Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76988	The arraignment of errour: or, A discourse serving as a curb to restrain the wantonnesse of mens spirits in the entertainment of opinions; and as a compasse, whereby we may sail in the search and finding of truth; distributed into six main questions. Quest. 1. How it may stand with Gods, with Satans, with a mans own ends, that there should be erroneous opinions? Quest. 2. What are the grounds of abounding errours? Quest. 3. Why so many are carried away with errour? Quest. 4. Who those are that are in danger? Quest. 5. What are the examens, or the trials of opinions, and characters of truth? Quest. 6. What waies God hath left in his Word for the suppressing of errour, and reducing of erroneous persons? Under which generall questions, many other necessary and profitable queries are comprized, discussed, and resolved. And in conclusion of all; some motives, and means, conducing to an happy accommodation of our present differences, are subjoyned. / By Samuel Bolton minister of the Word of God at Saviours-Southwark.	Bolton, Samuel, 1606-1654.	1646 (1646)	Wing B3517; Thomason E318_1; ESTC R200547	325,527	388

or exception And we use to say Non distinguendum ubi Scriptura non distinguit we are not to distinguish when the Scripture doth not distinguish and therefore the Scripture not distinguishing of evil doers such persons may well fall under the Category of evil doers And should we restrain this unto evil doers only in a civil sense then the state of the Church in regard of the civil Mag●strate should be worse under the new Testament then under the old for if then he was to maintain it by his civil power and now he neither doe nor can then it must needs follow the condition of the Church in resp●ct of the civil Magistrate is worse now under the new Testament then under the old Besides it would be strange that it is the duty of the Magistrate to punish injuries done to the state but not injuries done to God that he is to punish those who destroy mens bod●es bu● not those who destroy mens soules that who ever draws away the people from the obedience of the Magistrate and the laws of the Land must be punished but they who will draw away a people from the truth of the Gospel and from the waies of God as Hymenaeus and Philetus who ov●rthew the faith of some 2 Tim. 2.17 18. they must not be censured And therefore seeing the new Testament declares the power of the Magistrate and makes the object of this power evil doing in generall and requires submission in such generall tearms therefore may we conclude that the Lord did leave his people for their subjection to the Magistrate to the light of nature and to the equity of those generall rules in Scripture in former times Other places might be alleadged as 1 Pet. 2.13 14. Submit your selves to every ordinance of man for the Lords sake whether it be to the King as to the suprem● or unto Governours which are sent for the punishment of evil doers and the praise of them that do well So in the 2 Tim. 2.1 2. where the Apostle exhorts us to pray for Kings and them in authority and he gives this reason That we may lead a quiet and peaceable life in all godlinesse and honesty By which is evident that the object of his power is not only things concerning externall peace but such things as concern godlinesse also he is to be the promoter of the one as well as the preserver of the other And this was prophesied of Magistrates under the Gospel Isa 49.23 Kings shall be thy nursing fathers and Queens thy nursing mothers And the preservation of the civil peace is not enough to afford such a denomination nor adequate to the appellation or title of nursing fathers and nursing mothers to the Church under the Gospel And it is said Revel 21.24 of the future times of the Gospel That the Kings of the earth shall bring their glory and honour to the Church There will be such a time which declares that they are to be more then meer protectours of their external civil peace Nor will this which is usually alleadged weaken this assertion that if this power do belong to the civil Magistrate as civil then to every civil Magistrate then to Pagan as well as to Christian Magistrates For we say though this power doe belong to Magistracy in generall and to all Magistrates yet all are not fit and abl● to exercise it the authority belongs to the Pagan as well as the Christian Magistrate say Divines but in a different sense one hath this power in actu signato the other in actu exercito one hath the right but he wants the ability to exercise it because being ignorant of Christ and the principles of Christian religion and thereby wanting the directive power he cannot use the commanding and executive power And thus much shall serve for answer to the third Qu●stion I have purposely waved Objections that I might not unnecessarily lengthen out this Discourse knowing this maxime to be true Rectum est index sui obloqui We come to the Quest 4. Whether such a power be needfull to the Church To which I shall give an answer in these few Conclusions Conclus 1. This civil coercive power i● not only unnecessary but unlawfull to be exercised in the planting of the Church and bringing men to the faith of Christ Churches are not to be planted by weapons Lactant instit l. 5. c. 10. but by doctrines not by the power of the sword but by the efficacy of the Word not by carnall weapons but by spirituall means The Commission that Christ gave his Apostles for the spreading and planting of the Gospel was only this Goe and teach all Nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost Mat. 28.19 20. the like in Mark 16.15 And Christ tells us his Kingdome is not of this world for then his servants would fight for him Joh. 18.36 but that was not the way to plant or advance his kingdom Christ hath no need of such carnall weapons for the planting of his Church or the setling him in his kingdome the Apostles had a warfare to fight but the weapons of their warfare were not carnall but spirituall and yet strong to pull down the strongest helds of sin and Satan and to bring every thought in obedience to Christ 2 Cor. 10.3 4. They had a sword to weild but that sword was no other but the Word of God the sword of the Spirit Ephes 6.17 Revel 19.15 here were Armies to subdue even Nations to Christ but these were armies of teachers not of souldiers as the Psalmist alludeth Psal 68.11 Externall force is not the way of Christ for the spreading his Gospel and planting of his kingdome It is true here Religio suaderi potest cogi non potest Men may be perswaded into a religion but they can never be compelled All externall acts of power are not able to beget internall acts of faith That is the first Conclus 2. This civil coercive power is not absolutely simply and indispencibly necessary to the being of the Church of Christ upon earth The Church of Christ had being and was perfect in it's being and operations when they wanted the priviledge and comfort of a civil Magistrate The Church of Corinth when the Magistrate was Pagan 1 Cor. 6.1 2 3. was yet a Church sanctified in Christ Jesus called to be Saints 1 Cor. 1.2 4 5 7. had power of Excommunication 1 Cor. 5. 7 13. was a perfect body of Christ 1 Cor. 12. was able to edifie the whole body 1 Cor 14 12 25 26 27. and had power of the seals of the Covenant 1 Cor. 11.20 21. All which shews this power was not absolutely necessary to the being of the Church of Christ Conclus 3. This civil coercive power is not absolutely ne-necessary to the propagating and increasing of the Church and kingdome of Christ And this we see clear 1. Vsque ad Constantini tempora

main of all which is 3. Judiciall and authoritative if fraternall if pastorall means are too short and insufficient to reduce an erring brother to blast restrain suppresse the spreading of errour God hath yet warranted and ordained a third means to back and strengthen all this And that I call judiciall and further authoritative Which is two-fold 1. Congregationall 2. Synodicall 1. I say Congregationall or that which is administred within the bounds of a particular Congregation For I doe not conceive that God hath left a Church or Congregation of Saints without remedies within it self to help and relieve it self under it's burthens and scandals But that a particular Church furnished with it's officers hath right and power not only to dispence Ordinances but to administer censures allowing liberty of appeals upon such who are offensive and scandalous among themselves Mat. 18.17 a Mat. 18.17 And this I conceive would not be very difficult to evidence both from Scriptures and the practice of b Cent l. 2. c. 4. p. 391. Euseb l. 3. c. 22 l. 5. c. 16. l. 3 c. 19. Zip l 3 c. 7. Whitak cont 4. q. 1. c. 1. p 519. Perk. expos in Rev. ● 20 3.7 Primitive times if it were to our purpose to travel so farre in this controversie It may seem strange to us that Christ should blame the Church of Pergamus for suffering Balaam and the Nicolaitans Revel 2.14.15 Yea and so deeply charge and reprove the Church of Thyatira for suffering Jezebel if these Churches which I take to be particular Congregations had not power to cast out their own offenders And if you say it did not belong to these Churches respectively to censure their offenders but it was immediately the work of other Churches in consociation with them I would demand why then are not other Churches blamed for their neglect as well as they And so why is not Pergamus reproved for tolerating Jezebel And Thyatira for tolerating Balaam And Smyrna for tolerating either Certainly if it had been their duty to cast them out it was their sin to tolerate them but the one is not charged upon them as their sin therefore cannot the other be evidenced to be their duty I thinke it would be a great help to reconciliation and for my part I could willingly grant that a particular Church or Congregation of Saints hath right to determine and conclude it 's own proper businesse and affairs and that it is under no obligation of Christ to goe farther then it self if there be sufficient power and skill for the concluding and determining of them Nor should they be disturbed by any in their Church-administrations P r● pol ● eccl l. 3. c. 20 p. 301 30● c. unlesse upon evident at least presumed grounds of false administrations If indeed the businesse be of common concernment and that more Churches are interessed and concerned in it or if a particular Church want power or skill to determine and conclude it 's own differences or if there have been false administrations as it may fall out or if they may be presumed to be false in such cases a community of Churches is requisite and businesses of this nature are to be transacted not by one but by a Community or Synod of Churches Of which more afterward We are now to deal only with that power which Christ hath l●ft unto a particular Congregation of Saints for the suppressing of errours and reducing of erroneous persons among themselves And I shall speak of it onely under these two branches 1. Admonition 2. Excommunication 1. They have power to admonish an erring or offending brother And that is implied in Mat. 18.17 M●t. 18.17 If he will not hear the Church let him be to thee c. He is not to be cast out till he discover his obstinacy till he will not hear if he must hear then the Church must speak It is then the office of the Church to exhort to reprove to admonish an erring brother that he doe not persist on such errours nor spread such opinions And this admonition differs from that which is fraternall nay from that which is pastorall though authoritative yet it is but concionall and doctrinall this is judiciall and in order to censure if a brother will not be reclaimed and that is the first 2. A second means in case the former be insufficient if it appear that yet after exhortation reproof admonition a man continues obstinate in his opinion and will not be reclaimed from it then may the Church proceed to censure and excommunication according to that in Mat. 18 17. If he will not hear the Church let him be to thee as a Heathen and a Publican And that is the second means viz. excommunication But now against this we have two Objections Obj. 1. Some say that this is meant of civil and personall injuries and not of spirituall scandals and offences Answ 1. If it were meant of civil and personall injuries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat injustiā injuriâ affi●ere aliquem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè errare aberrare peccare raro aut nunquam pro injuria afficere why should it not rather be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendred in sensu civili juridico if thy brother injure thee if he wrong thee rather then in sensu theologico if thy brother trespasse or sin against thee 2. It cannot be meant of civil and personall injuries for Christ would be no Judge of such things he professedly disclaims it when the man came to him about the dividing of his inheritance Luk. 12.14 Who made me a Judge or a divider over you As if he had said this is not my businesse it is extraneous to my place and calling I stand not in any such relation to man And if Christ would not be the Judge of such matt●rs neither would he set up any such judicatures in his kingdome besides if you look upon the coherence that which ushers in this speech of Christ it is a discourse of scandals as you see in the 6 and 7. verses and therefore if this have any consistence with the former it cannot be taken for civil injuries but spirituall scandalls besides the end here proposed is not civil but spirituall the brother is to tell him his fault for the gaining of his soul not for the gaining of reparations for wrongs If he hear thee thou hast gained thy brother not gained thy goods or good name but thy brother thou hast reclaimed him from sin and wone his soul And if you look upon the words they will tell you that the persons here judging are not considered as standing in any civil but in an ecclesiasticall capacity that will appear by that phrase Go tell the Church a name no where given in the New Testament to any civil

corporation or bench of Judges Indeed we sometimes read in the Old Testament the same word used for Chruch Psal 82.1 and an Assembly of Judges But in the New we never read that the name Church is attributed to any civil Officers And yet if it should be granted that by this word Church were here meant the Sanedrim yet it could not be concluded that this Sanedrim was a civil Court Some write of an Ecclesiasticall Sanedrim distinct from the civil which might be more probable to be understood by this Text at this time because it is not likely that the Jews now in subjection to the Romans and having by them Viceroys set over them to rule them but they would over-turn their civil government and rule them by laws of their own Besides the manner and order of their proceedings here with prayer vers 19. and in the Name of Christ vers 20. shews it to be no civil but an ecclesiasticall convention about Church censures Besides the phrases here used of binding and loosing ver 18. which are meant of judiciall opening and shutting forgiving and retaining sins they are such forms of speech as are never applied to any civil pow●r or person in a civil capacity And lastly adde to this the sentence or punishment inflicted which you see is not any civil but a Church censure Let him be to thee as are Heathen or a Publican by which is meant Church-Excommunication not licence to go sue my brother at Caesars barr Nor will that impede and hinder it from being a Church-censure because it is only expressed Let him be no thee for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee doth not hinder the generality of the sense but that it may be referred neverthelesse to the whole Church for this is an Hebraisme or Hebrew Pleonasme or superfluity of the dative case this abounding manner of speech is usuall among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.14 Gen. 12.1 Exod. 34.27 And yet the sense runs plain as if there were no dative case And so here in effect the phrase is no more then this L●t him be a Heathen or a Publican 2. Again It is said let him be to thee because he cannot be as an Heathen or Publican to me till he be so to the Church or till Church censures have passed on him there is no brother is to esteem another as a Heathen and Publican to himself before he be so judged and censured by the Church So that you see this doth not hinder this from being a Church censure because it is expressed under this phrase Let him be to thee for he cannot be so to me till he be declared so to the Church Obj. 2. But this is meant of scandal in life and conversation not scandal in opinion and judgement Answ It is meant of all sorts of scandall as well those in doctrine as those in life as well those in opinion as they in conversation Christ speaks there of all scandals and offences in generall and unlesse you will say that errour in judgement dangerous opinions such as disturb the peace of the Church and subvert mens souls are not offences and scandals to you you cannot deny but this place is meant of those kinde of scandals as well as the other against which these spirituall censures of the Church have been directed So the Apostle when he speaks of Excommunication saith 2 Cor. 10 6. That he hath in readinesse to revenge all disobedience And I hope this will be judged a part of disobedience So that you see the thing is clear that this Mat. 18.17 is taken for Church-censures Qui ●orrig●nol●nt tanquam putres corporis partes ferro excommunicationis sunt abscindi Prosper and to be exercised not only against scand●ls in life but errours in doctrine further I will yet confirm this to you by some Scriptures 1 Tim. 1.20 Holding faith and a good conscience which some having put away concerning faith have made shipwrack of whom is Hymeneus and Alexander whom I have delivered up to Satan that they may learn not to blaspheme Here is Excommunication and that for Heresie So Tit. 3.10 A man that is an Heretike after the fi●st and second admonition reject knowing that such an one is subverted So Gal. 5.12 I would they were cut off that trouble you He speaks here of Excommunication and of those that were false Prophets who troubled them with circumcision pressing it as necessarie to salvation and by that perplexing the consciences of the weak brethren To establish and confirm this further you may read Rev. 2.2 where the Angel of the Church of Ephesus is commended for his zeal That he would not bear with those who called themselves Apostles and were not and in the 14. and 15. verses of that Chapter you reade the Angel of the Church of Pergamus was blamed for this reason Because thou hast there them that teach the doctrine of Balaam so hast thou also them who hold the doctrine of the Nicolaitans which things I hate Why should this Angel be blamed if it had not been his duty to cast them out God chargeth it upon him as his fault that they were not cast out And the like charge is laid upon the Church of Thyatira Debuit itaque non modo judi c●od rectio●is populū sibi commissu●n in orthodoxa doctrina cru●ire se● judicio coercion●s haereticos comerimere Daven Revel 2.20 I have a few things against thee because thou sufferest that wicked woman Jezebel who calleth her self a Prophetesse to teach and seduce my servants Mark you here God blames him that he suffered Why what should he have done He should say some have admonished reproved her but what if that would not do What if that were insufficient still he was no● to suffer her God blames him for suffering her So that at the least she was to be cast out to be rejected By all which it is evident that a particular Church is to cut off and cast out those who trouble them nay even those who miscarry with so much opinion of conscience as to thinke themselves Apostles and Prophets yet may be censured and cast out of the Church which is the case in Rev. 2.2 And indeed this Chapter is so cleer and full to the point that those who contend most for liberty of conscience and have written for liberty of all Sects yet they have in their writings acknowledged that Christ hath endued the Ministers of the Gospel and Governours of the Church with power to suppresse heresie and errour and the spreaders of it be they who they will though they pretend themselves to be Apostles and never so infallible yet they may be suppressed William B. Ten. c. 57. Another who writes on the same argument confesseth that the Church of Thyatira was justly taxed not only for not controlling and reproving Jezebel but also in that they permitted her to seduce weak Christians without cutting her off by

which threatned the ruine of the Churches New-England when those dangerous opinions grew up among them had spread farre gotten power poysoned many some of their Worthies were in danger to be drawn away from their stedfastnesse It pleased God to stir up their hearts to meet in a Synod where they found Gods assistance and since Gods blessing and I thinke can say by experience that there is no better no surer remedy against errour no better way to finde out truth then a Synod There is no age wherein the use of Synods hath not been found needfull and the right use blessed and successefull Zepperus alleadging Act. 15. for a patern of Synods declares That after the Apostles the Primitive Churches under the new Testament Concilia non sunt simplicit●● absolate necessaria tamen multum conserunt valde utilia sunt Wa●tak de Concil q. 1 p. 22. E●seb l. 1. c. 4● being most studious of this consociation or combination of Synods did not only communicate by letters but meeting together in Nationall and generall Councels did hear causes try doctrine and convinced condemned heresies c. and sent their decrees unto all Churches with the names of the persons and heresies which were condemned And indeed there is no age of the Church where Synods have been rightly used but they have been successefull The Papists Arminians Socinians decry them as unnecessary and unprofitable they dare not bring their opinions to the test Indeed they are not simply not absolutely necessary to the being but they are necessary to the well-being of a Church Eusebius doth exceeding celebrate the piety of Constantine for assembling the Nicene Councel wherein Arius was condemned and he doth as much charge Licinius for seeking to ruine the Churches by depriving them of Synods Nazianzen hath indeed a sad complaint I am minded saith he to shun all assemblies of Bishops because I never saw any good event in any Councel Ego si vera scribere oportet ita animo affectus sum ut omnia op●scoporū concilia ●ugiam quoniam nulli us Concilij finem loetū fou●tumque vidi Epist 42. ad pro cap B●z tract Theo● vo● 2. p. 211 212. every one rather increasing then diminishing our evils Calvin calls it dura quaerimonia a harsh complaint Beza opposeth against this complaint the Apostolicall example the history of things done Indeed saith he the Nicene Synod did not quite allay the furies of Arius no nor some that followed after but who will therefore judge that there hath been no fruit of that Synod which even at this very time we doe abundantly reap● yea the Apostolicall Synod hath not altogether restrained Cerinthus and those obstinate maintainers of circumcision but who would therefore say it was not necessary for the Church And a little after he saith The sentence of Nazianzen doth not concern Synods rightly ordered unlesse we thinke that he would detract from the Synod of Nice which indeed is very absurd seeing it is well known how great a Defender he hath been thereof if neverthelesse Arians ceased not to rage thorow the world how much the more may we thinke that they would have done it if the authority of that holy Synod agreeing with the Word of God so often objected against them had not repressed their renewed endeavours The same we avouch saith he concerning the Macedonians Nestorians Eutycheans and their issue whom as many Oecumenicall Synods if not with one wound yet with reiterated blows have by the Word of God stricken down Concili●r●i in ecclesia saluberrima authoritas Aug. epist 118. Whitak de Concil 〈◊〉 1. c 3. p. 13 14 15. in so much that they doe afford us arms against the like errors springing up again in this our age Thus farre he Besides him learned Whitaker also opposeth to this complaint of Nazianzen the speech of Austin The authority of Synods in the Church of God is most wholsome The same Authour saith It may seem strange that Nazianzen denies that ever he had seen any good issue of Synods for in those two Synods viz Nice and Constantinople truth got the victory and heresie was put down And though it be certain saith he that Arianisme was increased and grew stronger then before yet this is not to be imputed to the Synod but to the perversnesse and ambition of men Again saith he Nazianzen was to be pardon'd because he lived in the worst and most turbulent times of the Church when by means of Valens the Emperour who degenerated from the Catholike faith heresies more prevail'd Again he objects to Nazianzen Christ himself Mat. 18.20 When two or three are gathered in my Name I will be in the midst of them Vrsine also answereth this complaint of Nazianzen after the same manner and tells us Ursin admon de lib. concord c. 12. op tom 2. col 686. That he spake of the Synods of his time whereof some were Arian others confusedly undertaken and governed But admit that he never saw that successe of Synods that was desired suppose that errours did grow the more for being sentenced and condemn'd in Synods yet shall men be discouraged from doing their duty There have been good effects of Synods After that in Act. 15. the Churches were established Act. 16.4 5. Admit we see no present fruit yet it is our duty to wait as well as work if it doe not appeare in our age yet something may be laid in for future generations Such consociations upon earth are like the conjunctions in the heavens the fruit whereof comes not in perhaps in many years Nay admit in steed of good we see evil in steed of abatement of errours we see the increase of them yet should not this discourage us accidentall evils not springing out of the nature of an ordinance are no arguments to prove the unlawfulnesse of an ordinance especially when as the ordinance it self and in it's own nature serves for the preventing or removing of such evils as are complained to be the fruit of them Men are usually worse at their first taking physick yet is this a means to remove the distemper So errours may like bad humours stirred rise the higher grow and conflict the more under this physick yet is this a means for the helping and removing of them But of this sufficient we will come to the fourth particular which indeed is the main viz. Quest 4. What power God hath endued and enabled a Synod withall as serviceable to this end viz. The suppressing of errour and the reducing of erroneous persons About which I finde three severall opinions whereof the first doth certainly give too much the second is questioned to attribute too little the third is thought to set down the just bounds of power 1. The first which certainly gives too much is that of the Papists in which they attribute to Synods and Councels an absolute infallible binding power against which none are to dispute to which all men are bound to yeeld

body or in his estate c. * Ch●mier tom 1. l. 15 c. 10 §. 35. which censures are among the Papists not with us The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely when a man is judged to eternall torments which judgement belongs alone to Christ Joh. 5.22 Church-judgement is medicinall for salvation not for destruction 3. The third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ecclesiastically Dog nata imp●a ab haeretici● pr● ecta argu●re a●●●hematizare op●r●et ●ominib●s autem parcendum ●ro salute ip●orum orandum Serm. de anathē tō 5. p ●90 Rutherf Due r●ght of Presb. p. 36● 370. which is no more but to determine and judge such a d●ctrine to be an errour and such persons who doe maintain such doctrine to be erroneous persons I like well of that speech of Chrysostome It is the duty let me say of the Church to censure and Anathematize wicked doctrines proceeding from heretikes but the Church is to spare their persons and pray for their souls 4. They have power to send to the Churches whereof they are members to excommunicate and cast them out So that though it should be granted that a Synod hath not corrective power the power of censures formally yet vertually it doth reside in them having power to send to other Churches to doe it to which I should most fully agree It is a passage of the learned Professour of Scotland We doe not say that power of jurisdiction is in a Provinciall or Nationall Synod as in the Churches who have power to excommunicate and he gives two reasons 1. Because this power of jurisdiction in Synods is cumulative not privative The second is yet fuller 2. Because it is in a Synod rather according to commanded Qu●a● actus imperatos potiu● qu●m actu●●licito● then elicite acts For saith he the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use the power of jurisdiction rather then to use it actually her self And in another place Rut●●rf Due ri●ht of P●esb p. 41● the same reverend and learned Authour hath this passage I could easily yeeld that there is no necessity of the elicite acts of many parts of government such as Excommunication Ordination c. in Synods Provinciall or Nationall but that Synods in the case of neglect of Presbyteriall Churches command these particular Churches whom it concerneth to doe their duty And in this sense the Synod in Act. 15. is to remit the censure of Excommunication to the Presbyterie of Antioch and Jerusalem in the case of the obstinacy of these obtruders of circumcision But you will say though he doe not allow it to be the act of a Synod yet he affirmes it to be the act of a Classis but with submission to better judgements I conceive upon the same ground it is denied to a Synod upon the same ground it may be denied to a Classis nor doe I know the difference between them The consociation of Churches makes a Synod and what is a Classis but such a consociation If it be said that one is a consociation of more Churches then the other I see not with reverence to them of the contrary thoughts how this should put the difference unlesse upon this hand that if these acts of jurisdiction or at least some of them be denied to a Synod which is the consociation of many Churches they cannot be allowed to a Classis which is a combination of a few And let me adde thus much more if the convention at Jerusalem Act. 15. evidently no greater probably not so great as an ordinary Classis especially if it were as our Brethren affirme only a consociation of two single Churches viz. Jerusalem and Antioch I say if this Convention was yet called a Synod And that this Synod as the learned Professour grants was to remit the censure of Excommunication to the respective Presbyteries whereof the offender was a member I see not but a Classis also may have the same name yea and is to doe the same thing viz. having judged of the fact to remit the censure of the offenders to those Congregations whereof the parties offending are members And thus much shall suffice to have spoken of the second branch of the power of Synods viz. as relating unto erroneous persons Possibly I have not gone so farre as others and I must say neither could I unlesse J went upon other mens leggs not my own thus farre J could walk though J did walk more alone The third branch of power in a Synod We now come to the third and last branch of power in a Synod as relating to erring Churches And J conceive that a Synod may put forth these acts of power towards erring Churches 1. They may declare their opinions to be erroneous And this is plain from Act. 15.24 where you see there was a Dogmaticall or doctrinall declaration of the falshood and errour of their opinions who sought to obtrude Circumcision and the observation of the Mosaicall Law upon the Churches this was judged by the Apostles and Elders in this Convention an heterodox opinion a dangerous errour not only troubling but tending to the subverting of their souls And in this we shall finde a good agreement the key of knowledge and a power doctrinally to determine and declare the errour of opinions being granted on those hands who otherwise deny the power of jurisdiction to Synods all grant a Synod to be a teaching though all will not allow it to be a governing Church and that it hath the power of doctrine though not the power of jurisdiction 2. A Synod hath power to counsell an erring Church that they lay down their errours that they persist no further in those erroneous opinions And in this we shall also agree they who deny the determinations and acts of Synods to binde as authoritative Commandments doe yet acknowledge them to oblige not only as friendly advices but as authoritative counsels and this upon two grounds 1. Because they are a company of Elders to whom See Cotton Keyes as to the Priests of the Lord Whose lips are to preserve knowledge the keys of knowledge and consequently a Synodicall authority is g●ven 2. Because as a private mans power is inferiour to a Pastor so is the power of a Synodicall convention of Elders above a single Congregation And a Synod in dogmatical power ariseth so higher then these as a divine institution doth fall upon it Every brother indeed hath a power to counsell and advise a brother and this warranted 1. By the Law of Nature 2. By the Law of God Levit. 19.18 Lev 19.18 3. By the Law of brotherly charity Colos 3.15 1 Thess 5.14 Heb. 3.13 Heb. 10.24 Col. 3.15 1 Thess 5.14 Heb. 3.13 Heb. 10 24. But this is only as a gifted and enlightned brother every Pastour hath power also to counsell and it is his duty to doe it

and not Excommunication they finde it not in the first institution of this ordinance Matth. 18.17 nor doe they think Satan a fi● instrument to bring about those holy ends for which this ordinance was instituted And how ever Satan may doe much good to the souls of Gods people against his will occasionally and accidentally by his buffetings and temptations yet it sounds harsh to them that God should set up so solemn and holy an ordinance as this is to continue in the Church while Christ hath a Church on earth wherein Satan is so farre honoured as to be serviceable and instrumentall in the saving of soules c. 2. Some will have this delivering up to Satan of the formality of the sentence urging the Apostles phrase of speech in the 1 Cor. 5. to import so much to us 3. Some again assert it to be a further and more dreadfull degree of this censure 4. And others say it is not of the formality of the censure but a fruit and consequent of it Now if it be the first of these viz. an act of apostolicall power as many conceive who yet hold up this ordinance of Excommunication yea and from that place also 1 Cor. 5.2 7 13. then did it die with the Apostles and we have nothing to doe with it It is utterly inimitable and impracticable by ordinary Elders and officers And if it be the second viz. That this delivering up to Satan be the formality of Excommunication then it will follow when there is not such a delivering up to Satan there is no Excommunication which I thinke few will say And the condition of persons not only censured but censuring doth prevail much with me not to thinke and if it be the third viz. a further degree of the censure then either a degree prudentially to be annexed according to the atrocity and heinousnesse of the fact of which I see not any warrant or it is a degree necessarily to be added and if so then is it inseparable from the censure nor can the censure be dispenced without it and so it is of the formality of it which to me is not so evident But if this delivering up to Satan be the consequent and fruit of the censure as the fourth opinion saith and many upon good grounds doe chuse rather to affirm then the controversie will be at an end in this particular For those brethren of the Congregationall way do affirm That when a Synod met together in the Name of Christ Burrough Heart division p. 44. have in the authority of Christ solemnly judged condemned and censured such an erring Church to be such an one as hath no right to any Church-ordinance nor is to have any communion with the Churches of Christ if this judgement be right then such a Congregation is thereby put out of the kingdome of Christ and consequently is put under the power and kingdom of Satan And thus I have done with the answer to the Objections and with that have at length finished this discourse of Church power as relating to this Question The suppressing of errour and reducing of erroneous persons Yet give me leave before I shut up this work in regard it is a better work to unite then to divide to compound differences then to heighten and increase them to lay down the grants of our brethren of the Congregationall-way unto this Question In which we shall tell you what materials they will afford us to the making up of this Fabrick And first though they expressely say that every particular Congregation is a Church of Christ and hath right to decide it's own controversies and to conclude it 's own differences instancing in the Church of Antioch whose endeavours among themselves to end their difference and conclude the controversie which arose ● H●●rt divisions p. 43. before ever they purposed to goe to Jerusalem doth clearly demonstrate that they had right though they wanted power yet they affirm that such a Church is to render an account to other Churches of Christ of their actions And this is not arbitrary that they may or may not doe it but they are bound in conscience to it as a duty they ow to God and to their sister-Churches Ibid. 2. They grant that a consociation of Churches in Synods consisting of Ministers and Elders is a precious ordinance of Jesus Christ for the preserving of the Churches against errours schisms and scandals 3. They grant that in case a particular Church or Congregation either want light or unity among themselves that they are not able to determine and conclude their own controversies Cotton Keys p. 48 either they are too difficult by reason of want of light or too hard for want of love or by reason of division among themselves that then it is their duty to repair unto a Synod or consociation of Churches for their help and assistance to the determining of their doubts and controversies And this they conclude upon these two grounds or reasons 1. The want of power in such a Church to passe a binding sentence Where errour or scandall is maintained by a fa●tion the promise of binding and loosing made to the Church Ecclesia errans vel li●igans nō ligat is not given to the Church when it is leavened with errour and variance It is a maxime The censure of an erring or disagreeing Church doth not binde it is required a Church should agree and agree in Christs name that is in the truth Matth. 18.19 20. otherwise their censure is of no power 3. They conclude this from the patern in Act. 15. which patern clearly shews to whom the power and authority is committed when there groweth offence and difference in a Church even to a consociation of Churches c. 4. They grant these Synods thus conveened have power further then to counsell an erring Church they have a power from Christ to admonish men or Churches in his name Cotton K ys p. 53. when they see a Church to walk in any way of errour and their admonitions are more then brotherly perswasions for they carry with them the authority of Jesus Christ and that a Church fallen into errour and offence is subject both to the admonitions of other Churches and to the determinations and judiciall sentence of a Synod for direction in a way of truth and peace And this say they ariseth from that was spok●n before The sentence of an erring nor of a disagreeing Church doth binde and therefore in case a Church fail in either viz. truth or peace a Synod is the first subject of power and such a Chu●ch doth fall under the censure of a Synod 5. They grant that if there be cause given either of errour or of scandall A Synod hath power in the name of Christ to declare such Churches to be subverters of the faith H●art divisions p. 43. or scandalous and offensive to shame them to all Sister and neighbour Churches 6. They grant that

Imperatorum judiciaria authoritas religionem ethnicam mandavit haec tamen conculcata ind●es suit nostra autem fides caput exeruit Grae. am Philosoph●a● si quivis Magistratus prohibuerit ea statim perit doctrinam Christianā oppugnant reges tamen crescit Clera Alex. Strom. By instance and experience of the Primitive Churches The kingdome of Christ was not only planted but it was propagated and encreased by the industry and labours of a few fisher-men when the Kings of the earth Non modo minime faventes sed frementes were so farre from yeelding their concurrence and assistance that they set all their power and malice against it to suppresse it And till Constantines time which was not till the fourth century some 300 years and upwards after Christ the Gospel never found any assistance from the secular power those former Emperours putting forth all their power to condemn and suppresse Christian religion and to command and advance Heathenish superstition and idolatry yet notwithstanding that it might be evident our faith is not of man but of God the Church increased the Gospel was propagated and Paganisme and superstition notwithstanding all these outward supports and props was dead stro●k and died daily All which shews the mighty power of God and of his Go●pel ●f any Magistrate saith one had prohibited the Greek Philosophy it had quickly perished but the Kings of the earth oppose Christian Doctrine and yet it increaseth All which as it shews the power of God and of his Gospel So it tels us that there is not an absolute necessity of any secular power for the planting or propagating of Christs Gospel and kingdome 2. This is also demonstrated by the efficacy if not sufficiency of spirituall means wherewith Christ hath furnished his Church for the advancement of these ends though the Kings of the earth should not lend their assistance 1. Christ hath ordained and set up a ministry which is to continue to the end of the world Mat. 20 19 20. and this being strengthned by the Spirit of Christ is of might to carry on his own ends to advance his own kingdom To throw down all strong holds of contrary reasonings and to bring in subjection every thought to the obedience of Christ as the Apostle doth declare 2 Cor. 10.3 4. 2. Besides this Christ hath ordained and appointed censures in his Church which being faithfully and duely administred may be effi●acious means to preserve the truth suppresse errour and remove out of his kingdome what ever doth offend And the Primitive Churches in the want of any other assistance though they were indeed infested with many heresies and dangerous errours yet had plentifull experience of the efficacy and blessing of these means whereby the Churches did in a great measure preserve and free themselves from those poysonous errours that did arise among them All which shews that the civil coercive power is not of absolute necessity either to the planting or propagating of Christs Church and kingdome But yet Conclus 4. Although this civil power be not absolutely necessary to the being yet it is very conducefull and apprimely requisite to the well-being and flourishing condition of the Churches of Christ in peace and godlinesse This the Apostle intimates in 1 Tim. 2.2 where he exhorts us To pray for Kings and them in authority that we may lead a quiet and peaceable life in all godlinesse and honesty And this the Primitive Churches in the first Centuries found by experience though in the want and opposition of it they were kept in being for God will have his Church on earth though all the powers of the earth should set themselves against it yet they were miserably infested not only with disturbing but with d structive errours which threatned the very unbeing of the Churches of Christ All which tells us how conducefull and requisite this power is for the preserving of the Churches of Christ in their well-b●ing Nay and I say yet further though this power be not absolutely necessary yet is it necessary by Gods ordination God hath ordain'd Magistracy to be the fence of his Churches the protection of his people he hath promised they shall be nursing fathers and nursing mothers to the Churches of Christ under the Gospel Isa 49.23 A great honour as well as duty And it is our speciall duty to pray for such in the want of them and in the enjoyment of such to rejoyce under them and blesse God for them as the highest outward priviledge the Churches of Christ can enjoy on earth And thus much shall serve for the fourth Question We come now to the fift and last propounded viz. Qu. 5. How this power is to be dispenced In answer to which I shall lay down six necessary rules or cautionary advices to which I shall only annex my desires and some wayes for a happy accommodation between the brethren and so conclude this Discourse We shall begin with the Rules necessary to be observed in the dispencing of this power And 1. This power is to be dispenced rightly Magistrates have not an absolute power to establish what they please in point of religion but a power subordinate unto and to be regulated by the will of God He is Gods minister and therefore is not to set his will above or against his Master Reget cu● in errore sunt pro ip●o leges contra veritatem faciunt cum in veritate sunt cōtra errorem pro ipsa verita e decernunt Aug. cent Cresc l. 3. c. 51. Cum catholici sum reges benè utuntur hac potestāte cum haeretici abutuntur câdem It were better the Sword should rust in the scabbard then it should be drawn forth against God and truth better to bear the Sword in vain here then to mannage the Sword to the disservice of God It will be farre more easie to render an account of not using then for ill using of this talent of power Certainly this power may be lawfully used and it may as sadly and as dangerously be abused It is lawfull to suppresse some errours but it is fearfull to lend the sword to the suppression or extirpation of any truth It is better not to doe then to doe wickedly How miserably Kings and Emperours have failed nay abused their power in this is known to all When Kings have been in an errour they have established laws for that against the truth when in the truth they have made decrees for the truth against errour which may be a trembling consideration to those who write of this power and an awfull caution to them who are to use it Volumes might be written how miserably the Kings and Potentates of the earth have been abused in lending their Sword to suppresse those for errours which have been the precious truths of God and to advance those things for truths which have been pernicious and destroying errours S● e ictum imperato●is sit ut propter verae fide profess●o

empersecutionem subcamus parati s u●nus om ne●in martyr●um non in ob●e ●uium Atha in epist ad solitar vitā agentes 1. Princip●s de●et ●ogere subditos ad illam religionem quam ipsi in conscrentiis sais ●ud ca●t esse verā●● Subdeti non debent profiter● re●gi●nem à ●rincipe inperatam n●si ipsi simul judi cave●int illam esse sanam ●●tho●oxā Of which more in the next particular This is certain there is no power against God and his truth if therefore the Kings of the earth either out of pride or negligence or ignorance should establish errour in stead of truth we are to say with the Apostles It is better to obey God then you as Athanasius said If the Kings of the earth should command that we should undergo persecution for the profession of the truth we are prepared for marty●dom rather then other obedience Brentius hath two propositions which by many are said to be asystata inconsistent 1. That Princes ought to compell their Subjects to that Religion which they in their consciences doe judge to be true 2. That the people ought not to professe that Religion which is commanded of the Prince unlesse they doe also judge it to be sound and orthodox Indeed these two seem repugnant one to another But certainly he doth not mean by the first proposition that the Prince is to compell his people to the practice of that which he doth simply judge to be truth but what God in his word doth assert for truth if the Prince be in an errour he is not to enforce his erroneous judgement upon his people but to lay down his errour and search out the truth yet this perplexity he stands in if he doe enforce his people to errour he sins directly against the law of God and if he doe not doe it he sins against his conscience because he neglecteth to advance that which his conscience tells him is a truth And upon this ground I conceive he saith that a Prince is bound to enforce his people to that religion which he in his conscience doth thinke to be truth because unlesse another medium which I thinke may be given he sins if he do not do it either against the law of God if he be in the truth or against his conscience though he be deceived 2. The second Proposition is more clear That the people are not bound to professe that Religion which is commanded unlesse they doe also judge it to be according to truth The power of the Magistrate doth not binde to obedience unlesse his commands be consistent with the will of God It his commands be contrary to Gods will Quando re ges pro er●ore contra veritatem constitu●nt ma●as leges probantur benè ●relentes coro●ātur persever●ntes Aug. de correct Don. ● c. 13. Patiendum potius quod Rex minatur quam faciendum quod ab illo jubetur It is better to suffer what he threatens then to doe what he commandeth Hence Augustine hath this passage When Kings doe make laws for errour against the truth beleevers are tried and perseverers are crown'd So much for the first 2. This power is to be dispenced knowingly not only rightly but knowingly We have no Altar to the unknown God blinde worship and ignorant service is a sinfull service though you doe not sin in the matter done you may doe rightly yet you sinne in the manner of doing if you doe not do it knowingly that word that hath put power into the hand of the Magistrate must be his light and guide in the managing of it It is a high abuse of this power to exercise it rashly and inconsiderately with what reason or religion can others be commanded to the obedience of that which we our selves have not the clear and undoubted demonstration is of God If it be required that we are to be fully perswaded in our own minde before we doe much more is it requisite that there should be a full perswasion a clear evidence from the Word before we doe command others to doe lest we be partakers of others sins and in this run the hazard of opposing God Those things which we do not knowingly we can never do surely a man may strike his friend as well as his enemy in the dark and not to do surely here is to do sinfully In matters of fact the Magistrate hath done his duty and is clear in the doing of it though the witnesse prove false Deut. 17 6. At the mouth of two or three witnesses shall he that is worthy of death be put to death And the Magistrates going according to this evidence in matters of fact is clear though the witnesse be false But I cannot thinke it so in matters of faith he is to goe by another rule and by surer demonstrations It is not here what this man saith or that man saith but what God saith He must enquire and know fully before he require any thing of his people It is his duty to study what is Gods will to read Scripture to compare Scripture with Scripture to conferre and labour to be resolved of difficulties he must pray and he had need to assemble godly humble unbyassed uninteressed men to enquire and finde out the minde of God there cannot be too much done before actions of such a high nature are attempted If notwithstanding the best and fullest means upon earth used a Magistrate may be mistaken then how fearfull a thing is it to attempt actions of this nature without any considerations at all Upon what dangerous rocks and precipices do the powers of the earth run themselves under Popery who never enquire into the truth but blindely lend their utmost power to establish and maintain by fire and sword Par in Ro. 13. prop. 3. what ever the Pope commands Indeed they had need to beleeve him to be infallible and that he cannot erre who are to execute his commands because he requires them Those who act such things because any man or men on earth say it had need of such a belief Certainly a Magistrate in the execution of this power had need of better security then either man or men can give him Former times do tell us how miserably the powers of the earth have been abused even when they have been desirous to establish the truth and suppresse errour yet they have been deceived with a shadow of truth and in stead of truth have established errour Fefellerunt A●i●ni● ignorantem regem ac persua serūt ut falsam credendi formulā e●clesijs impo●eret H●lar de Synod advers Ar à. It was so in the dayes of some of the Emperours when Arianisme raigned and many ages have made it good since by wofull experience And therefore certainly there had need to be good security before such a power be exercised It hath been usually said that a Synod is to goe before disquirendo dirigendo docendo in enqu●ring directing teaching and