all will say they were all Ministers of God and bound to know and doe otherwise Nero is branded for a beastly person a Lyon in that he abused that Authority of his which of right should have beene improved for encouragement of Paul in his Ministry and doctrine to be a means to endeavoure to destroy and devoure him 2 Tim. 4.17 2 A second Argument is taken from 1 Tim. 2.1,2 We are to pray that we may have such Magistrates as may act Authoritatively in matters of Religion and piety as well as of righteousnesse and honesty therefore it is the mind of God that civil Magistrates should put forth their power in the one as well as in the other Object Yea but some have said If you now allow civil Rulers power in matters of Religion they will persecute us Answ The Apostle doth not answer pray therefore in these persecuting times of Romish Emperours that they may not meddle at all coercively in matters of Religion as being to usurpe power not belonging to them but rather pray that they may use this power which they have aright or as we may peaceably exercise acts of Religion as well as honesty nor doth he say pray that they may deale in matters of Religion negatively that is so as authoritatively to hinder any from disturbing any Christian in that which he taketh up for truth or piety or in any opinion which he may hold and yet be a godly man no more then he saith pray that they may deale so in matters of honesty as to hinder any from disturbance in any supposed course of honesty yea in any acts of dishonesty which may be incident to one that yet in the main is godly for that were to pray to be let alone in all ungodlinesse or dishonesty Nor doth he say pray that every one may live according to his Conscience or hold out any opinion Tenent or practice suiting with his conscience so it race not the foundation of godlinesse but pray for them that we may live in all godlines peaceably or that we may with quietnesse and encouragement so carry it as will stand with godlinesse it selfe yea with godlinesse in the highest degree of it or any part of it in all godlinesse A third Argument is taken from Isa 49.23 which though a Scripture of the Old yet respecting the dayes of the New Testament and the substance of the Argument stands thus It is the mind of God that civil Rulers in the dayes of the New Testament should Authoritatively act in spirituall things which are to the Church as milke therefore it 's his mind that in these dayes they should act Authoritatively in matters of Religion we say to act Authoritatively because to act as Fathers and Mothers and therefore not to act meerly alluringly as some say or in a generall way of countenance but coercively Fathers act fatherly in commanding in forbidding and in punishing as well as in kissing and giving good words in taking the rod as giving an Apple nor doth he say they should be Nurses as if they were to take upon them to act officially in Preaching or in administration whether of Church seales or of Church censures The nature of the similitude forbids it Nurse-fathers cannot give milk to the Child but Nurse-fathers and Nurse-mothers to take Authoritative care what milk either Church-Officers or any others yield forth to the Church to see that it be good and accordingly to reward and encourage it to look that it be not bad but coercively to restrain it at least from being milked forth to the Churches hurt Albeit if kept within the breast that bred it it is out of their cognizance nor is this spoken of Heathen Rulers as Pagans not Christians but of such which though as civil Rulers they command in matters of Religion or righteousnesse yea as Members of the Church they obey the Church stooping to its doctrine and discipline so they lick up the dust of the Churches feet 4 A fourth Argument is taken from Zech. 13.2,3,4,5,6 it is Prophecyed of as an approved act of the zealous Members of the purest Churches to be in the dayes of the Gospel to make use of the coercive power of the civil Magistrate in matters of doctrine a matter of Religion therefore it 's the mind of God that in these dayes such coercive power in matters of Religion should be exercised nor may any here restrain these words to Church-censures it being not the use of the Holy Ghost to expresse Church-censures greater and lesser by taking away the life wounds and works in the hands but rather proveth that power of civil Authority to inflict death in some cases of false doctrine and some other reproachfull corporal punishments in some cases of errors which are not of moment as the other Thus much for the Arguments proving the Position we shall briefly now take off two or three generall Objections and then come to a close of this Question The weapons of our warfare are not carnall but spirituall Therefore no such use now to the people of God of such carnall weapons as the penall Lawes or censures of Civil Magistrates in matters of Religion It 's the unhappinesse of the most of the Arguments in the late Pamphlets and Pleas for Liberty used against this Coercive power of the Magistrate in some cases which we plead for that if they be forcible they conclude universally even against that coercive power which our opposites allow to him in matters of the second Table and so far also of the first as in things against the light of nature and Law of Nations And of this we have a tast in this Argument for besides the mistake of applying this as if meant of other persons then of Church Officers contrary to the very scope of the Text the Argument concludeth against the use of Civil Magistrates power by Civil Rulers in matters of the second Table as well as of the first because spirituall weapons are as weighty to pull down strong holds against the second Table as well as against the first Of like nature is that Objection Christs Kingdome is not of this world this if of any force excluding wholly takes away the Magistrates power in both Tables Object 2. The Church hath sufficient power to reach her ends in curbing or curing offences in any matters of Religion therefore what need is there of such coercive power therein of the Civil Magistrate Answ 1. Suppose it were granted that therefore the Church as a Church stood not in need thereof yet the Church considered as a Civil Society stood in need thereof and so far the state of the question were yielded Or what if the Church had no need yet in respect of other subjects enjoying the light of the Gospel though not actually of the Church as persons not yet joyned to any Church or such as are actually cast out of the Church that power might be most needfull else they might vent things as well
Quest Whether the Civil Magistrate in matters of Religion or of the first Table hath power civilly to command or forbid things respecting the outward man which are clearly commanded and forbidden in the word and to inflict sutable punishments according to the nature of the transgressions against the same and all this with reference to godly peace Answ The want of a right stating of this Question touching the Civil Magistrates power in matters of Religion hath occasioned a world of Errours tending to infringe the just power of the Magistrate we shall therefore explaine the termes of the Question and then confirme it in the Affirmative By Commanding Forbidding and Punishing we meant the coercive power of the Magistrate which is seen in such acts By Matters of Religion commanded or forbidden in the word respecting the outward man we understand indefinitely whether those of Doctrine or Discipline of faith or practice his power is not limited to such matters of Religion onely which are against the light of Nature or against the Law of Nations or against the fundamentalls of Religion all these are matters of Religion which may be expressed by the outward man but not onely these therefore we say not barely thus In matters of the first Table but joyn therewith In matters of Religion that all ambiguity may be avoided and that it may be understood as well of matters which are purely Evangelicall so far as expressed by the outward man at well as of other things And we say Commanded or forbidden in the word meaning of the whole word both of the Old and New Testament exception being onely made of such things which were meerly Ceremoniall or otherwise peculiar to the Jewish polity and cleered to be abolished in the New Testament By which limitation of the Magistrates power to things commanded or forbidden in the word we exclude any power of the Magistrate either in commanding any new thing whether in doctrine or discipline or any thing in matters of Religion which is beside or against the word or in forbidding any thing which is according to the word 1 Hence he is not to mould up and impose what Erastian forme of Church polity he pleaseth because if there be but one form commanded now of God he cannot therefore command what forme he will 2 Hence he is not to force all persons into the Church or to the participation of the seals because he is not thus commanded 3 Hence he is not to limit to things indifferent which are neither commanded nor forbidden in the word without apparent expediency or inexpediency of attending the same By that expression cleerly commanded or forbidden in the word we understand that which is cleer either by express words or necessary Consequence from the Scripture and we say cleerly commanded or forbidden in the word Not simply that which the Magistrate or others think to be cleerly commanded or forbidden for they may thinke things commanded to be forbidden and things forbidden to be commanded but that which is in it selfe in such sort cleer in the word de jure the Civil Magistrate in these days since Christs ascension may and ought to command and forbid such things so cleared in the word albeit de facto oft-times he doe not Sutably inflicting punishments according to the nature of the transgressions This clause needeth not much explication being so plaine of it selfe some things commanded and forbidden in the Law of God are of a smaller nature in respect of the Law of man and in this respect 't is true which is often said that De minimis non curat lex i. e. Mans Law looks not after small matters but other things commanded or forbidden in Gods Law are momentous and of a higher nature and though small in themselves yet weighty in the consequence or circumstance And in this case if he inflict a slight paper punishment when the offence is of an high nature or contrariwise when he inflicts that which is equivalent to a capitall punishment when the offence is of an inferiour nature he doth not punish sutably There are sundry rules in the word in matters of this sort as touching the punishment of Blasphemy Idolatry Heresie prophanation of the Lords day and sundry other like matters of Religion according to which Magistrates of old have held and others now may observe proportions in making other particular Laws in matters of Religion with sanctions of punishments and inflicting the same they inflict sutable punishments Onely let it be here remembred that though we grant the Civill Magistrate his power thus to command forbid and punish in matters of Religion cleerly reâ—ealed in the word yeâ— it is one thing what he may and must doe and another thing when and how he must exercise his power to all persons under his Jurisdiction for some such persons may not be at all acquainted with the true God or have any knowledge of Christ or of the word but as yet are Pagans Now touching such the Magistrate should take care that the best means be seasonably and wisely used with them according to their capacities to bring them first to the knowledge of the true God and of his word and to convince them of the falshood vanity of their gods whom they worship c. and afterwards as there is cause to put forth acts of his coercive power towards them as Scripture-rules and examples will allow others though they are Christians yet such as are not clearly instructed or inlightned in matters clearly set down in the Word in this case the civill Magistrate is to informe and convince and not to proceed suddenly till all just means are used to leave him convinced of which it is more meet for the Magistrate than for the offending person to judge who it may be will never say he is convinced We live in times wherein many men are perversly carried and will regard no reason but goe full against the light of it and of common sense too sometimes rather than confesse the truth when convinced of it such an obstinate foole is not to be answered according to his folly by any further reasonings Pro. 26.4 A whip is fitter sayth Solomon for such a backe By this which hath been already spoken touching the acts and rule of the Magistrates coercive power in matters of Religion the impertinency and invalidity of many objections against this his power will appear as 1. That thereby the civill Magistrate is made the Churches King and Law-giver which would be true if he might command or forbid any thing which was not first commanded or forbidden of the Lord who is the Churches Law-giver which we say he may not 2. That thereby he is made to have dominion over mens faith when he doth no more by our position but presse them to that faith which he that hath indeed dominion over the same hath prescribed 3. That thereby tyranny is exercised over mens tender consciences and true liberty of conscience is
THE Covenant OF GRACE Discovering The Great Work of a Sinners Reconciliation to GOD. By JOHN COTTON Minister at Boston in New England Whereunto are added Certain Queries tending to Accommodadation between the Presbyterian and Congregationall Churches Also A Discussion of the Civill Magistrates Power in matters of Religion By the same Author LONDON Printed by M. S. for Francis Eglesfield and Iohn Allen at the Marigold and Rising Sun in Pauls Church-yard 1655. TO THE Truly Vertuous and Religious my ever honoured and much esteemed Friend M ris Catharine Hodson The Sure mercies of David IF either Religion or Civility have any virtue to oblige certainly I am much your debtor it would be but a Complement which usually derives its Pedigree from the vainest assentations to promise any adequate satisfaction for those many favours you were pleased to make me the subject of The designe of these few lines is to testifie to your selfe and the world that I am really thankefull or heartily desire to be so The following Treatise which concernes the Covenant of Grace I commend rather to your Practice then protection It 's true it is an Orphane entertaine it for the Fathers sake and I shall undertake you shall gaine no mean satisfaction for your paines The two smaller Tracts at the end are of good use to those for whom they are intended In the first the Reverend Author undertakes a good Office which is to become Vmpire betwixt dissenting Brethren Next to their not falling out the best thing is to agree I have often thought that if men did more attend to the interests of grace and were lesse particular in their ends the quarrells about the way would not be so endlesse As to that latter Tract about the Magistrates power in matters touching the first Table Of late dayes it hath fallen much under Question wise and good men who have attended to the Scripture with a single eye have looked upon the Magistrate as The Minister of God a revenger to Execute wrath upon him that doth EVILL Rom. 13.4 under the name of Evill comprehending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot Eth. 5. 13. whatsoever is committed about holy things Children are commanded obedience to their Parents in all things Col. 3.20 Felius inquit Augustinus Reges si suam potestatem ad Dei cultuuÌ„ maximè dilatandum majestati ejus famulam faciant De civit Dei 5. c. 14. All things comprehend holy things and the command of a father is lesse then that of the Supreme Magistrate That which relates in this little Book to the Covenant of Grace I commend to your speciall meditations every truth hath its value but not of equall concernment unto all Amongst all the parcells of sacred Word none more justly challengeth our serious study and affectionate inquisition then this mystery that hath been hid from ages and Generations Colos 1.26 comprehended in the Covenant or Grace which is a Constellation of great and precious Promises communicating the most beneficiall influences of rich everlasting and undeserved mercies by Jesus Christ the Mediator of the Covenant to the needs of lost heavy loaden sinners This is the City of Refuge and surest Sanctuary to which distressed soules have alwayes fled and found security when the â—…owes and the waves of temptation have beat upon them here they have successfully cast the Anchor of their hopes for The Mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the COVENANT of my peace be removed saith the Lord that hath mercy on thee Oh thou afflicted and tossed with tempests and not comforted I will c. Isai 54.10,11,12 They onely know how much sweeter then the honey and the Honey comb the Gen. 33.9,11 Esau lookes upon his substance and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much or abundance Jacob looks upon his portion in Jehovah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all things Thus it should be Translated large contents of the Covenant of Grace are who have tasted the grace of that Covenant The spirituall sense which you have of these things hath been so rightly exercised that your experience exceeds all the Arguments of knowledge that I am able to administer But this Covenant being our Grand Charter and the great reason of our hopes for another life I refer you to the perusall of the following Treatise and shall in the mean time bespeak a blessing from Heaven upon your meditations in it I Question not but still you pursue that thriving course in Religion which many are wanting to themselves in and that is to keep off from unedifying disputes and Questions which have added nothing to Christianity but discord scruple and a losse of the vitalls of Godlinesse besides the expence of precious houres which you have improved to more considerable advantages You run well let nothing hinder you Hold fast that which you have wrought that you may receive a full reward Live as much as you can to the interests of another world For the Land of IMMANUEL is an excellent soyle the purest aire is above where the Spirit breaths freely and the soule injoyes a condition proportionable to it selfe in as much as nothing can fit it but that which bears some similitude to its being Your warfare is not yet accomplished as you must wrastle with God by prayers so you must wrastle with principalities and powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de supercoelestibus Eph 6.12 vide Mat. 10.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mei causââ—… illius causa vide Mat. 26.21 All ye shall be offended because of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—OVI or because of heavenly things The nature of Satan is to tempt and we have that in our natures fitted to comply with any temptation Let him be conquerour or conquered he is restlesse He may goe away for a season till God is pleased to let out his chaine and then he comes againe Be we faithfull to the death and there is a Crowne of life provided for us Now the God of all grace 1 Pet. 5.10 who hath called us into his eternall glory by Christ Jesus after you have suffered a while make you perfect stablish strengthen settle you So prayes Your very much obliged Friend in the bonds of the Gospel W. RETCHFORDâ— TO THE READER IF either Author or Matter may tend to commend any Treatise I might take occasion from both these respects to speak to the high commendation of all these three ensuing Treatises the Authors of them being such as whose commendations are in the gates of all the daughters of Zion and therefore need not Epistles of Commendation from any others The Name of Mr. John Cotton the Author of the two former being like a precious Ointment powred forth and although his blessed soul be now amidst the spirits of just men made perfect in the heavenly Jerusalem that is above yet his holy works and labours left
infringed when as he de jure commands nothing but that which if men have any tendernesse of conscience they are bound in conscience to submit thereto and in faithfull submitting to which is truest liberty of conscience conscience being never in a â—…er or better estate of liberty here on earth than when most ingaged to walke according to Gods Commandements 4. That thereby Christians become servants of men when the Magistrate only is to enjoyne what his Master and theirs hath commanded or to forbid the contrary and consequently in submitting thereto are but servants to Christ in man 5. That thereby men are made hypocrites and time-servers as if to command men to walke according to the Word and to forbid the contrary were to make men so contrary to the Word as are time-servers and hypocrites 6. That thereby a sluce is opened to let in all manner of false religions and corrupt opinions into the Church supposing the Magistrate be of any false religion or corrupt in his judgement yea that were the way to set up a Pope in a Christian Common-wealth for Religion must turne as he turns When as the question is touching the Magistrates power of commanding or forbidding not what he in a Popelike way shall please or what his own spirit shall like best but what God hath commanded or forbidden in the Word and the position subjecteth him to the Word as to the supream Law and doth not set him up Popelike above the Scriptures or allow him to make his sense of scripture to be Scripture or to make humane traditionall Cannons to be as much of force as Scripture to bind mens consciences c. but the position rather condemneth any such power as gular usurped not approved of God which swerveth from that rule of the exercise of his power in matters of religion namely the Scriptures and the contrary to that objected would rather follow that if there must be no King or civill power among Gods professed Israel coercively to restraine forbidden evills in Religion then every man would hold and doe as he list as if every one were a Pope and then Micah's Idolatry and any other abominations may be set up 7. That thereby the civill Magistrate is put upon many intricate perplexities hazards of conscience how to judge in and of matters of Religion But this doth not hinder the Magistrate from that use of his coercive power in matters commanded or forbidden in the first Table no more then it doth hinder him from the like power in matters of the second Table none being ignorant what perplexing intricacies there are in these as well as in the former as conscientious Magistrates finde by dayly experience yet such as object this will not deny this power in the latter and why then in the former the objection proveth the difficulty of his knowing of Gods minde in his place and if it had been objected against Church-Officers power in Churches or the power of Parents and Masters in their families it would have proved the same but it followes not its difficult for a man in authority to know the utmost of his duty in his place therefore it s not necessary for him to doe his duty in his place They which inaugurated Joash to be King 2 Chron. 23.11 they put upon him the testimony as the Hebrew words used to be expounded to shew that it was his duty as a King not onely to know the testimonie or booke of Gods Law but authoritatively to establish what was written in it 8. That thereby persons are put upon acting with doubting consciences the Magistrates Injunctions being oft-times not cleare to such as are to obey them and so they are thereby compelled to sin When the position affirmeth this power in matters cleared in the Word which if not cleared to this or that subject in a Christian Common-wealth that is his owne fault by his owne ignorance of matters which he is bound to know to bring any such snare upon his conscience and in such a case he may desire the Magistrate to use the best meanes to cleare up the matters enjoyned or forbidden to be commanded or forbidden in the Word but neither of these hinder but that the Magistrate is to command or forbid that which God hath commanded or forbidden even that which Christ hath commanded or forbidden should not then be urged upon mens consciences by Church-Officers or Church-censures be executed against obstinate gaine-sayers because through error in judgement and corruption in conscience men will say thâ—…nd after all meanes used for convictâ—… they may still affirme that they thinke otherwise or at best that they still doubt of the matters in question yea albeit the matters be fundamentall 9. That hereby Christians are discouraged from seeking more light or hindred from embracing or following such new light as the Saints expect in these latter dayes When as its evident that the commanding and forbidding things cleared in the Word to be good or evill doth neither expresse what light men have from the Word nor discourage from more light in from the same as not in matters of the second Table so neither of the first 10. That thereby conscientious men especially will come to suffer because Magistrates may think things commanded or forbidden of God and accordingly ratifie them by their authority which God did never command or forbid when as the question is not concerning Magistrates enjoyning what they thinke but what is the minde of God nor can the pressing of the minde of God commanding what he requieth and forbidding the contrary be any just or proper cause of suffering to men truly conscientious The Magistrate may indeed through mistake command or forbid things respecting not onely the first but the second Table But this doth not deprive civill Magistracy therefore of coercive power as not in matters of the second so neither of the first Table but in this case Christians must be content to suffer in either albeit withall the Magistrate doe breake his rule 11. That thereby we shall incourage and harden Papists and Turks in their cruell persecutions of the Saints whereas for the Magistrate to command or forbid according to God as it is not persecution so neither doth it of it selfe tend to persecution Power to presse the Word of God and his truth doth not give warrant to suppresse or oppresse the same the times are evill indeed when the pressing of obedience to the rule shall be counted persecution 12. That thence are caused all the warres in Christendome at this day when it is evident that the pressing men to obey the will and word of God in matters either of the second or fiâ—st Table is not of it selfe any cause of warre but the lusts rather of such as abuse their power contrary to the Word By this already spoken we have seen the ruine of twelve of our opposites Castles in the ayre imaginarily framed to withstand the civil Magistrates coercive power in
is commended for laying the force of his command upon those under his power in matters of Religion Gen. 18 19. And if he had been considered as a Master yet less would not be granted that way to a Ruler of a Common-wealth than of a Family but rather more Job as a civil Ruler as a King in an Army of persons under his command did not leave each of them to chose out their own way of Religion or justice but he chose it he determinatively set it down for them I sate as King in an Army I chose out their way c. Job 29.25 The King of Ninivey with his Princes did not barely commend that duty of fasting and prayer to his people as very convenient to be attended yet leaving them to their liberty to omit the same but he positively commands the same that the wrath of God might be prevented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jonah 3.7 The word is used for a coercive command or decree Ezra 4.21 6.11 Dan. 3.10,11 29. 6.7,8,9 13. and the act of the civil Authority of Ninivey having so much influence into the people act Jonah 3.5,6 7. verses compared is implicitely commended by Christ in his commendation of the repentance of the men of Ninevey and so of the King and Princes of Ninevey whose hearts were so thorowly touched as to improve their authority to further that civil work of Ninevy's repentance The examples of Moses Joshua David Solomon Asa Jehosaphat Hezekiah Josiah Nehemiah c. are obvious to every ordinary eye which looks into the Scripture Object They of old were Types therefore their examples are not now of force for our imitation Answ We suppose the Objection intends not by Type and exemplar for imitation as Type in a generall sense is used 1 Cor. 10.6 compared with 11. for this were to overthrow the scope of the Objectors but rather it meaneth a Type strictly taken namely that they in that exercise of their power did but shaddow out Christs Kingly power but of this the opposites give onely a barren assertion without proof and that will not carry it But we shall answer it more particularly 1 Then such may as well say those Rulers did shaddow out Christ in the exercise of their power in matters of the second Table and therefore are not therein imitable which none will affirme Solomon typed out Christ in subduing of enemies relieving the opressed procuring the peace of the state Psal 72. Must not Princes therefore doe the like 2 Those that make that Objection they use to put it thus The Kings of Israel were such Types but such an one was not Abraham nor Job nor Nehemiah who by a Coercive Law injoined the sanctifying of the Sabbath Neh. 13. nor the King of Ninevey nor was that wicked King of Israel Ahab a type of Christ which should have put that blaspheming Benhadad to death whence that sharpe reproof of him for not doing it 1 Kings 20. To say nothing of Darius Nebuchadnezzars Decrees this way which are recorded in way of commendation thereof Ezra 6. and Dan. 3.29 3 Solomon himselfe who if any were types of Christ therein he was setteth it downe by direction of the Spirit as a morall duty of each King indefinitely that howsoever de facto many doe otherwise yet de jure he scattereth away all evill with his eye Prov. 20.8 meaning all publick evil which cometh within his ken as a King or publick person whether the evill be against the first or second Table unlesse any make exception and say that either there are no sins against the first Table coming under the Magistrates view or though they doe yet they are not evil 4 It was a stated doctrine in the time of Job who by the most judicious is thought to live before Moses and it is attested and approved by the Holy Ghost that sins against the first Table as Idolatry was iniquity to be punished by the Judges Job 31.26,27,28 as well as sins against the second Table as Adultery ibid. vers 9. and 11. Object Those Rulers of old did thus as Members of the Nationall Church of the Jewes the same persons being Members of Church and Common-wealth but it is not alwayes so now Answ 1 Then at least where Magistrates are Members of Churches they may in these dayes exercise such power 2 Though they were Members both of Church and State yet they were to put forth their Coercive power civilly not as Members of the Church but of the State else it had been to confound Church and State yea to make God which directed to it to be the author of that confusion 3 They were to punish such to whom they stood in no Church relation at all but meerly Civil for sins against the first Table Hence Ahab was blamed for not punishing Benhadad blaspheming God as if a God of the Hils but not of the valleys Hence Nehemiah's resolution to punish even any of those strangers which should prophane the Sabbath chap. 13. 4 Job and those Judges mentioned in his time as bound to punish Idolatry were no Members of the Jewish Church Object If you make the example of the Princes of Israel acting Coercively in matters of Religion for Magistrates imitation why doe not you make the Levites a pattern also to Ministers now to act as they did civilly in civil censures Answ 1 It 's not clear that the Levites d d act any further than by counsel or at most by some generall consent to that which the Princes were formally to Act. 2 If the Levites did act in matters of the State by a peculiar liberty it doth not follow that this can invalidate the Rulers power then acting in matters of Religion as if by a peculiar liberty also unlesse the Objection could be bottomed on the proportion betwixt the Levites then and the Rulers then Thus that as the Levites which by speciall liberty proper to those times and so not imitable now did intermeddle in matters peculiar to Magistrates so the Magistrates then did intermeddle in matters peculiar to the Priests by a liberty proper to those times and this would be crosse to expresse Text 2 Chron. 26.16 where Vzzias medling with Priestly matters of offering Incense is made a transgression against the Lord for which he was afterward ruined 3 We make the Levites intermedling juditially in Civil matters therefore not imitable because what they are supposed to doe that way was by a liberty peculiar to that time but we make the example of the civil Rulers acting their Coercive power in matters of Religion imitable because not peculiar to the Jewish Church as appears in that what power they that way exercised the same in substance did Job and other Judges in his time by Divine direction and approbation put forth yea the judiciall act of Nebuchadnezzar in punishing Ahab and Zedekiah with death not for their Adultery onely a sin against the second Table but for their false
of Nature and Nations or suppose he in Conscience deny Jesus Christ to be the Mediatour or such and such Books in the Old and New Testament to be the word of God yea or that there is any use of the Scriptures but we must onely depend on Revelations and herein the Law of nature and Nations leaves him Now he in Conscience thinks he is bound to establish this as a Rule to all others which to him is the truth and in conscience to oppose all contrary doctrine what then will become of subjects liberty The word is not made the rule to regulate this Rulers Conscience according as we say it should for if that were so his Rule there were a remedy and way to bring him to the Rule but his conscience judgement and phantasie touching the Rule that is by this Tenent made his Rule according to which he must be left freely to act without restraint The mischiefs necessarily following this if once cryed up we leave to such of our opposites sadly and seriously to consider of The Nature Power OF SYNODS The Second Question Quest 2. WHat be the grounds from Scripture to warrant Synods Answ In answer to this Question we shall propound to consideration three Arguments from Scripture and five Reasons Arguments Argum 1 Taken from Acts 15. An orderly Assembly of qualified Church-messengers Elders and other Brethren in times of controversie and danger concerning weighty matters of Religion for the considering disputing finding out and clearing of the truth from the Scripture and establishing of Peace amongst the Churches is founded upon Acts 15. But a Synod is an orderly Assembly of qualified Church-messengers Elders and other Brethren in times of controversie and danger concerning weighty matters of Religion for the considering disputing finding out and clearing of the truth from the Scriptures and establishing of peace amongst the Churches Ergo A Synod is founded upon Acts 15. Distin 1 For the confirming of this Argument three distinctions are to be premised and some Objections to be satisfied The first distinction is for the clearing of the question the other with the satisfaction to the Objection for the clearing of the Text. The necessity of Synods is either 1 Absolute 2 Respective Synods are not necessary Absolutely i. e. unto the being but respectively i. e. unto the wel-being of Churches Distin 2 In this Synod some things are first Extraordinary and not Exemplary some whereof were certainly so and the rest may seem to be so unto divers As 1 The Quality of some of the Members sc Apostles v. 6.23 2 The Stile v. 28. 3 The manner of the Imposition of their Sentence as immediately and politically binding at least as some Expound the place 4 The Object upon whom they imposed the keeping of their Decrees viz. absent Churches vers 23. chap. 16.4 some of which were neither called nor had ordinary Members or Messengers there Others were Ordinary ergo Exemplary as 1 The publick meeting of Church-messengers Elders and other Brethren 2 The propounding of matters to be considered 3 The disputing of them v. 7. 4 The joynt resolutions of the questions out of and according to the Scriptures v. 15 16. 5 The declaration and delivery thereof unto the Churches to be accepted of and kept by them Acts 16. v. 4. 6 Order in all The Apostles were Elders and Members of every Church ergo here were assembled Elders and Messengers of all Churches ergo in some respect it may be called an universall Counsel Distin 3 Hence look upon what was extraordinary so it may warrant the greatest Counsel look upon what was ordinary therein and so it warrants the smallest Counsel In this Synod are to be considered the Substantials Matter and Forme Circumstantials Constantly such as necessarily accompany every Synod Occasionally which accompany the Synod pro hic nunc i e. according to the circumstances of this time and this place That which is commanded as continually binding Acts 15. is the circumstantials of a Synod the constant circumstantials and such occasionally as are to edification pro hic nunc These two last distinctions rightly applied may satisfie many lighter Objections which we shall not therefore trouble the Reader with Argum 2 Taken by proportion from Gal. 2.2 If in times of Controversie about weighty matters of Religion the Assembling together of Apostles who knew the truth before they came on to the Synod and one of them was greater than all particular Churches was needfull for the testifying to the carrying on of the truth which is lesse than the finding out testifying to carrying on of the truth if warranted out of the Scripture then the Assembling together of Churches by themselves or by Church-messengers either of which is a Synod to the finding our testifying to and better carrying on of the truth is warrantable out of the Scriptures But in such times of controversie the Assembling together of Apostles one of whom was greater than all particular Churches for the testifying to and better carrying on of the truth is warranted out of the Scripture Gal. 2.2 Ergo In such times of controversie the Assembling together of Churches by themselves or by the Church-messengers either of which is a Synod for the finding out testifying to and better carrying on of the truth is warranted out of the Scripture The Argument proceeds from the greater to the lesser thus If the truth in times of weighty controversies had need of the help of the Assembling together of Apostles then in like times it hath much more need of the Assembling together of Churches If Apostles at such times had need of the help of other Apostles then Churches in like times had need of the help of other Churches Such Assemblies the examples whereof are recorded and approved in the Scripture are warranted out of the Scriptures Argum 3 But the orderly Assembly of the qualified people of God for the considering of matters of Religion in times of weighty controversies are such Assemblies the examples whereof are recorded commended in the Scriptures erg The orderly Assembly of qualified persons for the considering of matters of Religion in times of weighty controversies is warranted out of the Script Minor proved Ezra 7.14 Ezra inquires of the Lord id est consults of the worship of God 1 Chron. 13.2 David consults with the Congregation concerning the carrying of the Ark to its place 2 Chr. 30.2 Hezekiah had taken Counsel of all his Princes and all the Congregation on in Jerusalem to keep the Passeover in the second moneth The approved examples of the godly of imitable and usefull nature in practicall cases is a rule unto us Reason 1 From the Causes When the cause of a Synod remains there opportunity being had the warrantable use of Synods remaines But under the Gospel the causes of Synods remaine ergo Under the Gospel the use of Synods is warrantable The Causes of Synods are either preventing removing of or recovering from
offended be a society or some publick person equivalent 2 In case the party in such acts of judgement be freed from error which was the present condition of the Apostles guided in their administrations by an infallible spirit Object 5. This Synod Acts 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Schindl Lexi so speaketh as having power to lay the truth of God cleared and declared by it as a burthen upon the Churches v. 28. which our ordinary Synods seem not to have power to doe Resp The notion or tearm burthen may be taken politically i. e. for a truth imposed by virtue of Church power and Authority this though the Apostles as Apostles might doe yet if they did so in this place which we rather conceive not it was extraordinary and Consequently not Exemplary Or the word Burthen may be taken for the charging of the Church to receive and yield Obedience in the Lord unto the truth discussed cleared and orderly commanded to them In which sense if we take it here according as it 's taken in divers places elswhere Pro. 30.1 21.1 Rev. 2.24 then the stile or manner of speaking is exemplary OF THE POWER OF Synods The Third Question Quest 3. WHat is the Power of a Synod Resp The Power of a Synod Is Decisive Directive Declarative of the truth by clearing and evidencing the same out of the word of God non coactive yet more than discretive For the better understanding hereof consider that Ecclesiasticall Power is 1 Decisive in determining by way of discussion and disputation what is truth and so consequently resolving the Question in weighty matters of Religion Acts 15.16,28 16.4 This belongs to the Synod 2 Discretive in discerning of the truth or falshood that is determined this belongs to every Believer 3 Coactive or judicial for we omit to speak in this place of Official judgement in judging of the truth determined Authoritatively so as to impose it with Authority and to censure the disobedient with Ecclesiastical censure 1 Cor. 5.12 Mat. 18.17 This belongeth to every particular Church The judgement of a Synod is in some respect superiour in some respect inferiour to the judgement of a particular Church it is superiour in respect of direction inferiour in respect of jurisdiction which it hath none Quere How and how far doth the sentence of a Synod bind Answ We must distinguish between the Synods declaration of the truth and the politicall imposition of the truth declared by the Synod The Synods declaration of the truth binds not politically but formally onely i. e. in foro interiori i. e. it binds the conscience and that by way of the highest institution that is meerly doctrinall The politicall Imposition of the truth declared by the Synod is Ecclesiasticall or Civil Ecclesiasticall by particular Churches and this binds not onely formally but politically in foro exteriori i. e. it binds the outward man so as the disobedient in matters of offence is subject unto Church censure affirmatively towards their own Members negatively by non communion as concerning others whether Church or Members Supremi Magistratu◠approbatio est supremū ut soquuntar arrestum Fr. Hom. disp 18. Th. 4. disp 17. Thes 3. Civil by the Magistrate strengthening the truth thus declared by the Synod and approved by the Churches either by his meer Authoritative suffrage assent and testimony if the matter need no more or by his authoritative Sanction of it by Civill punishment the nature of the offence so requiring In this orderly proceeding of the Churches and Civil Magistrate together in their respective politicall imposition of the truth cleared and declared by the Synod we are to be understood to speak of such a place wherein the Christian Magistrates walk together orderly referving Ecclesiasticall binding power to the particular Churches where either there is no Magistrate or the Magistrate is wanting in his duty as also civil power to the Christian Magistrate where the Churches are wanting to their duty The Fourth Question Quest 4. To whom belongeth the power of calling a Synod Answ For satisfaction to this Question we shall propound one distinction and answer three Queries Distin The power of calling Synods is either Single Authoritative belonging to the Magistrates Ministeriall belonging to the particular Churches Mixt When both proceed orderly and joyntly in the use of their severall powers Arguments proving the Authoritative Power of Calling SYNODS to belong to the Magistrate 1 Because the Magistrate is Custos utriusque Tabulae i. e. Charged with the custody of both Tables That he is keeper of the second Table is granted that he is keeper of the former is sufficiently proved in the first Question 2 From the recorded and approved examples of godly Kings in the Scriptures David 1 Chron. 23.2 Hezekiah 2 Chron. 29.4 Josiah 2 Kin. 23.1,2 3 From the nature of such great Assemblies Though Synodicall Assembling be spirituall yet meer assembling of a multitude together which a Synodicall Assembly presupposeth is a Civil act and therefore cannot in good policy be suffered without the consent of the Magistrate 4 From the necessary though not essentiall requisites to the being of a Synod as place time manner of meeting peace all which need the consent of the Magistrate in case of violent disturbance the Churches as such having no civill power to defend them cannot but want the assistance of the Magistrate that they may meet and transact the matters of the Synod in safety and quietnesse 5 From the proportion that the Magistrates Con-coactive or calling power of a Synod holds with his confirmation of the conclusions of the Synod the same reason that warrants his confirming power for the better strengthening the observation of the conclusions of the Synod warrants his calling power for the better being of the Synod Arguments proving the Ministeriall Power of Calling Synods which may be fitly called a power of liberty because Churches therein have no Authority one over another to belong unto the particular Churches 1 From that famous example Acts 15. where the Synod meets and site without the call of Civil Authority there being then no Christian Magistrate 2 Because the power of the constitution of Synods as properly such firstly resideth with ariseth from and lastly returneth to particular Churches 3 Because the power of the Magistrate tends not to the being but to the better being of Synods and added thereunto is accumulative not privative i. e. it adds strength to it but takes not any power from it Hence a Synod may in ease be without any consent of the Magistrate but cannot be without some consent explicite or implicite of the Churches 4 Because the Lord Jesus hath invested the Churches with sufficient Ecclesiasticall power in the best Ecclesiasticall manner to attaine their Ecclesiasticall end which yet were not if they had not power of themselves by joynt consent to call a Synod Queries Querie 1 In what case may the Magistrate proceed to call a Synod without the consent of the Churches Answ The Magistrate in case the Churches be defective and not to be prevailed with for the performance of their duty just cause so requiring may call a Synod and the Churches ought to yield obedience thereunto But notwithstanding the refusall he may proceed to call an Assembly and that for the same end that a Synod meetes for namely to consider of and clear the truth from the Scriptures in weighty matters of Religion But such an Assembly called and gathered without the consent of the Churches is not properly that which is usually understood by a Synod for though it be in the power of the Magistrate to Call yet it is not in his power to Constitute a Synod without at least the implicite consent of the Churches Because Church-Messengers who necessarily presuppose an explicite which order calls for or implicite consent of the Churches are essentiall to a Synod Querie 2 In what case may the Churches call a Synod without the consent of the Magistrate Answ In case the Magistrate be defective and not to be prevailed with for the performance of his duty just cause providence and prudence concurring The Churches may both Call and Constitute a Synod The Reason why the Churches can Constitute a Synod without the consent of the Magistrate although the Magistrate cannot constitute a Synod without the consent of the Churches is because the essentialls of a Synod together with such other cause as is required to the being though not so much to the better being of a Synod ariseth out of particular Churches as appears from the following Enumeration of the Causes thereof The Essentiall Cause Remote The Authoritative Call of the Magistrate Next The Ministeriall Call of the Churches The Materiall Cause The Members of the Synod i. e. qualified Church-Messengers The Formall Cause The meeting together of such Church-Messengers in the name of Christ The Finall Cause To confider of and clear the truth in question from the word of God Querie 3 In case the Magistrate and Churches are both willing to proceed orderly in the joynt exercise of their severall Powers whether it is lawfull for either of them to call a Synod without the Consent of the other Answ No they are to proceed now by way of a mixt Call i. e. orderly and joyntly in the use of their severall Powers That which learned Parker speakes of the Power of particular Churches concerning Calling of SYNODS holds also in this case concerning the Power of the Magistrate Their Powers are divers yet in respect of exercise they ought not to be divers nor divided the one from the other as before The Churches desire the Magistrate Commands Churches act in a way of liberty the Magistrate in a way of Authority Moses and Aaron should goe together and kiss one another in the Mount of GOD. FINIS Courteous Reader BY reason of the Death of the Reverend Author and the far distance of his loving Friend the Publisher of this Booke some faults may have escaped the Presse for the which the Printer desireth excuse Vale.