be previous admonitions and the party admonished prove obstinate and impenitent The eighth difference stands in their correlations The Correlatum of Magistracy is people embodied in a Common-wealth or a Civil corporation The Correlatum of the Ecclesiastical power is people embodied in a Church or Spiritual corporation The Common-wealth is not in the Church but the Church is in the Common-wealth that is One is not therefore in or of the Church because he is in or of the Common-wealth of which the Church is a part but yet every one that is a Member of the Church is also a Member of the Common-wealth of which that Church is a part The Apostle distinguisheth those that are without and those that are within in reference to the Church who were notwithstanding both sorts within in reference to the Common-wealth 1 Cor. 5. 12 13. The Correlatum of the Ecclesiastical power may be quite taken away by persecution or by defection when the Correlatum of the civil power may remain And therefore the Ecclesiastical and the civil power do not se mutuò ponere tollere Ninthly There is a great difference in the ultimate termination The Ecclesiastical power can go no further then Excommunication or in case of extraordinary warrants and when one is known to have blasphemed against the holy Ghost to Auathema Maranatha If one be not humbled and reduced by Excommunication the Church can do no more but leave him to the Judgement of God who hath promised to ratifie in Heaven what his Servants in his Name and according to his Will do upon Earth Salmasius spends a whole chapter in confuting the Point of the coactive and Magistratical Jurisdiction of Bishops See Walo Messal cap. 6. He acknowledgeth in that very place pag. 455 456 459 462 that the Elders of the Church have in common the power of Ecclesiastical Discipline to suspend from the Sacrament and to excommunicate and to receive the offender again upon the evidence of his repentance But the Point he asserteth is That Bishops or Elders have no such power as the Magistrate hath and that if he that is excommunicate do not care for it nor submit himself the Elders cannot compel him But the termination or Quo usque of the civil power is most different from this It is unto death or to banishment or to confiscation of goods or to imprisonment Ezra 7. 26. Tenthly They differ in a divided execution That is the Ecclesiastical power ought to censure sometime one whom the Magistrate thinks not fit to punish with temporal or civil punishments And again the Magistrate ought to punish with the temporal Sword one whom the Church ought not to cut off by the Spiritual Sword This difference Pareus gives Explic Catech. quaest 85. art 4. and it cannot be denied For those that plead most for Liberty of conscience and argue against all civil or temporal punishments of Hereticks do notwithstanding acknowledge that the Church whereof they are Members ought to censure and excommunicate them and doth not her duty except she do so The Church may have reason to esteem one as an Heathen and a Publican that is no Church-Member whom yet the Magistrate in prudence and policy doth permit to live in the Common-wealth Again the most notorious and scandalous sinners blasphemers murtherers adulterers incestuous persons robbers c. when God gives them repentance and the signes thereof do appear the Church doth not binde but loose them doth not retain but remit their sins I mean ministerially and declaratively Notwithstanding the Magistrate may and ought to do Justice according to Law even upon those penitent sinners CHAP. V. Of a twofold Kingdom of Iesus Christ a general Kingdom as he is the eternal Son of God the Head of all Principalities and Powers raigning over all creatures and a particular Kingdom as he is Mediator raigning over the Church onely THe Controversie which hath been moved concerning the civil Magistrate his Vicegerentship and the holding of his Office of and under and for Jesus Christ as he is Mediator hath a necessary coherence with and dependance upon another Controversie concerning a twofold Kingdom of Jesus Christ one as he is the eternal Son of God raigning together with the Father and the holy Ghost over all things and so the Magistrate is his Vicegerent and holds his Office of and under him another as Mediator and Head of the Church and so the Magistrate doth not hold his Office of and under Christ as his Vicegerent Wherefore before I come to that Question concerning the origination and tenure of the Magistrate's Office I have thought good here to premise the enodation of the Question concerning the twofold Kingdom of Jesus Christ. It is a distinction which Master Hussey cannot endure and no marvel for it overturneth the foundation of his opinion He looks upon it as an absurd assertion pag. 25. Shall he have one Kingdom as Mediator and another as God He quarrelleth all that I said of the twofold Kingdom of Christ and will not admit that Christ as Mediator is King of the Church onely pag. 25 26 27 35 36 37. The Controversie draweth deeper then he is aware of for Socinians and Photinians finding themselves puzzled with those arguments which to prove the eternal Godhead of Jesus Christ were drawn from such Scriptures as call him God Lord the Son of God also from such Scriptures as ascribe Worship and Adoration to him and from the Texts which ascribe to him a Supreme Lordship Dominion and Kingdom over all things For this hath been used as one Argument for the Godhead of Jesus Christ and his consubstantiality with the Father The Father raigns the Son raigns the holy Ghost raigns Vide lib. Isaaci Clari Hispani adversus Varimadum Arianum Thereupon they devised this answer That Jesus Christ in respect of his Kingly Office and as Mediator is called God and Lord and the Son of God of which see Fest. Honnij Specimen Controv. Belgic pag. 24. Ionas Schlichtingius contra Meisnerum pag. 436. and that in the same respect he is worshipped that in the same respect he is King and that the Kingdom which the Scripture ascribeth to Jesus Christ is onely as Mediator and Head of the Church and that he hath no such Universal Dominion over all things as can prove him to be the eternal Son of God This gave occasion to Orthodox-Protestant-Writters more fully and distinctly to assert the great difference between that which the Scripture saith of Christ as he is the eternal Son of God and that which it saith of him as he is Mediator and particularly to assert a twofold Kingdom of Jesus Christ and to prove from Scripture that besides that Kingdom which Christ hath as Mediator he hath another Kingdom over all things which belongs to him onely as he is the eternal Son of God This the Socinians to this day do contradict and stisly hold that Christ hath but one Kingdom which he exerciseth as
3. but we are the servants both of Christ and of his Church We preach not our selves saith the Apostle but Christ Jesus the Lord and our selves your servants for Jesus sake 2 Cor. 4. 5. 3. That power of Government with which Pastors and Elders are invested hath for the object of it not the external man but the inward man It is not nor ought not to be exercised in any compulsive coercive corporal or civil punishments When there is need of coertion or compulsion it belongs to the Magistrate not to the Minister though the question be of a matter of Religion of Persons or things Ecclesiastical Which as it is rightly observed by Salmasius so he further asserteth against the Popish Writers that all Ecclesiastical Jurisdiction hath for the object of it onely the inward man for consider the end of Church-censures saith he even when one is ex communicated or suspended from the Sacrament it is but to reduce him and restore him by repentance that he may again partake of the Sacrament rightly and comfortably which repentance is in the soule or inward man though the signes of it appear externally 4. Presbyterial Government is not an arbitrary Government for clearing whereof take these five Considerations 1. We can do nothing against the Truth but for the Truth and the power which the Lord hath given uâ— is to edification and not to destruction 2 Cor. 13 8 10. All Presbyterial proceedings must be levelled to this end and squared by this rule 2. Presbyters and Presbyteries are 〈◊〉 to the Law of the Land and to the corrective power of the Magistrate Quatenus Ecclesia est in Republica Reipub. pars non Respublica Ecclesiae In so far as the Church is in the Common-wealth and a part of the Common-wealth not the Common-wealth a part of the Church saith Salmasius appar ad lib. de Primatu pag. 292. for which pag. 300. he cites Optatus Milivitanus lib. 3. Non enim Respullica est in Ecclesia sed Ecclesia in Republica Ministers and Elders are Subjects and Members of the Common-wealth and in that respect punishable by the Magistrate if they transgresse the Law of the Land 3. Yea also as Church-Officers they are to be kept within the limits of their calling and compelled if need be by the Magistrate to do those Duties which by the clear Word of God and received principles of Christian Religion or by the received Ecclesiastical Constitutions of that Church they ought to do 4. And in corrupto Ecclesiae statu I mean if it shall ever happen which the Lord forbid and I trust shall never be that Presbyteries or Synods shall make defection from the Truth to Errour from Holinesse to Prophanesse from Moderation to Tyranny and Persecution censuring the innocent and absolving the guilty as Popery and Prelacy did and there being no hopes of redressing such enormities in the ordinary way by intrinsecal Ecclesiastical remedies that is by well-constituted Synods or Assemblies of Orthodox holy moderate Presbyters In such an extraordinary exigence the Christian Magistrate may and ought to interpose his Authority to do diverse things which in an ordinary course of Government he ought not to do for in such a case Magistracy without expecting the proper intrinsecal remedy of better Ecclesiasticall Assemblies may immediately by it self and in the most effectual manner suppresse and restrain such defection exorbitancy and tyranny and not suffer the unjust heretical tyrannical Sentences of Presbyteries or Synods to be put in execution Howbeit in Ecclesia bene constituta in a well constituted and Reformed Church it is not to be supposed that the condition of affairs will be such as I have now said We heartily acknowledge with Mr. Cartwright annot on Mat. 22. Sect. 3. That it belongeth to the Magistrate to reforme things in the Church as often as the Ecclesiastical persons shall either through ignorance or disorder of the affection of covetuousnesse or ambition dâ—…file the Lords Sanctuary For saith Iunius Animad in Bell. contr 4. lib. 1. cap. 12. 18. Both the Church when the concurrence of the Magistrate faileth may extraordinarily doe something which ordinarily she cannot and again when the Church faileth of her duty the Magistrate may extraordinarily procure that the Church return to her duty 5. I dare confidently say that if comparisons be rightly made Presbyterial Government is the most limitted and the least Arbitrary Government of any other in the world I should have thought it very unnecessary and superfluous to have once named here the Papal Government or yet the Prelatical but that Mr. Prynn in his preface to his four grand Questions puts the Reverend Assembly of Divines in mind that they should beware of usurping that which hath been even by themselves disclaimed against and quite taken away from the Pope and Prelats Mr. Coleman also in his Sermon brought objections from the usurpations of Pope Paul the fift and of the Archhbishop of Canterbury Well if we must needs make a comparison come on The Papal usurpations are many 1. The Pope takes upon him to determine what belongs to the Canon of Scripture what not 2. That he onely can determine what is the sence of Scripture 3. He addeth unwritten Traditions 4. He makes himself Judge of all controversies 5. He dispenseth with the Law of God it self 6. He makes himself above General Councels 7. His government is Monarchical 8. He receiveth appeals from all the Nations in the world 9. He claimeth Infallibility at least ex Cathedra 10. He maketh Lawes absolutely binding the Conscience even in things indifferent 11. He claimeth a Temporal Dominion over all the Kingdoms in the world 12. He saith he may depose Kings and absolve Subjects from their oath of allegiance 13. He persecuteth all with fire and sword and Anathema's who do not subject themselves to him 14. He claimeth the sole power of convocating general Councels 15. And of presiding or moderating therein by Himself or his Legates What Conscience or ingenuity can there now be in making any parallel between Papall and Presbyteriall Governement As little there is in making the comparison with Prelacy the power whereof was indeed arbitrary and impatient of those limitations and rules which Presbyteries and Synods in the Reformed Churches walkby For 1. The Prelate was but one yet he claimed the power of ordination and jurisdiction as proper to himself in his owne Diocesse We give the power of ordination and Church censures not uni but unitati not to one but to an Assembly gathered into one 2. The Prelate assumed a perpetual precedency and a constant priviledge of moderating Synods Which Presbyterial Government denyeth to any one man 3. The Prelate did not tye himself either to aske or to receive advice from his fellow Presbyters except when he himself pleased But there is no Presbyteriall nor Synodicall sentence which is not concluded by the major part of voices 4. The Prelate made himself Pastor to the
by the Word of God and by the Confessions of Faith of the Reformed Churches doth belong to the Christian Magistrate in matters of Religion Which I do but now touch by the way so far as is necessary to wipe off the aspersion cast upon Presbyterial Government The particulars I refer to Chapter 8. Our sixth Concession is That in extraordinary cases when Church-government doth degenerate into tyranny ambition and avarice and they who have the managing of the Ecclesiastical power make defection and fall into manifest Heresy Impiety or Injustice as under Popery and Prelacy it was for the most part then and in such cases which we pray and hope we shall never see again the Christian Magistrate may and ought to do diverse things in and for Religion and interpose his Authority diverse wayes so as doth not properly belong to his cognizance decision and administration ordinarily and in a Reformed and well constituted Church For extraordinary diseases must have extraordinary remedies More of this before A seventh Concession is this The Civil Sanction added to Church-government and Discipline is a free and voluntary Act of the Magistrate That is Church-government doth not ex 〈◊〉 〈◊〉 necessitate the Magistrate to aid assist or corroborate the same by adding the strength of a Law But the Magistrate is free in this to do or not to do to do more or to do lesse as he will answer to God and his conscience it is a cumulative Act of favour done by the Magistrate My meaning is not that it is free to the Magistrate in genere moris but in genere entis The Magistrate ought to adde the Civil Sanction hic nunc or he ought not to do it It is either a duty or a sin it is not indifferent But my meaning is The Magistrate is free herein from all coaction yea from all necessity and obligation other then ariseth from the Word of God binding his conscience There is no power on Earth Civil or Spiritual to constrain him The Magistrate himself is his own Judge on Earth how far he is to do any cumulative Act of favour to the Church Which takes off that calumny that Presbyterial Government doth force or compel the conscience of the Magistrate I pray God we may never have cause to state the Question otherwise I mean concerning the Magistrate his forbidding what Christ hath commanded or commanding what Christ hath forbidden in which case we must serve Christ and our consciences rather then obey Laws contrary to the Word of God and our Covenant whereas in the other case of the Magistrate his not adding of the Civil Sanction we may both serve Christ and do it without the least appearance of disobedience to the Magistrate Eighthly We grant that Pastors and Elders whether they be considered distributively or collectively in Presbyteries and Synods being Subjects and Members of the Common-wealth ought to be subject and obedient in the Lord to the Magistrate and to the Law of the Land and as in all other duties so in Civil subjection and obedience they ought to be ensamples to the Flock and their trespasses against Law are punishable as much yea more then the trespasses of other Subjects Of this also before Ninthly If the Magistrate be offended at the sentence given or censure inflicted by a Presbytery or a Synod they ought to be ready in all humility and respect to give him an account and reason of such their proceedings and by all means to endeavour the satisfaction of the Magistrate his conscience or otherwise to be warned and rectified if themselves have erred CHAP. IV. Of the agreements and differences between the nature of the Civil and of the Ecclesiastical Powers or Governments HAving now observed what our opposites yeeld to us or we to them I shall for further unfolding of what I plead for or against adde here the chief agreements and differences between the Civil and Ecclesiastical powers so far as I apprehend them They both agree in these things 1. They are both from God both the Magistrate and the Minister is authorized from God both are the Ministers of God and shall give account of their administrations to God 2. Both are tyed to observe the Law and Commandments of God and both have certain directions from the Word of God to guide them in their administration 3. Both Civil Magistrates and Church Officers are Fathers and ought to be honoured and obeyed according to the fifth Commandment Utrumque scilicet dominium saith Luther Tom. 1. fol. 139. both Governments the Civil and the Ecclesiastical do pertain to that Commandment 4 Both Magistracy and Ministery are appointed for the glory of God as Supreme and for the good of men as the subordinate end 5. They are both of them mutually aiding and auxiliary each to other Magistracy strengthens the Ministery and the Ministery strengthens Magistracy 6. They agree in their general kinde they are both Powers and Governments 7. Both of them require singular qualifications eminent gifts and endowments and of both it holds true Quis ad haec idoneus 8. Both of them have degrees of censures and correction according to the degrees of offences 9. Neither the one nor the other may give out sentence against one who is not convict or whose offence is not proved 10. Both of them have a certain kind of Jurisdiction in foro exteriori For though the Ecclesiastical power be spiritual and exercised about such things as belong to the inward man onely yet as Dr. Rivet upon the Decalogue pag. 260. 261. saith truly there is a two-fold power of external jurisdiction which is exercised in foro exteriori one by Church-Censures Excommunication lesser and greater which is not committed to the Magistrate but to Church-Officers Another which is Civil and coercive and that is the Magistrates But Mr. Coleman told us he was perswaded it will trouble the whole World to bound Ecclesiastical and Civil Jurisdiction the one from the other Maledicis pag. 7. Well I have given ten agreements I will now give ten differences The difference between them is great they differ in their causes effects objects adjuncts correlations executions and ultimate terminations 1. In the efficient cause The King of Nations hath instituted the Civil power The King of Saints hath instituted the Ecclesiastical power I mean the most high God possessor of Heaven and Earth who exerciseth Soverainty over the workmanship of his own hands and so over all mankind hath instituted Magistrates to be in his stead as gods upon Earth But Iesus Christ as Mediator and King of the Church whom his Father hath set upon his holy Hill of Zion Psal. 2. 6. to reigne over the House of Jacob for ever Luke 1. 33. who hath the key of the House of David laid upon his shoulder Isa. 22. 22. hath instituted an Ecclesiastical power and goverment in the hands of Church-Officers whom in his name he sendeth forth 2. In the matter Magistracy or Civil
of his Passion this was the onely point of his accusation which was confessed and avouched by himselfe was most aggravated prosecuted and driven home by the Iewes was prevalent with Pilate as the cause of condemning him to die and was mentioned also in the superscription upon his crosse And although in reference to God and in respect of satisfaction to the Divine justice for our sinnes his death was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of redemption yet in reference to men who did persecute accuse and condemne him his death was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Martyrs Testimony to seale such a truth This Kingly Office of Iesus Christ as well as his Propheticall is administred and exercised not onely inwardly and invisibly by the working of his Spirit in the soules of particular persons but outwardly also and visibly in the Church as a visible politicall ministeriall body in which he hath appointed his own proper Officers Ambassadours Courts Laws Ordinances Censures and all these administrations to be in his own name as the onely King and Head of the Church This was the thing which Herod and Pilate did and many Princes Potentates and States doe looke upon with so much feare and jealousie as another Government co-ordinate with the civill But what was darke upon the one side to them hath been light upon the other side to those servants of Iesus Christ who have stood contended and sometime suffered much for the Ordinance of Church-Government and Discipline which they looked upon as a part of Christs Kingdome So Bucer So Parker So M. Welseh my countreyman of precious memory who suffered much for the same truth and was ready to seale it with his blood Beside divers others who might be named especially learned Didoclavius in his Altare Damascenum Cap. 1. and throughout I am not ignorant that some have an evill eye upon all government in a Nation distinct from civill Magistracy and if it were in their power they would have all Anti-Erastians and so consequently both Presbyterians and Independents lookt upon as guilty of Treason at least as violaters of and encroachers upon the rights and priviledges of Magistracy in respect of a distinct Ecclesiasticall government And indeed it is no new thing for the most faithfull Ministers of Iesus Christ to be reproached and accused as guilty of Treason which was not onely the lot of M. Calderwood and as hath been now shewed of M. Welsch and those that suffered with him but of M. Knox before them as likewise of many Martyrs and confessors and of the Apostles themselves Yet if we will judge righteous judgement and weigh things in a just ballance we doe not rob the Magistrate of that which is his by giving unto Christ that which is Christs We desire to hold up the honour and greatnesse the power and authority of Magistracy against Papists Anabaptists and all others that despise dominion and speake evill of dignities We doe not compare as Innocentius did the civill and the ecclesiasticall powers to the two great lights that to the Moone this to the Sunne We hold it is proper to Kings Princes and Magistrates to be called Lords and Dominators over their Subjects whom they governe civilly but it is proper to Christ onely to be called Lord and Master in the Spirituall government of the Church and all others that beare office therein ought not to usurpe Dominion therein nor be called Lords but onely Ministers Disciples and Servants We acknowledge and affirme that Magistracy and civill Government in Empires Kingdomes Dominions and Cities is an Ordinance of God for his owne glory and for the great good of mankind so that whoever are enemies to Magistracy they are enemies to mankind and to the revealed will of God That such persons as are placed in authority are to be beloved honoured feared and holden in a most reverend estimation because they are the Lieutenants of God in whose seat God himselfe doth sit and judge We teach that not onely they are appointed for civill policy but also for maintenance of the true Religion and for suppressing of Idolatry and superstition whatsoever We confesse that such as resist the supreame power doing that thing which appertaineth to his charge doe resist Gods Ordinance and therefore cannot be guiltlesse And further we affirme that whosoever deny unto them their ayd counsell and comfort whilest the Princes and Rulers vigilantly travell in execution of their Office that the same men deny their help support and counsell to God who by the presence of his Lieutenant doth crave it of them We know and believe that though we be free we ought wholly in a true faith holily to submit our selves to the Magistrate both with our body and with all our goods and endeavour of mind also to performe faithfulnesse and the oath which we made to him so far forth as his government is not evidently repugnant to him for whose sake we doe reverence the Magistrate That we ought to yeeld unto Kings and other Magistrates in their owne stations feare honour tribute and custome whether they be good men or evill as likewise to obey them in that which is not contrary to the Word of God It being alwaies provided that in things pertaining to our soules and consciences we obey God onely and his holy Word We believe that God hath delivered the Sword into the hands of the Magistrates to wit that offences may be repressed not onely those which are committed against the second Table but also against the first We doe agree and avouch that all men of what dignity condition or state soever they be ought to be subject to their lawfull Magistrates and pay unto them Subsidies and Tributes and obey them in all things which are not repugnant to the word of God Also they must poure out their prayers for them that God would vouchsafe to direct them in all their actions and that we may lead a peaceable and quiet life under them with all godlinesse and honesty We teach that it doth belong to the authority and duty of the Magistrate to forbid and if need be to punish such sinnes as are committed against the ten Commandements or the Law naturall as likewise to adde unto the Law naturall some other lawes defining the circumstances of the naturall Law and to keepe and maintaine the same by punishing the transgressors We hold that the lawes of the Realme may punish Christian men with death for heynous and grievous offences And that it is lawfull for Christian men at the command of the Magistrate to beare Arme and to serve in just warres All these things we doe sincerely really constantly faithfully and cheerfully yeeld unto and assert in behalfe of the civill Magistrate So that the cause which I now take in hand doth not depresse but exalt doth not weaken but strengthen Magistracy I doe not plead against
shall not finde councell nor the understanding of the law saith Sanctius Polanus upon the place draweth an Argument against the infallibility of counsels because the law and counsell did perish not onely saith he from the Priests here and there in the Cities but also from the high Priest and the other Priests and Elders who were together at Ierusalem If this Text be rightly applied by him and so it is by other Protestant Writers to prove against Papists that Councels may erre then here was an Ecclesiasticall councell Eightly even without Ierusalem and Iâ—…da there was a Senate or assembly of Elders which did assist the Prophets in overseeing the manners of the people censuring sin and deliberating of the common affairs of the Church This C. Bertramus de polit Jud. c. 16. collecteth from 2 Kings 6. 32. But Elisha sate in his house and the Elders sate with him I know some think that those Elders were the Magistrates of Samaria but this I cannot admit for two reasons 1. Because Iosephus Antiq. lib. 9. cap. 2. cals them Elishaes disciples and from him Hugo Cardinalis Carthusianus and others doe so expound the Text. They are called Elishas Disciples as the Apostles were Christs Disciples by way of Excellency and eminency all the disciples or sonnes of the Prophets were not properly Elders but those onely who were assumed into the Assembly of Elders or called to have a share in the mannaging of the common affaires of the Church 2. Cajetan upon the place gives this reason from the Text it selfe to prove that these Elders were spirituall men as he speaketh because Elisha asketh them See ye how this sonne of a murderer hath sent to take away my head What expectation could there be that they did see a thing then secret and unheard of unlesse they had been men familiar with God Now these Elders were sitting close with Elisha in his house It was not a publike or Church assembly for worship but for counsell deliberation and resolution in some case of difficulty and publike concernment So Tostatus and Sanctius on the place A paralell place there is Ezech. 8. 1. I sate in mine house and the Elders of Iudah sate before me Whether those Elders came to know what God had revealed to the Prophet concerning the state of Iudah and Ierusalem as Lavater upon the place supposeth or for deliberation about some other thing it is nothing like a civill Court but very like an Ecclesiasticall senate Now if such there was out of Ierusalem how much more in Ierusalem where as there came greater store of Ecclesiasticall causes and controversies concerning the sence of the Law to be judged so there was greater store of Ecclesiastical persons â—it for government whatsoever of this kind we finde elsewhere was but a Transsumpt the Archetype was in Ierusalem Ninthly that place Zeâ—…h 7. 1 2 3. helpeth me much The Jews sent Commissioners unto the Temple there to speake unto the Priests which were in the house of the Lord of Hosts and to the Prophets the Chaldee hath and to the Scribes saying Should I weepe in the first moneth c. Here is an Ecclesiasticall assembly which had authority to determine controversies concerning the worship of God Grotius upon the place distinguisheth these Priests and Prophets from the civill Sanhedrin yet he saith they were to be consulted with in controverted cases according to the Law Deut. 17. 9. If so then their sentence was authoritative and binding so far that the man who did presumptuously disobey them was to die the death Deut. 17. 12. Tenthly let it be considered what is that Moshav Zekenim consessus or Cathedra seniorum Psal. 107. 32. for though every argument be not an infâ—llible demonstration yet cuncta juvant let them exalt him also in the Congregation or Church of the people and praise him in the Assembly of the Elders Compare this Text with Psalm 115. 9 10 11. as likewise with Psalm 118. 2 3 4. In all the three Texts there are three sorts of persons distinguished and more especially called upon to glorifie God Oh that men would praise the Lord for his goodnesse saith the Text in hand Psalm 107. 31. for that you have in the other two places Ye that feare the Lord c. for the congregation of the peple you have in the other two places Israel and the house of Israel For the Assembly of the Elders you have in the other Texts the house of Aaron I will not here build any thing upon the observation of Hugo Cardinalis on Psalm 107. 32. that the congregation of the Princes is not mentioned in this businesse because not many mighty not many noble c. One thing I am sure of there were Elders in Israel clearly distinct both from the Princes Judges and civill Magistrates Ios. 23. 2. 2 Kings 10. 1. Ezra 10. 14. Acts 4. 5. and elsewhere And the parallel Texts afore cited doe couple together these Elders and the house of Aaron as Pastors and ruling Elders now are and as the Priests and Elders are found conjoyned elsewhere in the old Testament Exod. 24. 1. Deut. 27. 1. with vers 9. Ezech. 7. 26. Ier. 19. 1. So Matth. 26. 59. The work also of giving thanks for mercies and deliverances obtained by the afflicted and such as have been in distresse the purpose which the Psalmist hath in hand extended also to the deliverances of particular persons is more especially commended to those who are assembled in an Ecclesiasticall capacity Even as now among our selves the civill Courts of Justice or Magistrates and Rulers or Judges assembled by themselves in a politick capacity use not to be desired to give thanks for the delivery of certain persons from a danger at Sea or the like But it were very proper and fit to desire thanks to be returned 1. by those that feare God for as we should desire the prayers so likewise the praises of the Saints 2. By the Church or Congregation of which they that have received the mercy are members 3. By the Eldership yea if therebe occasion by a Synod of Elders who as they ought to watch over the City of God and to stand upon their watch-tower for observing approaching dangers so they ought to take speciall notice of exemplary mercies bestowed upon the afflicted members of the Church and be an ensample to the flocke in giving thanks as well as in other holy duties The eleventh place which seemeth to hold forth unto us an Ecclesiasticall Sanhedrin is Ezech. 13. 9. where its said of the Prophets that did see vanity and Divine lies they shall not be in the assembly of my people neither shall they be written in the writing of the house of Israel neither shall they inter into the Land of Israel Where as Diodati and Grotius observe the speech riseth by degrees 1. they shall not any more be admitted into the assembly or councell to have any voice there as Prophets in those daies had saith
excommunication and sub formalitate criminis with capitall punishment And who knoweth not that a capitall crime is a cause of excommunication which is also sometimes the sole punishment the Magistrate neglecting his duty If a known blasphemer or incestuous person be not cut off by the Magistrate as he ought by the Law of God shall he therefore not be cut off by excommunication If he had proved that all the causes of cutting off in the Law were capitall crimes he had said much but that will never be proved CHAP. VI. Of the casting out of the Synagogue WE read of a casting out of the Church which was pretended to be a matter of conscience and religion and such as did more especially concerne the glory of God Isa. 66. 5. Your brethren that hated you that cast you out for my names sake said let the Lord be glorified Such was the casting out of the Synagogue mentioned in the Gospell Ioh. 9. 22. 12. 42. 16. 2. Arias Montanus de arcano Sermone cap. 47. expounds it of excommunication from Church Assemblies So the Magdeburgians cent 1. lib. 1. cap. 7. and Corn. Bertramus de repub Ebraeor cap. 7. Godwyn in his Moses and Aaron lib. 3. cap. 4. lib. 5. cap. 2. Wherein the interpreters also upon the places cited doe generally agree Erasmus Brentius Tossanus Diodati Cartwright in his harmony Gerhard c. So likewise M. Leigh out of Paulus Tarnovius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ejectus e 〈◊〉 sacro Ecclesiae excommunicatus See Critica Sacra of the new Test. pag. 391. So doth Aretius Theol. Probel loc 133. though cited by our Opposites againstus he saith though it was abused by the Pharisees yet it sheweth the Antient use of the the thing it self that there was such a discipline in the Jewish Church It is not much materiall to dispute which of the degrees of the Jewish Excommunication or whether all the three were meant by that casting out of the Synagogue Drusius and Grotius expound Io. 9. 22. of Niddui Gerhard expounds Io. 16. 2. of all the three Niddui Cherem and Shammata It is enough for this present argument if it was a spirituall or Ecclesiasticall Censure not a civill punishment Master Prynne Vindic. pag. 48 49. tels us First this casting out of the Synagogue was not warranted by Gods Word but was onely a humane invention Secondly as it was practiced by the Jewes it was a diabolicall institution Thirdly that it was meerly a civill Excommunication like to an Outlary whereby the party cast out was separate from civill conversation onely or from all company with any man but was not suspended from any Divine Ordinance Fourthly that it was inflicted by the Temporall Magistrate Fifthly that in the Jewish Synagogues at that time there was neither Sacrament nor Sacrifice but onely Reading Expounding Preaching Disputing and Prayer so that it cannot prove suspension from the Sacrament To the first I answer it was not onely warranted by the cutting off mentioned in the Law but Erastus himselfe gives a warrant for it from Gods word He saith pag. 315. the casting out of the Synagogue was vel idem vel simile quidpiam with that separating from the congregation Ezâ—…a 10. 8. To the second Aretius hath answered The best things in the world may be abused To the third I offer these eight considerations to prove that it was an Ecclesiasticall not a civill Censure First the causes for which men were put out of the Synagogues were matters of scandall offences in point of Religion and we read of none cast out of the Synagogue for a civill injury or crime It was for confessing Christ Io. 9. 22. 12. 42. then counted heresie and for Preaching of the Gospell Io. 16. 2. Secondly The Synagogicall Assembly or Court was Spirituall and Ecclesiasticall as Ludoviens de Dieu noteth upon Matth 10. 17. we read of the Rulers of the Synagogue Act. 13. 15. among whom he that did preâ—de and moderate was called the chiefe Ruler of the Synagogue Act. 18. 8. 17. names never given to civill Magistates or Judges Therefore Brughton makes this of the Rulers of the Synagogue to be one of the paralells betweene the Jewish and the Christian Church Seâ— his exposition of the Lords Prayer pag. 14. 16. As for that Assembly of the Pharisees which did cast out or excommunicate the blind man Io. 9. Tossanus upon the place calls it Senatus Ecclesiasticus and Brentius argueth from this example against the infallibility of Councells because this Councell of the Pharisees call'd Christ himselfe a finner 3 The Court of civill Judgement was in the Gates of the City not in the Synagogue 4 Such as the Communion and fellowship was in the Synagogue such was the casting out of the Synagogue But the Communion or fellowship which one enjoyed in the Synagogue was a Church-Communion and Sacred fellowship in acts of Divine worship Therefore the casting out of the Synagogue was also Ecclesiasticall and Spirituall not civill or temporall 4 The end was Sacred and Spirituall to glorifie God Is. 66. 5. to doe God good service Io. 16. 2. in that which did more immediately and neerly touch his name and his glory Though the Pharisees did falsely pretend that end their error was not in mistaking the nature of the Censure but in misapplying it where they had no just cause 5 Master Prynne himself tells us pag. 49. That this excommunication from the Synagogue was of force forty dayes though I beleeve he hath added ten more then enough and if he look over his Bookes better he will find he should have said thirty yet so as that it might be shortned upon repentance But I pray are civill punishments shortned or lengthened according to the parties repentance I know Church Censures are so But I had thought the end of civill punishments is not to reclaime a mans soule by repentance and then to be taken off but to guard the Lawes of the Land to preserve Justice Peace and good order to make others feare to doe evill to uphold the publike good The Magistrate must both punish and continue punishments as long as is necessary for those ends whether the party be penitent or not 6 How is it credible that the holy Ghost meaning to expresse a casting out from civill company or conversation onely which was not within but without the Synagogue would choose such a word as signifieth the casting out from an Ecclesiasticall or Sacred Assembly for such were the Synagogues in which the Jewes had Reading Expounding Preaching and Prayer as Master Prynne tells us Christ himselfe distinguisheth the Court or Judicatory which was in the Synagogue from civill Magistracy Luk. 12. 11. And when they bring you unto the Synagogues and unto Magistrates and Powers Magistrates and Powers are civill Rulers supreame and subordinate but the Synagogues are distinct Courts from both these 7 Our Opposites cannot give any other rationall interpretation of the word
But those Israelites which forsake their religion or become Epicures we are bidden kill them and persecute them even unto hell How could they then admit to the passeover those whom they thought themselves obliged to persecute even unto hell Fifthly those Arguments which prove an exclusion of known prophane persons from the Temple will also prove an exclusion of known prophane persons from the Passeover for none might eat of the Passeover who might not also come into the Temple That scandalous prophane persons might not come into the Temple hath been proved already Sixthly I argue from the lesser to the greater If men were to be kept back for legall uncleannesse much more for morall uncleannesse this being more hatefull to God and more hurtfull to men then the other This just consequence Grotius annot in Luk. 6. 22. doth admit If by the Law saith he one that was leprous or had a filthy scab was separated from mens company lest he should infect others it was no ill consequence that if no heavier thing this at least should be imposed on flagitious wicked persons who did by the contagion of their sinfull example hurt others bring a reproach upon the whole congregation from which the congregation could not be made free but by some publik detestation of that wickednes thus Groti Seventhly the purging out of leven from the Congregation of Israel was a significant teaching Ceremony holding forth this duty that the Church ought to put away wicked persons from among them for so doth the Apostle expound it 1. Cor. 5. vers 6. 7. Know ye not that a little leaven leaveneth the whole lumpe purge out therefore the old leaven Which relateth not onely to the purging of their own hearts but to the purging of the Church and the putting away of that wicked person this being the scope of the whole Chapter Now the morall signification of that ceremony of purging out the leaven did concerne the Church of Israel as well as the Christian Church even as the divers washings under the Law did teach and hold forth the duty of sanctification and purity to the people of God at that time as well as typifie the sanctification of the Christian Church Eighthly though the hallowed bread might in case of necessity be lawfully given to David and his men the Ceremonials of the first Table yeelding to the Substantials of the second yet Abimelech the Priest would not adventure to give it till he understood that the young men had then kept themselves at least from women 1 Sam. 21. 4 5 6. this being a part of that sanctification which was required in those who did partake of holy things not onely among the Hebrews but among other Nations as Hugo Grotius noteth upon the place and upon Exod. 19. 15. Now the Shew-bread or the twelve loaves which did shew or present the people to God can not be supposed to be holier then the Paschall Lambe which did shew or present Christ to the people and was a Sacrament or Seale of the covenant of grace David also and his men in that danger of their lives had as good right to eate the Shew-bread as any Israelite could pretend to for his eating the Passeover yea that was a substantiall duty of the second Table which Christ himselfe justifieth this was a ceremoniall duty of the first Table and grounded on a positive law This therefore doth afford me an argument with manifold advantages For if the Shew-bread might not be given to David and his men in their extreame necessity unlesse they had for a certaine space before abstained from the use of their wives otherwise lawfull how much lesse might the Passeover be given as an holy Ordinance which did not concern the saving of mens lives in extreame necessity to scandalous persons living in known whordome and adultery Ninthly I argue from that place Ezech 22. 26. Her Priests have violated my law and have prophaned mine holy things they have put no difference between the holy and prophane Will any man say that they were to put a difference between the holy and prophane in other Ordinances and not in the Passeover and why not in the Passeover as well as in other Ordinances If such difference was to be put in the Passeover then how shall one imagine that no man was kept backe from the Passeover because of known prophanesse or morall uncleannesse for what difference was put between the holy and prophane when the prophane were received as well as the holy M r Coleman held that this Text reacheth not to the keeping pure of the Ordinances by any act of government but onely that the Priests did prophane the holy things in their owne practice by eating in their uncleannesse and also in their ministery because they taught not the children of Israel to put a difference between the cleane and the uncleane Maledicis pag. 11. But the Text gives not the least ground to restraine this fault of the Priests here reproved either to their personall actions or to their doctrinall ministery Nay the Text will reach to an act of government neglected for the word here used to expresse the distinguishing or putting of a difference between the holy and prophane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is often used in Scripture to expresse an act of government or authority whereby one person is separated or distinguished from another person or one thing from another thing as Ezra 8. 24. Then I separated twelve of the chiefe of the Priests c. Ezra 10. 8. all his substance should be forfeited and himselfe separated from the congregation Here it signifieth such a separation as was a publique censure why not also Ezech. 22. 26 The same word is used in the story of the division of the Land by Ioshua Iosh. 16. 9. And the separate Cities for the children of Ephraim It is used also to expresse Gods dividing of light from darknesse Genes 1. 4. also his separating of Israel from all other Nations Levit. 20. 24. And whereas M r Coleman did take hold of the following words in that place of Ezechiel neither have they shewed difference between the uncleane and the cleane as being meerly doctrinall First if it were so how will it appeare that these words are exegeticall to the former and that the putting of difference between the holy and prophane mentioned in the former words was onely meant of shewing the difference doctrinally or why may we not rather understand that the Priests are charged with neglect of duty both in Doctrine and Government Secondly even that latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecerunt scire the Septuagints render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all these signifying to separate or to divide they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea the Septuagints expresse a forensicall censure or judiciall separation by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Ezra 108. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and as they say cum grano salis between that which was ordinary and that which was extraordinary in the Jewish Government We can not from extraordinary cases collect and conclude that which was the fixed setled ordinary rule The examples which have been alledged for the administration of Church-Government the purging away of scandals the ordering of the Ministery in the old Testament by the Temporall Magistrate or civill powers onely and by their owne immediate authority how truly alledged or how rightly apprehended shall appeare by and by this I say for the present diverse of them were extraordinary cases and are recorded as presidents for godly Magistrates their duty and authority not in a reformed and constituted Church but in a Church which is full of disorders and wholly out of course needing reformation So that the Erastian Arguments drawn from those examples for investing the Magistrate with the whole and sole power of Government and jurisdiction in Ecclesiasticall affaires are no whit better than the Popish and Prelaticall Arguments for the lawfulnesse of the civill power and places of Clergymen as they called them drawne from some extraordinary examples of Aaron his joyning with Moses and Eleazer with Ioshua in civill businesse of greatest consequence of the administration and Government of the Commonwealth by Eli the Priest and by Samuel the Prophet of the anointing of Iehu to be King by Elisha of the killing of Athaliah and the making of Ioash King by the authority of Iebojada the Priest of the withstanding and thrusting out of King Uzziah by fourscore valiant men of the Priests and such like cases Master Prynne himself in his Diotrephes catechised pag. 4. noteth that Ezra the Priest received a speciall commission from Artaxerxes to set Magistrates and Judges which might judge all the people Ezra 7. 11 25. from all which it appeareth that as Priests did extraordinary some things which ordinarily belonged to Magistracy so Magistrats did extraordinarily that which ordinarily did not belong to their administration I conclude this point with a passage in the second book of the Discipline of the Church of Scotland Chap. 10. And although Kings and Princes that be godly sometimes by their own authority when the Church is corrupted and all things out of order place Ministers and restore the true service of the Lord after the example of some godly Kings of Judah and divers godly Emperours and Kings also in the light of the new Testament yet where the Ministery of the Church is once lawfully constituted and they that are placed doe their Office faithfully all godly Princes and Magistrates ought to beare and obey their voyce and reverence the Majesty of the Sonne of God speaking in them In the third place let us take a particular survey of such Objections from which the Erastians doe conclude that the power of Church-govâ—rnment in the old Testament was onely in the hand of the Magistrate And first concerning Moses it is objected that he being the supreme Magistrate did give Lawes and Ordinances for ordering the Church in things pertaining to God Answ. This he did as a Prophet from the mouth of the Lord yea as a type of Jesus Chriâ—t the great Prophet Deut. 18. 15. 18. not as civill Magistrate 2. Object We read not of an Ecclesiasticall Sanhedrin adjoyned with Moses but onely of a civill Sanhedrin Num. 11. Neither doth the Talmud mention any supreme Sanhedrin but one Answ. 1. If those 70 Elders Num. 11. be understood onely of the civill Sanhedrin which some doe not admit though for my part I doe not gainsay it yet we read of the conâ—itution of another Sanhedrin or Assembly of 70 before them Which I have before proved from Exod. 24. 1. 2. And if there had been no disâ—inct Ecclesiasticall Sanhedrin in Moses his time yet by the Law Deut. 17. when the people came into the Land of promise they were to have two distinct Courts in the place which the Lord should choose Of which also before And whereas M r Prynne in his Diotrephes catechised quaest 2. intimateth that by the Law Deut. 17. the Priests were onely â—oyntly and together with the temporall Judges to resolve hard civill cases or controversies this sence can neither agree with the disâ—unction in the Text verse 12. the man that will not hearken unto the Priest or unto the Judge nor yet with the received interpretation of those words between stroke and stroke that is between leprosie and leprosie the decision whereof is no where in Scripture found to be either committed unto or assumed by the civill Judge As for the Talmud that of Babylon was not begun to be compiled before the yeere of 〈◊〉 367 nor finished before the yeere of Christ 500. The Ierusalem Talmud can pretend to no greater antiquity than the yeere of Christ 230. So that both were collected long after the dissolution of the Sanhedrin and government of the Jewes No marvell therefore if these declining times did weare out the memory of some part of their former government 3. Object The King was by Gods appointment entrusted with the custody of the booke of the Law Deut. 17. 18. 2 King 11. 12. Answ. 1. The principall charge of the custody of the Law was committed to the Priests and Levites Deut. 31. 9 24 25 26. Of the King it is onely said Deut. 17. 18. That he shall write him a coppy of this law in a Booke out of that which is before the Priests and Levites 2. I heartily yeeld that a lawfull Magistrate whether Christian or Heathen ought to be a keeper or guardian of both Tables and as Gods Vâ—cegerent hath authority to punish haynous sinnes against either Table by civill or corporall punishments which proves nothing against a 〈◊〉 Church-government for keeping pure the Ordinances of Christ. 4. Object King David did appoint the Offices of the Levites and divided their courses 1 Chrâ—… 23. So likewise did Solomon appoint the courses and charges of the Priests Levites and Porters in the Temple Answ. David did not this thing as a King but as a Prophet 2 〈◊〉 8. 14. For so bad David the man of God commanded the same thing being also commanded by other Prophets of the Lord 2 hro 29. 25. According to the commandement of David and of Gâ—…d the Kings seer and Nathan the Prophet for so was the commandement of the Lord by his Prophets Which cleareth also Solomons part for beside that himselfe also was a Prophet he received from David the man of God a patterne of that which he was to doe in the worke of the house of the Lord and directions concerning the courses of the Levites 1 Chro. 28. 11 12 13. 2 Chro. 8. 14. 5 Object King Solomon deposed Abiathar from his Priesthood and did put 〈◊〉 in his place Answ. Abiathar was guilty of high treason for assisâ—ing and ayding Adonijah against Solomon whom not onely his father David but God himselfe had designed to the Crowne So that
divinum naturale that is the moral Law or Decalogue as it bindeth all Nations whether Christians or Infidels being the Law of the Creator and King of Nations The Magistrate by his authority may and in duty ought to keep his Subjects within the bounds of external obedience to that Law and punish the external man with external punishments for external trespasses against that Law From this obligation of the Law and subjection to the corrective power of the Magistrate Christian Subjects are no more exempted then Heathen Subjects but father more straitly obliged So that if any such trespasse is committed by Church-Officers or Members the Magistrate hath power and authority to summon examine judge and after just conviction and proof to punish these as well as other men We do therefore abominate the disloyal Papal Tenent that Clergy men are not to be examined and judged by civil but by Ecclesiastical Courts onely even in causes civil and criminal Whereof see Duarenus de Sacr. Eccl. Minist lib. 1. cap. 2. Spelman Concil Britann Tom. 1. pag. 413. I further explane my self by that common distinction that there are two sorts of things that belong to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things inward and things outward For Church Officers and Church-members do consist as other men of a soul and of a body All things properly belonging to the soul or internal man which here we call things inward are the object of Ecclesiastical power given to Church-officers Pastors and other ruling officers But what belongs to the outward man to the bodies of Church-officers and members which things are outward the judging and managing thereof is in the hand of the Magistrate who ruleth not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are without whom the Church judgeth not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things outward of the Church Salmasius calls the power of the Magistrate in things Ecclesiastical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward Episcopacy or overseeing Which well agreeth with that which Constantine said to the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are made Bishops of the inward things of the Church I of the things outward So that he doth not assume their government but distinguisheth his from theirs This external inspection and administration of the Magistrate in reference to Religion is twofold 1. Corrective by externall punishments 2. Auxiliary by externall benefits and adminicles The Magistrate may and ought to be both Custos vindex utriusque Tabulae he ought to preserve both the first and second Table of the holy and good Law of God from being despised and violated and punish by corporal or other temporal punishments such whether Church Officers or Church-members as openly dishonour God by grosse offences either against the first or against the second Table and this he doth as Gods Deputy and Vicegerent subordinate and subservient to that universall dominion which God almighty exerciseth over the children of men But in doing hereof he is also helpfull and usefull to the Kingdom of Christ as Mediator Magistracy being in the respects aforesaid serviceable and profitable as to order the Common-wealth aright so also to purge the Church of scandals to promote the course of the Gospel and the edification of one another But how not perfectly but pro tanto not every way but more suo not intrinsecally but extrinsecally not primarily but secundarily not directly but ex consequenti not sub formalitate scandali sed sub formalitate criminis not under the notion of scandall but of crime The Magistrate in punishing all crimes committed by any in the Church which are contrary to the Law of God in suppressing tumults disorders in protâ—cting the Church from danger harme or molâ—station in putting a hook in the nostrils and a bridle in the mouthes of unruly obstinate and contumacious sinners who vexe the Church and create trouble to the people of God in so doing he doth by consequence and removendo prohibens purge the Church and advance the Kingdom of Christ and the course of the Gospel In the mean while not depriving the Church of her owne intâ—insecall power and Jurisdiction but making it rather more 〈◊〉 by the aid of the secular power And so much of the corrective part of the Magistrates administration The other part of his administration in reference to Religion is auxiliary or assistant to the Church For the Magistrate watcheth over the outward businesse of the Church not onely by troubling those persons and punishing those sins that trouble the Israel of God but by administring such things as are necessary for the well being and comfortable subsistence of the Church and for that end doth convocate Synods pro re nata beside the ordinary and set meetings and presideth therein if he please in externall order though not in the Synodicall debates and resolutions He addeth his civil sanction to the Synodical results if he find nothing therein which may hurt Peace or Justice in the Common-wealth The Magistrate ought also to take care of the maintenance of the Ministery Schooles poor and of good works for necessary uses that Religion and Learning may not want their necessary adminicles Finally He ought to take care that all Churches be provided with an able orthodox and Godly Ministery and Schools with learned and well qualified Teachers such as shall be best approved by those to whom it belongeth to examine and Judge of their qualifications and parts And all these wayes the Magistrate ought to be and the well affected Magistrate hath been and is a nursing Father to the Church of Christ. 2. My second distinction shall be this The Magistrate may and ought not onely to conserve Justice peace and order in the Common-wealth and in the Church as it is in the Common-wealth but also to take speciall care of the conservation of the true Reformed Religion and of the Reformation of it when and wherein it needeth to be reformed imperativè not elicitivè The Magistrate saith Dr. Rivet on the decalogue pag. 262. is neither to administer Word nor Sacraments nor Church discipline c. but he is to take care that all these things be done by those whom God hath called thereunto What ever is properly spiritual belonging to the soul and inward man such as Church-censures and the other particulars before mentioned cannot be actus elicitus of the Magistrate The Magistrate can neither immediatione suppositi nor immediatione virtutis determine controversies of faith ordain Ministers suspend from the Sacraments or excommunicate He can neither doe these things himself nor are they done in the name and authority of the Magistrate or by any Ministeriall power receeived from him but in the name and authority of Jesus Christ and by the power given from Jesus Christ. Yet all these and generally the administration of the keyes of the Kingdom of heaven are actus imperati of the Christian Magistrate and that both antecedenter and consequenter Antecedently
the Magistrate may command Church-officers to suspend or excommunicate all obstinate and scandalous persons he may command the Classis to ordain able and godly ministers and no other he may command a Synod to meet to debate and determine such or such a controversie Consequently also when the thing is examined judged resolved or done by the Ecclesiasticall power the Magistrate hath power and authority to adde his civil sanction confirmation ot ratification to make the Ecclesiasticall sentence to be obeyed and submitted unto by all whom it concerneth In all which the Christian Magistrate doth exceeding much for the conservation and purgation of Religion not eliciâ—…ndo actus doing or exercising by himself or by his owne authority acts of Church Government or discipline but taking care that such and such things be done by those to whom they do belong 3. Distinguish the directive part and the coercive part The directive part in the conservation or purgation of Religion doth belong to the Ministers and ruling Officers of the Church assembled together In administring therefore that which concerneth Religion and peoples spirituall good the Magistrate not onely juvatur but dirigitur is not onely helped but directed by the Ecclesiastical directive power Fest. Hon. Disp. 30. Thes. 6. Magistracy may say to Ministery as Moses said to Hobab Thou mayest be to us in stead of eyes Ad sacrae Religionis informationem fidâ—…lis Magistratus verbi divini administris veluti oculis uti debet and for that end he is to make use of consistoriall and Synodicall Assemblies say the Professors of Lâ—…yden Synopspur 〈◊〉 Disp. 50. Thes. 44. But the coercive part in compelling the obstinate and unruly to submit to the Presbyteriall or Synodicall sentence belongs to the Magistrate Not as if the Magistrate had nothing to do but to be an executioner of the pleasure of Church-officers or as if he were by a blind and implicite faith to constrain all men to stand to their determination God forbid The Magistrate must have his full liberty to judge of that which he is to compell men to do to judge of it not onely judicio apprehâ—…nsivo by understanding and apprehending â—right what it is but judicio discretivo by the judgement of Christian prudence and discretion examining by the Word of God the grounds reasons and warrants of the thing that he may in Faith and not doubtingly adde his authority thereto In which judging he doth Iudicare but not Iudicem agere that is he is Iudex suarum actionum he judgeth whether he ought to adde his civil authority to this or that which seemeth good to Church-officers and doth not concur therewith except he be satisfied in his Conscience that he may do so yet this makes him not supreme Judge or Governour in all Ecclesiastical causes which is the Prerogative of Jesus Christ revealing his will in his word nor yet doth it invest the Magistrate with the subordinate ministeriall forensicall directive judgement in Ecclesiastical things or causes which belongeth to Ecclesiasticall not to civil Courts 4. Distinguish between a Cumulative and a Privativâ—… authority The Magâ—strate hath indeed an authoritative influence into matters of Religion and Church-Government but it is cumulative that is the Magistrate takes care that Church-officers as well as other Subjects may do those things which ex officio they are bound to do and when they do so he aideth assisteth strengtheneth ratifieth and in his way maketh effectuall what they do But that which belongs to the Magistrate is not privative in reference to the Ecclesiastical Government It is understood salvo jure Ecclesiastico for the Magistrate is a nursing Father not a step Father to the Church and the Magistrate as well as other men is under that tye 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth This Proviso therefore is justly made that whatever power the Magistrate hath in matters of Religion it is not to hinder the free exercise of Church discipline and censures against scandalous and obstinate sinners As the Casuists in other cases distinguish Lucrum cessans and damnum emergens so must we distinguish between the Magistrate his doing no good to the Church and his doing evil to the Church between his not assisting and his opposing between his not allowing or authorizing and his forbidding or restraining It doth properly and of right belong to the Magistrate to adde a civil sanction and strength of a law for strengthning and aiding the exercise of Church discipline or not to add it And himself is Judge whether to add any such cumulative act of favour or not But the Magistrate hath no power nor authority to lay bands and restraints upon Church-officers to hinder any of Christs ordinances or to forbid them to do what Christ hath given them a commission to do And if any such restraints of prohibitions or lawes should be laid on us we ought to obey God rather than men 5. Distingue tempora Whatever belongs to the Magistrate in matters of Religion more then falls under the former distinctions is extraordinary and doth not belong to ordinary Government In extraordinary reformations the Magistrate may do much by his owne immediate authority when Synods have made defection either from the truth of doctrine or from holinesse and godlinesse yet in such a case he ought to consult with such orthodox godly Divines as can be had either in his owne or from other Dominions Fest. Hon. Disp. 30. Thes. 5. And so much be spoken of the Magistrate his power and duty in things and causes Ecclesiasticall As we do not deny to the Magistrate any thing which the Word of God doth allow him so we dare not approve his going beyond the bounds and limits which God hath set him And I pray God that this be not found to be the bottome of the controversie Whether Magistracy shall be an arbitrary Government if not in civil yet in Ecclesiastical things Whether the Magistrate may do or appoint to be done in the matter of Church-Government admission to or exclusion from the Ordinances of Christ what ever shall seem good in his eyes And whether in purging of the Church he is obliged to follow the rules of Scripture and to consult with learned and godly Ministers although Erastus himself as is before observed and Sutlivius a great follower of him de Presbyt cap. 8. are ashamed of and do disclaim such assertions CHAP. IX That by the Word of God there ought to be another Government beside Magistracy â—r Civil Goveramâ—nt â—amely an Ecclesiastical Government properly so callâ—d in the hands of Church-officâ—rs THis Question hath arisen from Mr. Colemans third and fourth rule which he offered to the Parliament excluding all Government of Church-officers Ministers and Elders that is as he expounds himself all corrective government leaving them no power except what is meerly doctrinal and appropriating all government properly so called to the Magistrate onely Mr. Hussey following him
for my Argument that he acknowledgeth this Scripture to warrant Synods of Ministers and Elders and the power of these Synods to be not onely consultive but conclusive decisive and obligatory for this I suppose he means by the power to determine controversies and to make Canons for the Churches peace and government else he had concluded nothing against the Independents who yeeld a consultive Synodicall power If any shall yet desire to be more partiâ—ularly satisfied concerning the strength of my present Argument from Act. 15. I will make it out from these particulars following First Here is a power and authority to assemble Synodically and it is an intrinsecall power within the Church it self not adventitioâ—s or extrinsecall from the Magistrate Whence the soundest Protestant writers prove that though the civil Magistrate hath a power of convocating Synods and he ought to do it when the Churches necessity or danger doth call for such a remedy yet this power of his is positive not privative cumulative not destructive And that if the Magistrate be an enemy and persecuter of the Church and of true Religion or cease to do his duty that is to wit in a manifest danger of the Church the Church notwithstanding ought not to be wanting to her self but ought to use the right and authority of convocation which first and forâ—…most remaineth with the Rulers of the Church as may be seen Act. 15. So say the Professors of Leyden in Synops. purior Theol. Disp. 49. Thes. 24. beside diverse others whom I might here cite but that is not now my businesse Secondly Beside the publike debate and deliberation the Synod did also choose and send certain delegates or commissioners to Antioch and wrote by them a Synodical Epistle to the Churches in Antioch Syria and Cilicia I beleeve such Synodical acts of sending Commissioners and letters to the Churches in other Nations or Provinces should now be lookt upon as acts of government if done without the leave of the Magistrate as then Iudas and Silas were sent Thirdly That Synod did exercise and make use of a threefold Ecclesiastical power for remedy of a three-fold Ecclesiastical disease 1. They purge out the leven of false doctrine and heresie by deciding and determining that great controversie whether Circumcision and the keeping of the Ceremoniall Law of Moses were neeessary to salvation They hold forth and declare to the Churches the negative And this they do by the dogmatik power 2. There was a great scandal taken by the beleeving Jewes then not fully instructed and perswaded concerning the abrogation of the Ceremoniall Law by the death of Christ who were so far stumbled and offended at the beleeving Gentiles for their eating of things sacrificed to Idâ—ls and of blood and things strangled that they could not freely nor contentedly converse company and eate together with the Gentiles For remedy whereof the Synod doth require in regard of the law of love edification peace and avoyding of scandall that the Gentiles should abstain from those things as also from fornication which for what cause it is added I do not now dispute And this they do by the Diataktik power 3. There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a schisme dissention and rent made in the Church by the Judaizing Teachers vers 2. Who clothed themselves with a pretended authority and warrant from the Apostles and Elders at Hierusalem and thereupon got the more following and drew away the more disciples after them For remedy hereof the Synod stigmatizeth and brandeth those men by declaring them to be lyars troublers of the Church and subverters of souls vers 24. And this they do by the Critick power or authority of censures Fourthly The decree and Canon of the Synod which is made imposed emitted and promulgat is authoritative decisive and binding Act. 15. 28. For it seemed good to the holy Ghost and here the Arabick repeateth it seemed good to us to lay upon you no greater burthen then these necessary things That ye abstain c. If it be said that this was but a doctrinal advice It seemed good c. I answer Iosephus Antiq. Iud. lib. 4. cap. 8. speaking of the decree of the supreme Sanhedrin which he that disobeyed was to be put to death calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which seemeth good So likewise in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not meant of an Opinion onely for an Opinion as Schoolmen define it is properly such a 〈◊〉 of or assent to a thing as is evident and firme but not certain So that Opinion cannot be ascribed to the holy Ghost It is therefore here a word of authority and decree as Mr. Leigh in his Critica sacra at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth out of Châ—…mnitius In which sence the Grecians frequently use it So Stephanus out of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is de reed by the Senate And Budaeus out of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certainly appointed to die Observe also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposing and burthen They do impose some burthen onely they are carefull to impose no burthen except in necessary things Acts 16. 4. And as they went through the Cities they delivered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees that were ordained of the Apostles and Elders which were at Hierusalem And here I cannot passe the observation of that gentleman who hath taken so good pains in the Original Tongues Mr. Leigh in his Critica sacra of the New Testament in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in the New-Testament it is put for Decrees or Lawes as Luke 2. 1. Acts 17. 7. it is put for the Decrees of Caesar and Ephes. 2. 15. Colos. 2. 14. for the Ceremonial Lawes of Moses and so frequently by the LXX in the Old Testament for Decrees as Dan. 2. 13. and 3. 10. 29. and 4. 6. for Lawes Dan. 6. 8. Caeterum saith Erasmus upon Act. 16. 4. Dogmata Graeca vox est significans ipsa decreta five placita non doctrinam ut vulgus existimat And whereas some have objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used onely in reference to a doctrinal power as Col. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer Budaeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be decerno and Col. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack makes it judicamini Erasmus and Bullinger Decretis tenemini Stephanus Beza and Gualther ritibus oneramini the English Translators are ye subject to Ordinances This subjection was not onely to Doctrines but to Commandements vers 22. after the Commandements and Doctrines of men and these commandements though in deed and truth the commandements of men onely at that time were imposed as the Commandements of God and as Ceremoniall Lawes given by Moses The vulgar Latine hath decernitis and Tertullian readeth Sententiam fertis
of all such as may be satisfied this I avouch and averre It is Jure divino It is the will of God and of his Sonne Iesus Christ the King and Head of his Church that there be a Church-Government in the hands of Church-Officers distinct from the Civil Government It is de necessitate praecepti of the necessity of precept that it be sâ—… It is sin and a violation of Christâ—… Institution if it be not so I am confident the Arguments which I have brought Chap. 9. will reach this point and fully conclude it especially if the strength of them be put together Yet now to drive the nail to the head I adde these following Arguments directly inferring and proving an Institution First The Scripture speaks of Church Government in the same manner and with the same height fulnesse and peremptorinesse of expression as it speaketh of other things which are without controversie acknowledged even by the Erastians themselves to be Institutions of Christ. For instance Let the Erastians prove against the Socinians the necessity and perpetuity of the Ordinance of Baptisme that it ought to continue alwais in the Church and that by vertue of an Institution and precept of Christ I will undertake by the like medium to inferre the like conclusion concerning Church-Government Again let them prove the necessity perpetuity and institution I say not now of the Word it self or of preaching but of the ministery or of the Pastoral office I will bring the like Argument concerning Church-Government I do not now compare or paralel the Government with the Ministery of the Word quo ad necessitatem medii vel finis as being equally necessary to salvation nor yet as being equally excellent but this I say The one is by the Scripture language an Institution and Ordinance of Christ as well as the other One Ordinance may differ much from another and still both be Ordinances Secondly Church-Government is reckoned among such things as had an Institution and which God did set in the Church 1 Cor. 12. 28. It is a good Argument for the Institution of Pastors and Teachers that God set them in the Church as we read in that place and Christ gave them to the Church Ephes. 4. 11. Will not this then hold as well for the Institution of a Government in the Church That the Governments mentioned 1 Cor. 12. 28. are Ecclesiastical and distinct from civil is already proved Chap. 6. Thirdly If it be the will and commandement of God that we be subject and obedient to Church-Governors as those who are over us in the Lord as well as to civil Governors then it is the will of God that there be a rule and Government in the Church distinct from the civil For Relata se mutâ—…o ponunt vel tollunt If we be obliged by the fifth commandement to honour Magistrates as Fathers then it is the will of God that there be such Fathers So when we are commanded to know them which are over us in the Lord and to esteem them highly 1 Thess. 5. 12. to honour doubly Elders that rule well 1 Tim. 5. 17. to be subject and obedlent unto Ecclesiasticall Rulers Heb. 13. 17. with verse 7. 24. doth not this intimate the will of God that Pastoâ—s and Elders be over us in the Lord and rule us Ecclesiastically Fourthly That which being administred is a praise and commendatiâ—n to a Church and being omitted is a ground of controversie to Christ against a Church can be no other then an Ordinance and necessary duty But Church-Government and Discipline is such a thing as being administred it is a praise and commendation to a Church 2 Cor. 2. 9. Revil 2. 2. and being omitted is a ground of Controversie to Christ against a Church 1 Cor. 5. 1. 2. 6. Revel 2. 14. 20. Ergo. Fifthly The rules and directions concerning an Ecclesiastical Government and Discipline are delivered preceptwise in Scripture 1 Cor. 5. 13. Put away that wicked person from among you 2 Thess. 3. 14. Note that man Tit. 3. 10. A man that is an Heretick after the first and second admonition reject Augustine lib. contra Donatistas post Collationem Cap. 4. saith that Church-censurâ—s and discipline are exercised in thâ— Church secundum praeceptum Apostolicum according to the Apostolick precept for which he citeth 2 Thess. 3. 14. Sixthly There is an Institution and command Matth. 18 17. Let him be unto thee as an Heathen man and a Publican In which place there are three Acts of the Church that is of the Assembly of Church-Officers 1. They must be met together to receive complaints and accusations Tell the Church 2. They give sentence concerning the case if he neglect to hear the Church c. Where heareing is required and obedience there must needs be an authoritative speaking or judging So that they who would prove the Church here hath onely power to admonish doctrinally because it is said If he hear not the Church they may as well prove that the Judges of Israel had no more power but to admonish doctrinally because it is appointed Deut. 17. 12. that the man who will not hearken to the Judge shall die and it is not there expressed that the Judge shall put him to death more then it is expressed here that the Church shall declare the offender to be as a heathen and a publican 3. They must bind such a one by Excommunication Whatsoever ye bind on earth c. Neither could it ever enter in the thoughts of Jesus Christ to command one Church-member or private brother to esteem another brother as an heathen and a publican whom he would not have so esteemed by the whole Church and least of all can it be the will of Christ that one and the same person should be esteemed by one of the Church to be as a heathen and a publican and withall be esteemed by the whole Church as a brother a good Christian a Church-member and accordingly to be freely admitted to the Ordinances CHAP. XI The necessity of a distinct Church-Government under Christian as well as under Heathen Magistrates SOme when they could not denie but there was a Church-Government in the Primitive and Apostolick Churches distinct from all civil Government and Churchcensures distinct from all civil punishments yet they have aledged though no such thing was alledged of old neither by Constantine and other Christian Emperors nor by others in their behalf that this was for want of Christian Magistrates and that there is not the same reason for such a Church-Government or censures where there is a Christian Magistracy See Mr. Husseys plea pag. 24. As likewise Mr. Prynne in his Diotrephes catechised Master Colemans re-examination pag. 16. calls for an instance where the State was Christian. For taking off this exception I shall observe First of all Grotius otherwise no good friend to Church-Government being poisoned with the Arminian Principles who have endeavoured to weaken extremely the authority of
Classical and Synodical Assemblies and to give a kind of Papal power to the Magistrate yet in this particular he argueth strongly for us and not against us Secondly Where is that Christian Magistracy which hath suppressed or punished all such offences as did fâ—ll under Ecclesiastical cognizance and censure in the Primitive and Apostolick Churches Or where is that Christian Magistrate that will yet undertake to punish all those offences and scandals which were censured in the Apostolick Churches Till some such instance be given this exception against Church-discipline and censures under a Christian Magistrate hath not so much as colour enough Aliae sunt leges Caesarum aliâ—…e Christi aliud Papinianus aliud Paulus noster praecipit saith Hierome in Epitaph Fabiâ—…lae Caesars Lawes and Christs Lawes are not the same but different Papinianus commands one thing Paul another thing Chrysostome Homil. 12. in 1. Epist. ad Cor. tells us that the best and wisest Law-givers had appointed no punishment for fornication for consuming and trifling away of time with playing at dice for gluttony and drunkennesse for Stage-plaies and lascivious whorish gestures therein Is there not some cause to apply all this and much more of this kind even to Christian Law givers and Magistrates Put the case that he who is called a brother as the Apostle speaks that is a member of the visible Church be found grossely ignorant of the Principles of Religion and so far from growing in knowledge that he loseth the knowledge of the Scriptures and of the truth of God which he had for this hath been diverse times observed through neglect of the means or if he be known to neglect ordinaâ—lly prayer in and with his Family and to continue in that offence after admonition or if he live in known or scandalous malice and envie and refuse to be reconciled with his neighbour or if he be a known lyar and dissembler or if by his words and actions he do scandalously and manifestly shew himself covetous drowned in sensuality ambitious proud or if he give a foul scandal by filthy and obscene speeches by lascivious obscene whorish-like gestures or actions where the act it self of adultery or fornication cannot be proved I suppose that for these and such like scandals which are causes deserving not onely the Elderships enquiry and admonition but suspension from the Lords Table the Christian Magistrate neither doth nor by the civil or municipal Laws is bound to arraign and punish all such as are guilty thereof Thirdly whereas Arch-bishop Whitgift Answ. to the Admon pag. 114. did alledge that the Church may not be governed under a Christian Magistrate as it may under a Tyrant which he brings as an exception against ruling Elders and Elderships while he could not denie but such there were in the Primitive Church Mr. Cartwrigh in his Reply pag. 140. answereth that if these Elders under a Tyrant had medled with any office of a Magistrate then there had been some cause why a godly Magistrate being in the Church that office should cease but since they did onely assist the Pastor in matters Ecclesiastical there is no distinction between times of persecution and times of peace as touching the office of Elders The like say I of Church-censures and discipline If the Government of the Church by Presbyteries and Synods if suspension and excommunication in the Apostles times had been an usurping of any thing belonging to the Magistrate then there had been some reason to lay aside all Church-censures and Ecclesiastical Government when the Magistrate turned Christian and willing to do his duty But if not then the civil and Church-government may still remain distinct even where the State is Christian. Fourthly Every Institution or Ordinance of Christ must continue as a perpetual obligation unlesse we can find in the Word that Christ hath given us a dispensation or taken off the obligation and set a period to the Ordinance that it shall continue so long and no longer I mean every Ordinance of Christ must be perpetual which we cannot prove from the Word to be but temporal or extraordinary Now in the Word Christ hath not appointed the governing the Church and correcting scandals to be onely under a Tyrant and to cease under a Christian Magistrate neither is there any such thing held forth in Scripture which yet our opposites must shew if they will make good what they say But contrariwise what Christ delivered to the Apostles and they to the Churches is to be kept and continued till our Lord come again 1 Cor. 11. 23. 26. 1 Tim. 6. 14. and he himself saith Rev. 2. 24. 25. That which ye have already hold fast till I come These things were not spoken to the Apostles to Timothy to the Churches of that time personally for they were not to live till Christs comming again but the charge was given to them in name of and with respect unto all the Ministery and Churches of Christ. Fifthly This exception made against Church-censures under a Christian Magistrate supposeth that such censures will make an interfering and clashing between the civil and Ecclesiastical power But there is no cause for that fear these powers being so hugely differenced in their efficient causes matters formes ends effects objects adjuncts correlations and ultimate terminations as I have made it to appear in the particulars Chap. 4. Sixthly The Churches liberty and power is not to be infringed diminished nor taken away but preserved maintained enlarged and augmented under a Christian Magistrate Were it not a sad case if there should be cause to say that the Churches of Christ have not so much liberty under a Christian Magistrate to keep themselves and the Ordinances from pollution as they had under Pagan and Infidel Magistrates Seventhly Why may not Christian Church-government consist with Christian Magistracy as well as the Jewish Church government did consist with the Jewish Magistracy being of the same Religion Or if we please to look to later Presidents who can be ignorant that civil government and Church-discipline have rather strengthened then destroyed each other not onely in France where the Magistracy is not Protestant but in Scotland in the Low-Countries in Geneva and else-where Eightly We have covenanted to endeavour a Reformation of Church-Government and discipline according to the word of God and the example of the best Reformed Churches Now both the Word of God and the example of the best Reformed Churches leadeth us to a Church-government distinct from civil Government and the example of the best Reformed Churches doth undeniably lead us to a Church-discipline even where he Magistrate is Christian neither doth the word make any exception of Christian States but contrariwise chargeth us to keep the commandement and Ordinances till Christ come again Ninthly The Magistrate hath other work to do and such as will take up the whole man and if he should take upon him the whole burthen of Church-Government the enquiring into examining and correcting of all
his place against the holy Ghost the said holy Spirit bearing the contrary record to his Conscience Testimonies taken out of the Harmony of the Confessions of the Faith of the 〈◊〉 Churches Râ—printed at London 1643. Pag. 238. Out of the confession of Helvetia FUrthermore there is another power of duty or ministerial power limited out by him who hath full and absolute power and authority And this is more like a Ministry then Dominion For we see that some master doth give unto the steward of his house authority and power over his House and for that cause delivereth him his keyes that he may admit or exclude such as his master will have admitted or excluded According to this power doth the Minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirm that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the keyes of the Kingdom of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Again whose sins soever ye remit they shall be remitted and whose sins soever ye retain they shall be retained But if the minister deal not in all things as his Lord hath commanded him but passe the limits and bounds of Faith then the Lord doth make void that which he doth Wherefore the Ecclesiastical power of the Ministers of the Church is that function whereby they do indeed govern the Church of God but yet so as they do all things in the Church as he hath prescribed in his Word which thing being so done the faithful do esteem them as done of the Lord himself Pag. 250. Out of the confession of Bohemia THe 14th Chapter of Ecclesiastical doctrine is of the Lords keyes of which he saith to Peter I will give thee the Keyes of the Kingdom of Heaven and these keyes are the peculiar function or Ministery and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospel although they should do this especially that is should shew forth that Word of true comfort and the joyful message of peace and new tydings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make known to wit to them his favour to these his wrath and that to all in general or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their Ministery hold in their hand the Scepter of Christ his Kingdom and use the same to the government of Christ his Sheep And after Moreover a manifest example of using the power of the keyes is laid out in that sinner of Corinth and others whom St. Paul together with the Church in that place by the power and authority of our Lord Jesus Christ and of his Spirit threw out from thence and delivered to Sathan and contrariwise after that God had given him grace to repent he absolved him from his sins he took him again into the Church to the communion of Saints and Sacraments and so opened to him the Kingdom of Heaven again By this we may understand that these keyes or this divine function of the Lords is committed and granted to those that have charge of souls and to each several Ecclesiastical Societies whether they be smal or great Of which thing the Lord sayeth to the Churches Verily I say unto you whatsoever ye bind on earth shall be bound in heaven And straight after For where two or three are gathered together in my Name there am I in the middest of them Pag. 253. Out of the French Confession VVE beleeve that this true Church ought to be governed by that regiment or discâ—pline which our Lord Jesus Christ hath established to wit so that there be Pastors Elders and Deacons that the purity of doctrine may be retained vices repressed c. Pag. 257. Out of the Confession of Belgia VVE beleeve that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word so that there be placed in it Pastors and Ministers purely to preach and rightly to administer the holy Sacraments that there be also in it Seniors and Deacons of whom the Senate of the Church might consist that by these means true Religion might be preserved and sincere doctrine in every place retained and spread abroad that vicious and wicked men might after a spiritual manner be rebuked amended and as it were by the bridle of discipline kept within their compasse Pag. 260. Out of the Confession of Auspurge AGain by the Gospel or as they term it by Gods Law Bishops as they be Bishops that is such as have the administration of the Word and Sacraments committed to them have no jurisdiction at all but onely to forgive sin Also to know what is true doctrine and to reject such Doctrine as will not stand with the Gospel and to debarre from the communion of the Church such as are notoriously wicked not by humane force and violence but by the word of God And herein of necessity the Churches ought by the law of God to perform obedience unto them according to the saying of Christ He that heareth you heareth me Upon which place the Observation saith thus To debar the wicked c. To wit by the judgement and verdict of the Presbyterie lawfully gathered together c. A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France Cap. 5. Art 9. THe knowledge of scandals and the censure or judgement thereof belongeth to the Company of Pastors and Elders Art 15. If it befalleth that besides the admonitions usually made by the Consistories to such as have done amisse there be some other punishment or more rigorous censure to be used It shall then be done either by suspension or privation of the holy communion for a time or by excommunication or cutting off from the Church In which cases the Consistories are to be advised to use all prudence and to make distinction betwixt the one and the other As likewise to ponder and carefully to examine the faults and scandals that are brought before them with all their circumstances to judge warily of the censure which may be required Harmonia Synodorum Belgicarum Cap. 14. Art 7. 8. 9. PEccata sua natura publica aut per admonitionis privatae contemtum publicata ex Consistorii totius arbitrio modo formâ ad aedificationem maximè accomodatis sunt Corrigenda Qui pertinaciter Consistorii admonitiones rejecerit à S. Coenae communione
gift from him though upon the holy day for avoyding of offence Sect. 4. reckoneth among the Heathenish festivities a day set apart by them for coronation of a King or in memory of a mans nativity deliverance out of danger or the like Then it is added Sect. 5. But with those Idolaters who spend that day in mirth and gladnesse eating and drinking and observe that day whether for custome or for the Kings honour neverthelesse hold it not for a holy day it is lawfull to have commerce and trade Whâ—n conversing with Heathens did not entrench upon Religion they could doe it without scruple even upon the Heathens good daies or solemnities of joy Then Sect. 8. Is Israelites dwell among Heathens with whom they have made a Covâ—…nt it is lawfull to sell armes to the Kings servants and to his military forces c. It is unlawfull to enter into a Town in which Idolatry is practiced it is lawfull to come out of it But if the Idoll be without the Town it is also lawfull to enter in it If the Jewes might dwell among and enter into league and covenant with Heathens yea enter into the Townes of Idolaters when the Idoll was not in Town then they held it not unlawfull to have any civill company with Heathens It follows Sect. 11. It is lawfull to goe to the markets or faires of Heathens and to buy from them beasts men-servants maid-servants though they be yet Heathens also houses fields vineyards Also for writing contracts it is permitted to goe to their judiciall courts If it be objected that Sect. 12. doth forbid an Israelite to come to the banquet of a Heathen which he hath made for his sonne or for his daughter I answer from that very place For lest this should be taken for a prohibition of civill fellowship Maimonides did adde these words Now this intervall is appointed for Idolatry for it is said and one call thee and thou eate of his Sacrifice and thou take of their daughters unto thy sonnes and they goe a wboring after their Gods citing Exod. 34. 15 16. From all which I conclude that Christs words relating to the Jewish custome Let him be to thee as a Heathen man cannot be meant as M r Prynne would have them of avoyding meere civill company and fellowship for as much as it was not held unlawfull among the Jewes to have civill company and commerce with Heathens Sure the Jewes of our age are farre from holding such a thing unlawfull Yea so farre I am unsatisfied with M r Prynnes interpretation that I verily believe and so doe some others a part of the intendment of these words Let him be to thee as an Heathen man and a Publican is to hold forth the lawfulnesse yea the obligation of performing all naturall and in diverse cases morall duties to a person Excommunicated I meane that the Text doth intimate thus much As upon the one hand the contumacious offender who will not heare the Church is to be used no better than an Heathen or a prophane Publican and is not to be admitted to any Ordinance except such as Heathens and prophane Publicans are and may be admitted unto So upon the other hand let him have no worse usage and entertainment then those very Heathens and Publicans unto whom all naturall and some morall duties are performed notwithstanding they be Heathens and Publicans For the Apostle commandeth Christians to be subject even to Heathen Magistrates servants to honour and be subject to heathen and ungodly Masters the wife not to depart from the husband because he believeth not So that this rule of Christ Matth. 18. 17. is so full and perfect as to teach us as well what fellowship is lawfull with such a one as what fellowship is not lawfull to be kept with him I doe not deny but that according to the ordinary rule fellowship with an excommunicate person in meat drinke familiarity and salutations is unlawfull as well as in the Sacrament and prayer according to the received rule Si pro delictis anathema quis efficiatur Os or are vale communio mensa negatur And the Scripture forbidding to eate with such a one or to have company with him or to bid him God speed will reach as farre Neverthelesse there are divers excepted or reserved cases in which the performance of naturall duties unto and keeping of civill company with an excommunicate person is allowed The exception made from the rule is this Haee anathema quidem faciunt ne possit obesse Utile lex humile res ignorata necesse Utile as when a man seeketh payment of debt from an excommunicate person Lex because the law alloweth husband and wife to company together though the one of them be excommunicate Humile because children may and ought to doe the duties of children and servants the duty of servants and subjects the duty of subjects and vassals the duty of vassals and souldiers the duty of souldiers in companying with submitting unto honouring and obeying of their excommunicated Parents Masters Kings Lords Commanders Râ—…s ignorata when he that companieth with an excommunicate person doth not know that he is excommunicate Necesse as when a man passeth through the Land or is under the power of excommunicate persons or some such way is drawn into a necessity of speaking and companying with them All which is most agreeable to this expression Let him be unto thee as an Heathen man and a Publican and to the nature of Excommunication which doth not breake asunder naturall or morall but spirituall and ecclesiasticall bonds If it be asked why then are we forbidden to eate with an excommunicate person or to bid him God speed I answer these things are not forbidden but under a spirituall notion and for a spirituall end that the offender may be ashamed and humbled that others may not be deceived by countenancing of him or companying with him and that our eating with him or saluting of him may not be interpreted as a conniving at or complying with his sinnes or as a signe of Christian fellowship with a scandalous person formerly called a brother sinally that God may be the more glorified wickednesse the more ashamed others the more edified the sinner the more abasâ—d our selves the better kept from snares by avoyding of all appearance of evill Otherwise setting aside these and such like spirituall considerations and respects I doe aver that Excommunication hath nothing to doe with the avoyding of civill company qua civill that is under a civill or politicalln otion Thus we have the negative part of the rule of Christ. Now to the positive part What is it to be as an Heathen and a Publican He must not be worse used in naturall or civill things yâ—t he muâ— be used in the same manner as an Heathen and a Publican in spirituall things Wherefore Let him be as an Heathen man implieth foure things 1. I have proved that Heathens were not permitted to come into
suffer sinne upon him Where the Marginall paralell in the English Bibles is Mat. 18. 15. Yea Erastus himself lib. 2. cap. 2. pag. 154. confesseth that Christ doth in Matth. 18. interpret that Law Lev. 19. So Prov. 28. 4. Such as keep the Law contend with the wicked We ought to hate and abhorre sinne by which God is dishonoured and consequently to expresse our zeale against it by rebukes when it is committed in our sight hearing presence privity or knowledge as much yea much more then if it were a private and personall injury against our selves Psal. 97. 10. Amos 5. 15. Rom. 12. 9. Psal. 139. 21 22. Hence it is that the Apostle exhorteth Christians to warne them that are unruly or disorderly 1 Thess. 5. 13. Wherefore it is justly and truly maintained by Augustine Regul 3 infine Tomi primi Durandus lib. 4. dist 19. Quaest. 3. Tostatus in Math. 18. Quaest. 29. and divers thers that to admonish and rebuke a Brother committing sinne is a necessary Christian duty commanded by the word of God whereunto Christians are obliged by the love of God and their Neighbour for which see also Aegidius de Coninck de actib supernat disp 28. dub 2. 4. And if the offender be not reduced by more private admonitions and rebukes the same Law of spirituall love bindeth his Brother that knoweth his sinne and impenitency to tell the Church as Ioseph told his Father of his Brethrens faults Gen. 37. 2. and Joseph brought unto their Father their evill report that is their scandalous sinnes which made them to have an evill report It is well noted by Pareus upon the place that the thing which Ioseph did complaine of to his Father was not his Brethrens hatred against himselfe nor any personall injury done to himself because their hatred of Ioseph was the effect not the cause of the information which he gave to his Father of their faults but it was their sinne and scandalous life by which they brought an evill name upon themselves and the family of their Father Wherein he doth upon good reason justifie what Ioseph did because he told not his Brethrens faults to an Enemy but to a Father nor for their evill but for their good It was also declared unto the Apostle by them of the house of Cloe that there were contentions among the Corinthians 1 Cor. 1. 11. So it is collected from 2 Thess. 3. 11. that some in the Church of Thessalonica gave notice to the Apostle of such as walked disorderly And as he that spares the Rod hates the Child so he that neglects to rebuke an offending Brother or when that cannot amend him neglects to tell the Church doth hate his Brothers soule in so farre as he suffers sinne upon him If these things be acknowledged for truths we will be easily induced to believe that the scope of Jesus Christ Math. 18. 15 16 17. is to teach us not what he permits the party injured to doe toward the party injuring but what he commands every one that loves the soule and salvation of his Neighbour to doe for reducing his Neighbour from a sinne wherewith he is overtaken Which fitly agreeth with that which Drusius praeter lib. 1. on Mat. 18. 15. citeth e libro Musar Besides both Fathers Schoole-men Casuists Commentators Popish and Protestant when they handle the Questions de correptione fraterna they make Brotherly rebukes to be a common duty of love which one neighbour oweth to another and ever and anon they cleare what they hold from Mat. 18. I verily believe it is one of the wiles yea depths of Sathan in perverting that Text with the Erastian Glosses to throw out of the Church and to drown in desuetude and oblivion a great and necessary duty which every Christian by the law of love oweth to the soule of his Brother with whom he converseth which were it conscionably practised I dare say it should be a most powerfull and effectuall meanes by the blessing of Christ upon his owne ordinance to purge the Church of scandals to gaine soules and to advance holinesse Now he that can neither be reduced by more private reprehensions nor by publike Ecclesiasticall conviction Let him be unto thee as an Heathen man saith Christ let him be esteemed as one that hath no part in the communion of the Saints in Church-Membership in the holy things in the common-wealth of Israel in the Covenants of promise more then an Heathen man Which is a spirituall not a civill separation according to that Gal. 2. 15. We who are Jewes by nature and not sinners of the Gentiles My second Argument shall be this That which Christ saith generally of any sinne whereby one Brother scandalizeth another Brother the Erastians restrict to private or personall injuries And whereas Christs rule tendeth to the rescuing and saving of a sinner their Glosse runnes upon a mans particular interest in the resarclating of a private injury If thy Brother trespasse against thee that is Cum quis coram aliquo peccaverit saith Munsterus when any brother sinneth in the presence of some other Are we not oblidged to rebuke an offending Brother in Christian love and to endeavour to bring him to repentance and to save his soule whether he hath done to us any particular injury or not May we suffer sinne upon his soule because that sinne is not an injury to us Let it be well observed the thing here aimed at is the salvation of the offending Brother and his turning from sinne as Grotius rightly noteth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erastus also confesseth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for in that sence is the same word used 1 Cor. 9. 19 20 21 22. that I might gain them that are under the Law c. and 1 Pet. 3. 1. they may be wonne by the conversation of the wives This saith Grotius James doth explain Ch. 5. v. 20. he which converteth the sinner from the error of his way shall save a soule from death and shall hide a multitude of sinnes If this then be the meaning of Christs words thou hast gained thy Brother then it concerneth all sinnes whereby we know our Brothers soule and salvation to be in hazard Wherefore though Grotius understand private injuries to be that case which the Text putteth yet saith he it is the manner of the Law of God by one particular and more remarkable kind of things to intimate what ought to be done in other things according to the rule of just proportion And it holds more true in other sinnes then in the case of private injuries This rebuking is necessary as well in sins which are committed against God as in those which are committed against man and by so much the more its necessary in sinnes which are committed against God by how much they are heavier then sinnes which are committed against man saith Tostatus in Mat. 18. quest 93. And Grotius himself citeth out of Mimus
proved he must not doe an unlawfull act in obedience to men but walke by that Apostolicall rule 1 Tim. 5. 22. Be not partaker of other mens sinnes Keep thy selfe pure In doing whereof he doth not make his conscience the rule of inflicting any censure and particularly of suspending from the Sacrament which must be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many but yet his conscience so sarre as it is informed and illuminate by the word of God is a rule to him of his owne personall acting or not acting notwithstanding of which the offender stands rectus in curia and is not excluded by the sentence of any Ecclesiasticall Court. I confesse a Minister ought to be very cleare in his conscience and be perswaded not upon suspicions surmises or such like sleight motives but upon very certaine grounds that the sentence of an Eldership Classis or Synod is contrary to the Word of God before he refuse to doe the thing But what may be the reason why M r Prynne is so large upon this point from pag. 28. to 35 I take not upon me to judge de intentione operantis But the intentio operis is to yeeld somewhat in lieu of suspension from the Sacrament which yet shall be no Church censure nor act of jurisdiction and so to make the discipline of Suspension yea and Excommunication too to be of no necessary use in the Church For if it be sufficient and a full discharge of duty to admonish unworthy scandalous persons not to come to the Lords Table unlesse they repent and reforme this cuts off the necessity of Censure whether Suspension or Excommunication As for that admonition or warning to be given it is no Church censure nor act of Jurisdiction especially when given by the Minister alone for no Ecclesiasticall jurisdiction can be excercised or Censure inflicted by any one man how eminent soever in the Church Yea when it is a Consistoriall or Presbyteriall Admonition it is not properly a Censure but a Degree to Censure 1. Because Admonition doth not exclude a person from any Church priviledge nor from communion in any Ordinance And how can one be said to be under Church censure who still enjoyeth all Church priviledges 2. If Consistoriall admonition be a binding where is the loosing of that bond Every censure consistorially inflicted must be also consistorially taken off upon repentance appearing in the party These things I doe but tâ—uch that I might make it appeare how M r Prynnes doctrine tendeth to strip Elderships out of all jurisdiction or power of Censures Now come we to the particulars wheren I doe not finde any great matter to insist long upon He â—irst premiseth six conclusions Supposed conclusions he may make them but proved Conclusions they are not The first of them is indeed ushered in syllogistically but very weakly as shall appeare The strength of his discourse he contracteth into this argument Those who have a true right to the Sacrament as visible members of the visible Church ought not in justice or conscience to be deprived of it in case they demand it by any Minister or Presbytery But all unexcommunicate Christians who are able to examine themselves as visible members of the visible Church have a true right to the Sacrament in case they doe demand it when publiquely administred Ergo they ought not in justice or conscience be deprived of it by any Minister or Presbytery when publiquely administred if they shall require it Answ. First this is fallacia plurium interrogationum for these words as visible members of the visible Church both in the Major and Minor clogge and confound the argument and patch up two distinct propositions into one Secondly his Major cannot be admitted without a distinction There is Ius ad rem and Ius in re There is a remote right or a right in actu primo thâ—t is such a right relation or habitude as entitleth a person to such a priviledge or benefit to be enjoyed and possessed by him when he shall be capable and fit to enjoy it Such is the right of a Minor to his inheritance Such was the right of lepers of old to their Tâ—nts Houses and Goods when themselves were put out of the Camp and might not during their leprosie actually enjoy their own habitations Such is the right which a man hath in England to his sequestred Estate Lands and Houses he doth not lose but retaine his Right Title Charters and Deeds as valid in Law and not made voyd or null and may be againe admitted to the actuall possession upon satisfaction given to the State and a huge difference there is between Sequestration and forfeiture or Outlawry There is againe a proxime right or a right in actu secundo which rendereth a person actually and presently capable of that thing which he is entituled unto If M r Prynnes major be understood of the first kind of right I deny it If of the second kind of right I admit it and it doth not help his opinion nor hurt mine Thirdly yea himselfe must needs admit an exception from his major proposition for by his owne principles those that have a true right to the Sacrament as visible members of the visible Church may be excommunicated and so deprived not onely of the Sacrament but of all other publique Ordinances When he tels us here that nothing but an actuall excommunication can suspend them from this their right he doth but begge that which is in question And if his Argument conclude against a lesser Suspension from their right why not also against the greater Fourthly he hath not proved his minor especially being understood of the second kind of right which renders meâ— actually and presently capable of the thing He saith that the Sacraments were bequeathed by Christ to his visible Church on Earth and all visible members of it Which he hath not proved and I deny it except it have this limitation all visible members of the visible Church which are visibly or in externall profession and conversation qualified according to the rule of Christ and against whose admission to the Sacrament there is no just exception Fifthly when he concludeth that no unexcommunicated Christians who are able to examine themselves that is as himselfe hath explained who are not naturally disabled as children and fooles though he shall finde it a very hard taske to prove that all other unexcommunicate Christians besides these are able to examine themselves ought in justice or conscience to be deprived of the Sacrament by any Minister or Presbytery he doth upon the matter conclude that the Ordinances of Parliament Octob. 20. 1645. and March 14. 1645. authorising Presbyteries to suspend from the Sacrament scandalous persons unexcommunicated are contrary to all justice and conscience N. B. Sixthly as touching that limitation yeelded by himselfe that they must be such as are able to examine themselves I aske 1. Are persons grossely ignorant able to examine themselves 2. Are drunken persons
Supper the Disciples oâ—…ely Hence he inferreth Quare mysteria haec ad solos fideles pertinent Wherefore these mysteries do pertain to the faithful alone that is to those who are supposed to be converted and beleevers Vossius Disp. de Sacram. effic part poster After he hath observed two respects in which the Sacraments do excel the Word 1. That Infants who are not capable of hearing the Word are capable of the Sacrament of Baptisme and are brought to the laver of regeneration 2. That the Sacraments do visibly and clearly set before our eyes that which is invisible in the Word He adds Thes. 49. other two respects in which the Word doth far excel the Sacraments 1. That the Word can both beget confirm faith the Sacraments cannot beget faith in those that are come to age but onely conserve and increase it 2. That without the word we cannot be saved for he that beleeves not is condemned now faith commeth by hearing but the Sacraments though profitable means of grace yet are not simply necessary The confession of the faith of the Church of Scotland in the Article entituled to whom Sacraments appertain saith thus But the Supper of the Lord we confesse to appertain to such onely as be of the houshold of faith and can try and examine themselves as well in their faith as in thâ—…ir duty towards their neighbours The Belgick Confession Art 33. saith of the Sacraments in generall that God hath instituted them to seal his promises in us to be pledges of his love to us and to nourish and strengthen our Faith And Art 35. They plainly hold that the Sacrament of the Lords Supper is intended and instituted by Christ for such as are already regenerate and are already quickned with the life of grace The Synod of Dort in their Judgement of the fifth Article of the Remonstrants Sect. 14. ascribeth both the inchoation and conservation of grace to the Word but ascribeth oâ—ely to the Sacraments the conserving continuing and perfecting of that begun grace In the Belgick form of the administration of the Lords Supper See Corpus Disciplinae lately published by the Ministers and Elders of the Dutch Church at London pag. 16. it is said thus Those which do not feel this Testimony in their hearts concerning their examining of themselves touching their repentance faith and purpose of true obedience they eat and drink judgement to themselves Wherefore we also according to the Commandement of Christ and the Apostle Paul do admonish all those who find themselves guilty of these ensuing sins to refrain from comming to the Lords Table and do denounce unto them that they have no part in the Kingdom of Christ. Here follows an enumeration of diverse scandalous sins concluded with this general and all those which lead a scandalous life All these as long as they continue in such sins shall refrain from this spiritual food which Christ onely ordained for his faithful people that so their â—…udgement and damnation may not be the greater Which plainly intimates that they hold this Sacrament to be a sealing not a converting Ordinance And this they also signifie Ibid. pag. 17. And to the end we may firmly beleeve that we do belong to this gracious Covenant the Lord Jesus in his last Supper took bread c. Paraeus puts this difference between the Word and Sacraments that the Word is a mean appointed both for beginning and confirming faith the Sacraments means of confirming it after it is begun That the Word belongs both to the converted and to the unconverted the Sacraments are intended for those who are converted and do beleeve and for none others And though the Lutherans make some controversie with us about the effect of the Sacraments yet Ioh. Gerhardus doth agree with us in this point that the Lords Supper is not a regenerating but a confirming and strengthening Ordinance and this difference he puts between it and Baptisme Walaeus asserteth both against Papists and against some of the Lutherans that Sacraments do instrumentally confirme and increase faith and regeneration but not begin nor work faith and regeneration where they are not Petrus Hinkelmannus de Anabaptismo Disp. 9. cap. 1. Error 6. disputeth against this as a Tenent of the Calviâ—…ists Fideles habent Spiritum S. habent res signatas ante Sacramenta the faithful have the holy Spirit they have the things which are sealed before they receive the Sacraments Brochmand System Theol. Tom. 3. de Sacram. Cap. 2. Quaest. 1. condemneth this as one of the Calvinian errors Sacramenta non esse gratiae conferendae divinituâ—… ordinata media that Sacraments are not instituted and appointed of God to be means of conferring or giving grace Which he saith is the assertion of Zuinglius Beza Danaeus Musculus Piscator Vorstius The Lutheran opinion he propounds ibid. quaest 6. that the Sacraments are means appointed of God to confer grace to give faith and being given to increase it Esthius in Sent. lib. 4. dist 1. Sect. 9. stateth the opinion of the Calvinists as he calls us thus justificationem usu Sacramenti esse priorem obtentam nimirum per fidem quâ homo jam ante credidit sibi remitti peccata Sacramentum verò postea adhiberi ut verbo quidem promissionis fides confirmetur elemento verò ceu sigillo quodam diplomati appenso eadem fides obsignetur atque ita per Sacramentum declaretur testatumque fiat hominem jam prius esse per fidem justicatum This he saith is manifestly contrary to the doctrine of the Church of Rome from which saith he the Lutherans do not so far recede as the Calvinists Gregorius de Valentia in tertiam partem Thomae Disp. 3. Quaest. 3. punct 1. thus explaineth the Tenent which he holdeth against the Protestants concerning the Sacraments giving of grace Sacramenta esse veras causas qualitatis gratia non principales sed instrumentales hoc ipso videlicet quod Deus illis utitur ad productionem illius effectus qui 〈◊〉 gratia tamet si supra naturam seu efficacitatem naturaleâ—… ipsorum The Papists dispute indeed what manner of casuality or vertue it is by which the Sacraments work grace whether Phisica or Ethica whether infita or adsita In which questions they do not all go one way See Gamachaeus in tertiam partem Tho. Quest. 62. Cap. 5. But that the Sacraments do work or give grace to all such as do not ponere obicem they all hold against the Protestants They dispute also whether all the Sacraments give the first grace or whether Baptisme and Pennance onely give the first habitual grace and the other five Sacraments as they make the number give increase of grace But in this they all agree that habitual grace is given in all the Sacraments of the New-Testament the Thomists hold further that the very first grace is de facto given in any of the Sacraments See for the