Thes 3. 14 15. 2 Cor. 2. 6 7. that he may learn not to blaspheme 1 Tim. 1. 20. But the Magistrates excluding of any from the Sacraments is no mean congruous to such an end for he can command nothing but the disobedience of which he can and ought to punish with the sword now a carnall weapon cannot be congruous and proportionable to a spirituall end 6. If the Magistrate as a Magistrate must so farre have the keys of Discipline then as a Magistrate he must catechise examine and try the knowledge of the Communicants and so watch for their souls as those that must give an accompt to God 7. The Magistrate must have a Negative voyce in all the acts of the Church and the man must be bound in heaven but not except the Magistrate will and loosed in heaven but not except the Magistrate will for all must depend upon the consent of him to whom Iesus Christ has committed the supream and highest and only power of governing the Church now this is the Magistrate as the Magistrate to Erastus 8. The Magistrate as the Magistrate must forgive sinners and relaxe them from excommunication 2 Cor. 2. 7. and restore those that are overtaken in offences with the spirit of meeknesse Gal. 6. 1. and rebuke publikely those that sin publikely 1 Tim. 5. 20. and so be a spirituall man and a Pastor Neither doth it follow that the Pastors as Pastors only should debarre from the Communion though virtute potestatis ordinis as Pastors they are to keep themselves pure and not to give pearls to swine nor to communicate with other mens sins yet because the Sacraments are Church ordinances they are to be dispensed by the Church that is by the Elders with consent of the people it is one thing to dispense ordinances to those that receive them and another thing to dispense them ceâ—â—o ordine after a Church way the former is from power of order the latter from power of jurisdiction and from the Church only CHAP. XV. Quest 11. Whether Erastus do validly confute a Presbytery Erastus What consequence is this Lev. 10. God commandeth Aaron and his sonnes to put a difference between the holy and prophane the cleane and the unclean this difference they were to teach the people out of the Law Ergo God hath ordained a Colledge of Ecclesiasticall Senators to exercise the power of the Civill Magistrate it is like this God commanded the Pastors to teach the people and dispense the Sacraments Ergo
theirs is the judgement and very sentence of God and according to that the cause they judge is nothing but the cause of God for they are to judge the Kings matters no lesse then Gods matters 6. For what end Erastus speaketh of the Rabbines here I know not I think he knoweth not himself the man was ignorant of them and innocent of their language Erastus I am not against that the things of God be things belonging to the Worship of God and the matters of the Kings Civill businesse The Priest must especially take care that there be no error in Faith and Ceremonies and this belongeth also to the King as is clear Deut. 17. So Zebadiah is not excluded from Gods matters Nor Amariah from the Kings businesse Ans This interpretation is fully refuted Zebadiah is in the Text excluded from judging Ecclesiastically in the matters of God as a Priest Levite or Elder For if he must judge so he must either judge as a Priest or Levite which he was not or as a Civill Iudge if as a Civill Iudge then is he no lesse over the people in the matters of God then in the Kings matters Now the Text could not exclude him from these things which belongeth to his office and put him in another Sphere in the businesse of the King and put such a wide difference between the object of the two men as the Kings matters and the matters of the King of Kings The like I say of Amariah 2. The King Deut. 17. as King is to Iudge according to the Book of the Law that he may be a godly King and fear God and keep the words of the Law Ergo he is to teach the people no lesse then the Priest and to judge between the clean and unclean and that as King This no way followeth Erastus If you please by the matters of God to understand the causes of appeals and by the Kings matters other judgements I contend not And because the Priest was better accustomed with the Law of God then others therefore the High Priest was set over these yet so as Zebadiah was over the Kings businesse But I think the two first especially the first the best Exposition But 1 Chron. 26. These same persons are set over both the Kings and the Lords matters Ans Consider how dubious Erastus is in his three Expositions to elude the force of the place If it was the Magistrates place virtute officii by vertue of his office to command the Priests and to direct them as Erastus and Vtenbogard say in the internall and specifick acts of Sacrificing Iudging between the clean and the unclean teaching the people then the King and the Civill Iudge were by office to be more skilled in the Causes of God then the Priests because the Commander and the directer who may by his office exercise those same acts that he commandeth his servants yea and is by office to command him to do thus in these internall Acts and not thus he ought by his office to be more skilled in these then the servant I grant the King Commandeth the Painter all the morall equity requisite in Painting that he endamage not the Common-wealth by prosuse lavishing of Gold and in this it is presumed there is more Iustice and morall equity by office in the King Commanding then in the Painter Commanded But if the King should take on him to Command virtute officii that the Painter regulateth his actions of art thus and thus and direct and Command by his Royall office as King that the Painter draw the face of the Image with more pale and white and lesse red and incarnate colour in such a proportion according to art and not in such a proportion Then by office the King as King might paint Pourtraictâ— himself and behoved by office to be more skilled in Painting then the Painter Now Erastus presupposeth Whatever the Priests do as Priests in an Ecclesiasticall way he excepteth Sacrificing and burning incense but for a time that the King as King may do the same also so the King as King may teach give responses in matters of God and now under the new Testament Preach and dispense the Sacraments and judge as King whether Priests and Pastors do right or no and that not only in order to Civill but also to Ecclesiasticall punishments as deprivation from their offices and debarring from the Sacraments Hence it must follow that Zebediah should by office be better skilled in the matters of God then Amariah or any Priest and by office he should rather be over the matters of God then any Priest in the world 2. Now its clear that these same things to be over men in the matter of God and in the matters of the King 1 Chron. 26. proveth nothing except they be over these same matters by one and the same power of the Sword as Erastus saith Amariah the High Priest and Zebediah the Civill Iudge promiscuously were both of them without exclusion of either over the people in the matters of the Lord and in the matters of the King and in the same judicature by the same coactive power of the sword as Erastus saith Priests and Civill Iudges were in the same judicature by the same Civill power Iudges to give out joyntly in a judiciall way the sentence of a bloody death and to inflict a bloody death by the same power 3. It is Erastus his ignorance of the Originall Text to say these same words that are 2 Chron. 19. 11. are also 1 Chron 26. ver 30 32. for 2 Chron. 19. 11. it is said Amariah is over you in all the matters of the Lord Hence the matters of the Lord were the formall object of his judging But 1 Chron. 26. 30. the Hebronites were officers in the businesse of the Lord or to the businesse of the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the service of the King Levites might have been imployed in both Ecclesiasticall and Civill businesse in the Temple and in the overseeing of those spoiles that David in Wars had taken from the Enemies and Dedicated for building the House of the Lord which are called the Kings businesse and the construction ver 32. is varied where it is said The Hebronites mighty men of valour and so fit for war were made by King David Rulers over the Reuâ—eniâ—es Gadites and the half Tribe of Manasseh for every matter not in every matter pertaining to God The affixum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here and the affaires of the King These Levites seem to be imployed in the war and are called valiant men which must be some extraordinary case But otherwise when God commanded to number the Children of Israel for War Numb 1. 3. 45. The Levites were not numbred God did forbid Moses to number them because they were appointed for another service ver 48 49 50. Yet it seemeth in Davids time when there were exâ—raordinary warres that they were not exempted from
and subjects are Christians but where the Magistrate is of a false Religion two different Governments are tollerable Ans 1. This argument destroâ—eth all Aristocracy Parliaments and Senates where many good men have equall power and so the Common-wealth may not have 70. Heads and Rulers of equall power which is against the Scripture which commandeth subjection to every Civill ordinance of man as lawfull Rom. 13. 1 2 3. Tit. 3. 1 2 3. 1 Pet. 2. 13 14. Deut. 1. 16. It maketh no Government lawfull but Popedome and Monarchy in both Church and state 2. It is to beg the question that there cannot be two supream powers both supream in their owne kinde for they are both supream in their owne sphere as Pastors dispense Sacraments and Word without subjection to the Magistrate as they are Pastors and Magistrates use the Sword without dependence on Pastors and yet is there mutuall and reciprocall subjection of each to other in divers considerations Pastors as subjects in a Civill relation are subject to the Magistrate as every soul on earth is and Magistrates as they have souls and stand in need to be led to heaven are under Pastors and Elders For if they hear not the Church and if they commit incest they are to be cast out of the Church Mat. 18. 1 Cor. 5. Rom. 16. 17. 1 Thes 3. 14. 15. If they walk inordinately we are to eschew their company if they despise the Ministers of Christ they despise him who sent them Math. 10. 40. Luk. 10. 16. God respecteth not the persons of Kings and we finding them not excepted if the preachers of the Gospel be to all beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over them in the Lord 1 Thess 5. 12. 1 Tim. 5. 17. call it authority or no Authority they have some oversight over the Christian Magistrate and here be two supreams two highest powers one Ecclesiasticall another Civill nor should any deny Moses to be above Aaron as the supream judge Aaron not having the power of the sword as Moses had and Aaron must be above Moses in sacrificing in burning incensâ— in judging between the clean and the unclean which Moses could not do 2. The excellency of the Civill power in regard of earthly honour and eminency in the fifth Commandment above the servants of God in the Ministry of Christs spirituall Kingdom which is not of this world we heartily acknowledge 3. That the King Preacheth and dispenseth the Sacraments by Pastors as by his servants is wilde Divinty Pastors then must have Magistraticall Authority and power of the sword committed to them as the Deputies and inferior judges of the Lords of the Gentiles which Christ forbade his Disciples Luk. 22. 25 26 27. For the servant must have some power committed to him from the principall cause in that wherein he is a servant 4. What reason is there that where the Magistrate is a Heathen two Governments and so two heads in one body should be for then there is and must be a Church-Government where the Magistrate is a Heathen and that in the hands of the Church if then the Magistrate turn Christian must he spoile the Church of what was her due before Erastus The Lord Jesus changed nothing in the New Testament of that most wise Government in the Iewish Church now there all Government was in the hands of Moses I say not that the Magistrate might sacrifice or do what was proper to the Priests but he did dispose and order what was to be done by the Priests Ans Yea but Erastus saith the Magistrate may dispense word and Sacraments in the New Testament if he had leisure Why might he not sacrifice in the Old Testament also 2. Pastors do by their Doctrine and Discipline order and regulate all callings in their Moralls of right and wrong of just and unjust yet is not the Pastor the only Governour in all externals 3. If Christ changed nothing of the Iewish Government we have all their exclusion of men out of the Campe their separating of the unclean and their politick and Ceremoniall Lawes which is unsound Divinity Erastus Moses Ruled all before there was a Priesthood instituted God Exod. 4. Numb 12. calleth Aaron to his office and maugurateth him by Moses nor doth he command him to exercise a peculiar judgement when he declareth his office to him and when Aaron dieth Moses substituteth Eleazar in his place Ioshua c. 3 4 teacheth the Priests what they should doe and commanded them to circumcise Israel so did Samuel David Solomon and in the time of the Maccabees it was so Ans Moses was once a Prophet and Iudge both Ergo so it may be now it followeth not except Moses as a Magistrate did reveale what was the Priesthood What Aaron and Eleazer his sonnes might doe by as good reason Moses David Solomon Ioshua as Magistrates wrote Canonick Scripture and prophecied Then may Magistrates as Magistrates build new Temples typicall to God give new Laws write Canonick Scripture as these men did by the Spirit of prophecy no doubt not as Magistrates for why but they might sacrifice as Magistrates and why should Moses rather have committed the Priesthood and the service of the Tabernacle due to him as a Magistrate so to Aaron and his sonnes as it should be unlawfull to him as a King and unlawfull to Vzziah to burn incense and to sacrifice and to doe the office of the Priest If the Magistrate as the Magistrate doe all that the Priests are to doe as Priests and that by a supream principle and radicall power in him he ought not to cast off that which is proper to him as a Magistrate to take that which is lesse proper he casteth the care and ruling of souls on the Priests and reserveth the lesser part to himself to rule the bodies of men with the Sword all these are sufficiently answered before Erastus The King of Persia Ezra 7. appointed Iudges to judge the people and teach them but there is no word of Excommunication or any Ecclesiastick punishment but of death imprisonment fines nor did Nehemiah punish the false Prophets with any other punishment Iosephus speaketh nothing of it nor Antiochus Ans I shew before that there is forâ—eiting and separation from the Congregation Ezra 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the Church 2. If the King of Persia appointed men to judge and teach the people why should he deny any judicature at all 3. Where ever Iosephus speaketh of the judging of the Priests as he doth antiq l. 11. c. 7. ant l. 11. c. 8. l. 12. c. 9. he hinteth at this Erastus Christ dischargeth his Disciples to exercise dominion Christ would not condemne the adulterous woman nor judge between the brethren Luke 12. Paul calleth Ministers dispensators stewards Peter forbiddeth a dominion Ans Let Erastus be mindfull of this himselfe who yet saith that the Magistrate may both judge also if he have time dispence the
any Law-power except usurped when the Iews were now riper for destruction and had taken on them the blood of the Lord of glory and so growing more daring and insolent against the Roman povver to their own just desolation that came on them under Vespasian That they used witnesses will not prove they had Law to stone Steven for Timothy had no power of life and death over Elders one brother hath no power of life and death over another as Erastus will grant yet with both there is use of witnesses 1 Tim. 5. 19. Matth. 18. 16. This I hope concludeth but weakly any lawfull civill power so all this is from a naked practise of those that alvvayes resisted the holy Ghost And the like I say of Paul who saith Act. 26. 10. of himself Many of the Saints did I shut up in prison having received authority from the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppose it were true that Saul had Law and Authority from the high Priests to imprison the Saints and to murther the Saints no high Priest can make over a Law-power to another which he hath not himself now certain this Law-power of the Pharisees and High Priests by Gods Law is the question Let us see Law or institution where the High Priests for of these only the Text speaketh did imprison and put to death either blasphemer or false Prophet or if by Moses his Law which must be a rule to all the High Priests in the time of persecuting Saul it was either Law or practise that the High Priest had power to imprison or scourge or put to death any man and this was most proper to the King and the Civill judge and the Elders and Iudges in every City 2 Sam. 1. 14. 15 16. 1 Kin. 2. 9. 2. 6 7. Isa 1. 23. Ier. 22. 1 c. Ier. 22. 27. Numb 35. 12. 24. Deut. 22. 18. 7. 5. 19. 12. 13. ver 18 19 20 21. 21. 19. 1 Kin. 21. 11. Hos 6. 8. Zeph. 3. 1 2 3. Rom. 13. 4. We know undoubtedly the King the Civill Iudge had power of all bodily punishments as of scourging death stoning strangling crucifying hanging But shew meany Vestigium or the least consequence where the Priests or High Priests had such power or did execute such power in any one man it is true Deut. 17. the Priests might determine in Law what was blasphemy and so what deserved the punishment of blasphemy which is death But so the written Law of God the very letter of it could in many cases clearly resolve the Civill judge even though there had been no controversie about the fact whether it was condemned in the Law of God or not we know Samuel not being judge but Saul being King supream Magistrate not executing judgement on the Amalekites he killed Agag certainly all Divines even Popish not excepted say Saul the Civil Magistrate ought to have killed Agag that Samuel not by vertue of his place as a prophet or as a Priest or a Member of the Sanedrim as Erastus would say but excited by an extraordinary motion of Gods spirit killed him as Phineas the son of Aaron slew Num. 25. Zimri and Cosbi 7 8. And Elijah slew Baals Priests 1 Kin. 18. 40. 2 Kin. 1. 10. If Phineas by office and Elias by office killed those ill doers as Erastus would dream The Prophets and Priests by their office were Civill Iudges and had power to put to death evil doers Now Erastus denyeth and with good reason that the Lords disciples should bear civill dominion over men as the Lords of the Gentiles Luk. 22. 24 25 26. and that Christ though both a Prophet and a Priest could not take on him to be a Iudge and a Ruler Luk. 12. yet here Erastus will have the High Priest by a Law-power to imprison and put to death 2. Erastus may with as good reason say that the high Priests had a Law-power by Gods institution to punish and to compell Christians to blaspheme God and to persecute them to strange Cities and to murther the Saints that believed in the Lord Iesus for he went to Damascus for this effect Act. 26. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with povver and Commission from the chief Priests This was not a Law-power in generall to punish such as the Law of Moses discerned to be blasphemers but a limited particular Commission to murther the Saints who should hear and obey the Prophet like unto Moses whom the Lord should raise up Deut. 18. What Law had the High Priests for this Had they not a Law on the contrary Deut. 18. Erastus Paul confesseth ingenuously before the Roman Judges that he persecuted the Saints and that he had authority and power from the Priests and Elders so to do Act. 22. 26. and we read not that the Priests or Paul were censured for these things as having done any thing against the Laws or will of the Romans Act. 5. They send their Officer the Captain of the Temple they imprison the Apostles they convene a Councell give out a sentence and agitate the killing of the Apostles amongst them while Gamaliel impede them Ans It is true the Romans heard that the Sanedrim exercised Civill jurisdiction and inflicted bodily punishment But for false Doctrine the Romans I conceive took as little care as Gallio did of any of Gods matters and whether the Sanedrim kept the rule of the Lords first institution Deut. 17. yea they looked not much whether the Priests might put to death false Prophets or if the Civill judges only might do it and Erastus said before that the Romans gave the Iews liberty of all their own laws and customes in matters of Religion 2. What care would the Romans take whether the Iews killed and oppressed Iews for questions of their owne Religion so they remained loyall and true to Cesar 3. We know Herod Felix Festus Agrippa being willing to pleasure the Iews did oversee many breaches of Law in them especially in matters of the Gospel Act. 12. 3. and 24. 27. and 16. 36 37 38 39 40. Ioh. 19. 15 16 17. 4. How doth he prove that the Romans did not take this for a breach of their Lawes Because they accuse not the Sanedrim for this surely it followeth not We read not that the Romans challenged them for a manifest breach of Law when they scourged and cast in prison Paul and Silas who were Romans and had not condemned them Act. 16. 38 39. 5. We deny not a lawfull judicature of the Sanedrim Act. 5. But that they had any Law of God to scourge and imprison and put to death the Apostles is the question we say they neither had Gods law nor durst be answerable to the Romans Laws for that fact and so this is a fact brought to prove a Law Erastus If this was insolencie in the Jevvs which rose from the confusion of the two jurisdictions hovv say some of yours none can be
saith Ergo beside Ministers there must be some chiefe men which we call ruling Elders to represent the people that there may be as all our Divines and Scripture teach a threefold government in the Church A Monarchy in regard of Iesus Christ the onely head and King of the Church as the Iewish Church had their High Priest a Type of him and Aristocracy in Pastors and Teachers as the Iewes had their Priests and Levites and a Democracy in the ruling Elders as the Iewes had their Zekenim and their Heads of families and Elders in the Ecclesiasticall Sanedrim and we in the Presbytery to represent the people and of these three the Iewish Ecclesiastick Sanedrim is made up 2 Chron. 19. 8. of the Levites and the priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the heads of Fathers or Masters of families Now Erastus yeeldeth that good Iehoshaphat departed not from Gods institution in his reformation all this Erastus passeth over in silence being ignorant of the Iewish Church government and not able to answer and he addeth something of Doctors not to a purpose and saith there be no Doctors but Pastors onely in the Word contrary to Rom. 12 7 8. Ephes 4. 11. where they are clearly distinguished Erastus Some chosen men must be in the Presbytery to represent the people Ergo these must be Doctors and Prophets but there is no need of that for Bishops of old represented the whole Church Ans Beza hath not any such argument he contendeth for Ruling Elders not for Prophets and Doctors to represent the people 2. Where doth the Scripture speake of such an office as a Bishop having Majority of power above Presbyters for since Erastus denieth all Ecclesiasticall Government in Teachers he must deny all Majority of Ecclesiasticall Governement also he that denieth the positive denieth also the comparative degree now this is a Bishop that neither Scripture nay nor popish Antiquity dreamed of 3. In what is a Bishop the representative Church The like is Erastus his third Argument Erastus 1 Cor. 12. How is Government a Presbytery how are Overseers governments Doctors Prophets There be many kinds of Governours I wonder that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles you understand not the power of Excommunication that hath terrified all the World how are Doctors Prophets added to Pastors are they not teachers as well as Pastors but that they administer not the Sacraments how doe you prove that how prove you Overseers to be â—ther then Ministers Ans Governements to us are but a part of the Presbyterie 2. There be many kinds of Governours but he durst not venture to shew what is signified by governments lest he should say his Magistrate must be the onely Church Governour but he knoweth that a Magistrate as a Magistrate is no member nor part of the Church but as he is a Christian for then Cesar Herod Pontius Pilate as Magistrates must be set in the body of Christ as Apostles and Teachers and Prophets which all the World will cry shame on 3. Beza said never that Teachers and prophets are cast to Ministers to make a Presbyterie for by Teachers he meaneth Pastors 4. Because Paul setteth downe Governments different from Apostles Prophets and Teachers they must be some Officers different from them we can finde none else but such as rule well and yet labour not in the Word 1 Tim. 5. 17. let Erastus shew us what they are he dares not open his minde for he meaneth a Justice of Peace or a King or a heathen judge must be in the wombe of this 1 Cor. 12. 28. let himselfe be mid-wife Erastus answering to 1 Tim. 5. 17. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is to labour diligently the meaning is like this I wish well to all Pastors but especially to those who with great industrie fidelity and paines feed the flocke committed to them as I love all inclined to studie but especially such as watch night and day upon studies for some are more diligent in teaching then others here 's no Tautologie to say I love all that sincerely and soundly teach the Word especially those that diligently teach it Ans I cannot particularly discusse this place I have done it else where fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two Articles noteth two species of Elders as Tit. 1. 11. 1 Tim. 5. 8. Gal. 6. 10. Phil. 4. 22. 2. This is a Tautologie I love all well governing and faithfull Elders especially those that labour in the word they may be well and painful feeding Pastors who are not painfull in preaching the Word and this is Tautologie I love all that are studious and studie excellently and especially those that studie night and day as Erastus must say if he make the phrase agree to the purpose to feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well in a feeding Pastor includeth labouring in the Word since Erastus expoundeth the place 1 Tim. 5. 17. of Church officers he cannot deny but the place holdeth forth a Government and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church Officers for beside labouring in the Word and doctrine which is preaching here is well governing it is a shame then to Erastus to expound this place so and yet deny all Church Government except in the hands of the Magistrate Erastus Ancient and moderne Doctors deny two sorts of Elders Ans I have made the contrary appear in the place cited I will not weary the Reader with reasons set downe at full in another place Erastus Shew where the Church hath a judicature to punish sins different from the Magistrates judicature as the Lord made a power of burning incense to the Lord to be different from the Kings royall power Ans Mat. 18. Mat. 16. Ioh. 20. Mat. 28. 19 20. Eph. 20. 28. 1 Cor. 5. 1 2 c. Rev. 2. 1 2. and 20. 21. Ministers are no lesse separated under the New Testament to all ministeriall acts of feeding by the word and rod of Discipline then Priests were of Old Erastus Nathan did not Excommunicate David Ans Nathan had assurance from God that his sin was pardoned 2. That the Sanedrim did not cast David out is a fact and proveth not they had no power for 80. Priests cast Vzziah out of the house of God for a lesse fault that carried in its face lesse scandall Erastus The Prophets never accuse the Priests that they admitted the unclean to the sacrifices and holy things of God Ans The contrary is evident Ier. 5. 31. Ezek. 22. 25 26. and 44. 8 9 10. contrary to their Office Deut. 17. 11 12. Levit. 10. 10. Erastus David Psal 51. sheweth he would have given Sacrifices but God craved a broken heart Ergo he had power to sacrifice Ans Not except withall he had offered a contrite heart to God Paul saith Erastus speaketh of coming to them with the rod of delivering to Satan of his comming with the authority God had given him of his
should chuse the Elders at least at the first even though the Church doe not consent But how can they sit in place of the Church and judge who were against the will and minde of the Church chosen to be Judges for though the Magistrate be a chiefe Member of the Church yet to Tell the Church is not to Tell the Magistrate as you say but to Tell the whole Church and it is no â—xcuse that the Magistrate doth but once chuse the Elders for if hee have no right nor Law from God to doe it he can never doe it and if he have Law from God to doe it he ought alwayes to doe it Ans Here Erastus reasoneth against some Auâ—hor that inclineth to the way of Morellius If there bee no formed Church endued with knowledge and discretion to chuse their owne Elders if there be godly men fit to be chosen they are to convene and chuse from amongst them Elders the godly Magistrate is to joyne his Vote and Power because there is a Church not yet constitute it is now Perturbatus aut corruptus Ecclesiae status and I ever judged it a golden saying of that great Divine Fran. Iunius that when the Magistrate will not concurre the Church in that extraordinary case may doe somewhat which ordinarily they cannot doe and againe when the Church doth not their duty the Magistrate in that case may doe something more then ordinary to cause the Church doe their dutie for its a common Laâ— to ills out of order remedies out of the road way may be applyed So if the Priests and Levites be corrupt Iehoshapaht and Hezekiah and Iosiah may reforme And therefore though the godly Magistrate jure communi by the common Law of Nature imploy his power to appoint Elders all Errors and confusions in the Church are in some measure out of order yet it followeth that jure proprio and ordinarily he should alwayes doe this 2. Elders are not properly Representators of the Church to me while I be better informed for power of feeding and ruling is immediately given by Iesus Christ to the Elders and not by the interveening mediation of the Church but onely by their designation to the office thâ—s power is given by the people 3. The Magistrate as the Magistrate and by vertue of his place is neither a Member farre lesse a chiefe Member of the Church for then all Magistrates should be Members of the Church even Heathen Kings and Rulers which no man can say The Christian Magistrate as a Christian is a Member of the Church But that is nothing to helpe Erastus Erastus Because the multitude can doe nothing in order therefore say they they have power to choose Elders to whom belongeth the power of Excommunication But how prove they this Though a company vvanting a Magistrate have this power shall it follovv that a company to vvhom God hath given a godly Magistrate should have this povver But because confusion vvould follovv therefore Elders are to be chosen Ergo Such Elders as make up your Presbyterie à genere ad speciem affirmativè nulla est consequutio Ans 1. Not only from necessity of eschewing confusion but from the positive Ordinance of God we infer Presbyters we do not own any such consequence Prelaâ—es and Papists argue for a Monarchy in the Church from order we know no creatures of the like frame Erastus is for a Bishop he may so argue not we We finde Christ hath placed such organs in his body as Eph. 4. 11. 12. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Tim. 3. 1 2 c Act. 6. 1 2 c. and 14. 23. Ergo they ought to be for we think the Church cannot govern it self 2. If the Church wanting a Magistrate as the Apostolick Church did have power to chuse Presbyters and by a Divine Law how dare Erastus say That it followeth not when the Church hath a godly Magistrate she should keep the same power Can the godly Magistrate when he cometh into the Church take any Divine power from the Church Is the Magistrate given to the Church as a Nurse-father to preserve that power that Christ hath given to his Spouse or is he given as a spoiler at noon day to take to himself the power and make the Ambassadors of Christ his Ambassadors and Servants to preach in his Name whereas before when they had no Magistrate Pastors did preach only in the Name of Iesus Christ Erastus Sure the Lord hath concredited to the Magistrate the Command and all power of externall Government so as he hath subjected not only Civill but also Sacred things to his power that he may manage the one according to the Word of God the other according to Iustice and equity which since it is Commanded in the Old Testament and practised by all holy Iudges and Kings and we finde it not changed in the New Testament We justly say that the Church that hath a godly Magistrate cannot by Gods will chuse a new Senate or Presbytery to exercise publikely Iudgement for God hath not armed subjects against their Magistrates Nor hath he Commanded them to take any part of their power from them and give it to others and to subject them to externall Dominion Ans Sure the Lord concredited to the Priest not to King Vzziah to burn incense and to the Priests to rebuke Vzziah and command him to desist and this is no lesse externall Governing of the house of God quoad hoc in this particular then Excommunication for to Excommunication on the Churches part as Excommunication is no more required but that the scandalous and murthering Magistrate should not come to the Table of the Lord or remain in the society and Church-fellowship of the Saints as a Member of the Church Now if the Magistrate obey not the Church as the Church can use no bodily coaction or restraint to hinder the Magistrate to obtrude himself upon the holy things of God though other either fellow-Magistrates or the inferior Magistrates if the party â—xcommunicated be the supream Magistrate or the Parliament may and ought to use their power as Magistrates by the sword to hinder the holy things of God to be prophaned for I think it easie to prove if this were a fit place that inferior Magistrates are essentially Magâ—strates and immediatly subject to the King of Kings for the due use of the sword as the supream Magistrate or King And therefore there is no more externall dominion used in Excommunicating a bloody and scandalous Magistrate then in rebuking and threatning him Now Erastus granteth That Pastors may rebuke and threaten according to the Word of the Lord even Magistrates and Kings 2. If because Iudges in the Old Testament as Eli and Samuel Sacrificed and we finde this not changed in the New and nothing extraordinary in this Ministers in the New Testâ—ment may do the same Then the Iustice of Peace and Mayors of Cities and every constable may by vertue of
and God inviteth them to repentance and the staying in the Church And the Sacraments are to Erastus means of repentance and this casting out must be to save them for no power is given of God to the Magistrate or Church for destruction but for edification Now to put them out of the Church that they may be saved is as Erastus conceiteth to cast a lascivious Virgin out of the company of chaste Matrâ—ns to the end she may preserve her chastity I speak here all in the language of Erastus who useth all those against casting any out of the Church by Presbyters but they stand with equall strength against his casting out of idolaters and apostates out of the Church and so do the rest of his Arguments Therefore this conclusion of Erastus is a granting us the whole cause after in six books he hath pleaded none should be Excommunicated he falleth on Bellarmines Tutissimum igitur c. when he had written six books against justification by faith Lastly why should idolaters apostates and obstinately wicked men be excluded from the dispute of Excommunication and suspension from the Sacraments for he knoweth that Beza and Protestant Divines do make these the speciall though not the whole subject of the dispute Now Erastus concluding his six books doth hereby professe he hath never faithfully stated the question when he excludes those from the subjectum questionis who especially heareth not the Church and ought to be Excommunicated Thus have I given an account as I could of the wit of Erastus against the freedome of the Kingdome of the Lord Iesus CHAP. XXIII Of the power of the Christian Magistrate in Ecclesiasticall Discipline QUEST XIX Whether or no the Christian Magistrate be so above the Church in matters of Religion Doctrine and Discipline that the Church and her Guides Pastors and Teachers do all they do in these as subordinate to the Magistrate as his servants and by his Authority Or is the spirituall power of the Church immediately subject to Iesus Christ only VVEE know that Erastus who is Refuted by Beza Vtenbogard whom Ant Walens Learnedly Refuteth Maccovius opposed by the Universities and Divines of Holland Vedelius Answered by Gu. Apolonius and others and the Belgick Arminians in their Petition to the States and Hu. Grotins against Sibrandus Lubert Divers Episcopall Writers in England do hold That the Guides of the Church do all in their Ministery by the Authority of the Christian Magistrate I believe the contrary And 1. We exclude not the Magistrate who is a keeper of both Tables of the Law from a care of matters of Religion 2. We deny not to him a power to examine Heresies and false Doctrine 1. In order to bodily punishment with the sword 2. With a judgement not Antecedent but Subsequent to the judgement of the Church where the Church is constituted 3. With such a judgement as concerneth his practise lest he should in a blinde way and upon trust execute his office in punishing Hereticks whether they be sentenced by the Church according unto or contrary to the word of God as Papists dream 3. We deny not but the Prince may command the Pastor to Preach and the Synod and Presbytery to use the keys of Christs Kingdom according to the Rules of the Word But this is but a Civill subjection though the object be spirituall But the Question is not 1. Whether the Christian Magistrate have a care of both Tables of the Law 2. Whether he as a blinde servant is to execute the will of the Church in punishing such as they discern to be Hereticks we pray the Lord to give him eyes and wisdom in his Administration 3. Nor thirdly Whether he may use his coercive power against false Teachers that belongs to the controversie concerning Liberty of Conscience 4. The Question is not Whether the Magistrate have any power of jurisdiction in the Court of Conscience they grant that belongeth to the Preaching of the Word But the Question is touching the power in the externall Court of Censures 5. The Question is not Whether the power of exercising Discipline be from the Magistrate I mean in a free and peacable manner with freedome from violence of men we grant that power and by proportion also that exercise of Discipline is from him But whether the intrinsecall power be not immediately from Christ given to the Church this we teach as the power of saying peacably from danger of Pirats and Robbers is from the King but the Art of Navigation is not from the King But the Question is whether the Magistrate by vertue of his office as a Magistrate hath Supream power to Govern the Church and immediatly as a little Monarch under Christ above Pastors Teachers and the Church of God to Iudge and determine what is true Doctrine what Heresie to censure and remove from Church-Communion the Seals and Church-offices all scandalous persons and that if Pastors or Doctors or the Church Teach or dispense censures they do it not with any immediate subjection to Christ but in the Name and Authority of the Magistrate having power from the Magistrate as his servants and delegates To this we answer negatively denying any such power to the Magistrate and doe hold that the Church and Christs courts and Assemblies of Pastors Doctors and Elders hath this power onely and immediately from Iesus Christ without subordination in their office to King Parliament or any Magistrate on earth by these Arguments 1. Because in the Old Testament the Lord distinguished two courts Deut. 17. 8. If there arise a matter too hard for thee in judgement 10. Thou shalt come unto the Priests the Levites and unto the Iudge that shall be in those dayes and inquire and they shall shew thee the sentence of judgement And thou shalt doe according to the sentence which they of that place which the Lord shall chuse shall shew thee c. There be here two Courts clearly one court of Priests and Levites that were Iudges another of the Iudge Now the King by vertue of his Kingly office might not usurpe the Priests office 1. Vzziah was smitten with Leprosie for so doing 2. It is evident in Moses his writing that Aaron and his sonnes the Priests and Levites were separated for the service of the Tabernacle to teach the people to carry the Arke to sacrifice to judge the Leper and to judge between the clean and the unclean to put out of the campe out of the congregation the unclean and to admit the clean Lev. 1. 7 9 12 c. and 5. 8. and 7. 7. and 13. 3 4 c. 23. Numb 5. 8. c. and 18. 4 5. 2 Chron. 29. 11. You hath the Lord chosen to stand before him 1 Sam. 21. 1 2. Lev. 21. 1. Iosh 3. 8. 1 Kin. 8. 3. 1 Chron. 8. 9. 2 Chron. 5. 7. and 7. 6. and 8. 14. Zeph. 3. 4. Hag. 2. 11 12. Mal. 2. 7 Deut. 10 9. and 21. 5. Num. 1.
till we all meet in the Vnity of the Spirit and the knowledge of the son of God unto a perfect man Eph. 4. Now neither in that place nor in any other place did Christ give a Magistrate for the edifying his Body the Church but only those that are but his Delegates Apostles Prophets Evangelists Pastors Teachers iâ— the Magistrate be the only Governour of the Church and he who sendeth into the Vineyard those who edifie the Body the King should have been first in this Role as the only supream gatherer edifier and builder of the Church It cannot be said The Ruling Elder then because he is omitted here should not be the gift of Christ given to Edifiâ— the Church and by this it must be denied that the King the Nurse father of the Church who is to take care that the Children be fed with the sincere milk of the Word is given of God to edfâ—ie the Church because he is not nameâ— here Ans Our Divines as Calvin Beza Marlorate do strongly gather from this place that because the Pope pretended to be the Catholick edifier of the Church is not here in this Text nor in any other scripture that therefore he is not the head of the Church and the King being pretended to be the only eminent gatherer of the Church and Supream Governour in all Causes Civill and Ecclesiasticall he should especially have been set down here he being a mixed person and more then half a Church-officer in the minde of the Adversary And there was no colour of reason why the supream and only Head and principall Governour of the Church should be omitted at least the Magistrate should be in some other Scripture as the only Church Governor seeing the Adversaries make Pastors Doctors Elders and Deacons only the Delegates and Servants of the Magistrate 1. As God calleth the King to governe the people by the free election of the people so if the Magistrate be called of God to teach and govern the Church this calling of his should be in the Scripture as his calling to the Throne or Bench is Deut. 17. 14. 15 c. 1. 15 16. Rom. 13. Tit. 3. 1 2. But in neither the Old nor the New Testament finde we any Prince or Ruler separated for the holy things of God to be ` Priest Apostle Pastor Prophet Teacher by vertue of his office as if he were a mixed person as the Adversarie say No David is called to Sacrifice no Constantine to preach and Administrate the Sacraments by vertue of the Magistrates place 2. If any Reply that the Christian Magistrate is a means ordained for that spirituall end the gathering and edifying the Church in regard the keepeth not only the second Table of the Law and so promoteth not only the Temporall good of the State in promoting mercy and Justice only but also in procuring spirituall good to the people in preserving the first Table of the Law I Answer That the Christian Magistrate doth both but 1. Not directly by being the intrinsecall means in actibus elicitis in elicite and intrinsecall acts promoting edification in both Tables of the Law of which the Scripture speaketh Eph. 4 11. but a far other way 1. In imperated and commanded acts extrinsecally as he doth command with the sword for Peaces cause in all callingâ— in sailing trading painting c. promoting it by carnall means by the sword which belongeth not to the officers of Christs Kingdom 2. Not necessarily as the Pastors and Elders without which Christ hath no externall visible Kingdom on earth whereas he hath had often hath a compleat flourishing externall visible Kingdom without Magistrates yea where Magistrates have been open enemies to the Gospel 3. Not directly the Magistrate doth this but in so far as he admitteth as Triglandius saith the Church of Christ within his State which he may and often doth refuse to do and yet be a compleat Magistrate and therefore the Magistrate may two wayes procure the spirituall good of the Church 1. By procuring that the Nurses give good and wholesome milk to the Church 2. Permodum removent is prohibens which is also a cause for he may save the flock from great temptations when by his sword he driveth away the Wolves from the flock But not any of these bringeth the Magistrate within the lisâ— of the number of these intrinsecall 2. Necessary 3. Spirituall gifts which Christ ascending on high gave for the Edifying of his Body the Church Two powers so different as spirituall and temporall 2. As powers carnall of this world and spirituall not of this world And 3. Both immediatly subject the one to God the creator the other to Christ the Redeemer and Head of the Church and so co-ordinate and supream both of them in their own kinde cannot be so subordinate as the temporall should be the supream in the same kinde the spirituall the inferiour and subordinate But these two powers are so different as spirituall and temporall carnall of this world spirituall not of this world the one subject as supream immediatly to God creator the other supream immediately subject to God the redeemer Ergo Those powers of Governing are not so subordinate as the Temporall should be supream the spirituall subordinate to it The Major is undeniable for it involveth a contradiction that two supreame co-ordinate powers should be two not Supreame but subornidate powers The same way I prove the Assumption 1. The Magistrates power is supreame from God Rom. 13. 1. The Powers that are be of God Prov. 8. By me Kings reigne for no Ecclesiasticall power nor any power on earth interveenes between God the Creator and the power of the civill Magistrates But God who giveth being to a society of men hoc ipso because they are a society of reasonable men hath given to them a power immediately from himselfe to designe such and such to be their Rulers Shew us any higher power above the Magistrates but God the creator making the civill power Never man dreamt that the Spirituall power of the Church doth interveen as an instrumentall cause of the politick power 2. By order of nature a politick power is first men are first men in naturall and politick society ere they be in a supernaturall pollicy or a Church and Christ did not make a spirituall power by the intervention of a civill power 2. The power of the two Kingdoms are distinguished by Christ Iohn 18. 36. Iesus answered my Kingdome is not of this World then the power thereof is not of this World if my Kingdome were of this World then would my servants fight that I should not be delivered to the Iewes The one power is coactive by the Sword the other free voluntary by the Word Erastus had no reason to infer thence that Christs Kingdome is onely internall and invisible not externall and visible because Christ opposeth his Kingdom to a fighting Kingdom using the sword to defend him from
as the Magistrate doth is an act of the Magistrate performed by power of the sword Whether the Magistrate do rule in his owne person or by his deputies and servants Ergo the Apostles governing the Church medled with the sword which Christ forbade Luk. 22. 25 26. Rom. 13. 4. Luk. 12. 13 14. and all the Pastors and teachers now in the exercise of discipline do usurpe the sword Yea if they be the deputies of the Magistrate in dispensing word and Sacraments they must use the Magistrates sword as Ministers of the Gospel for what servants do in the name of the supream swordbearer that the swordbearer must principally do by the servants so Ministers by this use both swords 5. That the Magistrate cannot be the chief officer of the Church is thus proved he who is subject himself to heare the Church and to submit to those that watcheth for his soul and to be put out from amongst the midst of the Church if he be scandalous is not the principall Governour and head of the Church to command all But all Christians and so the Christian Magistrate is such for if God accept not the persons of men those places Matth. 18. If he hear not the Church c. Heb. 13. 17. and 1 Cor. 5. 1 2 4 12 13. must tye the Christian Magistrate except God have excepted him but God hath no where excepted the Magistrate But as David had Gad Nathan and other Seeâ—s so the Magistrates now have some to watch for their souls The proposition is proved because if the Magistrate be supream to command Elders as Elders both in Doctrine and discipline and in all Ecclesiasticall censures then the Magistrate as the Magistrate cannot be under the Elders and Ministers as such for that involveth a contradiction that Pastors as Pastors should watch over the souls of Magistrates that they erre not and oppresse not in judgement and that the Magistrate as Magistrate should be over the souls of Pastors to watch for them in the same kind if any object that the Pastors as Pastors have souls and therefore they must have some to watch for their souls and therefore can neither be supream nor excepted in those places Mat. 18. Heb. 13. 1 Cor. 5. It is answered by granting all of this or this single Pastor but not of the whole company for when they erre we know not a whole communitie over them but those of the Catholick visible Church and if they erre the Kings of the earth here may command them to do their duty under paine of bodily censure and punish them But none are above them to watch for their souls that we know but they by office watch both for their owne souls and for the souls of others even as the King governeth himselfe and the people both politically 6. Whatever power in matters of Christs Kingdome or the Government thereof the Magistrate hath that must be given of Christ who only can appoint Elders and officers over his owne house but no where in Scripture find we any such power given to the Magistrate Ergo we are to beleeve he hath not any such power The proposition is true because Christ being a perfect Lawgiver and King doth give Lawes for his owne house as particularly as Moses did for every severall pinne in the Lords Tabernacle and David and Solomon for the Temple the assumption I prove because the Government of Christs house is spirituall as the weapons of their warfare are not carnall 2 Cor. 8. 5. and it is in binding and loosing forgiving and retaining sinnes by the power of the keys of the Kingdome of God given to the Church and to such as are sent as the Father sent his Son Christ Matth. 18. 18. 16. 19. Ioh. 20. 21 22 c. But Magistrates as Magistrates do punish sinnes with the sword Rom. 13. 4. but not forgive sins nor binde and loose in earth or heaven nor exercise any spirituall power nor deal with the consciences of men no more then they cure the diseases of the body though indirectly and externally they take care that there be Physicians who can cure diseases The power of governing the Church is the supream power under Christ which can say to the Magistrates power We must obey God rather then men But no such supream power agreeth to the Magistrate as Magistrate For Ministers as Ambassadors of Christ can and may preach binde and loose Rebuke Excommunicate against the will of the Magistrate though he command the contrary as Prophets have rebuked Kings Jer. 1. 18. 22. 1 2. 2 Sam. 12. 7 8 9. 1 King 21. 18 19. Mark 6. 17 18. The Magistrate as the Magistrate can do none of these nor hath he power to command the Ministers of Christ by way of privation but only by way of accumulation he may command them to do their dury and to preach the Gospel soundly and forbid and punish the preaching of false Doctrine the same way Whatever power Christ hath given to his Church that the Christian Magistrate when he becomes Christian cannot take from the Church But Christ gave to the Churches of Jerusalem Antioch Ephesus Corinth to the seven Churches of Asia c. a full power to dispense the word and Sacraments to govern the Churches to censure Wolves and false Teachers who draw Disciples after them in Synods to condemne perverters of Soules and refute their Doctrine to put out incestuous persons to Excommunicate such as will not hear the Church and a power to reject a Heretick after twice admonition and to rule well the Church as they should rule their own house and to rule well and to labour in the Word and Doctrine c. when they had no Magistrates at all to rule and govern them as a Church Now if the Church be a perfect visible body society house city and Kingdom of Jesus Christ in esse operari in being and all Church-operations then the Magistrate when he cometh to be Christian to help and nourish the Church as a father he cannot take away and pull the keys out of the hands of the stewards and throw the rod authority power to rule govern binde loose convene in Christs courts and Assemblies from the Church and inthrall the Church This evidenceth how falsely some say That the Church as the Church is without a Magistrate as an Army without a Commander or Leader a Ship without a Pilot a body without a head When the Church in the Apostles times wanting a Magistrate was a perfect spirituall body gathered edified attaining to the unity of faith Eph. 4. 11 12 c. 1 Cor. 12. 28. Rom. 12. 4 5 c. Builded upon the foundation of the Prophets and Apostles Eph. 2. 20. Feed by their own Pastors Act. 20. 28. Sufficiently secured by Jesus Christ from Wolves 29. 30. Golden Candlesticks perfect and intire Christ walking in the midst of them and praised and commended of Christ Rev. 1. 20. 2.
1 2 3. ver 8 9 10. cap. 3. 8 9 10. Coming behinde in no gift 1 Cor. 1. 7. In Covenant with God casting out the incestuous 1 Cor. 5. Separated from Idols 2 Cor. 6. 16 17 18. Espoused to one husband Christ 2 Cor. 11. 2. Established in the faith and increasing in number daily Act. 16. 5. Yea the Churches had rest throughout all Judea and Galile and Samaria and were edified walking in the â—ear of the Lord and in the comforts of the holy Ghost and were multiplied Act. 9. 31. Now if the Christian Magistrate be their only Head and chief Feeder and all Elders but his servants Edifying à sub Magistratu from and under the Magistrate How were they edified and the compleat house of God the house wanting a head and the Church of the living God without the chief feeder and shepheard the Magistrate when all this time the Lord set spirituall Pastors and watchmen over them It is true it might be some defect that they wanted a Christian Magistrate who was their Nurse-father and keeper and avenger of both Tables of the Law But this defect was 1. A defect of the Church as men who may be injured and do violence one to another as men if they want one who beareth the sword to be avenged on evil doers But it is no defect of the Church as the Church 2. There might be some defect in the Church as a Church in this regard that without the Magistrate his accumulative power the edification of the Church extrinsecally might be slower Church Laws lesse vigorous extrinsecally without the sword and evil doers might infest the Church more but there should be no privation or intrinsecall defect or want in the Church either of an officer or integrall part of the Church because they wanted the Magistrate 3. When the first three hundreth year the Churches wanted Christian Magistrates afterward Constantinus convocated the Councell of Nice against Arrius yet professing that he was Episcopus without After him the Empire being divided into three Constantinus Constantius and Constans the second adhered to Arrius oppressed the godly Constans and Constantinus lived not long Though Jovianus Theodosius elder yonger Gratianus Martianus were favourers of the Church yet most of the Northern Kings were persecuters In the sixth hundreth year they began to be obstinate favourers of Heresie In the West Antichristianisme in the East Mahumetisme rose for the most part the Church wanted godly Magistrates and alway hath wanted Whatever power or means of life Christ hath given to his Church or pastors for the edifying of their soules either in Doctrine or Discipline by these is the holy Ghost efficacious on the hearts and conscience of the people of God as immediatly given by Iesus Christ without the mediation or intervention of any other means But Christ hath given power and means of life to preach the word to admonish rebuke Excommunicate to the Church and Pastors by which the holy Ghost worketh efficaciously on the hearts of the people of God which God hath given immediatly to the Church and Pastors especially in the Apostolick Church when there were no Magistrates and the holy Ghost is no wayes efficacious in the hearts of the children of God by the Laws Statutes and sword of the Magistrate Ergo God hath given to his Church and Pastors not to the Magistrate power and means of life in which the holy Ghost is effectuall and that immediatly and not to the Magistrate Or thus Whoever is the supream officer and head of the Church having under him all Church-officers as his servants by such God is effectuall in the consciences of men But Pastors Teachers Elders are such and no wayes the Magistrate Ergo The Proposition is thus made good by the word of reconciliation and the rod of the Lords power in the hands of men The holy Ghost worketh efficaciously in men Now the question will only be to whom this word of reconciliation is committed and the rod of God the Scripture saith to the Ministers never to the Magistrate 2 Cor. 5. 18. And hath committed to us the word of Reconciliation ver 20. Now then we are Ambassadors for Christ 2 Cor. 10. 8. Though I should boast somewhat more of our Authority which the Lord hath given us for edification 2 Cor. 2. 13. If I come again I will not spare 1 Cor. 4. 21. What will ye Shall I come unto you with a rod or in love 1 Tim. 5. 17. Act. 20. 28. 29. 30. 1 Cor. 5. 12. Do not you judge them that are within Matth. 16. 19 18. 18. Ioh. 20. 21 22. This word is no where committed to the Magistaate nor is the holy Ghost efficacious by the Laws and sword of the Magistrate to convert souls we know not Magistrates to be Ministers by whom we believe but Ministers only 1 Cor. 3. ver 5. Nor is the sword a kindely and intrinsecall mean of conversion This Argument may be further confirmed by all the notable differences that the Scripture holdeth forth to be between the Magistrate and the Ministers and Church As 1. The Church judgeth only those that are within the Church 1 Cor. 5. 11 12. The heathen Magistrate may â—udge both those that are within and without the Church and every soul is under his power Rom. 13. 1 2 3. Tit. 3. 1 2. 1 Tim. 2. 1 2 3. 1 Pet. 2. 13 14 15. Matth. 22. 21. And by these same Scriptures the Christian Magistrate being a lawfull Magistrate having under him both believers and heathen may and ought to judge both Ergo the Magistrate as the Magistrate cannot judge those that are within by the word as the Church doth but only in some common coactive way by the sword to compell them to do their duty 3. The Magistrates Kingdom is of this world and he may fight with his sword to defend his own subjects and his subjects may fight for him But the Church and Kingdom of Christ are not of this world nor can the Church as the Church and the Ministers thereof fight or use the sword as is clear Joh. 18. 36. Rom. 13. 4. The Magistrate beareth not the Sword in vain but he beareth the sword in vain over the consciences of men or to judge those that are within for the Church judgeth those that are within with no such weapon as the bloody Sword There is neither sword nor dagger nor any weapon of War required in the Church of Ephesus their censuring of grievous Wolves or false Teachers Act. 20. 28 c. Nor in the Apostles and Elders determining truth against perverters of souls Act. 15. 21 22 c. and 16. 4. Nor in the Church of Thyatira their not suffering Jezabell to teach Rev. 2. 20. Nor in Pergamus their not suffering those that held the Doctrine of Balaam Rev. 2. 14. Erastus l. 4. c. 6. p. 285. saith The Church can kill no man with the Sword There was no sword ever
Ministers of the Gospel in this Government such as it is more then in dispensing the word and Sacraments Surely except the Magistrate put his hand to the Arke without warrant in the one he cannot in the other They answer the Magistrate may limit the Pastors in preaching no lâ—sse then governing because he may command the Pastor to preach this and this and if he preach not sound Doctrine he may punish him but I answer this is no limitting of Pastors in preaching Because this the Pastors may in the name and authority of God exhort the Magistrate to execute righteous judgement Ier. 22. and if he crush the poor and needy and turne a tyrant an heretick and an apostate the Pastors may not only denounce wrath from the Lord against them but also judge them dogs and swine and not dispense to them the pearls of the Gospel yet this is not the Pastor limiting the Magistrate as the Magistrate doth limit the Pastor as his Ambassadour and Deputie though the Magistrate take care that Physitians Painters Shoomakers Professors in Academies and Vniversities doe their dutie in their calling and punish them if they therein doe amisse yet he limiteth not the painter to draw this way not this way nor hath he a negative voyce in acts of Art as he pretendeth a negative voyce in Church-discipline 2. Nor can the Pastor so command the Magistrate in the name of God to execute justice as if he become a tyrant an heretick an apostate he will not only remove him from the Throne and the Bench but he will set himselfe downe in the place of the erring Magistrate and judge righteous judgement for him or in his place for Erastus saith that the Magistrate may dispence word and Sacraments if he had time and leasure as lawfully as the Pastor and I have in another place observed that many so make the King head of the Church and the like must be said of the little heads of inferior Magistrates as of the great head as he is a mixed person partly Civill partly Ecclesiasticall and sacred that is by office Ruler and Pope 3. The Magistrate doth limit the Pastors only in positives and in punishing and inflicting Church censures as they command to censure scandalous persons in such and such scandals but in no other scandals more hainous yet in all the challenges moved by Magistrates against Pastors The Magistrate never made any challenge against Pastors or Synod for their sinfull omissions and want of zeal in not censuring drunkards adulterers hereticks court parasites who injoy many benefices and leave the flock and I give instance in the disputes of the Divines of England making the King the head of the Church court-divines accused never the Pastors that they exceeded their limits in not censuring corrupt Prelates non-residents pluralists idle and unpreaching Pastors or idol-shepherds 4. In the contests of Holland when the Synod of Frizland gave in a declinature to the Senate justifying the deposition of Poppiâ— an unsound and scandalous Minister in all contests with Arminians there the controversie was ever for positives that the Church condemned and censured hereticks never that the Church had been slack in the matter of discipline 5. In Scotland in Master Blackes declinature and when the Ministers condemned to death and then banished such as the godly and zealous servants of Christ Master Iohn Welch Master Iohn Forbes and others appealed to the assemblies of the Church for their standing for the liberties of the Church and Kingdome of Christ King Iames did never quarrell with them Thus you have not done in your Ministery and Assemblies you have not excommunicated the Marquesse of Huntly a bloody man but it was for positives Thus and thus you have done against the mind and Majestie of the King and Authority Now corrupt Pastors need as much to be limited in wicked omissions as is clear You are dumbe dogs and barke not Isai 56. 10. And the diseased ye have not strengthened neither have ye healed that which was sick c. Ezech. 34. 4. as in exorbitances in their positive zeal And this saith that Magistrates intend to intrude upon Christs liberties in this plea rather then indeed to procure that the house of God may be builded and edified or the liberty of the subject vindicated And therefore the godly ought the rather to stand for the freedom of the Kingdome of the Lord Iesus which owe not this tribute to earthly Princes since Christ only is King and raigneth in his owne Church CHAP. XXIV Quest 20. Of the reprocation of the subordination of the Civill and Ecclesiasticall powers to each and their supremacie and independencie each from other FOr the clearing of the question I humbly offer these considerations to the Reader 1. There is subordination of the power and a subordination of the person indued with the power here to be considered 2. So is there a supremacy of power and a supremacy of the person 3. There is a foure fold judgement here considerable 1. The first is apprehensive apprehensivum and common to both Magistrate Christian Pastor and all which must be given to all to whom we can ascribe conscience 2. Discretivum the knowledge of discretion the connaturall guide and principle of every mans beliefe and obedience 3. Definitiâ—um of those that are in Authority and do command in the Lord. 4. Peremptorium et infallibile the supream judgement of the King of the Church who cannot erre The first is common to all Rom. 15. The second proper to Christians and is a judgement of faith 1 Thess 5. 2. 1 Ioh. 4. 1. and it must be builded on the first The third is the Authoritative judgement of the Church Act. 15. 28. Mat. 18. 17. and of judges and it must be swayed by the second both in the commander and the commanded The fourth is Iesus Christs only Rom. 14. 4. 1 Cor. 4. 5. 4. It is one thing that the power of the Ministers be subject to the Magistrate as the Magistrate and another thing that the persons of the Ministers should be subject Not any office at all in their power seems to me to be subordinate to either Magistrate or Minister because all Lawfull power and Lawfull and profitable offices and Arts in abstracto are from God some of them immediately As the the gift of prophesying healing speaking with tongues working of miracles and the offices of Apostle Evangelist Pastor and Teacher Ephe. 4. 11. those be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifâ—s and graces above Nature that God without the interveening of human reason hath devised for a supernaturall end the edifying of his body the Church mens will and reason may interveen in the designation of persons to some of those offices as that Iohn Thomas qualified as 1 Tim. 3. be Pastors or teachers But if we speak of the power of the Ministery in abstracto without connotation of the persons in concerto then the power or the office it selfe is
in the second table Rom. 13. 3 4. Isai 49 23. and you said elsewhere that externall peace is too narrow an object for the Magistrate for the intrinsecall end of a Magistrate is also a supernaturall good and not only a peaceable but also a godly life 1 Tim. 2. 2. Ans It is true the Magistrate as the Magistrate doth care for the supernaturall good of subjects and the duties of Religion and the first table but how intrinsecally and as a magistrate that is that men worship God according to his word But 1. The magistrate as such hath nothing to do with the spirit nor can he command the sincerity of the worship his care is that there be a divine worship that is materially and externally right and consonant externally to the rules of the word and for this cause learned divines make the externall man the object of the magistrates office but not the externall man as doing the duties of the second table only but also as serving God in the duties of the first table for which cause I said Augustine meant the same when he said that Kings serve God as men and as Kings 2. Magistrates as magistrates are to extend their power for Christ that is that not only there be Iustice and Peace amongst men but also that there be Religion in the land yea that the Gospel be preached so all our Divines make the King to be custos â—t vindex utriusque tabule Yea I think he is a keeper and preserver of the Gospel also and is to command men to serve Christ and professe the Gospel and to punish the blaspheming of Iesus Christ and this is royall and magistraticall service that the King as King performeth to God and to Iesus Christ the mediator ex conditione operis in regard that good which he procureth as King materially and externally is consonant to the supernaturall Law of the Gospel but it is not magistraticall service to Christ ex intentione operantis Obj. 4. When it s required that the Magistrates be men fearing God hating coveteousnesse c. is not this an essentiall ingredient of an King as a King that he read in the book of the Law that he may feare God Deut. 17 Ans There is a twofold goodnesse here to be considered one of the magistrate as a magistrate another as a good and Christian magistrate The former is an officiall goodnesse or a magistraticall prudence justice and goodnesse this is required of all magistrates as such to judge the people so the acts of an heathen magistrate done according to common naturall equity by Nebuchadnezzar Pilate Cesar Felix Festus are to be acknowledged as acts of a Lawfull Magistrate valide and no lesse essentially Magistraticall then if performed by King David and of this goodnesse the Scriptures speak not as essentiall to a Magistrate as a Magistrate But there is another goodnesse required of Magistrates as they are Members of the Iewish Church and as they are Christians and of these the Scripture speaketh and so Magistrates not as Magistrates but as good and Christian are to be such as feare God hate covetousnesse respect not the face and favour of men so it s denied that the fear of God hating of covteousnesse are essentiall ingredients of Kings as Kings For Kings as Kings intend justice peace godlinesse materially considered both ex conditione operis and operantium But for justice and righteous judgement in a spirituall and an Evangelick way that belongeth not to the essence of a Magistrate nec ex conditione seu ex intentione operis nec ex conditione operantis The Holy Ghost requireth it of judges as they would approve themselves as truly Holy and Religious and would be accepted of God and in this sense Kings as Kings do not serve God nor the mediator Christ nor yet as men only they serve God and the mediator Christ as Christian Kings or as Christian men rather III. According to that third member of our seventh Distinction The unjust and evil exercise of the Ministeriall power is obnoxious to the magistrate as the magistrate thus in that he beareth the sword against all evil doers Ro. 13. 1. The magistrate as the magistrate doth only command well doing in order to praise and a good name or temporall reward amongst men Rom. 13. 3. Do that which is good and thou shalt have praise of the power 1 Tim. 5. 17. Matth. 10. 10. Nor can the magistrate as the magistrate promise or command the Elders to feed the Flock with the promise of the reward that Peter promiseth 1 Pet. 5. 4. to wit That when the chief shepheard shall appear they shall receive a Crown of glory that fadeth not away The magistrate as a Preacher if he be one as David and Solomon were both or as a godly religious Christian man may hold forth such a promise but not as a Magistrate and upon the same ground the Magistrate as the Magistrate cannot forbid careles unsound preaching and rigorous and tyrannicall ruling or rather domineering over the Flock under the pain of death eternall for he can but kill the body and hath but the carnall and temporall sword Rom. 13. 4. and so he can inhibite ill doing only in order to temporary punishment and though the duty of the former be spirituall and the sinne of the latter also yet the externall man is capable only of the Magistrates promises and threatnings as they respect evill or good temporary so that it is a wonder to me that M. Pryn or any learned man can say that magistrates can make Lawes to binde the conscience sure it is ill divinity 2. If there never had been sin there should have been no government but of Fathers and Husbands there should have been no magistraticall dominion not any magistraticall allurement to weldoing by temporall rewards not any terrifying from evill doing from fear of the sword death stripes or bands and God governed the Apostolick Church and they attained the Crowne and supernaturall end of life eternall without the accessory hire of a a temporary reward from the magistrate and the subsidy of his sword Ergo it is evident that the magistrate is neither an essentiall nor an integrall part of the visible Church as the visible Church injoying all the Ordinances of God Word Sacraments Discipline Censures Rebukes Admonition Excommunication Prayers Mutuall edification in as great perfection as is happily attainable in this life without yea against the will of the civill magistrate Though it be a great incouragement to have the King a Nurse-father yet hath not Christ counted it simply necessary to his visible Church injoying all the Ordinances of God to the full 3. If the magistrate do only command the teachers and Pastors to preach and determine synodically in order to a temporall reward and forbid them to abuse their ministeriall power in order to temporary punishment by the temporary sword then surely the Pastors and Teachers are
ordinary right to Ordinances Word Sacraments discipline but by the magistrate and all that the Churches did in the Apostles times or the first three hundred yeers after Christ being contrary to the magistrates will must be either seditious or then it was by no rule of the Gospell but by an extraordinary dispensation and we shall have no warrant for any dispensing of the Word and of Seals or Government from the Apostolique Church because all that must have beene beside the rule and extraordinary 6. From this pretended subordination as the supream magistrate may doe all that the inferiour magistrate may doe because the King is eminently all that the inferiour Magistrate is and something more so may he dispense the Word and Sacraments in regard that the King is by the same officiall power over the Church as the Church in sacris in all matters of Religion as in civill things and containeth in him in a high and eminent manner all that the Church and Pastors can doe as they are such and because the King hath the same power in all Arts and Trades then by his Royal power he might if he had time and leasure build houses because of his royall Eminency over all Trades he might sit at the helme of any ship and steer and rule it he might paint Images he might plow the ground because he hath the like Royall power over masons Sailors Painters Husband-men carpenters and the like as he hath over the common-wealth and the Church we must then say that God hath called the King to all these to be a minister a mason a Sailor a Painter and if he had leasure he hath Gods calling to be a Preacher a Sailor as to be a King yea and that as King he is all these Now the Apostle clearly distinguisheth between him who exhorteth and teacheth in the Church Rom. 12. and him who is the Minister of God and beareth not the sword in vaine Rom. 13. and clearly insinuateth a distinction of calling so that God never called one man to all callings as it is 1 Cor. 7. 17. But as God hath distributed to every man as the Lord hath called every one so let him walke ver 20. Let every one abide in the same calling wherein he was called And it is clear if the King be a Head in the body 1 Cor. 12. then he is not the feet though he have need of the feet for then the eye should be both eye and eare and hand and therefore the King cannot be all Pareus in Rom. 13. saith the King cannot doe some things ob defectum juris ex Dei limitatione He cannot preach Ans Ergo Preaching belongeth by Divine right to another and it s not subordinate to him jure Divino 2. Saith Pareus he wanteth law to use the wiâ—â— of another man as his owne Ans Then the right of Husband and Wife is not subordinate to the King so as he may use the right of a Husband because it is against the seventh Commandement nor can he invade the right of Pastors to dispense Word and Sacraments it being against the second Commandment he not being called thereunto 3. Other things saith he he cannot doe for want of skill as to teach in a Colledge and others he cannot doe because they are fordid as to sew shooes Ans If God have not called the Prince to these it is not onely sordid but unlawfull for him to thrust his sickle in another mans field for God must call to a lawfull calling else men use a lawful thing unlawfully so it is sordid and unlawfull for him to judge those and the like Erastus I know roundly granteth that the King or any Magistrate may lawfully dispence the Word and Sacraments nothing hindereth him but want of time which is a better Answer then others give who hold the same principles with Erastus and that the King hath the same Royall power in things civill and Ecclesiastick except the adversary flee to our distinction of power and persons and of things civill and sacred they shall never expede themselves But the King say they is not capable of 1. The power of Order he cannot be a Pastor or a Doctor 2. He cannot as King be capable of internall power of jurisdiction he cannot preach he cannot dispense the Sacraments but he is say they capable of externall power of jurisdiction to governe the Church excommunicate to debarre Apostates and Hereticks from the Sacraments to create Prelates Primates Metropolitans and such cattell to call and ordaine make and unmake Ministers to make all Canons and Ecclesiasticall Lawes and appoint religious Ceremonies as holy Surplice crossing oyle and spittle in Baptisme to create holy dayes to command men to kneel to bread and to order all the externall worship of God and beside the Word to order many little and smaller things in the borders of worship externall such as is some little Idolatry and Superstition And for ought I know by their way who hold there is no certaine forme of Government of Gods House in the Scripture some harmelesse and innocent golden Calves as lawfull as religious symbolicall Ceremonies This power is no more due to the Magistrate as the Magistrate then to dispense the Sacraments as I have said before Nor doe the Arminians much honour the Magistrate who walking in the steps of Erastus doe hold that the Magistrate having power of publique places Preachers are obliged not to preach in publike places if the Magistrate forbid them but they may preach in private places But 1. These same Arminians hold that Pastors are to preach whatever in their conscience seems to be the truth of God a principle of those who are for tolleration of all Religions though Iudaisme Turcisme a way I am perswaded most abominable and which the Lord of his Church will crush when he shal bring down other AntichristiaÌ„ untruths to the ground Now it seems to the conscience of Papists and many Hereticall teachers that they are obliged to preach Turcisme Iudaisme in the Temple and in publike that distinction is false vain as it is in very deed contrary to the truth of God to preach what they think the truth of God to preach it in publike or private or in any place is indifferent as touching the place 2. The Lord hath no more given to Magistrates power of places or actions religious in places then he hath given to them power of truths Ergo they must be obliged in conscience rejecting a â—â—iâ— and saplesse distinction to preach in publike places for as that juditioâ—s and learned professor Iac. Triglandius saith The place is accident all to the worship and changeth not the nature of it and truly as that learned professor saith it is a poor honour that they put on the Magistrate to limit all his power to places and stipends 3. The Apostles knew not this distinction for they not only preached truth the Scribes and Pharisees forbidding
the spirituall right and power of the keyes of the Kingdome of God from the Church and Pastors the former should complaine as do the latter Object 8. But if the Kingdome be heathenish and the heart of the King be first supernaturally affected then Religion beginneth at him as a Magistrate and he may appoint gifted men after they are converted to preach the Gospell Ergo The first rise of Religion is from the Magistrate as the Magistrate Ans If the King be converted first as a Christian not as a Magistrate he may spread the Gospell to others and preach himselfe but not as a Magistrate as Iehoshaphat commanded the Levites to do their dutie so might he command those of the house of Aaron who had deserted the Priests office to take the office on them to which God had called them so here gifts and faithfulnes appearing to the new converted Prince he is to command those so gifted for their gifts and faithfulnes is as evident a call as to be borne the sonnes of Aaron to take on them the calling of preaching and of dispensing the Seals But 1. he ordaineth them not Pastors as a Prince but commandeth them to follow the calling which now the Church not constitute cannot give 2. He can preach himselfe as a gifted beleever in an extraordinary exigence but he cannot doe this as a Magistrate yea Moses did never prophecy as a Magistrate nor David as a King 2. All the rise that Religion hath from the Prince as the Prince in this case is civill that men gifted may be commanded by civill Authority to dispence Word and Sacraments but nothing Ecclesiasticall is here done by the Prince as the Prince 3. The highest power in the Church as the Church and the highest amongst men as men are much different The Magistrates power in commanding that this Religion that is true and consonant to the Word of God be set up and others that are false be not set up in his Kingdome is a civill power and due to him as a Magistrate but a highest Church power to dispense Word and Sacraments agreeth to no Magistrate as a Magistrate but it followeth not that when the true Religion is erected by his power as a Magistrate that he may as a Magistrate dispence Word Sacraments and Synodicall acts and censures except God have called him to preach the Word and to use the sword of the other Kingdome as a Member of the Church joyned with the Church Object 9. But the Magistrate is unproperly subject to the Pastor who is but a meer Herald servant and Minister who hath all his authority from the word of another and so it is but imperium alienum a borrowed power he is subject properly to Christ speaking in his Word Titius is subject to the King properly but unproperly to the Kings Herald Ans 1. Let the subjection be unproper there can no conclusion from thence be drawn against us If 1. The Pastors as Pastors have their commissions from Christ and be his immediate Servants and have no Commission Pastorall from the Magistrate as the power of the Herald floweth immediately from the royall power of the King and he is the Kings immediate servant then to obey him in those acts which he performeth in the Kings name is to obey the King and in those acts subjects doe properly obey the Herald and so here Heb. 13. Obey those that are over you in the Lord according to that He that heareth you heareth me he that despiseth you despiseth me 2. It is enough for our purpose that Magistrates are so to obey Pastors in the Lord and Pastors are so supreame under Christ as the Magistrate is not above them and they have their Ambassage calling and commission immediately from Iesus Christ without the intervention of the Magistrates Authority Obj. But the obedience of the Magistrate to the Pastors is not absolute but conditionall if they command in the Lord Ergo It is no kindly obedience and subjection Ans It followeth not for so we should give no kindly obedience to Kings to Parents to Masters for we obey them onely conditionally in the Lord as they warrant their Commandement from the Word Yet Vedelius will not say it is unproper subjection we owe to the King nor can he say that the Royall power is imperium alienum a begged power all obedience to men this way is begged and if we come to Logick if I should say the nature and definition of obedience agreeth not univocally to obedience to God and to obedience to the creature Vedelius should hardly refute me It is enough Ministers of the Gospell discharge an Ambassage in the roome and place of God 2 Cor. 5. 20. God commandeth in his Ministers a limited obedience is kindly obedience Obj. 10. The keeping of the booke of the Law is given to the King Deut. 17. and 2 Kin. 11. v. 12. Iehoiada the Priest gave the booke of the Testimony to King Iehoash when they made him King the Priests indeed kept the booke of the Law in the side of the Arke but as servants of the King and custodes Templi Ans You may see solid answers to this in Walens Cabel Iavius and Iac. Triglandius 1. The booke of the Law was given to the King for his practise that he might feare the Lord his God and his heart not be lifted up above his brethren Deut. 17. 18 19 20. and this was common to him with the Priests and all the people of God but to the King in an exemplary and speciall manner that 1. The people might follow his Example and therefore these same words which concerne the practice of the King Deut. 17. 19. are also given to the people Deut. 6. 2. and 10. 13. and 111 2 13 22. and 12. 1 2 28. and 13. 4. and 27. 1. and 28. 1. with a little change sure no change that by any consequent will make the book of the Law to be delivered to the King to this end that his lips by his Royall office should preserve knowledge and that the people should require the Law at the Kings mouth which was the speciall office of the Priest Mal. 2. 7. as proper and peculiar to the Priest as the Covenant of Levi ver 8. and that they should not be partiall in the Law but should teach the people the difference between the cleane and the unclean the precious and the vile in Iudgement not accepting the persons of father and mother Ezek. 44. 23 24. and 22 26. Lev. 10. 10 11 Ieremiah 15. 19. Deut. 33. 9. Yea it was no lesse peculiar to the Priests then to offer Sacrifice to the Lord Leviticuâ— 10. 10 11 12 13. Mal. 2. 7 8. compared with v. 2. and with c. 1. v. 6 7 8. Now the King as King was not a confederate in the Covenant of Levi to burne incense and teach the people but in a farre other Covenant â— Kin. 11. 17 18. 2. In which the
he calls David his Prince a bloody murtherer and saith this evill is come on him for rising up against Saul his Master The Magistrate may not punish him with the Sword for railing against the Lords anoynted 2. And if the Magistrate ought not to strike with the sword any Prophet for preaching according to his conscience for that is persecution to this Author how shall the Prophets judge and condemne the Magistrate for those same decrees which he hath given out according to his conscience for this is a persecution with the tongue Mat. 5. 11. Iob 19. 22. and it is one and the same spirituall cause saith this Author 3. The same very Author and the Parliament do reciprocally judge and condemne one another for the Parliament make warre against Papists for drawing the King on their side and causing him make warre against the Lambe and his followers that is against godly Protestants Now suppose Priests and Iesuits preach this to the Queen and other Papists and they according to their conscience make warre against the flock of Christ and the Parliament according to their conscience make warre against them this Author sitteth downe and judgeth and condemneth both sides as bloody persecutors for point of conscience Now though the Author in his Bench with his penne condemneth and judgeth both according to his conscience yet if the Papists or possibly the Parliament had this Author in their fingers might not they reciprocally judge and condemne him I think he cannot deny how justly they should reciprocally judge the Author I cannot say 3. This Author would have a contradiction such as is to make East and West both one that one and the same man both sit in the Bench and stand at the barre that the Church judge the Magistrate and the Magistrate judge the Church But I hope contradictions were no more under the Old Testament to be admitted nor under the New Now in the Old Testament the King might put to death the Prophet who should prophecy blasphemies and again the Prophet might judge the King by denouncing the judgement of the Lord against the King let the Author say how the King both did sit in the Bench and stand at the baâ—â—e in divers respects I think Aâ—hab might judge and punish Micaiah unjustly for prophecying that he should dye at Ramoth Gilead and Micaiah might in prophecy give out the sentence of death justly against him but here be two contrary sentences the like may fall out in Synodicall constitutions 2. To answer to his reasons 1. It followeth not that in one and the same spirituall respect one and the same person judgeth on the Bench and is judged at the Bar for the Churches judging is in a spirituall respect as the officer ordained may promote the building of Gods House the Magistrates suppressing him is no spirituall respect but as it disturbeth the peace of the State that so unworthy a person is an officer in Gods House and is hurtfull to the Church of God in their ediâ—icatioâ— which the Magistrate is to promote not in spirituall but in a civill coactive way by the power of the sword 3. That one judge on the Bench and the same stand at the Barre and be judged at divers and sundry times is not so impossible by farre as to reconcile East and West together Aâ—â—â—b may judge Naboath to be condemned and stoned for his vineyard to day and immediately after Elias the Prophet may arraigne him before the Barre and tribunall of God to be condemned and adjudged to dye in the portion of Iezreel where the dogs may lick his blood It is true Elias is not properly a judge but a declarer in a propheticall and authoritative way of the judgement of God but this is all the judiciall power which we ascribe to Church or Presbytery and Pastors they are meer Ministers or servants to declare the will and sentence of God When the Minister preacheth wrath against the King for his sins he judgeth the King in a Pastorall and Ministeriall way which is all we contend for in many officers united in a Church way and at that same time the King hath power after that to judge him for preaching treason for â—ound Doctrine if it be found to be treason by the Church and this reciprocation of judging we maintaine as consistent and necessary in Ministers of Gospel and Magistrates But such a distance betweene them as between East and West we see not The Author should have shewne it to us by his owne grounds The Church may excommunicate a Magistrate as a persecutor who cutteth off Idolaters for their conscience yet the godly Magistrate may judge and punish them with the sword for abusing the ordinance of Excommunication so as to excommunicate the godly Magistrate because he doth punish evill doing with the Sword Rom. 13. 4. 4. The Author infers that tumults and bloods do arise from these two But that will not prove these two to be inconsistent and contrâ—dictorious tumults and blood arise from preaching the Gospel what then Ergo the Gospel is a masse of contradictions â—â— followeth not The â—umulâ—s and blood have their rise from mens lusts who are impatient of the yoak of Christ not from these two powers to judge Ecclesiastically in the Church and to be judged civilly by the Magistrates The Author draweth his instance to the actuall judging of the same thing contradictory wayes for example the Church ordaineth one to be a preacher and this they do Ecclesiastically and the Magistrate actually condemneth the same man civilly as unworthy to be a preacher It is one thing to say that the Church hath power to judge righteously in an Ecclesiasticall way any matter and another that the Christian Magistrate hath power in a civill way to judge righteously the same matter and a â—ar other thing it is to say The Church hath a power Ecclesiastically to judge a matter righteously according to the word and the Magistrate hath power to judge the same matter civilly in a wrong and unjust way the former we say God hath given a power to the Church to ordaine Ecclesiastically Epaphroditus to be a preacher of the Gospel because these graces and gifts are in him that are requisite to be in a faithfull preacher and God hath also given a power to the Christian Magistrate to adde his civill sanction to the ordination and calling of the same Epaphroditus But we do not teach that God hath given to the Church a power to call Epaphroditus to the Ministery in an Ecclesiasticall way and that God hath given a power to the Christian Magistrate to anull this lawfull ordination of Epaphroditus Now the Author putteth such a supposition that Church and Magistrate have two lawfull powers toward contrary acts the one of them a power to give out a just sentence the other a power to give out an unjust sentence in one and the same cause which we teach not God gave to none either in Church
appealed to Cesar if he had been a Christian in the controversie touching circumcision he should have determined who were perverters of souls who not and should have said by his office as Emperour It seemed good to the holy Ghost and to me 3. We have not any practise or precept or promise in the Old or New Testament for any such appeal except they say all hard questions belonging to the Priests office were to come before Moses as a civill Magistrate and not as the great Prophet to whom God revealed his minde 4. If so then all Church controversies in doctrine and discipline should be ultimately resolved into the will of the Magistrate speaking according to the word and faith in most points should come by hearing a Magistrate determining against Arrius that Christ is God consubstantiall with the Father and all binding and loosing in Earth as in heaven should be from the Magistrate as the Magistrate he should forgive and retaine sins and Christ should have given the keyes of the Kingdome of Heaven to the Magistrate as the Magistrate certainly we should have the doctrine of the Church of Christ and the building and edifying thereof most obscure in the New Testament in which there is not one word of such a supream and chiefe officer as the Magistrate 5. The Parliament colledge of civill judges as they are civill Magistrates should be the Church assemblies and determine all doctrines debarre the ignorant and Hereticks and Apostates from the Sacraments and totally cast them out of the Church and excommunicate them I see not but then the Parliament as the Parliament is the Church and the two Kingdomes Ioh. 18. 36. must be confounded and no difference at all made between the civill state and the Church because the Magistrate as the Magistrate is made by the adversaries the chiefe officer over the Church the Ecclesiasticall head the mixt Governour halfe civill whole Ecclesiasticall in whose power all Pastors Elders preach dispense Sacraments make Church-canons as his Ministers and Servants Christ when any brother trespasseth against a Christian brother saith Tell the Church never Tell the christian Magistrate But truly it is a great mistake in the learned Mr. Pryn to call them Anti-Monarchicall Anti-Parliamentary and Novators who deny that the Parliament hath any Nomothetick power in Church-canons Nor hath hee in any measure answered the Arguments of those Learned and godly Divines Mr. Iohn Goodwin and Mr. Hen Burton he is pleased to cite the practise of many Parliaments of England who laudably impatient of the Popes yoke have made Church-canons when the man of sin sate upon the neck of the Christian church but these numerous citations of Parliaments and Councels in time of Popery conclude nothing against us who grant when the Church is not her selfe the christian Magistrate may extraordinarily reform and take from the man of sin his usurped power but in a constituted Church the case must be otherwise and 1. Whereas he proveth Emperors and Kings to have a power to convocate Councels It hath not strength against us all our Divines teach so But how 1. an accumulative civill power so Iewel Alley Bilson Whitaker Willet White Roger he might have cited more but no privative no Ecclesiasticall power so as Synods may not lawfully conveen without the command of the civill Magistrate our Divines say many Synods and Church meetings were in the Apostolique Church without the consent and against the will of the civill Magistrate our Divines oppose the Pope who claimeth the only accumulative civill privative and Ecclesiastick power to convocate Synods and that no Synods are lawfull without the consent and mandate of the holinesse of such a Beast 2. Master Prinne saith The Magistrate hath power to direct for time and place and to limit for matter and manner the proceedings liberty and freedome of all Church Assemblies But 1. he asserteth this in the most from corrupt practises 2. He proveth Laymen should have hand as well in Synods as Clergymen the one having interest in the faith as well as the other Ans Then must all the people be members of Synods for all have alike interest of Faith but this proveth not interest of defining which is the question in dispensing Word and Sacraments they have interest of trying all things as well as Pastors but it followeth not Ergo they may dispense Word and Sacraments no lesse yea more principally then Pastors as Erastus saith the Magistrate more principally determineth Synodicall constitutions Hence this is easily answered we may appeal in Church businesse to him as to the supream judge who may punish the erring Church and Pastors but the Magistrate may in Church businesse do this For answer 1. I retort it the Magistrate in making civill Lawes that must in their moralitie be determined by the Word of God may appeal to Pastors whose lips by office should preserve knowledge Ergo the Magistrate in making civill Lawes may appeal to the Pastor which is absurd 2. If men in Church-constitutions may appeal to the Magistrate as to one who may in his person determine Synodically in Assemblies above all the Pastors 1. Because Magistrates may punish the Pastors erring and oppressing in Synods 2. Because the Magistrate and all laymen have interest in the faith as well as Pastors then may people in hearing the Word and receiving the Sacraments and in all Pastorall rebukings and threatnings in believing of all Gospel promises and threatnings and fundamentall truths appeal from Pastors to Magistrates as Magistrates and Magistrates as such may determine all fundamentall truths all conscionall promises and rebukes and that is formally they may preach for he that can distinguish these hath a good engine Because Magistrates may punish hereticall preaching and superstitions and idolatrous abusing of the Sacraments by preachers and Magistrates and all Laymen have interest of Faith in Word Doctrine and Sacraments as in Discipline yea the Magistrate may punish the Priest that offered strange fire to the Lord offered bastard incense and the people had their interest of saith in sacrifices offered for their own sins but can it follow therefore the Magistrate might sacrifice and burne incense in his own person as Mr. Pryn will have him to make Church-laws in his own person Other Arguments of Mr. Pryns are light as that there were brethren and Lay-men that had hand in the Councell at Hierusalem Acts 15. Ans This is nothing for Magistrates as Magistrates but all Christians as Christians so must have hand in Synods which I grant in so far as concerneth their faith and practise that they try all things and try the Spirits whether they be of God or not but will it follow Ergo Magistrates as Magistrates are those only who govern the Church and make all Ecclesiasticall constitutions as having in them all power of Ecclesiasticall jurisdiction and deriving it to Bishops and Pastors at the second hand as Mr. Pryn saith in the same booke Obj.
But the King is head of the Church Ergo he maketh lawes to regulate the Family Ans The Antecedent is false if not blasphemous it is proper to Iesus Christ only Col. 1. 18. Eph. 1. 22. The King is the head of men who are the Church materialiter he is not formally as King Head of the Church as the Church and therefore we see not how this Statute agreeth with the Word of God Henric. 8. Stat. 37. c. 17. The Archbishops Bishops Arch-deacons and other Ecclesiasticall persons have no manner of Iurisdiction Ecclesiasticall but by under and from the Kings Royall Majesty the onely and undoubted supream head of the Church of England and Ireland to whom by holy Scripture is given all authority and power to hear and determine all manner of causes Ecclesiasticall and to correct all vice and sin whatsoever for neither is the subject the Archbishops Bishops c. lawfull nor is the limitation of the subject lawful for Ecclesiasticall officers are the Ambassadors of Christ not of the King Obj. All Christians are to try the Spirits Ergo Much more Magistrates Ans This proveth that Christians as Christians and Magistrates as Christians may judge determine of all things that concerneth their practise and that they are not with blinde obedience to receive things Mr. Pryn cannot say that 1 Iohn 4. 1. is meant of a Royall Parliamentary or Magistraticall tryall Iohn speaketh to Christians as such But this is nothing to prove the power of the Magistrate as the Magistrate for thought the man were neither King nor Magistrate he ought to try the Spirits 1 Iohn 4. 1. The speciall objection moved for Appeals is that which Paul did in a matter of Religion that we may do in the like case but Paul Acts 25. did appeal from a Church Iudge to a civill and a heathen Iudge in a matter of Religion when he said before Festus Acts 25. I appeal to Cesar Ergo so may the Ministers of Christ far more appeal to the Christian Magistrate and that Paul did this jure by Law not by Priviledge but by the impulsion of the Holy Ghost is clear in that he saith He ought to be judged by Cesar so Maccovius so Videlius so Vtenbogardus so Erastus Ans 1. This Argument if it have nerves shall make the great Turk when he subdueth people and Churches of the Protestant Religion to be the head of the Church and as Erastus saith by his place and office as he is a Magistrate he may preach and dispense the Sacraments and a Heathen Nero may make Church constitutions and say It seemed good to the holy Ghost and to me and by this Nero by office is to excommunicate make or unmake Pastors and Teachers judge what is Orthodoxe Doctrine what not debarre hereticks Apostates and mockers from the Table and admit the worthie and Paul the Apostle must have been the Ambassador and Deputie of Nero in preaching the Gospel and governing the Church and Nero is the mixt person and invested by Iesus Christ with spirituall jurisdiction and the keyes of the Kingdom of Heaven This Argument to the Adversaries cannot quit its cost â—or by this way Paul appealed from the Church in a controversie of Religion to a Nero a Heathen unbaptized Head of the Church and referred his faith over to the will judgement and determination of a professed Enemy of the Christian Church and Paul must both jure by the Law of God and the impulsion of the Holy Ghost appeale from the Church to a Heathen without the Church in a matter of Religion and Conscience then Nebuchadnezzar was head of the Church of Iudah and supreame judge and governour in all causes and controversies of Religion how can we beleeve the adversarie who doe not beleeve themselves and shall we make Domitian Dioclesian Trajan and such heads of the Church of Christ 2. It is not said that Paul appealed from the Church or any Ecclesiasticall judicature to the civill judge for Paul appealed from Festus who was neither Church nor Church officer and so Paul appealeth from an inferiour civill judge to a superiour or civill judge as is clear Acts 28. 6. And when Festus had tarried amongst them more then ten dayes he went downe to Cesarea and the next day sitting in the judgement seat commanded Paul to be brought vers 10. And Paul said I stand at Cesars judgement seat where I ought to be judged he refused v. 9 10. to be judged by Festus at Ierusalem but saith v. 11. I appeal to Cesar Now he had reason to appeal from Festus to Cesar for the Iews laid many grievous complaints against Paul which they could not prove vers 7. And it is said vers 8. That Festus was willing to doe the Iewes a pleasure and so was manifestly a partiall Iudge and though the Sanedrim at Ierusalem could have judged in point of Law that Paul was a blasphemer and so by their Law he ought to die for so Caiphas and the Priests and Pharisees dealt with Iesus Christ yet his appeal from the Sanedrim 1. corrupted and having manifestly declared their bloodie intentions against Paul 2. From a Sanedrim in its constitution false and degenered far from what it ought to be by Gods institution Deut. 17. 8 9 10. it now usurping civill businesse which belonged not to them Paul might also lawfully appeal from a bloodie and degenerating Church judicature acting according to the bloodie lusts of men against an innocent man to a more unpartiall judge and yet be no contemner of the Church this is nothing against our Thesis which is that it is not lawfull to appeal in a constituted Church from a lawfull unmixt Church Judicature to the civill Magistrate in a matter of life and death 3. Paul appealed from the Sanedrim armed with the unjust and tyrannicall power of Festus a man willing to please the bloodie accusers of Paul as is clear v. 9. And Festus willing to doe the Iewes a pleasure answered Paul and said Wilt thou go up to Ierusalem and there be judged of these things before me 3. The cause was not properly a Church businesse but a crime of bodily death and sedition I deny not but in Pauls accusation prophaning of the Temple teaching against the Law of Moses was objected to him Materialiter the enemies made the cause of Paul a Church businesse but formally it was sedition 1. It was a businesse for which the Sanedrim sought Pauls life and blood for which they had neither authority nor Law by divine Institution therefore they sought the helpe of Felix Festus and the Roman Deputies so Lysias vvrote to Felix Act. 23. 29. I perceived Paul to be accused of questions of their law but to have nothing layd to his charge worthy of death or of bonds Now it is clear the Roman Deputies thought not any accusation for the Iewish Religion a matter of death and bonds and therefore Gallio the Deputie of Achaia Acts 18. 14. saith
when he contributes his power to those things that materially conduce to a supernaturall end though he doe not contribute any thing that formally conduceth to such an end 2. So you may say a Christian Husband as a Husband a godly Physitian as a Physitian a Printer who printeth the Bible do nothing serviceable to Christ as Christ and in promoting Christs Mediatory Kingdom when the one begetteth children that being borne in the visible Church are made heires of the Kingdome of Christ and the other when by his Art and skill he preserveth the life of a godly and zealous Preacher The third when by his Art he publisheth in print the Testament of Christ the Physitian doth somewhat as a Physitian that is serviceable to Christ as Mediator yet I hope it is no Ecclesiasticall businesse to restore to health a godly Minister nor to beget a child who is made an heir of Grace nor to print the Bible so a Philosopher as a Philosopher doth convince one that worshippeth bread that the man leaveth his error and this is materially service to Christ and a promoting of Christs Mediatory Kingdom but neither Husband Physitian Printer or Philosopher are in these acts the Vicars and Deputies of Iesus Christ as the Magistrate is holden to be by the Adversary Nor 2. do they as Ecclesiasticall persons formally advance the kingdom of Christ as do the preachers of the Gospel far lesse more principally do they advance Christs Kingdom as the Magistrate is supposed to do Nor 3. hath their thus promoting of Christs Kingdom any influence upon the conscience as the Magistrate must have if he forbid sin as sin now the Magistrate as such doth nothing to promote formally the mediatory Kingdome of Christ for he may doe and doth all hee doth as a Magistrate yea suppose he were a Turk set over Christians as their Magistrate granting that Christ was a true Prophet yet may he as a Magistrate punish those who shall teach that Christ was a false Prophet and an impostor and though his Magistraticall acts be serviceable to Christ materially yet not formally 1. Because this Magistrate denieth Christ to be the Saviour of the world and yet as a Magistrate he justly punisheth the man that blasphemoâ—sly calleth Christ a deceiver and an impostor 2. Because as a Magistrate he believeth him not to be God and so ex intentione operantis he punisheth him not for a wrong done to Christ as Christ and as the Saviour of mankind but as a wrong done to the common wealth and as a disturber of the peace thereof Hence these Propositions touching the Magistrates relation to the Mediator Christ and his Church Propos 1. The Magistrate as a Magistrate is not the Vicar nor Deputie of Iesus Christ as Mediator 1. Because this is the heart and soul of Popery that the Papists teach that Christ as Mediator hath left a temporall an earthly and visible Monarch as his Vicar on earth Now that learned and singular ornament of the Protestant Churches Andreas Rivetus hath well said Christ hath instituted neither Kings nor Princes in the Church as his successors nor any Vicars with a domination but onely Ministers and Servants who are to discharge their Embassage in the Name of the onely Prince Christ for an Embassage cannot institute other Ambassadors either Kings or Princes but onely Ministers who do serve not reigne in the Kingdom of Christ he himselfe onely reignes the Servants of this great King promote the Kingdom of their Prince nor do they ever usurpe the royall power Yea all the arguments of Protestants that are brought to prove that the Pope a Bishop and a Church man because he is a Bishop and a Steward in the Church and in Christs spirituall Kingdom that is not of this world cannot be an earthly Prince and Monarch having power either directly or indirectly in ordine ad spiritualia to dispose of Kingdomes and crownes and enthrone and dethrone Kings doe also prove that the King cannot be head of the Church nor the Magistrate an Officer of the Church Doe not Protestant Divines condemn that blasphemous speech of Cardinall Bertrandus that Christ who was a temporall Lord on earth should not seem a discreet and wise Prince if he had not left a Temporall Vicar behinde him in the Church and that of Armacanus to be false that Christ by birth was the true King of Iudea and so a Temporary Prince hence say they there should be a temporary Prince and an earthly Monarch the successor of Christ as King and Mediator This Becanus the Iesuite maketh a speciall ground of the Popes Headship of the Church and for this Suarez disputeth yea the Iesuite Aegid Conninck saith It is the common and received opiâ—â—â—n of all the Romish Doctors that Christ as man hath a true Kingly power and a direct dominion over all the Kingdomes of the world to give them lawes and to exercise all Kingly power over them though de facto he abstained from it and is not upon this pillar builded the Popes Supremacy and that which Augustinus de Ancona saith Idem esse dominium dei Papâ— it is the same dominion which God and the Pope hath because it is the same jurisdiction of the Ambassador and of the Lord who sent him I deny not but many Papists give to Christ an indirect Kingly power and to the Pope they give the same indirect power in ordine ad spiritualia as Vasquez and Pet. Waldingus and others but this we say if Iesus Christ forbid a preacher of the Gospell remaining a preacher to be a civill Magistrate or temporall Lord as he doth both by precept and and practise Luke 22. 24 25 26. and 12. 13 14. Ioh. 18 36. and 6 15. then upon the same ground he must forbid the civill Magistrate to be a Church Governour as if God should forbid a Physitian to be a Painter because the two callings cannot lawfully consist in the person of one man he should also forbid a Painter to be a Physitian then the Arguments against a Monarchy and Magistraticall power in the Bishop of Rome must fight against any Ecclesiasticall power in a Magistrate if then the Pastors doe as Pastors rebuke exhort excommunicate and censure as directly subordinate to the Magistrate then Pastors as Pastors discharge their office as inferiour and under Magistrates and so they partake in so farre of a temporall dominion being direct instruments under Temporall Lords and if the Magistrate as the Magistrate doe command them to dispense Word and Sacraments and discipline and make and unmake Pastors and regulate and limit them and make Lawes to them then the Magistrate as the Magistrate doth partake of an Ecclesiasticall jurisdiction and both are forbidden by Christ in the places cited 2. If the Magistrate be the onely supream Church Governour under Christ the government of the Church must be a visible Monarchy and the Magistrate must have both the Swords Temporall and
Spirituall and Christs Kingdom must be of this world and the weapons thereof carnall to fight for Christ and the supream Church-officer as such must bear the Sword be a valiant man of warre by office and Christs Kingdome must be not of this world and the weapons thereof not carnall but spirituall Joh. 18. 36. 2 Cor. 10. 4 5. and the supream Church-officer must be no striker no fighter no man of war no sword-bearer by office which are contradictory 3. We prove the Pope to be no Vicar of Christ because we read not in the Word of any such Vicar nor do we read any thing of a supream Church-officer who is the Vicar of Christ 4. No spirituall Ambassador as such can substitute other Ambassadors with Majority of power that he hath in his Name to dispense Word Sacraments and Discipline nor can one great Ministeriall Church-head create lesser Ministeriall Church-heads such as Justices Majors Sheriffes Bailiffes Constables no more then the High Priest could substitute in his place other little High Priests if he were sick and absent to goe into the Holy of Holiest with blood once a yeere no more then the Apostle Paul immediately called of God can substitute other lesser Apostles immediately called of God to act as lesser Apostles but limited by the higher in the exercise of power nor can these lesser Apostles create other Apostles yet lesser and these in a subalternation yet lesser while you come as low as a Constable as the King doth send lesser Kings indued in part with his Royalty or Iudges under him and those Iudges may appoint other Iudges under them and because the whole visible Catholick Church hath an externall visible policy if Oecumenick councels have any warrant in the word then ought Christ to have instituted one civil Emperour over all the Churches on earth to conveen Oecumenick Synods to preside in them to limit and regulate them to make Lawes to all the world and that this is not it falleth out through mans corruption but it ought to be according to divine institution no lesse then every single Magistrate is by institution the head of every particular Church indued as our adversary say with that supream power under Christ the mediator that they call Potestas Architectonica the headship of the Church Proposi 2. The Magistrate as such is not a Vicar of Christs mediatory Kingdom 1. Because then as the Magistrates are called Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture Exod. 21. 6. Psal 82. 1 Ioh. 10. 34 35. so the Magistrates should be called little Mediators or submediators between God and man little Kings of the Church little Priests little Prophets of the Church for God giveth his name to Magistrates because he communicateth also to them some of his Majesty and power now what mediatory what Princely Priestly o◠Propheticall power hath Christ communicated to Magistrates as Magistrates Erastus saith they may dispense word and Sacraments if they had leasure But if they be by office little mediators and Pastors under Christ they should take leasure for every Magistrate ought to say woe be unto me if I preach not And Master Coleman saith that Christian Magistracy is an Ecclesiasticall administration he must speak of Christian Magistracy formally as Christian Magistracy otherwayes a Christian Tentmaker a believing fisher was an Apostle if he mean that Christian Magistracy is a Church officer formally he might say it is a Mediatory office and a Princely and Kingly office under Christ to give repentance to Israel and forgivenesse of sins instrumentally would Master Coleman teach us how the Magistrates sword openeth the eyes of the blind converteth men from the power of Sathan to God begetteth men through the Gospel to Christ as Pastors do and that formally as Magistrates we should thank him 2. Christian Magistracy if it be a Church or Ecclesiasticall administration then is it formally so either as Magistracy or as Christian not as Magistracy for then all Heathen Magistrates must formally ho◠ipso that they be Magistrates be Ecclesiasticall persons so Nero when Rome makes him Emperour they make him formally a Church-officer and invest him with power to dispence Word and Sacraments and Discipline if he might find leasure for killing of men and such businesse so to do for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where doth the Old or New Testament hold forth such an office given by Christ as a fruit of his ascension to heaven Where do the Apostles who shew us the duty of Magistrates Fathers Masters Pastors Teachers Rulers Deacons Husbands insinuate any such office If as Christian Christian Magistracy be an Ecclesiasticall office and administration Christianity 1. Is common to the Magistrate with all other professors Painters Merchants Seamen Lawyers Musitians and no more can Christianity make a heathen formally a Church-officer then it can make a Painter formally a Church-officer can faith in Christ and professing thereof make any to be formally Church-officers then must all be Church-officers that are Members of the Church for posita causa formali ponitur effectus formali◠Now Master Coleman saith The heathen Magistrate as a Magistrate is an Ecclesiasticall administration because saith he he should and ought to manage his power for Christ as the heathen and uttermost parts of the earth are given for Christs possession and inheritance and Christ hath given no liberty to a great part of the world to remaine infidels and enemies to him and his Government I suppose Christ hath all Nations given to him and all Nations ought to receive Christ though as yet actually they do not God and Nature hath made Magistrates and these Magistrates thus made God hath given to Christ But 1. The title of Christian added to Magistracy by this is superfluous and put in only ad faciendum populum for Christianity maketh no man formally a Magistrate by M. Colemans way yet saith he pag. 17. a Christian Magistrate as a Christian Magistrate is a Governour in the Church he should say by his way a Magistrate Christian as a Magistrate is a Governour not only in the Church but a Governour of the Church Arg. 2. If the Magistrate as the Magistrate be the Vicar and deputy of Christs mediatory kingdom then all and every Magistrate as Magistrate by his office is obliged under the pain of Gods wrath to command that the Gospel be preached and that men believe and obey Christ as mediator in all his dominions that so he may manage his office for Christ But the latter is utterly false and contrary to the Gospel Ergo so is the former The Major is undeniable all service that Magistrates by office do they sin before God if they do it not and so must be obliged under the pain of sin and Gods wrath to do it And therefore are obliged to command that the Gospel be preached and that men believe and obey Christ if by office they be
Christ mediator for he denieth expresly Ioh. 18. 36. that he hath such a Kingdom as Mediator or that he was instructed with the sword as Mediator Luk. 12. 13. Now as God and Creator of the world Christ could not deny but he had a Kingdom worldly and that he hath a regnum potentiae an universall Kingdom of power as Lord of Hoasts to dispose of all the Kingdoms of the world and to rule amongst the children of men and to rule over the children of men and to give them to whomsoever he will Dan. 4. 25. 8. 18. â—er 27. v. 6 7 8 9. Psal 24. 1. Psal 50. v. 12. Nor is this Kingdom and Power given to Christ nor is he made Prince and a King as God but as Mediator to give repentance to the House of Israel and forgivenesse of sins Act. 5. 31. I grant it is said Phil. 2. 9. God hath highly exalted Christ and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and of things in earth and things under the earth What doth not this say the adversaries comprehend a royall power given to Christ and hath not Christ from this power to substitute Magistrates in his place as his vicars under him and as little mediators I answer it doth in no sort follow for that is a spirituall power as is clear Rom. 14. v. 9. For to this end Christ both died and rose and revived that he might be Lord both of dead and living v. 11. For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse God So it is clearly expounded of Christs exalting at the right hand of God Act. 5. 31. for spirituall and supernaturall ends I grant as Mediator and King he breaketh his enemies Devils and men Psal 2. 9. With a rod of yron and dasheth them in pieces like a potters vessel and maketh his enemies his footstool Psal 110. 1. But that is no carnall power such as earthly Kings useth it is a spirituall power for the reason is given ver 2. The Lord shall send the rod of thy strength out of Sion By which v. 5. as a great Anti-royalist He strikes through Kings in the day of his wrath Now Christ as Mediator sendeth not out Kings and Princes to conquer souls to him with their sword Renowned Salmasius saith When Christ sent his Apostles first to preach the Gospel and to lay the foundation of the Christian Church did he send out with them lictors pursevants men of war with a bundell of rods and with axes to compell men to come in to his Kingdome Commanded he to smite them with swords and axes who would not receive the Gospel No yea he would not have them to take with them a staffe a scrip or shoes But though Christ subdue all his enemies Devils and wicked men it shall never follow that Christ is for that King and head of Devils and wicked men For Christ is as Mediator King and Head or mediatory King and Head of those that are the subjects and redeemed conquest of this King and of those who are members of the body of which he is Head now this body is his Church only Col. 1. 18. He is the Head of the Body the Church Eph. 1. 22 23. And gave him to be Head over all things to the Church Which is his Body the fulnesse of him that filleth all The Body of Christ to be edified Ephesi 4 12. Till we all all that body of the Saints to be perfected v. 11. come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ v. 16. from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the Body unto the edifying of it selfe in love Now never Divine can say that Devils and wicked men who shall bow to Iesus are the subjects of this Kingdom of Christ who have right to the fruits of the Kingdom Righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. far lesse that they are of the Body that is Christs Body Christs fulnesse Christs Body to be perfected edified to Come in the unity of faith and of the knowledge of the Son of God into a perfect man c. Arg. 6. These Megistrates that are the mediatory vicars deputies and heads of the Head Iesus Christ and his Kingdom these are of his Body and subjects under the King and Mediator Christ the chiefe Head and King For it is not to be presumed that Christ will appoint these to be heads and vicars of his Body and little Kings over his Kingdom as he is Mediator who are not members of his Church nor subjects of his mediatory Kingdom But Magistrates as Magistrates are not members of his Church nor subjects of his mediatory Kingdom no more then Husbands as Husbands Fathers as Fathers are members and their should have been Husbands and Fathers though the Lord Iesus never had been Mediator advocate and Priest of a redeemed Church Obj. But are Pastors and teachers and Elders as such members of the Christian Church Ans If eyes and ears be members of the body and watchmen members of the city then are they ex officio by their office members of the Church But if the Magistrate as a Magistrate be a member of the Church then all Magistrates Heathen and Turkish are members of the Christian Church ex officio by vertue of their office Arg. 7. That opinion is not to be holden which layeth ground that Christ Mediator is a temporary King hath under him Magistrates even heathenish who have nothing to do with a Mediator to bear a temporall sword for a supernaturall and spirituall end as Christâ— under heires he himselfe being the first heir of all such and so maketh heathens within the verge of the mediatory Kingdom as if Christ were as Mediator a King to Heathen and all and every one of mankind who must have Magistrates and so maketh the Kingdome of men as men and the Kingdom of Grace commensurable and of alike latitude and extension and maketh nature and grace of equall comprehension But such is the former opinion the proposition cannot be denied except by Arminians Socinians Papists who do maintain an universall redemption a grace universall a Catholick Kingdom of Grace comprehensive of all and every man of Pharoah Evil merodach Belshazer all the Kings of Romans Persians Assyrians Chaldeans and of Turk India and such as worship the Sunne and Moon the Devil and the work of mens hands The assumption is granted by Master Coleman who saith Christ is the rightfull King of the whole earth he meaneth Christ as Mediator to whom the Father hath given a Kingdom Obj. Doth not Christ as King make all
his enemies his footstool and subdue all things to himselfe Ergo his Kingdome is as large as all things Ans The Lord Iesus Christs power Kingly and his power mediatory which includeth a power as God for he is Mediator and a mediatory King according to both natures doth no way make him King of Devils of Hell of sin of the reprobate and damned no more then Davids power over Ammonites and Moabites makes him King and feeder of the Ammonites and Moabites Never Divine said that Christ was King of Devils and King of Hell though he subdue Devils and Hell and make them his footstool Col. 2. 15. But as hability and gifts was not sufficient to make Christ a Priest but he behooved to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority and a lawfull calling Heb. 5. 4 5. so he behooved to be called set and established on the Holy-hill of Zion as a King of the Fathers making Psal 2. 5 6. Psal 89. 26 27 28 29. Luk. 1. 32 33. ver 68 69. 54 55. And therefore though as King and an eternall King he subdue all things even his enemies yet it followeth not he is King and Mediator and Head of his enemies Arg. 8. All those whom Christ maketh officers Legats and Ambassadors of his mediatory Kingdom they have either the word of the Kingdom committed to them as Pastors and Doctors and of old Apostles Evangelists Prophets that they may make work on the consciences of men to make them Kings and Priests unto God or they are by the word of admonition and rebuke to deal for the same end as governours and Elders 1 Cor. 12. 28. 1 Tim. 5. 17. for the officers of the Kingdome and sword or scepter of the Kingdome the Word of God Psal 45. 4. Rev. 19. 15. Heb. 4. 11. Rev. 1. 16. which are the means are congruously proportioned to the end the gathering of the Saints the perfecting of his body Eph. 2. 11 12. But never did Christ appoint the Magistrate with his sword and his temporary rewards and praise of well doing to have any action on the conscience of men or to co-operate for so high an end directly and kindly for sure the sword cannot reach that end except indirectly and by accident in some imperated acts He may procure that there be such means as word and seals and Church-officers and so be an intrinsecall mean to set up those which are the spirituall and truly intrinsecall means and this is all Object 1. Was not this the first step of papal tyranny that the Church-men would be exempted from the power of the Magistrate and sâ—t themselves up as supream collaterall Independent powers in all Ecclesiasticall affairs as the Magistrate was supream in all politick businesse Ans It is a calumnious consequence Pastors and Teachers will not be judged by the Magistrate in things meerly Ecclesisticall â—o stand to his Ecclesiasticall decision as if his lips ex officio should preserve knowledge Ergo Pastors and Doctors do exempt themselves from the Lawfull power of the Magistrate in his civill judging by the sword it is as if they would say Church-men refuse to submit to an usurped and unlawfull power of the Magistrate Ergo they refuse to submit to their lawfull power 2. They bring not one word to prove that this was the first step of papal tyranny now a supremacy and independency in doctrinals and civill things the adversaries deny not If King Ahab finde the Priests of Iehovah turn Priests of Baal and the Prophets prophesie lies we and the adversaries agree that King Ahab hath a supream independent power to judge and punish them with the sword and if King Ahab will take on him to burne incense to the Lord the Priests and Prophets of the Lord have an immediate supream independent power to rebuke King Ahab for usurping that which is independently and incommunicably proper to the Priests onely and they may refuse to bee judged by King Ahab when he would judge them for giving out this sentence It belongeth not to King Ahab or King Vzziah to burne incense to the Lord but to the Priests the sons of Aaron 2 Chron. 26. Will they say this supremacy of the Priests is a step to papall Tyranny 3. This is rather papall Tyranny it selfe that the Magistrate as head of the Church and as an Ecclesiasticall person may as a Magistrate governe in all externalls the Church as he pleaseth with a royall supream independent power and because the Magistrate may send others to rule for him 2 Chron. 19. 8 9. 1 Pet. 2. 13 14. Ergo he may commit this royall power to a creature called a Prelate as to his Deputie in his name to judge as Phocas gave first a supremacy to Boniface the third which no Bishop of Rome had before and judge if this be not the first step to Papall Tyranny They possibly may say The Magistrate can commit no Magistraticall power to any Churchman for Christ for bad them to take on them the civill domination of the Lords of Gentiles Luke 22. 26 27. Ans But this is an Ecclesiastick not a civill administration and if it be a lawfull Ecclesiasticall supremacy why may not the Magistrate who hath power to send Deputies to act in his name depute a lawfull Ecclesiasticall power to Ecclesiasticall persons Pastors and Doctors who in the mind of the adversaries are all but the Deputies of the Magistrate in all that they doe Obj. 2. But is it not Popery that the Magistrate shall be obliged as a Lictor to execute the decrees of the Church Ans I know not if the Lictor with blind obedience be to behead Iohn Baptist or if Doeg should kill the Lords Priests because King Saul commandeth him 2. This Argument concludeth that neither Magistrate nor people should beleeve Articles of faith because the Church and Pastors saith so but because Iehovah saith so nor is the Ruler to beleeve or execute what the Church decrees because they decree it but because he beleeveth it is the will of Christ what they give out in Name of Christ 3. Is it not Popery that the Pastors and Teachers should execute the lawes of the Magistrate both in dispensing Word Sacraments and Discipline for they may not as Pastors and Doctors judge whether the Ecclesiasticall decrees of the Magistrate be the will and minde of Jesus Christ or no. The Magistrate in doctrine and discipline is the onely supream judge here as in all causes civill as he exerciseth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a dominion in the on Luke 22. 27. so also in the other except the Adversaries shew us a difference Yea as Mr. Pryn with the Erastians say Because there is no certain form of the government of the Church in Scripture he hath an Arbitrary power as Magistrate to appoint any government in the Church not contrary to the Word any Officers Prelates and Cardinals any ceremonies as pleaseth him and may impose them on the consciences of Pastors
and people which is the highest Papall Tyranny on earth Obj. 3. If the Magistrate be therefore subject to the Church not as a Magistrate but as he scandalously transgresseth the Law of God so that the Church may not rebuke and censure him as either a Magistrate or as a Magistrate doing his duty but onely as a Transgressor Then neither 1. one particular Pastor as a Pastor is subject to the Church yea no man in a lawfull calling or relation as such is subject to the Church for the Church cannot rebuke or censure a Husband as a Husband a father as a father a Painter as a Painter no more then the Church can censure a Magistrate as a Magistrate for then should the Church censure and condemn all these relations and callings as husband father painter Magistrate as intrinsecally unlawfull Nor can the Church censure and rebuke husband father painter musitian c. when they do right and doe but fulfill their relations and callings in doing the duties of husband father painter no more then the Church can censure and rebuke the Magistrate when he doth his dutie Ans 1. This is not the totall compleat and adequate cause why the Magistrate in spirituall things is subject to the Church but the halfe of the cause onely you must take in the other consideration he is in spiritualibus subject to the Church not only as he doth sin but 1. As he may sin scandalously 2. As he may be directed informed and swayed with precepts promises counsels threatnings toward a supernaturall end to eternall life take in all these three and we grant all The Magistrate and all in other relations and professions and callings are equally in spirituall things subject to the Church as the Ministers of Christ and in all other relations and callings as fathers husbands painters musitians are in civill things equally subject to the Magistrate according to the three former cases in a civill consideration Obj. 4. But then you must prove solidly from the word that the Magistrate is subject to the Church in spirituall things Ans It is enough if I prove that the Magistrate is subject to the Church to Pastors and Doctors in things belonging to his soule and as a man and a Christian in civill things are subject to him which to me is clear in the Word of God as 1. Because Timothy and all watchmen in their person are commanded to rebuke them that sin before all and that in the sight of God and the Lord Iesus and the elect Angels without preferring one before another or doing any thing by partialitie 1 Tim. 5. 20 21. 2 Tim. 4. 2. And if Levi must not know his father or his mother in the Lords cause Deut. 33. 9. and Ieremiah in rebuking not be dismayed of Kings Princes and Prophets Ier. 1. 17. neither must Ministers accept the persons of judges Christ rebuked his mother to whom otherwise he was subject Ioh. 2. 4. Luke 2. 51. 2. There is the practise of the Prophets Christ and the Apostles that they have rebuked Kings Rulers Magistrates Priests Prophets every page almost of the Old and New Testament saith this 3. God hath no whit exempted the Rulers from rebukes as they be men they can and do sin 4. Princes are the sheep of Christ and redeemed as a part of the flock for the which Christ gave the blood of God Ergo they are to be fed and watched over lest they also as grievous wolves prey upon the flock Acts 20. 28 29 30. then there must be some over them and those who should speake the word of the Lord to them and so the word of rebuke and who should watch for the souls of Magistrates as those who must give an account whom the Magistrates must obey as others in the same condition who have souls Heb. 13. 7 17. 1 Pet. 5. 1 2 3. 1 Thes 5. 12 13 14. 5. All the censures of the Church are for the good of soules that the Spirit may be saved in the day of the Lord 2 Thes 3. 14 15. 1 Tim. 1. 19 20. 1 Cor. 5. 5 6. and for edification 2 Cor. 10. 8. Iude v. 23. Ergo the souls of Magistrates should not be defrauded of this mean of edification 6. Pastors as Ministers Stewards Ambassadors Watchmen are intrusted with the word of reconciliation 1 Cor. 4. 1 2. and 1 Cor. 3. 5. and 4. 15. 2 Cor. 5. 19 20. 1 Tim. 3. 1. 2 Cor. 4 7. Ergo they must divide the Word aright to all within the family 2 Tim. 2. 15. and rebukes and censures are a part of the word of reconciliation no lesse then promises and they are to prophecy death and life as God in his word commandeth Ezek. 3. 17 18 19 20. and 13. 19. and 33. 7 8 9. 10. 7. The power of the Lord Jesus in censuring is extended to men as â—ll doers not as Magistrates or not Magistrates 1 Cor. 5. 2. Gal. 5. 10. the power of binding and loosing is extended to a trespassing brother who will not hear the Church Mat. 18. 15 16. and 16. 19 20. The Magistrate is a brother Deut. 17. 15. one of the Israel of God as Saul was of of the Tribe of Benjamin David of Iudah 8. The Church may judge such as are within the Church 1 Cor. 5. 12. but such is the Christian Magistrate 9. Correction is a priviledge of sons and Members of the family Heb. 12. 6 7. Rev. 3. 19. Ergo the Magistrate should not be deprived of that wherein all Christians share Gal. 2. 28. 10. Discipline is a part of Christs Kingly government if the government be on Christs shoulders as King as it is Mat. 28. 19 20. Ephes 4. 11 12. Esa 22. 22. and if the Gospel be the Word and Scepter of his Kingdome Mark 1. 14 15. and 4. 11. Matth. 21 43. Luke 4. 43. and 8. 1. Acts 1. 3. and 8. 12. and 20. 25. and 28. 31. Psal 45. 3. Rev. 1. 16. Then if Magistrates be the subjects of Christ as King of the Church they must be subject to those who preach the Kingdome carry the Scepter and rule under Christ as King 11. Upon the same ground if they decree grievous decrees Isa 10. 1. Micah 3. 1. and be wolves ravening the prey Ezek. 22. 27. let them have either Royall or Parliamentary power they are to be rebuked debarred from the holy things of God excommunicated and their sins bound in earth as in heaven Mat. 18 18. Mat. 16. 19. Nor should Courts or Parliaments or Thrones be cities of refuge to unjust and scandalous men 12. Upon the same ground Magistrates are not to be deprived of the good of private rebukes and admonitions except we hate the Magistrate in our heart and strive not to gain his soul Levit. 19. 17. Mat. 18. 15 16. Luk. 17. 3 4. Psal 141. 5. 13. Erastus himself granteth that Magistrates may be rebuked and when he granteth that Apostates and Idolaters are not
of men those belong to the Magistrate and to his civill power Yet he cannot deny but the Churches power in judging and punishing here is formally spirituall and objectively and unproperly civill so say I the Mgaistrates power in spirituall causes is formally civill and objectivelâ— only spirituall and he neither hath nor needeth any spirituall power formally to attain his temporall end nor needeth the Church any power formally civill to attain her spirituall end The reason is because powers have their specification and nature from their formall object not from the materiall because the Magistrate punisheth hereâ—ies and false Doctrine as they disturbe the Peace of the civill State therefore his power is civill and because the Church censureth unjustice incest 1 Cor. 5 1 2. and sins against the second Table because they are scandalous in the Church and maketh the name of God to be ill spoken of though materially those sins be punishable by the Magistrate yet is the Churches power spirituall because it judgeth those as scandalous and offensive to God and therefore the power is spirituall because the object to wit as scandalous to the Church and as offensive to God is spirituall even as destructive to civill Peace is formally a civill object 2. The Magistrate without any spirituall power judges what is the true Church and true ordinances setteth them up by his sword he doth set them up only for a civill end because they conduce most for the peace and flourishing condition of the civill state whereof he is head not that the members of his state may attain life eternall for the Magistrate intendeth life eternall to his subjects in setting up a true Church and true Ordinances not as a Magistrate but as a godly man As the woman of Samaria brought out the Samaritanes that they might receive Christ in their heart by saith as she had done But as a Magistrate he intendeth not life eternall to his subjects so a Master as a Master hireth a man to serve who is a believer and as a Master he judgeth such a one will be most faithfull and active in his service now the Master judgeth him not to be a Saint that he may be a fit member of the Church The Church only as the Church is to judge so of this servant nor doth he judge him a believer that he may obtain life eternall nor doth he love and chuse him as his servant that he may obtain life eternall Christians as Christians judge and love one another that way So the Husband as a Husband doth chuse a believing woman for his Wife judging she will perform the duties of a Wife better then an unbelieving Wife he judgeth her to be a believer as a Husband and loveth her with a Husband-love as a Husband but if he love her because the image of God is in her and as an heir of life eternall then he loveth her as a Christian man not as a Husband and it is a Christian love he hath to her such as he hath to other godly women that are also co heirs with himself of life eternall and this is a lawfull and a Christian love But if this Husband should bear a Husband-love such as he doth to his own Wife to all other godly Wives it should be an adulterous and unlawfull love So the Magistrate as a Magistrate judges loves chuses and setteth up true Ordinances a true Church as means of a flourishing Kingdom and of externall Peace and pulleth down the contrary as means destructive to the peace and safety of his subjects But he judgeth not in a spirituall manner and with any spirituall power of the sword of those as fitting and conducing to life eternall and inward peace of conscience with God but as a justified and believing Saint he judgeth chuseth and loveth Ordinances and the true Church in this consideration and no wise as a Magistrate If those Relations of Magistrate and Christian had been considered by the Author he had not compared the Magistrate punishing idolatry to the Dragon and the godly Pastors who exhort the Magistrate to punish false teachers to the Beast and the false Prophet who maketh war with the Lambe For the godly magistrate who advanceth the throne of the Lambe is praise worthy he doth cut off all wicked doers from the city of the Lord Psal 101. 8. and doth this as a Magistrate that his Kingdome might have peace and well grounded prosperity but as a man according to Gods heart he doth it formally set on high the throne of the Lambe nor would he have compared those worthy and dear brethren of New England the Saints of the most high especially reverend Master Cotton to the frogs that proceeded out of the mouth of the false Prophet Rev. 17. 3. Nor do the Papists use this argument at all but another argument and for a contrary conclusion for the Pope as the Pope is an earthly Monarch and as Pope hath power to translate Crowns and Kingdoms and as Pope the Holy Ghost in him commandeth the Kings of the Earth to make war with the Lambe and his followers as Papists teach do we ascribe any such power be the Church or Churchmen are Malignants Prelates and Papists the followers of the Lambe Obj. 7. If the people may erect what government they will and seems most fit for their civill condition then governments by them so erected have no more power nor for no longer time then the civill power or people consenting and agreeing shall betrust them with for people are not deprived of their naturall freedom by the power of tyrants And if so that Magistrates receive their power of governing the Church from the people Then a people as a people naturally considered of what Nature or Nation soever in Europe Asia Africa America have fundamentally and originally as men a power to govern the Church to see her do her duty to correct her to redresse to reform to establish c. And this is to subject God Christ heaven the spirit to naturall sinfull and unconstant men Indian and American governments are as true and lawfull governments as in the world and therefore their governours are keepers of the Church and of both Tables if any Church should arise or be amongst them and therefore if Christ have betrusted the civill power with his Church they must judge according to their Indian and American consciences for others they have not Ans 1. No doubt the power that makes Magistrates because of vertue and dexterity to govern may unmake them when they turn tyrants and abuse their power and upon the same ground as men create Magistrates so Christian men as Christian men act to chuse Christian and gracious Magistrates as if a Husband as a man chuse a Wife as grace perfumeth and spiritualizeth all the common actions of men so Christian men are to chuse Christian Wives Christian Masters Christian servants so is a Church to chuse a Christian not an American Magistrate
Deu. 17. they are not to chuse a stranger but one from amongst their brethren and men fearing God and hating coveteousnes Exo. 18. 21. Deu. 17. 15 16 17 18 19 20. and 1. 16. and that a Christian Magistrate receive power to govern in the Church I deny him to be a Governour of the Church from Christian people I see no inconvenience Suppose that a Christian woman chuse a Pagan Husband she sins in her choise and as a sinful woman chuseth a Pagan who hath no other then a Pagan conscience to be the guide of her youth and her head and to love her as Christ loved his Church and to rule her according to his marital and Husband-power in some acts of her Christian conversation Yea when Christians did fight under Heathen Emperours they gave power as all souldiers do to their Commanders to those Heathen Captains to command Christians according to their Pagan consciences for other consciences it cannot be supposed Heathen have as this Author speaketh nor do I see such an inconvenience that men as men chuse a Magistrate who is a Heathen to see not the Church as the Church but men of the Church do their duty and to punish them civilly when they omit Church duties when providence compelleth Iudah Yea when God commandeth Iudah to submit to a Babylonish or Persian King who according to his Babylonish conscience is to command them to keep the oath of God to abstain from murther yea to build again the house of God and is to punish the men of Iudah if they do the contrary Here evidently the Church is to chuse Heathen Kings who according to their Heathen consciences are to judge and punish sins against both Tables but they chuse them to adde there auxiliary power to help and desend the Church not any privative or absolute power to set up what ordinances they will Nor is it supposed that men as men may give to Indian and American Magistrates power to judge by rule of Indian consciences what is blasphemy against Iesus Christ what is apostacy from the Christian saith to Iudaâ—sme and to punish it For in that fare the Indian Magistrate is uncapable of Magistracy in those acts though essentially he be a lawfull Magistrate in other acts just as Christian men and Saints by calling may make a Christian Corinthiaâ— amongst themselves their Magistrate and yet he cannot judge whether Tiâ—ius the Physiâ—ian in Corinth hath poysoned Sempronius as he hath a Christian conscience but not a medicinall conscience to speak so or the skill and art of a Physiâ—ian to know what is poyson what not yet did men as men create this Christian Magistrate to judge punish murthers and poysoning of Christians 2. Let us also turn the Tables the Author cannot deny but Ten thousand Christians and Indians half of each side may come to be one civil incorporation they create with common consent a Christian Magistrate over themselves this they do as a society of men The Indians worship their God in that society by offering their children to the Devil and this is their Indian conscience for it is not to be supposed that an Indian can worship his God with other then an Indian conscience By this Authors way Indians and Christians gave to this Christian Magistrate to judge of this Indian and bloody worship with a Christian conscience for it is supposed he can judge with no other conscience I demand whether or not this Magistrate be obliged to punish such horrid shedding of innocent blood If he be he is set over this incorporation to bear the sword of the Lord and with a Christian conscience to judge and punish Indian consciences Is not this as great an inconvenience as what he objecteth to us Besides that according to this way he must not punish the killing of the children to the Devil why this is against the will of the meek Saviour in whom the Christian Magistrate believes to persecute an Indian for his conscience as this Author thinketh Now it is no lesse an Indian conscience worship and no murther to offer an innocent child to the Indian God then it was to the Jews to offer an innocent Bullock or a Ram to Jehovah Obj. But God hath forbidden in the Law of nature to kill infants to God upon any pretence Ans In the Law of nature God hath forbidden all false worship 2. The Law of nature hath forbidden to offer any blood to God that is the Law of nature will never warrant us to offer in a whole brunt offering an innocent Beast to God created for the use of man and it should be against the Law of nature to kill Beasts for any religious use or for any use except to be food or medicine for man Except God in a positive Law had commanded whole burnt offerings and offering of Beasts to God so the Law of nature forbids Indians to kill infants but they tell you there is a positive Law of their God and in conscience they are obliged to kill their children to this God and you must convince their conscience that this is murther not right worship by reason and light of truth not with a club and force of sword which hath no influence upon the conscience 3. It followeth not that God hath subjected God Christ Heaven the Spirit to naturall men for an Indian Magistrate remaining an Indian never received power from mem as men nor from God to judge of Christian worship yea Indian Magistrates as Indians are uncapable of judging or punishing what is against Christ Heaven the Spirit and yet they are Lawfull Magistrates for their ignorance of Christ excludeth them from having any such formal power what Magistraticall power they have which they cannot put forth in acts is not to a purpose for this power which they cannot exercise shall never subject Christ Heaven the Spirit to the consciences of naturall men or Indian Magistrates this consequence therefore should have been proved not presumed as a truth 4. He saith If any Church should arise amongst those who have Indian Magistrates Christ should betrust the Indian civill power with his Church I answer This is non-consequence also for the state of heathenship in the Indian should exclude him from any such trust if a Church arise they are to be under the Indian Magistrate while God in his providence free them from under him that they may chuse a Christian Magistrate who may be a nurse-father to them 5. The Lord be trusteth his Church to the civil power as an auxiliary power not to exercise any magistraticall power over the Church and over their conscience but only for the Churches good and for their conscience These would be distinguished a governour of or over the Church 2. A Governour in the Church 3. A Governour for the Church neither Christian nor Heathen Magistrate is a Governor of the Church or over the Church An Heathen Magistrate may be a Governour in the Church giving to
to the power civil that is of God If the Magistracy be an Ecclesiastical ordinance and a vicegerent power of the mediator as they say it is then to be subject to the Magistrate is to be subject to this Church power and to be subject to the Church 2. The punishing power of the Magistrate as such doth not bind and loose on Earth and open and shut Heaven for then hoc ipso because the Magistrate doth judge and punish evil doers the mans sin should be bound in Heaven now so the judging and punishing power should take hold of the conscience But it is certain the Magistrate as judge may take away the life of a Capital Delinquent when he knoweth the man repenteth and believeth and findeth mercy with God Ergo this magistratical power is not Ecclesiastical for if the man to the knowledge of all repent the Church hath no power to bind his sin on Earth nor will God bind his sin in Heaven but yet the Magistrate as a Magistrate is to punish Ergo this punishing power is no Ecelesiastical power nor any part of Church-government 3. The punitive power of the Magistrate hath influence on men as ill-doers whether they be within the Church or without the Church and worketh on men as Members of the Common wealth whether Christians or Heathens Indians or Americans But no punitive power of the Church is or can be extended to those that are without the Church but Pastors and the Church leaveth them to be judged of God 1 Cor. 5. 12. nor can they be cast out of the visible Church who were never within it 4. The punitive power of the Church as such floweth from Christ as Mediator Head and King of the Church because Christ as Head and Mediator hath appointed a shepheards staffe discipline or rebukes Church-censures and Excommunication for his sheep his redeemed ones family and people for whom he is Mediator his Scepter and Rod must be congruously and sutably proportioned to his Crown and spiritual Royal power But the punitive power of Magistrates floweth from God the Creator as the whole world is the family of God so for the preservation of humane society the Lord hath been pleased to appoint Magistrates and the punitive power of them by the sword to correct ill-doers for the peace good and safety of humane societies 5. All punitive Church-power is for edification 2 Cor. 10. 8. That the mans spirit may be savdd in the day of the Lord 1 Cor. 5. 5. that the party may be gained by private and publike Church rebukes Mat. 18. 15. If he hear thee thou hast gained thy Brother v. 18. If he neglect to hear the Church let him be to thee as an Heathen c. Ergo if he hear the Church his soul is gained 2 Thess 3. 14 15. 1 Tim. 1. 19. but the intrinsecal end of punishing an evil doer is not the gaining of his soul but a political civil satisfaction of justice for a wrong done to humane society that others may fear and do so no more the Magistrate in using his sword as a Magistrate looketh not to this as the intrinsecall end of the sword to convert a soul to augment the number of the subjects of Christs mediatory Kingdom nor doth he as a Magistrate proportion the measure of the stroke of the sword according to the repentance aud godly sorrow of the man who hath sinned but in justice his eye is not to pity or spare the blasphemer though as dear to him as a father and friend Deut. 13. 6 8 9. 10. Deut. 33. 9. whether he repent or not repent but the Church censure respecting intrinsecally the gaining of the soul is proportioned to the offenders sorrow for his sin that he be not swallowed with over much sorrow 2 Cor. 2. 7 8 9 10. 6. This punitive part of Church Government is neither in name nor in thing in Scripture Triglandius denieth that there is any Ecclesiastical co-active or compulsive power properly so called in the Church there is no violence used by Christ as King of his Church this shepheard carrieth the Lambs in his bosome Isai 40. 11. Hyeronimus said well The King or Magistrate ruleth over men that are unwilling he meaneth in punishing them but the Pastor doth it to men that are willing And renowned Salmasius citing this addeth that of the Apostle Peter to the Elders Feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not pena a proper punishment that the Church doth inflict nor doth the Scripture speak so nor is the thing it self punishment or any punitive power here indeed all co-active power of the Magistrate as the Magistrate and all punishment issuing from it is against the will of the punished and is inflicted with the dominion of the sword we know how the Adversarie side here with Papists who make all Church censures to be pennances inflicted upon penitents against their will Therefore saith Salmasius Of old censures were so voluntary that to deny them was a punishment and they were desired and sought as a Benefit as the ancient Canons of Councels and Canonick Epistles and writings of Fathers bear witnesse and this doth prove if Iesus Christ have a willing people Psal 110. and if rebukes and censures be to the Saints as medicine that will not break the head Psal 141. 5. no medicine is received unwillingly by wise men and no medicine is a punishment then the punitive power of the Magistrate hath no place in the Church as the Church 7. The Magistrate dispenseth no Ecclesiasticall censures as a Magistrate For 1. He rebuketh not as a Magistrate for rebukes as rebukes intrinsecally tend to the gaining of the soul so as to receive rebukes willingly is a Character of a child of God and to hate it a signe of a wicked man Ecclesi 7. 5. Prov. 28. 23. and 6. 23. and 1. 23. c. 13. 18. c. 15. 5. 10. 31. 32. Prov. 5. 12. and 10. 17. and 15. 10. and 9. 8. and 13. 1. so the sword cannot inflict this censure nor can the Magistrate cast out of the Synagogue or Church he can banish which is a locall casting out but not excommunicate if he be said to be an Ecclesiasticall person exercising punitive power in the Church because he judgeth and punisheth sins against the Church 1. This is nothing except he inflict spirituall punishment of rebuking and excommunication which he cannot do because he hath not to do with the conscience or the converting of a sinner 2. If he be a Church-governour because he punisheth sins against the Church but in so far as they disturb the Peace of the State then Pastors may be civil Governours and use the sword which Christ forbiddeth Luk. 22. 26 27. and 12. 13 14. because they inflict spirituall punishment such as publike rebukes on murtherers parricides but in a spirituall way to gain souls to Iesus Christ and they rebuke murthers thefts thought not as committed against the State and Peace of
moneat ac doceat an non quiâ—sic pertiâ—aciter salutem re pudiat â—â—gatus Binding and loosing proper to Stewards Page 199. Page 199. To Excommunicate is not formally to debarre from the Seales Page 201. Page 203. Pag. 203. 204. Thes 44. 29. Thes 46. pag. 32. Christ might well give directions for a Church not yet erected Lib. 3. cap. 3. p. 196. Vestra igitur excommunicatio nihil aliud est quam inanâ— sigmentum hominum imperare aliis cupieâ—tium Thes 48. 34 35. The 1 Cor. 5. vindicated from Erastus his glosse Lib. 3. c. 4. pag. 211 212. Pag. 214. The prayers of the Church interveen not for this particular miracle Faith of miracles to pray for this miracle not in all the faithfull at Corinth Delivering to Satan not miraculous Lib. 3. c. 4. p. 213. Page 215. Thes 58. p. 44. p. 225. Page 45. Num. 34. 31. 32. 2 Cor. 7. 45. Page 45. Page 45. 46. The Church not Paul alone had hand in delivering the man to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—st intersiccre p. 47. In Thes 48. To be delivered to Satan Pag. 218. The destruction of the flesh Chrysostom Homil. 15. in 1 Cor. Pet. Molineus In suo vate opuscule eruditissimo lib. 2. cap. 11. pag. 108. Hyeronymus in cap. 5. ad Galat. Walens do discr Magist pol. to 2. Arg. 6. fol. 10. In vate l. 2. cap. 11. p. 111 112. Ambrosius lib. 1. de penitentia Hyeronymus in c. 5. ad Galar Augusti l. 6. de serm domi in Mont. cap. 38. Chrysostom hom 15. in 1 Cor. Molineus loc cit Piscator 1 Cor. 5. Zanchius com in 2 Thess 3. citeth these words 1 Cor. 5. 3. 4 5. for Excommunication Thes 59. pag. 49. Thes 59. 49. Thes 60. Page 50. Page 221. Hymeneus and Alexander not killed by Satan Page 223. Page 223. Page 224. Page 207. Page 223. 124. Page 227. 228. 229. Delivering to Satan not miraculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away not always to kill Leigh in Critica Sacra pag. 245. Lib. 3. cap. 5. p. 233. To eschew the scandalous a mean to save them Lib. 3. c. 5. pag. 234. The simi litude of a cut off member to hold forth Excommucation vindicated Page 235. No warrant that the Apostles killed any by the ministery of Satan Pag. 236. 237. No miraculous faith required in the Corinthians for the killing of the man Page 237 238. Page 240. 241. Of the leaven 1 Cor. 5. Beza contr Erastum de Presbyterie Pag. 88. Buxtorfius in Lexico Rabinco pag. 2303 in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorfius in Lex Rabbi pag. 1413. What it is to purge out the leaven None killed for eating leavened bread Pag. 241. To eat the Passeover with unleavened bread a violation of that Sacrament Putting away of leaven Page 244. Page 245. De Presbyt page 92. What is meant by the whole lumpe and what by leaven Hymeneus and Alexander not miraculously killed by Satan Erastus his expositions all without ground of Scripture L. 3. c 8. p. 247. 248 Pag 248. How eschewing intimate fellowship with a scandalous brother is a Church-censure Sacraments though helps of piety yet not to be given to all Erastus p. 248 â—â—â—erum sacramentâ— esse adminicula piâ—tatis salutis nullus â—â—gat proiâ—de non sunt hâ—â— â—â—ganda petentibus c. Pag. 249. Erastus his contradiction in excluding both some and none at all from the Sacraments Pag. 249. Nam de illis solis an arcendi sint a Sacramentis disputamus qui peccatum suum agnoscunt â—eliora promittunt Pag. 249. Pag. 249. 250. How withdrawing from scandalous brethren may inferre excommunication Pag. 250. 251. Page 252. Pag. 252. Pag. 252. 253. Pag 253. The scandalous are forbidden to come to the Sacraments De rectâ— institutis ego me sem per disputa re protestatus fui An evident contradiction in Erastus through his whole book Lib. 3. c. 3. p. 206. 207. Lib. 1. c. 4. pag. 112. Whom Erastus excludeth from the Sacraments Pag. 114. 115. Page 117. Page 116. Page 207. Some on earth must try who are to be admitted to or debarred from the Sacrament who not Pag. 254. Pendet haec opinia â—ua ex opinione judicio hominum Page 254. Erastus li. 3. ca. 9. pag. 254. Beza de preâ—byt pag 97. Pag. 255. The place Gal. 5. 12. vindicated Pag 255. 256. Pag. 97. de Presbyterio Paul did not judicially condemne the incestuous man Pag. 256. 257. To eschew the scandalous is materially to Excommunicatethem Tit. 3. 10. Ioh 2. 10. Erastusl 4. c. 1. c. 2. p. 258. 259. What Presbyteries Erastus yeildeth Pag. 259. A Presbytery at Corinth Pag. 261. Erastus granteth an examination of such as are to be admitted to the Sacraments but denieth all exclusion Pag. 261. Pag. 207. Page 262. lib. 4. The places Deut. 17. and 2 Chron. â—9 do prove two different judicatures Page 262. How the Kingly and priestly office are different Lib. 3. c. 1. page 175. Erastus denieth the Ministery to be a peculiar ordinance to some onely but common to all under the New Testament Page 263. 264. Two distinct Iudicatures 2 Chron. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 265. Pag. 265. Magistrates are not to dispense the word and Sacraments as Erastus saith The Magistrate is not to judge who are to be admitted to the Sacraments who not L. 3. c. 1. ex equo nâ—s omnes esse sacerdotes Erastus ib. 171. Answer to the l. 4. c. 3. of Erastus p. 266. 267 how Erastus confuteth a Presbytery Page 27â— Page 269. 270. A Church judicature in the Iewish Church Deut. 17. Page 267. Page 268. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests put no man to death Page 269. Page 270. Page 270. 271. Page 272. Teaching and judgeing not one The civill Iudge as a Iudge cannot teach Page 272. Page 272. 273. Erastus maketh the Magistrate and the Priest or Pastor formally one Clar. Vir. Antonius Waleâ—â—s Tom. 2. pag. 27. Wtenbogardus Auraonem subijci Mosi Magistratus esse instauratores directores cultus Dci secundum verebum Dci scâ— Doctores esse tantum religion is Ministros Magistratum populum docere per â—â—clâ—sâ—â— Ministrum Ministros autem hec facere à et sub Magistrate Page 274. Pag. 274. What are the matters of the Lord and of the King 2 Chron. 19. Pag. 274 375. Page 275. Levites sometime imployed in Civill businesse Erastus l. 3. c. 1. Page 160. The power of the civill Magistrate Men have need of two sorts of Governours Magistracie and Ministery both supream in their on we kinde Pag. 160. 161. 162. Erastus alloweth no Government but Popedome and Monarchy p. 162. 163. Pag. 164. 165. 167. Page 171. Page 173. Christs Kingdome how not of this World Cap. 2. l. 3. 176 177 179. Pag. 179. Moses David Solomon appointed to the Priests nothing in Gods worship as Kings Erastus l. 4. cap. 4. pag. 275 276. De Presb. p. 106. The Priests in matters
of death judged only De questione iuris of the question of Law Pag. 276 277. The Priests and Levites had no law-Law-power by Gods Law or from Cesar to put Christ to death pag. 279. The Sanedrim had no Law-power against Steven The like is true of Paul Pag. 280. Pag. 280. 281. How the Christian Magistrate is to be acquainted with excommunication Page 281. Erastus l. 4. c. 5. c. 6. Beza de presbyter p. 110. A colledge of church-rulers in the N. T. pa. 284. Page 285. Pag. 286. pa. 287. Beza de presbyt p. 112. 113. Page 288. Beza de Presbyt p. 112. 113. Page 289. page 290. 291. Due right of Presbyteries qu. 7. c. 7. sect 7. page 141 142 143. seque page 293. page 294. Erastus l. 4. c. 7. p. 295. 296. page 296. No miraculous killing 1 Cor. 5. or tormenting of the mans body Page 296. pa. 297. Lib. 5. c. 1. Erast 298. page 299. page 29â— Erastus yieldeth there is a Presbytery The Magistrate under Church discipline Annot. on the Bible An. 1645. in Zach. 3. 7. A judicature proper to the priests as priests Page 300. Page 301. Page 300. Erastus Quis unquam dubitavit an Ministris liceat improbe ageâ—tes Magistratus ex verbâ— Dei objurgare arguere reprehendere increpare adeoque solvere ligare Page 302. 303. How the Magistrates consent is requisite in Excommunication Page 302. The Magistrats sword no kindly mean to gain souls as Erastus dreameth Rom. 1. 16. L. 5. c. 1. p. 302. 303. Page 303. 304. page 305. The Morally unclean debarred out of the temple Page 305. No price of a whore to be offered to God what it meant Annot. an 1645. an ou Deut. 23. 18. Vata in loc que injustè parta sunt nullo modo offerri debent Deo Page 307. Our chiefe argument for excommunication not answered Page 308. 309. The place Matth 5. When thou bringest thy gift c. discussed Page 309. 310. How men doe judge of inward actions Page 310. Solus deus ut sine errore cogitationes judicat ita easdem quoque pu nit Ib. in rectione eâ—terna ecclesâ—e infinite falli omnes possumuâ— quamobrâ—n sâ—ccrâ— bio nihil debemus quam mandatum expresse nobiâ— lâ—gimus Page 309. Lib. 3. c. 3. A contradiction in Erastus frequent Page 311. Page 311. 312. 313. What it was to be cast out of the synagogue Page 313. 314. page 31â— The Apostles not cast out of thy Synagogue that we can read Navar. in Enchâ—rid c. 27. 11. n. 13. Greg. q. 3. c. 1. Page 315. Page 316. Annot. an 1645. on Ezra 10. 8. Annot. an 1645. on Deut. 23. 1. Erastus ib. 315. Non igitur noluit Deus hoscâ— circumcidi in Templum atque ad Sacramenta admitti sed noluit proveris Judaeis â—os haberi Erastus l. 6 c. 1. p. 317. Page 318. Ministers subject to the Magistrate P. 318. 319. Page 318. P. 319 320. Page 321. Page 321. Page 321. Page 322. Though there were no framed Christian Church yet Christ might say Tell the Church P. 323. 324 Pagninuâ— Merc. in Thesaur p. 994. Page 324. 325. Page 326. There was no more a right constituted Sanedrim in Christs time then a Christian Church Page 327. Page 328. page 329. Iunius â—nimâ—â— in Bellar dâ—â—oâ—ciâ— l. 1. c. 12. Not. 18. deâ—â—â—iente conjunctione Magistratus potest a liquid Ecclesia extra ordiâ—em â—aceâ—e quod ordinario non potest contra deficiente Ecclesià à suo officio potest Magistratus extra ordinem procurarâ— ut Ecclesia ad officium râ—deâ—â— id â—nim juris communis est extraordinariis maâ—is remedia etiam extra ordinem adhiberi posse Page 329 330. Page 330. Rebuking of Princes argue no lesse jurisdiction then all that the Presbytery doth Erastus l. 6. c. 2. p. 331. 332. Magistrates if scandalous are to be debarred from the Sacrament P. 331. 332 Page 332. Page 334. Page 335. Every profession maketh not men capable of the holy things of God Page 335. 336. Page 336. Page 336. 337. â—â— 340. Page 341. Erast l. 6. c. 2. p. 341. Page 341. Erastus 341 sequitur si faciâ—orosi sint arcendi â— Sacrament is eligendos esse qui malis interdieant oratione lectione Elcemosynarum distributione c. The Magistrate cannot admit to and debar from the Sacrament Page 346. The sword no intrinsecall mean of gaining souls Page 347. Page 348. 349. The Church as the Church not subordinate to the Magistrate Arg. 1. Ezek. 44 15. Governement peculiar to the Officers now as to the Priests and Levites of old The Epistles to Timothy and Titus must chiefly be written to the Emperour and Magistrate if Pastors be but Servants of the Magistrate Argum. 4. Trigland de civi Eceles potest disser Theolo c. 4. p. 80. Arg. 3. Civill and Ecclesiasticall powers immediatly from God The Magistrate not subordinate to Christ as Mediator Argum. 2. The patern Church of the Apostles not ruled by the Magistrate Erast and Mr. Pryn grant that there is such an ordinance as excommunication Confirm Thes l. 6. c. 2. p. 349. Sane ut â—dololatram apostatam negaâ—â—us membram esse Ecclesiae Christi sie etiam nequitâ—am sâ—am defendentem inter membra Ecclesiae censendum esse Et quemadmodum illes ex Christiano caetu judicamus exterminandos sic hos quoque putamus in eo catu non esse ferendos Erastus confirm Thes l. 3. c. 3. p. 207. Mr. Pryn in his vindication of four serious questions p. 30. 31. Vindication of four serious questions page 52. The Gospel preached to those to whom the Sacraments cannot be dispensed The Sacrament a confirming ordinance Vindication p. 35. We partake of the sins of many in dispensing to them the Sacrament and not in preaching to them the Word Viâ—d p. 36 Vindication p. 40. 41. We know no extraordinary conversion by Miracles without the Word Andrad defens fidei Trid. l. 2. p. 239. falsa sunt haec plerunque plerunque infirma etiam Ecâ—lcsiae verae judicia Maldonat in Mat. 7. v. 22. Greg. de Valâ—n tâ—m 3. dis 1. p. 4. sect 3. Bellarm. de lib. arb lib. 6. cap. 1. Durandus quest 1. in Prolegom Sent. Sect. 46. The Sacrament of the Supper not a first converting ordinance yeâ— a confirming one it is The Lordâ— Supper presupposeth faith and conversion in the worthy receiver in Church-profession Vindicat. pag 2. 3. Vindicat. page 41. Arg. 5. The Magistrate subject to the Church Argum. 6. Arg. â— The church a perfect society without the Magistrate Vtenbogard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius de vita constant l. 4. c. 24 Hyeronimuâ— in chron an 366. Genebrard in liberio Niceph. l. 4. c. 24. Socr l. 3. c. 21. Hyeronim chron an 367. Barron an 366. Arg. 9. Differences between the Magistrate and Ministers of the Gospel and Church The Magistrate cannot limit the pastor in the exercise of his calling See Henr. Salcobrig in Becano Bac. p. 140. Ait regem esse
primatam Ecclesia Anglicanae and regeâ— sâ—cro olcâ— uncti capaces sunt spiritualis jurisdictionis Rex propriâ— autorite creat Episcopus See Cald. â—u altar Dam. p. 14 15 16. seq That Magistrates are more hot against punishing of sin by the Church then against sinfull omissions which argueth that they are unpatient of Christs yoak rather then that they desire to vindicate the liberty of the subject in this point Not any power or office subject to any but to God immediately subjection is properly of persons A Magistrate and a Christian different Two things in a Christian Magistrate jus authoritie aptitudo habilitie Pareâ—â— Com. in Rom. 13. dub Iac. Triglandius de potest civ Ecclesiastica c. 10. 207 208. Vbi nam injuâ—xit Christus Magistratui Christiano ut oves Christi quae â—ales Regat Christianity maketh no new power of or to Magistrates Jac. Trig. land diâ—â—er Theo. de potest civ c. 8. p. 174. A fourfold consideration of the exercise of Ministerial power most necessary upon which the former Distinctions followeth ten very considerable Assertions 1. Assert The Magistrate as the Magistrate commandeth the exercise of Ministeriall power but not the spirituall and sincere manner of the exercise Magistrates as godly men not as Magistrates command sincerity and zeal in the manner of the exercise of ministeriall power Augustin contr literas petilian l. 2. c. 92. contr Cresconi l. 8. c. 5. reges serviunt Dâ—o in quantum sunt homines in quantum sunt reges Exo. 18. 21 Deu. 1. 16. 17. Dâ—u 17. 19 20. A two fold good in a Christian Magistrate essentiall accidentall Asser 3. The Magistrate as such commandeth only in order to temporary reward and punisheth and layeth no commands on the constience Nota. Nota. Magistrates as Magistrates forbid not sin as sin under the paine of eternall wrath Two sorts of subordinations Civill Ecclesiastick Ministers not the Ambassadors of an earthly King but of the King of Kings Church Officers as such not subordinate to the Magistrate See the Arminian Remonstrance in Apol. c. 25. fol. 299 300. What power Erastiaus give to Magistrates in Church matters The minde of Arminians touching the Magistrates power in Church matters Remonstrant Arminian c. 25. p. 304 â—â—c Trig. de potest 〈…〉 Eccelesiastica dissâ—â—tatio Thâ—â—l p. 123 Tâ—mâ—lorum usus sâ—ipeâ—â—iorum publâ—â—orum â—â—â— in re nihil potest ille enimextrinsâ—â—us accedit ad res Ecclesiasticas eorumque naturam atque indolem nihil immutat A threefold consideration of the magistrate in relation to the Church Course of conformity part 3. pag. 146. Reciprocation of subordinaâ—â—â—ns between Church and Magistrate Aâ—t Walens p. 2. de quatenus pastor subjiciatur magist pag. 15 16. Iac. Trig. disser Thel de potest civ Ecclesi c. 5. pag. 124. profess Leyden in Syno purioris Theol. dis de disc Ecclesi de magistrati Zipperus de pâ—litâ—a Ecclesiast l. 3. c. 13. Calvinus Insti l. 4. c. 11. Pet. Cabel Iavins in apolâ—gâ—tico Rescript pro libert Ecelesi c. 6. p. 79. M. Cot. in a Model of Church and civill power P. Matyr loc Communi l. 4. c. 13. D. Pareus in prefat ad hâ—seam Epist ad langravi August confess Artic. de potâ—st Ecclesi Helv. confess Anno 1566. Art 18. Suevica confess Art 13. Saxonica Art 12. Anglic. fol. 132. Scotic confess The Ministers as Ministers neither Magistrates nor subjects The Magistrate as such neither manageth his office under Christ as mediator nor under Satan but under God as creator A Prince as a gifted Christian may preach and spread the Gospell to a land where the Gospell hath not bin heard before but not as a Magistrate Ità videlius Ep. Const quest 11. Vtenbogard cont Pontific primat p. 71 72 73 Anto. Wal. p. 2. p. 30 31. Cabcl Iavius apol disser de l. Eccles c. 6. p. 82. Iac. Trig. Des Thho The King and the Priest kept the book of the Law but in a farre different way Bloody Tenent Cap. 82. page 119. C. 65. â—a 123. C. 85. pa. 124. The Pastors and the Iudges do reciprocally judge and censure one another God hath not given a power to the magistrate and Church and to judge contrary wayes justly and unjustly in one and the same cause Bloody Te. c. 84. p. â—22 Bellarmine de laicis c. 17. c. 18. Slatius iâ— aperta declaratione p. 53. Magistratus non valet sub penaâ—terne condemnation is gladio uti aut dominatum petere quisquus id facit Christianus non est Welsing lib. de officiâ— homi Christiani p. 1. Sim. Epis dis 13. c. 18. 19. Divers opinions of the Magistrates power in causes Eccleâ—iasticall It is one thing to complain to the Magistrate another thing to appeal What an appeal is Refuge to the Magistrate is not an appeal A twofold appeal De Lib. Eceles c. 9. p. 134 135. Iac. Trig. de civili Ecclesiastic potest â— 20. p. 420. 421. Mr. Pryn his Truth Triumphing sect 2. and 3. p. 7 8 c. 16. Sect. 13 14 15 16. Prinne Truth Triump p. 31. The Magistrates punishing or his interest of faith proveth him not be a judge in Synods Truth triumphing sect 2. 31 32. Page 31. Of Pauls appeal to Cesar that it proveth not that in Ecclesiasticall controversies we may appeal to Heathen or Christian Magistrates as to Iudges of matters Ecclesiastick from the Church Paul appealed from an inferiour civill judge to a superiour civill and heathen judge in a matter of his life not in a matter of Religion What power a conquerour hath to set up a religion in a conquered nation Videlius de Episcopat Constant p. 77. Vtenbogard p. 33. Camero prelâ—ct in Mat. 16. v. 18. 19. Tu es pâ—trus p. 17. Due right of Presbyteries p. 435 436. 437 438. c. Camero 16 17. 18. There were no appeals made to the godly Emperors of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay bands on the conscience of the Prince to tye him to blind obedience Popish not our Doctrine Platina in Bonifac. 3. Baronius an 602. n. 18. Baronius an 606. n. 3. Baroni an 1085. Onuphorius an 1527. 1540. Mr. Prinne Truth triumphing Remonstr in apolog p. 299. esse papatus corculum esse id ipsum in quo â—iâ—a est fâ—rma papatus five papalis hierar â—biâ—s Remonstr in apolog So Stapleton Bellarmine and other Papists argue The Magistrate as a Magistrate cannot forbid sin as sin The Magistrate as the Magistrate promoteth Christs mediatory Kingdom materially not directly and formally The Magistrate as such not the Vicar of the Mediator Christ The adversaries in the doctrine of the Magistrate Popish not we at all Andreas Rivetus Iesuit Vapul in Castigati Notarum in Epist ad Balsacum Edit 1644. c. â—1 page 40. Christus neque Reges neque principes instituit in Ecclesia sed neque successores habet neque vicarios quibus competat jus dominatus ministros tantum instituit nomine principis unius legatione