AARONS ROD BLOSSOMING OR The Divine Ordinance of Church-Government VINDICATED So as the present Erastian Controversie concerning the distinction of Civill and Ecclesiasticall Government Excommunication and Suspension is fully debated and discussed from the holy Scripture from the Jewish and Christian Antiquities from the consent of latter Writers from the true nature and rights of Migistracy and from the groundlesnesse of the chiefe Objections made against the Presbyteriall Government in point of a domineering arbitrary unlimited power By George Gillespie Minister at Edinburgh For unto us a child is born unto us a sonne is given and the government shall be upon his shoulder Isaiah 9. 6. Let the Elders that rule well be counted worthy of double honour 1 Tim. 5. 17. And the spirits of the Prophets are subject to the Prophets for God is not the Author of confusion but of peace 1 Cor. 14 32 33. August lib. contra Donatistas post collationem Cap. 4. Ne fortè aut indisciplinata patientia foveat iniquitatem aut impatiens disciplina dissipet unitatem Published by Authority London Printed by E. G. for Richard Whitaker at the signe of the Kings Armes in Pauls Church yard 1646. TO THE Reverend and Learned Assembly of DIVINES Convened at WESTMINSTER Right Reverend THough many faithfull servants of God did long agoe desire to see those things which we see and to heare those things which we heare Yet it hath been one of the speciall mercies reserved for this Generation and denied to the times of our Ancestors that Divines of both Kingdomes within this Island should be gathered and continued together to consult peaceably and freely concerning a Reformation of Religion in Doctrine Worship Discipline and Government 'T is a mercy yet greater that two Nations formerly at so great a distance in the form of publike Worship and Churchgovernment should to their mutuall comfort and happines and to the further endearing of each to other through the good hand of God be now agreed upon one Directory of Worship and with a good progresse advanced as in one Confession of Faith so likewise in one forme of Church-government For all which as the other Reformed Churches in regard of their common interest in the Truth and Ordinances of Christ so especially your Brethren in the Church of Scotland are your debters Your name is as precious Oynment among them and they doe esteeme you very highly in love for your workes sake A worke which as it is extraordinary and unparalleld requiring a double portion of the Spirit of your Master so You have very many Hearts and Prayers going along with you in it that the pleasure of the Lord may prosper in your hand As for my Reverend Colleagues and my selfe it hath been a good part of our happinesse that we have been partakers of and Assistants in your grave and learned Debates Yet as we declared from our first comming amongst you we came not hither presuming to prescribe any thing unto You but willing to receive as well as to offer light and to debate matters freely and fairely from the Word of God the common Rule both to you and us As herein You were pleased to give testimony unto us in one of your Letters to the Generall Assembly of the Church of Scotland so the great respects which in other things and at other times you have expressed both towards that Church from which we are entrusted and particularly towards our selves doe call for a returne of all possible and publique testimonies of gratitude For which purpose I doe for my part take hold of this opportunity I know that I owe much more unto You then I have either ability to pay or Elocution to set forth Yet although I cannot retaliate your Favours nor render that which may be worthy of your selves I beseech you to accept this part of my retribution of respects I doe offer and entitle unto You this Enucleation of the Erastian Controversie which is Dignus vindice nodus I hope here is a word in season concerning it Others might have done better but such furniture as I had I have brought to the worke of the Tabernacle I submit what is mine unto your greater learning and better judgement and shall ever continue Yours to serve you GEO. GILLESPIE To the Candid Reader I Have often and heartily wished that I might not be distracted by nor ingaged into polemick Writings of which the World is too full already and from which many more learned and idoneous have abstained and I did accordingly resolve that in this Controversall age I should be slow to write swift to read and learne Yet there are certaine preponderating reasons which have made me willing to be drawn forth into the light upon this subject For beside the desires and sollicitations of diverse Christian friends lovers of truth and peace seriously calling upon me for an answer to M r Prynne his Vindication of his foure Questions concerning Excommunication and Suspension the grand importance of the Erastian controversie and the strong influence which it hath into the present juncture of asfaires doth powerfully invite me Among the many Controversies which have disquieted and molested the Church of Christ those concerning Ecclesiasticall Government and Discipline are not the least but among the chiefe and often mannaged with the greatest animosity and eagernesse of spirit whence there have growne most dangerous divisions and breaches such as this day there are and for the future are to be expected unlesse there shall be through Gods mercy some further composing and healing of these Church-consuming distractions which if we shall be so happy as once to obtaine it will certainely contribute very much toward the accommodation of civill and State-shaking differences And contrariwise if no healing for the Church no healing for the State Let the Gallio's of this time who care for no intrinsecall evill in the Church promise to themselves what they will surely he that shall have cause to write with Nicolaus de Clemangis a Booke of lamentation de corrupto Ecclesiae statu will finde also cause to write with him de lapsu reparatione Justitiae As the thing is of high concernment to these so much disturbed and divided Churches so the elevation is yet higher by many dègrees This controversie reacheth up to the Heavens and the top of it is above the clouds It doth highly concerne Iesus Christ himselfe in his glory royall prerogative and kingdome which he hath and exerciseth as Mediator and Head of his Church The Crowne of Iesus Christ or any part priviledge or pendicle thereof must needs be a noble and excellent Subject This truth that Iesus Christ is a King and hath a Kingdome and government in his Church distinct from the kingdomes of this World and from the civill Government hath this commendation and character above all other truths that Christ himselfe suffered to the death for it and sealed it with his blood For it may be observed from the story
by the Word of God and by the Confessions of Faith of the Reformed Churches doth belong to the Christian Magistrate in matters of Religion Which I do but now touch by the way so far as is necessary to wipe off the aspersion cast upon Presbyterial Government The particulars I refer to Chapter 8. Our sixth Concession is That in extraordinary cases when Church-government doth degenerate into tyranny ambition and avarice and they who have the managing of the Ecclesiastical power make defection and fall into manifest Heresy Impiety or Injustice as under Popery and Prelacy it was for the most part then and in such cases which we pray and hope we shall never see again the Christian Magistrate may and ought to do diverse things in and for Religion and interpose his Authority diverse wayes so as doth not properly belong to his cognizance decision and administration ordinarily and in a Reformed and well constituted Church For extraordinary diseases must have extraordinary remedies More of this before A seventh Concession is this The Civil Sanction added to church-Church-government and Discipline is a free and voluntary Act of the Magistrate That is Church-government doth not ex 〈◊〉 〈◊〉 necessitate the Magistrate to aid assist or corroborate the same by adding the strength of a Law But the Magistrate is free in this to do or not to do to do more or to do lesse as he will answer to God and his conscience it is a cumulative Act of favour done by the Magistrate My meaning is not that it is free to the Magistrate in genere moris but in genere entis The Magistrate ought to adde the Civil Sanction hic nunc or he ought not to do it It is either a duty or a sin it is not indifferent But my meaning is The Magistrate is free herein from all coaction yea from all necessity and obligation other then ariseth from the Word of God binding his conscience There is no power on Earth Civil or Spiritual to constrain him The Magistrate himself is his own Judge on Earth how far he is to do any cumulative Act of favour to the Church Which takes off that calumny that Presbyterial Government doth force or compel the conscience of the Magistrate I pray God we may never have cause to state the Question otherwise I mean concerning the Magistrate his forbidding what Christ hath commanded or commanding what Christ hath forbidden in which case we must serve Christ and our consciences rather then obey Laws contrary to the Word of God and our Covenant whereas in the other case of the Magistrate his not adding of the Civil Sanction we may both serve Christ and do it without the least appearance of disobedience to the Magistrate Eighthly We grant that Pastors and Elders whether they be considered distributively or collectively in Presbyteries and Synods being Subjects and Members of the Common-wealth ought to be subject and obedient in the Lord to the Magistrate and to the Law of the Land and as in all other duties so in Civil subjection and obedience they ought to be ensamples to the Flock and their trespasses against Law are punishable as much yea more then the trespasses of other Subjects Of this also before Ninthly If the Magistrate be offended at the sentence given or censure inflicted by a Presbytery or a Synod they ought to be ready in all humility and respect to give him an account and reason of such their proceedings and by all means to endeavour the satisfaction of the Magistrate his conscience or otherwise to be warned and rectified if themselves have erred CHAP. IV. Of the agreements and differences between the nature of the Civil and of the Ecclesiastical Powers or Governments HAving now observed what our opposites yeeld to us or we to them I shall for further unfolding of what I plead for or against adde here the chief agreements and differences between the Civil and Ecclesiastical powers so far as I apprehend them They both agree in these things 1. They are both from God both the Magistrate and the Minister is authorized from God both are the Ministers of God and shall give account of their administrations to God 2. Both are tyed to observe the Law and Commandments of God and both have certain directions from the Word of God to guide them in their administration 3. Both Civil Magistrates and Church Officers are Fathers and ought to be honoured and obeyed according to the fifth Commandment Utrumque scilicet dominium saith Luther Tom. 1. fol. 139. both Governments the Civil and the Ecclesiastical do pertain to that Commandment 4 Both Magistracy and Ministery are appointed for the glory of God as Supreme and for the good of men as the subordinate end 5. They are both of them mutually aiding and auxiliary each to other Magistracy strengthens the Ministery and the Ministery strengthens Magistracy 6. They agree in their general kinde they are both Powers and Governments 7. Both of them require singular qualifications eminent gifts and endowments and of both it holds true Quis ad haec idoneus 8. Both of them have degrees of censures and correction according to the degrees of offences 9. Neither the one nor the other may give out sentence against one who is not convict or whose offence is not proved 10. Both of them have a certain kind of Jurisdiction in foro exteriori For though the Ecclesiastical power be spiritual and exercised about such things as belong to the inward man onely yet as Dr. Rivet upon the Decalogue pag. 260. 261. saith truly there is a two-fold power of external jurisdiction which is exercised in foro exteriori one by Church-Censures Excommunication lesser and greater which is not committed to the Magistrate but to Church-Officers Another which is Civil and coercive and that is the Magistrates But Mr. Coleman told us he was perswaded it will trouble the whole World to bound Ecclesiastical and Civil Jurisdiction the one from the other Maledicis pag. 7. Well I have given ten agreements I will now give ten differences The difference between them is great they differ in their causes effects objects adjuncts correlations executions and ultimate terminations 1. In the efficient cause The King of Nations hath instituted the Civil power The King of Saints hath instituted the Ecclesiastical power I mean the most high God possessor of Heaven and Earth who exerciseth Soverainty over the workmanship of his own hands and so over all mankind hath instituted Magistrates to be in his stead as gods upon Earth But Iesus Christ as Mediator and King of the Church whom his Father hath set upon his holy Hill of Zion Psal. 2. 6. to reigne over the House of Jacob for ever Luke 1. 33. who hath the key of the House of David laid upon his shoulder Isa. 22. 22. hath instituted an Ecclesiastical power and goverment in the hands of Church-Officers whom in his name he sendeth forth 2. In the matter Magistracy or Civil
the Magistrate may command Church-officers to suspend or excommunicate all obstinate and scandalous persons he may command the Classis to ordain able and godly ministers and no other he may command a Synod to meet to debate and determine such or such a controversie Consequently also when the thing is examined judged resolved or done by the Ecclesiasticall power the Magistrate hath power and authority to adde his civil sanction confirmation ot ratification to make the Ecclesiasticall sentence to be obeyed and submitted unto by all whom it concerneth In all which the Christian Magistrate doth exceeding much for the conservation and purgation of Religion not eliciâ—…ndo actus doing or exercising by himself or by his owne authority acts of Church Government or discipline but taking care that such and such things be done by those to whom they do belong 3. Distinguish the directive part and the coercive part The directive part in the conservation or purgation of Religion doth belong to the Ministers and ruling Officers of the Church assembled together In administring therefore that which concerneth Religion and peoples spirituall good the Magistrate not onely juvatur but dirigitur is not onely helped but directed by the Ecclesiastical directive power Fest. Hon. Disp. 30. Thes. 6. Magistracy may say to Ministery as Moses said to Hobab Thou mayest be to us in stead of eyes Ad sacrae Religionis informationem fidâ—…lis Magistratus verbi divini administris veluti oculis uti debet and for that end he is to make use of consistoriall and Synodicall Assemblies say the Professors of Lâ—…yden Synopspur 〈◊〉 Disp. 50. Thes. 44. But the coercive part in compelling the obstinate and unruly to submit to the Presbyteriall or Synodicall sentence belongs to the Magistrate Not as if the Magistrate had nothing to do but to be an executioner of the pleasure of Church-officers or as if he were by a blind and implicite faith to constrain all men to stand to their determination God forbid The Magistrate must have his full liberty to judge of that which he is to compell men to do to judge of it not onely judicio apprehâ—…nsivo by understanding and apprehending â—right what it is but judicio discretivo by the judgement of Christian prudence and discretion examining by the Word of God the grounds reasons and warrants of the thing that he may in Faith and not doubtingly adde his authority thereto In which judging he doth Iudicare but not Iudicem agere that is he is Iudex suarum actionum he judgeth whether he ought to adde his civil authority to this or that which seemeth good to Church-officers and doth not concur therewith except he be satisfied in his Conscience that he may do so yet this makes him not supreme Judge or Governour in all Ecclesiastical causes which is the Prerogative of Jesus Christ revealing his will in his word nor yet doth it invest the Magistrate with the subordinate ministeriall forensicall directive judgement in Ecclesiastical things or causes which belongeth to Ecclesiasticall not to civil Courts 4. Distinguish between a Cumulative and a Privativâ—… authority The Magâ—strate hath indeed an authoritative influence into matters of Religion and church-Church-Government but it is cumulative that is the Magistrate takes care that Church-officers as well as other Subjects may do those things which ex officio they are bound to do and when they do so he aideth assisteth strengtheneth ratifieth and in his way maketh effectuall what they do But that which belongs to the Magistrate is not privative in reference to the Ecclesiastical Government It is understood salvo jure Ecclesiastico for the Magistrate is a nursing Father not a step Father to the Church and the Magistrate as well as other men is under that tye 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth This Proviso therefore is justly made that whatever power the Magistrate hath in matters of Religion it is not to hinder the free exercise of Church discipline and censures against scandalous and obstinate sinners As the Casuists in other cases distinguish Lucrum cessans and damnum emergens so must we distinguish between the Magistrate his doing no good to the Church and his doing evil to the Church between his not assisting and his opposing between his not allowing or authorizing and his forbidding or restraining It doth properly and of right belong to the Magistrate to adde a civil sanction and strength of a law for strengthning and aiding the exercise of Church discipline or not to add it And himself is Judge whether to add any such cumulative act of favour or not But the Magistrate hath no power nor authority to lay bands and restraints upon Church-officers to hinder any of Christs ordinances or to forbid them to do what Christ hath given them a commission to do And if any such restraints of prohibitions or lawes should be laid on us we ought to obey God rather than men 5. Distingue tempora Whatever belongs to the Magistrate in matters of Religion more then falls under the former distinctions is extraordinary and doth not belong to ordinary Government In extraordinary reformations the Magistrate may do much by his owne immediate authority when Synods have made defection either from the truth of doctrine or from holinesse and godlinesse yet in such a case he ought to consult with such orthodox godly Divines as can be had either in his owne or from other Dominions Fest. Hon. Disp. 30. Thes. 5. And so much be spoken of the Magistrate his power and duty in things and causes Ecclesiasticall As we do not deny to the Magistrate any thing which the Word of God doth allow him so we dare not approve his going beyond the bounds and limits which God hath set him And I pray God that this be not found to be the bottome of the controversie Whether Magistracy shall be an arbitrary Government if not in civil yet in Ecclesiastical things Whether the Magistrate may do or appoint to be done in the matter of Church-Government admission to or exclusion from the Ordinances of Christ what ever shall seem good in his eyes And whether in purging of the Church he is obliged to follow the rules of Scripture and to consult with learned and godly Ministers although Erastus himself as is before observed and Sutlivius a great follower of him de Presbyt cap. 8. are ashamed of and do disclaim such assertions CHAP. IX That by the Word of God there ought to be another Government beside Magistracy â—r Civil Goveramâ—nt â—amely an Ecclesiastical Government properly so callâ—d in the hands of Church-officâ—rs THis Question hath arisen from Mr. Colemans third and fourth rule which he offered to the Parliament excluding all Government of Church-officers Ministers and Elders that is as he expounds himself all corrective government leaving them no power except what is meerly doctrinal and appropriating all government properly so called to the Magistrate onely Mr. Hussey following him
Classical and Synodical Assemblies and to give a kind of Papal power to the Magistrate yet in this particular he argueth strongly for us and not against us Secondly Where is that Christian Magistracy which hath suppressed or punished all such offences as did fâ—ll under Ecclesiastical cognizance and censure in the Primitive and Apostolick Churches Or where is that Christian Magistrate that will yet undertake to punish all those offences and scandals which were censured in the Apostolick Churches Till some such instance be given this exception against Church-discipline and censures under a Christian Magistrate hath not so much as colour enough Aliae sunt leges Caesarum aliâ—…e Christi aliud Papinianus aliud Paulus noster praecipit saith Hierome in Epitaph Fabiâ—…lae Caesars Lawes and Christs Lawes are not the same but different Papinianus commands one thing Paul another thing Chrysostome Homil. 12. in 1. Epist. ad Cor. tells us that the best and wisest Law-givers had appointed no punishment for fornication for consuming and trifling away of time with playing at dice for gluttony and drunkennesse for Stage-plaies and lascivious whorish gestures therein Is there not some cause to apply all this and much more of this kind even to Christian Law givers and Magistrates Put the case that he who is called a brother as the Apostle speaks that is a member of the visible Church be found grossely ignorant of the Principles of Religion and so far from growing in knowledge that he loseth the knowledge of the Scriptures and of the truth of God which he had for this hath been diverse times observed through neglect of the means or if he be known to neglect ordinaâ—lly prayer in and with his Family and to continue in that offence after admonition or if he live in known or scandalous malice and envie and refuse to be reconciled with his neighbour or if he be a known lyar and dissembler or if by his words and actions he do scandalously and manifestly shew himself covetous drowned in sensuality ambitious proud or if he give a foul scandal by filthy and obscene speeches by lascivious obscene whorish-like gestures or actions where the act it self of adultery or fornication cannot be proved I suppose that for these and such like scandals which are causes deserving not onely the Elderships enquiry and admonition but suspension from the Lords Table the Christian Magistrate neither doth nor by the civil or municipal Laws is bound to arraign and punish all such as are guilty thereof Thirdly whereas Arch-bishop Whitgift Answ. to the Admon pag. 114. did alledge that the Church may not be governed under a Christian Magistrate as it may under a Tyrant which he brings as an exception against ruling Elders and Elderships while he could not denie but such there were in the Primitive Church Mr. Cartwrigh in his Reply pag. 140. answereth that if these Elders under a Tyrant had medled with any office of a Magistrate then there had been some cause why a godly Magistrate being in the Church that office should cease but since they did onely assist the Pastor in matters Ecclesiastical there is no distinction between times of persecution and times of peace as touching the office of Elders The like say I of Church-censures and discipline If the Government of the Church by Presbyteries and Synods if suspension and excommunication in the Apostles times had been an usurping of any thing belonging to the Magistrate then there had been some reason to lay aside all Church-censures and Ecclesiastical Government when the Magistrate turned Christian and willing to do his duty But if not then the civil and Church-government may still remain distinct even where the State is Christian. Fourthly Every Institution or Ordinance of Christ must continue as a perpetual obligation unlesse we can find in the Word that Christ hath given us a dispensation or taken off the obligation and set a period to the Ordinance that it shall continue so long and no longer I mean every Ordinance of Christ must be perpetual which we cannot prove from the Word to be but temporal or extraordinary Now in the Word Christ hath not appointed the governing the Church and correcting scandals to be onely under a Tyrant and to cease under a Christian Magistrate neither is there any such thing held forth in Scripture which yet our opposites must shew if they will make good what they say But contrariwise what Christ delivered to the Apostles and they to the Churches is to be kept and continued till our Lord come again 1 Cor. 11. 23. 26. 1 Tim. 6. 14. and he himself saith Rev. 2. 24. 25. That which ye have already hold fast till I come These things were not spoken to the Apostles to Timothy to the Churches of that time personally for they were not to live till Christs comming again but the charge was given to them in name of and with respect unto all the Ministery and Churches of Christ. Fifthly This exception made against Church-censures under a Christian Magistrate supposeth that such censures will make an interfering and clashing between the civil and Ecclesiastical power But there is no cause for that fear these powers being so hugely differenced in their efficient causes matters formes ends effects objects adjuncts correlations and ultimate terminations as I have made it to appear in the particulars Chap. 4. Sixthly The Churches liberty and power is not to be infringed diminished nor taken away but preserved maintained enlarged and augmented under a Christian Magistrate Were it not a sad case if there should be cause to say that the Churches of Christ have not so much liberty under a Christian Magistrate to keep themselves and the Ordinances from pollution as they had under Pagan and Infidel Magistrates Seventhly Why may not Christian church-Church-government consist with Christian Magistracy as well as the Jewish Church government did consist with the Jewish Magistracy being of the same Religion Or if we please to look to later Presidents who can be ignorant that civil government and church-Church-discipline have rather strengthened then destroyed each other not onely in France where the Magistracy is not Protestant but in Scotland in the Low-Countries in Geneva and else-where Eightly We have covenanted to endeavour a Reformation of church-Church-Government and discipline according to the word of God and the example of the best Reformed Churches Now both the Word of God and the example of the best Reformed Churches leadeth us to a Church-government distinct from civil Government and the example of the best Reformed Churches doth undeniably lead us to a Church-discipline even where he Magistrate is Christian neither doth the word make any exception of Christian States but contrariwise chargeth us to keep the commandement and Ordinances till Christ come again Ninthly The Magistrate hath other work to do and such as will take up the whole man and if he should take upon him the whole burthen of Church-Government the enquiring into examining and correcting of all
3. 14. Not eat with them 1 Cor. 5. 11. Nor bid them God speed 2 Epist. John vers 10. 11. 6. That since there must be a withdrawing from a brother that walketh disorderly and scandalously it s more agreeable to the glory of God and to the Churches peace that this be done by a publick authoritative Ecclesiastical judgement and sentence than wholly and solely to trust it to the piety and prudence of each particular Christian to esteem as heathens and publicans whom and when and for what he shall think good and accordingly to withdraw and separate from them 7. That there is a distinction between Magistracy and Ministery even Iure Divino That the civil Magistrate hath not power to abolish or continue the Ministery in abstracto at his pleasure nor yet to make or unmake Ministers in concreto that is to ordain or depose Ministers as he thinks fit 8. As the Offices are distinct so is the power Magistrates may do what Ministers may not doe and Ministers may doe what Magistrates may not do 9. It is Iuris Communis a principle of common equity and naturall reason that the directive Judgement in any matter doth chiefly belong to such as by their profession and vocation are devoted and set apart to the study and knowledge of such matters and in that respect supposed to be ablest and fittest to give Judgement thereof A consultation of Physitians is called for when the Magistrate desires to know the nature symptomes or cure of some dangerous disease A consultation of Lawyers in Legal questions A Councell of War in military expeditions If the Magistrate be in a ship at Sea he takes not on him the directive part of Navigation which belongs to the master with the mates and pilot Neither doth the master of the ship if it come to a Sea-fight take on him the directive part in the fighting which belongs to the Captain And so in all other cases Artifici in sua arte credendum Wherefore though the Judgement of Christian prudence and discretion belongs to every Christian and to the Magistrate in his Station and though the Magistrate may be and sometime is learned in the Scriptures and well acquainted with the principles of true Divinity yet ut plurimum and ordinarily especially in a rightly Reformed and well constituted Church Ministers are to be supposed to be fittest and ablest to give a directive Judgement in things and causes Spiritual and Ecclesiastical with whom also other ruling Church Officers do assist and joyne who are more experimentally and practically they ought also and diverse times are more Theoretically acquainted with the right way and rules of Church-government and censures then the civil Magistrate when he is no ruling Elder in the Church which is but accidentall can be rationally or ordinarily supposed to be 10. There is some power of Governement in the Church given to the Ministery by Christ else why are they said to be set over us in the Lord and called Rulers and Governours as we shall see afterwards CHAP. III. What the Erastians yeeld unto Vs and what We yeeld unto them FOr better stating of the controversie We shall first of all take notice of such particulars as are the Opposites concessions to us or our concessions to them Their concessions are these 1. That the Christian Magistrate in ordering and disposing of Ecclesiastical causes and matters of Religion is tyed to keep close to the Rule of the Word of God and that as he may not assume an Arbitrary Government of the State so far lesse of the Church 2. That Church-Officers may exercise Church-government and authority in matters of Religion where the Magistrate doth not professe and defend the true Religion In such a case two Governments are allowed to stand together one civil another Ecclesiastical This Erastus granteth as it were by constraint and it seems by way of compliance with the Divines of Zurik who hold excommunication by Church-Officers under an infidel Magistrate and that Iure Divino to move them to comply the more with him in other particulars 3. That the abuse of Church-governement is no good argument against the thing it self There being no authority so good so necessary in Church or State but by reason of their corruptions who manage it may be abused to tyranny and opression These are Mr. Prinnes words Vindic. of the 4. Questions pag. 2. 4. That some Jurisdiction belongs to Presbyteries by Divine Right Mr. Prynne in his Epistle Dedicatory before the vindication of his four questions saith that his scope is not to take from our new Presbyteries all Ecclesiastical Jurisdiction due by Divine Right to them but to confine it within certain definite limits to prevent all exorbitant abuses of it 5. That the Christian Magistrate ought not may not preach the Word nor minister the Sacraments Mr. Coleman in his Brotherly examination re-examined pag. 14. I never had it in my thoughts that the Parliament had power of dispensing the Word and Sacraments Then so far there is a distinction of Magistracy and Ministery Iure Divino Yet in this he did not so well agree with Erastus 6. That the ministery is Iure Divino and Ministers have their power and authority of preaching the Word derived to them from Christ not from the Magistrate So Mr. Hussey in his Epistle to my self We preach the Word with all authority from Christ derived to us by those of our Brethren that were in Commission before us Magistrates may drive away false Teachers but not the Preachers of the Gospel but at their utmost peril 7. They admit and allow of Presbyteries so that they doe not exercise Government and Jurisdiction Erast. lib. 4. cap. 1. Our Concessions to our Opposites are these 1. That all are not to be admitted promiscuously either to be governours or members in the Ecclesiastical Republick that is in a visible political Church None are to governe nor to be abmitted members of Presbyteries or Synods except such as both for abilities and conversation are qualified according to that which the Apostle Paul requireth a Bishop or Elder to be Scandalous or prophane Church-Officers are the worst of dogs and swine and to be first cast out And as all are not to governe so all are not to be governed Ecclesiastically but onely Church-Members 1 Cor. 5. 12. Therefore what hath been objected concerning many both Pastors and People in England who are still branches of the old stock doth not strike against what we hold All are not sit for a Church-government Therefore those that are fit shall not have a Church-Government So they must argue Or thus a Popish people are not fit to be governed Presbyterially and Episcopal Ministers are not fit to governe therefore the rest of the Nation shall want a Government 2. Presbyteriall Government is not despotical but ministerial it is not a Dominion but a Service We are not Lords over Gods heritage 1 Pet. 5.
not so hatefull to God as legall uncleannesse The Law of confessing sin Levit. 5. Num. 5. is meant of every known sin which was to be expiated by Sacrifice especially the more notorious and scandalous sins CHAP. XIII M. Prynnes argument from 1 Cor. 10. which he takes to be unanswerable discussed and confuted Mr Prynne in expounding that Text of the Passeover differeth both from the Apostles and from Erastus himselfe His argument if good wil necessarily conclude against his owne Concessions If scandalous sinners had been suspended from the Manna and Water of the Rocke they had been suspended from their ordinary orporal meat and drinke That the scandalous sins mentioned by the Apostle were committed not before but after their eating of that Spirituall meate and drinking of that Spirituall drinke The Argument strongly retorted The scandalous sins mentioned by the Apostle were Nationall sins and so come not home to the present Question which is of persons not of Nations An Appendix to the first Booke THe Erastians misrepresent the Jewish Government Their complyance with the Anabaptists in this particular Their confounding of that which was extraordinary in the Jewish Church with that which was the ordinary rule Fourteen Objections answered M. Prynne his great mistakes of Deut. 17. and 2 Chron. 19. The power and practice of the godly Kings of Iudah in the reformation of Religion cleared The Argument from Solomon his deposing of Abiathar and putting Zadock in his place answered foure waies The Priests were appointed to be as Judges in other cases beside those of leprosie and jealousie 2 Chro. 23. 19. further scanned A scandalous person was an unclean person both in the Scripture phrase and in the Jewish language The sequestration of the uncleane from the Sanctuary no civill punishment Of Lawes and causes Civill and Ecclesiasticall among the Jewes Of their Scribes and Lawyers Some other observable passages of Maimonides concerning Excommunication What meant by not entring into the Congregation of the Lord Deut. 23. 1 2 3. and by separating the mixed multitude Nehem. 13. 3. Five reasons to prove that the meaning of these places is not in reference to civil dignities and places of government nor yet in reference to unlawful mariages onely but in reference to Church-membership and communion Two Objections to the contrary answered One from Exod. 12. 48. Another from the example of Ruth An useful observation out of Onkelos Exod. 12. The second Booke Of the Christian Church Government CHAP. I. Of the rise growth decay and reviving of Erastianisme THe Erastian error not honest is parentibus natus Erastus the Mid-wife how engaged in the busines The breasts that gave it sucke prophannesse and self-interest It s strong food arbitrary Government It s Tutor Arminianisme It s deadly decay and consumption whence it was How ill it hath been harboured in all the reformed Churches How stiffled by Erastus himselfe Erastianisme confuted out of Erastus The Divines who have appeared against this error How the Controversie was lately revived CHAP. II. Some Postulata or common principles to be presupposed THat there ought to be an exclusion of vile and prophane persons knowne to be such from the holy things is a principle received among the Heathens themselves That the dishonour of God by scandalous sinnes ought to be punished as well yea much rather than private injuries That publique sinnes ought to be publiquely confessed and the offenders put to publique shame That there ought to be an avoyding of and withdrawing from scandalous persons in the Church and that by a publique order rather then at every mans discretion That there is a distinction of the Office and power of Magistracy aâ—d Ministery That the directive judgement in any businesse doth chiefly belong to those who by their prosession and vocation are set apart to the attendance and oversight of such a thing CHAP. III. What the Erastians yeeld unto us and what we yeeld unto them THey yeeld that the Magistrate his power in Ecclesiasticis is not arbitrary but tied to the word That there may be a distinct Church government under Heathen Magistrates That the abuse takes not away the just power They allow of Presbyteries and that they have some jurisdiction That the Ministery is Iure divino and Magistracy distinct from it We yeeld unto them That none ought to be Rulers in the Church but such against whom there is no just exception That Presbyteriall government is not a Dominion but a Service That it hath for its object onely the inward man That Presbyteriall government is not an Arbitrary government cleared by sive considerations That it is the most limited and least Arbitrary government of any other cleared by comparing it with Popery Prelacy Independency and with lawfull Magistracy That the civil Magistrate may and ought to doe much in and for Religion ordinarily and yet more in extraordinary cases That the civil Sanction is a free and voluntary act of the Magistrates favour That Ministers owe as much subjection and honour to the Magistrate as other Subjects CHAP. IV. Of the agreement and the differences between the nature of the Civill and of the Ecclesiasticall powers or Governments TEn agreements between the Civil power and the Ecclesiasticall power The differences between them opened in their causes efficient matter where a fourfold power of the keys is touched for me and ends both supreme and subordinate where it is opened how and in what respect the Christian Magistrate intendeth the glory of Jesus Christ and the purging of his Church Also effects objects adjuncts correlations ultimate terminations and divided executions CHAP. V. Of a twofold Kingdome of Iesus Christ a generall Kingdome as he is the eternall Sonne of God the Head of all Principalities and Powers raigning over all creatures and a particular Kingdome as he is Mediator raigning over the Church onely HOw this controversie fals in and how deepe it drawes That our Opposites herein joyne issue with the Socinians Nine Arguments to prove this distinction of a twofold Kingdom of Christ. In which of the eternity universality donation and subordination of the Kingdome of Christ. The Arguments brought to prove that Christ as Mediator raigneth over all things and hath all government even civil put in his hands examined and confuted In what sence Christ is said to be over all the heire of all things to have all things put under his feet to be the head of every man A distinction between Christs Kingdome Power and Glory cleared CHAP. VI. Whether Iesus Christ as Mediator and Head of the Church hath placed the Christian Magistrate to hold and execute his office under and for him as his Vicegerent The Arguments for the affirmative discussed THe decision of this Question will doe much yet not all in the decision of the Erastian controversie The question rightly stated Ten Arguments for the affirmative discussed and answered Where divers Scriptures are debated and cleared How we are to understand that Christ is King
least yea a great share in Ecclesiasticall government for so they had in the Supreme Sanhedrin of the Jewes And further the Jewes had their Synagoga magna which Grotius on Matth. 10. 17. distinguisheth from the Sanhedrin of 71. for both Prophets and others of place and power among the people praeter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the members of that Sanhedrin were members of that extraordinary assembly which was called the great Synagogue such as that Assembly Ezra 10. which did decree forfeiture and separation from the Congregation to be the punishment of such as would not gather themselves unto Ierusalem in which assembly were others beside those of the Sanhedrin Of the men of the great Synagogue I read in Tzemach David pag. 56. â—…dit Hen. Vors that they did receive the traditions from the Prophets and it is added Viri Synagogae magnae ordinarunt nobis preces nostras The men of the great Synagogue did appoint unto us our prayers meaning their Liturgies which they fancy to have been so instituted The Hebrews themselves controvert whether all the men of the great Synagogue did live at one and the same time or successively but that which is most received among them is that these men did flourish all at one time as is told us in the passage last cited where also these are named as men of the great Synagogue Haggai Zechariah Malachi Zerubbabel Mordechai Ezra Jehoshua Seria Rehaliah Misphar Rechum Nehemias Rambam addeth Chananiah Mischael and Azariah Finally as Prophets Priesâ—s and Scribes of the Law of God had an interest in the Synagoga magna after the Captivity so we read of occasionall and extraordinary Ecclesiasticall Synods before the Captivity as that assembly of the Priests and Levites under Hezekiah 2 Chro. 29. 4. 15. and that erring Synod of the 400 Prophets 1 Kings 22. 6. Herod also gathered together the chiefe Priests and Scribes Matth. 2. 4. I conclude that if it should be granted there was no Ecclesiasticall Sanhedrin among the Jewes distinct from the civill yet as the necessity of a distinct Ecclesiasticall Government among us is greater then it was among them in respect of the foure considerations above mentioned so likewise the Priests had a great deale more power and authority in the Jewish Church not onely by occasionall Synods but by their interest in Synagoga magna and in the civill Sanhedrin it selfe then the Erastians are willing that Church officers should have in the Christian Church CHAP. II. That the Iewish Church was formally distinct from the Iewish State or Common-wealth IT hath been by some with much confidence and scorne of all who say otherwise averred that Excommunication and Church-government distinct from the Civill hath no patterne for it in the Jewish Church I am sure saith M r Coleman in his Brotherly examination re-examined pag. 16. the best reformed Church that ever was went this way I meane the Church of Israel which had no distinction of Church government and Civill government Hast thou appealed unto Caesar unto Caesar shalt thou goe Have you appealed to the Jewish Church thither shall you goe Wherefore I shall endeavour to make these five things appeare 1. That the Jewish Church was formally 〈◊〉 from the Jewish State 2. That there was an Eccleâ—iasticall Sanhedrin and Government distinct from the Civill 3. That there was an Ecclesiasticall Excommunication 〈◊〉 from Civill punishments 4. That in the Jewish Church there was also a publike exomologesis or declaration of repentance and thereupon a reception or admission againe of the offender to fellowship with the Church in the holy things 5. That there was a suspension of the prophane from the Temple and Passeover First the Jewish Church was formally diâ—tinct from the Jewish State I say formally because ordinarily they were not distinct materially the same persons being members of both But formally they were distinct as now the Church and State are distinct among us Christians 1. In respect of distinct lawes the Ceremoniall Law was given to them in reference to their Church state the Judiciall Law was given to them in reference to their Civill State Is. Abrabanel de capite fidei cap. 13. putteth this difference between the Lawes given to Adam and to the sonnes of Noah and the divine Law given by Moses that those Laws were given for conservation of humane society and are in the classis of Judiciall or civill Laws But the divine Law given by Moses doth direct the soule to its last perfection and end I doe not approve the difference which he puts between these Lawes This onely I note that he distinguisheth Judiciall or Civill Laws for conservation of society though given by God from those Laws which are given to perfect the soule and to direct it to its last end such as he conceives the whole morall and ceremoniall Law of Moses to be Halichoth Olam tract 5. cap. 2. tels us that such and such Rabbies were followed in the ceremoniall Lawes other Rabbies followed in the Judiciall Lawes 2. In respect of distinct acts they did not worship God and offer Sacrifices in the Temple nor call upon the name of Lord nor give thanks nor receive the Sacraments as that State but as that Church They did not punish evill doers by mulcts imprisonment banishment burning stoning hanging as that Church but as that State 3. In respect of controversiâ—s some causes and controversies did concerne the Lords matters some the Kings matters 2 Chro. 19. 11. To judge between blood and blood was one thing To judge between Law and Commandement between Statutâ—s and judgements that is to give the true sence of the Law of God when it was controverted was another thing 4. In respect of Officers the Priests and Lâ—vites were Church-officers Magistrates and Judges not so but were Ministers of the State The Priests might not take the Sword out of the hand of the Magistrates The Magistrates might not offer Sacrifice nor exercise the Priests office 5. In respect of continuance when the Romans tooke away the Jewish State and civill Government yet the Jewish Church did remaine and the Romans did permit them the liberty of their religion And now though the Jewes have no Jewish State yet they have Jewish Churches Whence it is that when thâ—y tell where one did or doth live they doe not mention the Town but the Church In the holy Church at Uenice at Frankford c. See Buxtorf lex Rabin pag. 1983. 6. In respect of variation The constitution and Government of the Jewish State was not the same but different under Moses and Ioshua under the Iudges under the Kings and after the Captivity But we cannot say that the Church was new modelld as oft as the State was 7. In respect of members For as M. Selden hath very well observed concerning that sort of Proselytes who had the name of Prâ—…selyti Justitiae they were initiated into the Jewish religion by Circumcision Baptisme and Sacrifice and they were
excommunication and sub formalitate criminis with capitall punishment And who knoweth not that a capitall crime is a cause of excommunication which is also sometimes the sole punishment the Magistrate neglecting his duty If a known blasphemer or incestuous person be not cut off by the Magistrate as he ought by the Law of God shall he therefore not be cut off by excommunication If he had proved that all the causes of cutting off in the Law were capitall crimes he had said much but that will never be proved CHAP. VI. Of the casting out of the Synagogue WE read of a casting out of the Church which was pretended to be a matter of conscience and religion and such as did more especially concerne the glory of God Isa. 66. 5. Your brethren that hated you that cast you out for my names sake said let the Lord be glorified Such was the casting out of the Synagogue mentioned in the Gospell Ioh. 9. 22. 12. 42. 16. 2. Arias Montanus de arcano Sermone cap. 47. expounds it of excommunication from Church Assemblies So the Magdeburgians cent 1. lib. 1. cap. 7. and Corn. Bertramus de repub Ebraeor cap. 7. Godwyn in his Moses and Aaron lib. 3. cap. 4. lib. 5. cap. 2. Wherein the interpreters also upon the places cited doe generally agree Erasmus Brentius Tossanus Diodati Cartwright in his harmony Gerhard c. So likewise M. Leigh out of Paulus Tarnovius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur ejectus e 〈◊〉 sacro Ecclesiae excommunicatus See Critica Sacra of the new Test. pag. 391. So doth Aretius Theol. Probel loc 133. though cited by our Opposites againstus he saith though it was abused by the Pharisees yet it sheweth the Antient use of the the thing it self that there was such a discipline in the Jewish Church It is not much materiall to dispute which of the degrees of the Jewish Excommunication or whether all the three were meant by that casting out of the Synagogue Drusius and Grotius expound Io. 9. 22. of Niddui Gerhard expounds Io. 16. 2. of all the three Niddui Cherem and Shammata It is enough for this present argument if it was a spirituall or Ecclesiasticall Censure not a civill punishment Master Prynne Vindic. pag. 48 49. tels us First this casting out of the Synagogue was not warranted by Gods Word but was onely a humane invention Secondly as it was practiced by the Jewes it was a diabolicall institution Thirdly that it was meerly a civill Excommunication like to an Outlary whereby the party cast out was separate from civill conversation onely or from all company with any man but was not suspended from any Divine Ordinance Fourthly that it was inflicted by the Temporall Magistrate Fifthly that in the Jewish Synagogues at that time there was neither Sacrament nor Sacrifice but onely Reading Expounding Preaching Disputing and Prayer so that it cannot prove suspension from the Sacrament To the first I answer it was not onely warranted by the cutting off mentioned in the Law but Erastus himselfe gives a warrant for it from Gods word He saith pag. 315. the casting out of the Synagogue was vel idem vel simile quidpiam with that separating from the congregation Ezâ—…a 10. 8. To the second Aretius hath answered The best things in the world may be abused To the third I offer these eight considerations to prove that it was an Ecclesiasticall not a civill Censure First the causes for which men were put out of the Synagogues were matters of scandall offences in point of Religion and we read of none cast out of the Synagogue for a civill injury or crime It was for confessing Christ Io. 9. 22. 12. 42. then counted heresie and for Preaching of the Gospell Io. 16. 2. Secondly The Synagogicall Assembly or Court was Spirituall and Ecclesiasticall as Ludoviens de Dieu noteth upon Matth 10. 17. we read of the Rulers of the Synagogue Act. 13. 15. among whom he that did preâ—de and moderate was called the chiefe Ruler of the Synagogue Act. 18. 8. 17. names never given to civill Magistates or Judges Therefore Brughton makes this of the Rulers of the Synagogue to be one of the paralells betweene the Jewish and the Christian Church Seâ— his exposition of the Lords Prayer pag. 14. 16. As for that Assembly of the Pharisees which did cast out or excommunicate the blind man Io. 9. Tossanus upon the place calls it Senatus Ecclesiasticus and Brentius argueth from this example against the infallibility of Councells because this Councell of the Pharisees call'd Christ himselfe a finner 3 The Court of civill Judgement was in the Gates of the City not in the Synagogue 4 Such as the Communion and fellowship was in the Synagogue such was the casting out of the Synagogue But the Communion or fellowship which one enjoyed in the Synagogue was a Church-Communion and Sacred fellowship in acts of Divine worship Therefore the casting out of the Synagogue was also Ecclesiasticall and Spirituall not civill or temporall 4 The end was Sacred and Spirituall to glorifie God Is. 66. 5. to doe God good service Io. 16. 2. in that which did more immediately and neerly touch his name and his glory Though the Pharisees did falsely pretend that end their error was not in mistaking the nature of the Censure but in misapplying it where they had no just cause 5 Master Prynne himself tells us pag. 49. That this excommunication from the Synagogue was of force forty dayes though I beleeve he hath added ten more then enough and if he look over his Bookes better he will find he should have said thirty yet so as that it might be shortned upon repentance But I pray are civill punishments shortned or lengthened according to the parties repentance I know Church Censures are so But I had thought the end of civill punishments is not to reclaime a mans soule by repentance and then to be taken off but to guard the Lawes of the Land to preserve Justice Peace and good order to make others feare to doe evill to uphold the publike good The Magistrate must both punish and continue punishments as long as is necessary for those ends whether the party be penitent or not 6 How is it credible that the holy Ghost meaning to expresse a casting out from civill company or conversation onely which was not within but without the Synagogue would choose such a word as signifieth the casting out from an Ecclesiasticall or Sacred Assembly for such were the Synagogues in which the Jewes had Reading Expounding Preaching and Prayer as Master Prynne tells us Christ himselfe distinguisheth the Court or Judicatory which was in the Synagogue from civill Magistracy Luk. 12. 11. And when they bring you unto the Synagogues and unto Magistrates and Powers Magistrates and Powers are civill Rulers supreame and subordinate but the Synagogues are distinct Courts from both these 7 Our Opposites cannot give any other rationall interpretation of the word
power hath for the matter of it the earthly Scepter and the Temporal Sword that is it is Monarchical and Legislative it is also punitive or coercive of those that do evil understand upon the like reason remunerative of those that do well The Ecclesiastical power hath for the matter of it the keyes of the Kingdom of Heaven 1. The key of knowledge or doctrine and that to be administred not onely severally by each Minister concionaliter but also Consistorially and Synodically in determining controversies of Faith and that according to the rule of holy Scripture onely which is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The key of order and decency so to speak by which the circumstances of Gods Worship and all such particulars in Ecclesiastical affairs as are not determined in Scripture are determined by the Ministers and ruling Officers of the Church so as may best agree to the generall rules of the word concerning order and decency avoyding of scandall doing all to the glory of God and to the edifying of one another And this is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The key of corrective discipline or censures to be exercised upon the scandalous and obstinate which is clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Adde also the key of Ordination or mission of Church-Officers which I may call clavis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the authorizing or power giving key others call it missio potestativa 3. They differ in their formes The power of Magistracy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an authority or dominion exercised in the particulars above mentioned and that in an immediate subordination to God for which reason Magistrates are called gods The Ecclesiastical power is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely It is meerly Ministeriall and Steward-like and exercised in an immediate subordination to Iesus Christ as King of the Church and in his name and authority 4. They differ in their ends The supreme end of Magistracy is onely the glory of God as King of Nations and as exercising dominion over the inhabitants of the earth And in that respect the Magistrate is appointed to keep his Subjects within the bounds of external obedience to the moral Law the obligation where of lyeth upon all Nations and all men The supreme end of the Ecclesiastical power is either proximus or remotus The neerest and immediate end is the glory of Iesus Christ as Mediator and King of the Church The more remote end is the glory of God as having all power and authority in heaven and earth You will say Must not then the Christian Magistrate intend the glory of Iesus Christ and to be subservient to him as he is Mediator and King of the Church Certainly he ought and must and God forbid but that he should do so But how not qua Magistrate but qua Christian. If you say to me again Must not the Christian Magistrate intend to be otherwise subservient to the Kingdom of Iesus Christ as Mediator then by personal or private Christian duties which are incumbent to every Christian I answer no doubt he ought to intend more even to glorifie Iesus Christ in the administration of Magistracy Which that you may rightly apprehend and that I be not misunderstood take this distinction It is altogether incumbent to the ruling Officers of the Church to intend the glory of Christ as Mediator even ex natura rei in regard of the very nature of Ecclesiasticall power and government which hath no other end and use for which it was intended and instituted but to be subservient to the Kingly office of Iesus Christ in the governing of his Church upon earth and therefore sublata Ecclesiâ perit regimen Ecclesiasticum take away the Church out of a Nation and you take away all Ecclesiasticall power of government which makes another difference from Magistracy as we shall see anon But the Magistrate though Christian and godly doth not ex natura rei in regard of the nature of his particular vocation intend the glory of Iesus Christ as Mediator and King of the Church but in regard of the common principles of Christian Religion which do oblige every Christian in his particular vocation and station and so the Magistrate in his to intend that end All Christians are commanded that whatever they do in word or deed they do all in the name of the Lord Iesus Col. 3. 17. that is according to the will of Christ and for the glory of Christ And so a Marchant a Mariner a Tradesman a School-master a Captain a Souldier a Printer and in a word every Christian in his own place and station ought to intend the glory of Christ and the good of his Church and Kingdom Upon which ground and principle if the Magistrate be Christian it is incumbent to him so to administer that high and eminent vocation of his that Christ may be glorified as King of the Church and that this Kingdom of Christ may flourish in his Dominions which would God every Magistrate called Christian did really intend So then the glory of Christ as Mediator and King of the Church is to the Ministery both finis operis and finis operantis To the Magistrate though Christian it is onely finis operantis That is it is the end of the godly Magistrate but not the end of Magistracy whereas it is not onely the end of the godly Minister but the end of the Ministery it self The Ministers intendment of this end flowes from the nature of their particular vocation The Magistrates intendment of the same end flowes from the nature of their general vocation of Christianity acting guiding and having influence into their particular vocation So much of the supreme ends Now the subordinate end of all Ecclesiastical power is that all who are of the Church whether Officers or members may live godly righteously and soberly in this present world be kept within the bounds of obedience to the Gospel void of all known offence toward God and toward man and be made to walk according to the rules delivered to us by Christ and his Apostles The subordinate end of the Civil power is that all publike sins committed presumptuously against the moral Law may be exemplarly punished and that peace justice and good order may be preserved and maintained in the Common-wealth which doth greatly redound to the comfort and good of the Church and to the promoting of the course of the Gospel For this end the Apostle bids us pray for Kings and all who are in Authority though they be Pagans much more if they be Christians that we may live under them a peaceable and quiet life in all Godlinesse and Honesty 1 Tim. 2. 2. He saith not simply that we may live in Godlinesse and Honesty but that we may both live peaceably and quietly and also live godly and honestly which is the very same that we
from the one to the other for the Magistrate is no lesse subject to the operation of the Word from the mouth of the Minister then any other man whatsoever And the Minister again is as much subject to the authority of the Magistrate as any other Subject whatsoever And therefore though there be no subordination of Offices yet is there of Persons the Person of a Minister remaining a Subject but not the function of the Ministery He might have said the same of the exercise of Church-discipline which he saith of the preaching of the Word for the same Christ who gave the keyes of doctrine gave also the keys of discipline without any tye to make the use thereof subject to the pleasure of the civil Magistrate Let him prove that the ministery of the Word is not subordinate to nor dependant upon the Magistrate and I shall prove by the same medium that the ministery of Church-censures hath as little of that subordination in it And this I must adde that least of all others can our Independent brethren charge the Presbyterians with the setting up of an Ecclesiastical Government co-ordinate with and not subordinate unto the civil Government For themselves hold as much in this point if not more then we do Take for instance Mr. Cotton his kâ—…yes of the Kingdom of Heaven published by Mr. Goodwyn and Mr. Nye pag. 49. The first Subject of the ministeriall power of the keyes though it be independent in respect of derivation of power from the power of the sword to the performance of any spiritual administration c. Pag. 53. As the Church is subject to the sword of the Magistrate in things which concerne the civil peace so the Magistrate if Christian is subject to the keyes of the Church c. As for that collaterality which is objected I answer The Civil and Ecclesiastical power if we speak properly are not collateral 1. They have no footing upon the same ground there may be many subject to the Magistrate who are no Church-Members and so not under the Spiritual power and where the same persons are subject to both the powers there is no more collaterality in this case nay not so much as is betwixt the power of a Father in one man and the power of a Master in another man when both powers are exercised upon the same man who is both a son and a servant 2. Powers that are collateral are of the same eminency and altitude of the same kinde and nature but the civil Power is a Dominion and Lordship the Ecclesiastical power is Ministerial not Lordly 3. Collateral powers do mutually and alike exercise authority over each other respectively But though the Magistrate may exercise much authority in things Ecclesiastical Church-Officers can exercise no authority in things civil The Magistrates authority is Ecclesiastical objective though not formaliter but the Church-Officers authority is not civil so much as objective not being exercised about either civil criminal or capital cases 4. Collateral powers are subordinate to and derived from the Supreme and Original power like two branches growing out of the same stock two streams flowing from the same fountain two lines drawn from the same center two arms under the same head But the power of the Magistrate is subordinate unto and dependeth upon the Dominion of God the Creator of all the power of Church-Officers dependeth upon the Dominion of Christ the Mediator and King of the Church I shall conclude my answers to the present Objection with the Testimony of learned Salmasius who hath so overthrown the Papal and Prelatical Government from Scripture and antiquity that he hath withall preserved yea strengthened the distinction of civil Government and Church-government and holdeth that Church-censures and civil punishments do very well consist and sweetly agree together I have now done with the negative part of this present Controversie what the power of the Magistrate in Ecclesiasticis is not I proceed to the positive part what it is To this I wâ—ll speak first more generally then more particularly For the general I hold with the large Consession of Faith of the Church of Scotland Art 25. Moreover to Kings Princes Rulers and Magistrates we affirm that chiefly and most principally the conservation and the purgation of the Religion appertains so that not onely they are appointed for civil Policy but also for maintenance of the true Religion and for suppressing of Idolatry and Superstition whatsoever To the same purpose Calvin Instit. lib. 4. cap. 20. sect 9. Hoc nomine maximè laudantnr sancti Reges quòd Dei cultum corruptum vel eversum restituerint vel curam gesserint Religionis ut sub illis pura incolumis sâ—…oreret The like see in Zanchius in 4. praec pag. 791. and in Polanus Syntag. lib. 10. cap. 65. They hold that the Christian Magistrate his Office as concerning Religion is diligently to take care that in his Dominion or Kingdom Religion from the pure Word of God expounded by â—…he Word of God it self and understood according to the Principles of Faith which others call the Analogy of Faith be either instituted or being instituted kept pure or being corrupted be restored and reformed that false Doctrines Abuses Idolls and Superstitions be taken away to the glory of God and to his own and his Subjects salvation Unto these things I do assent as unto safe and undoubted truths But for the clearer unâ—erstanding and enodation of our present Question I will particularize and explain what I hold by these five following Distinctions 1. Distingue materiam subjectam There are two sorts of things belonging to the Church Some which are intrinsecal and belonging to the soul or inward man directly and primarily Such things are not to be dispensed and administred by the civil Magistrate I mean the Word and Sacraments the Keys of the Kingdom of Heaven the Suspension or Excommunication of Church-Officers or Members the Ordination or Deposition of Officers the Determination and Resolution from Scripture of Controversies concerning the Faith the Worship of God the Government of the Church Cases of Conscience These being in their nature end and use meerly spiritual and belonging not to the outward man but to the inward man or soul are committed and intrusted to the Pastors and other ruling Officers of the Church and are not of civil and extrinsecal but of Ecclesiastical and intrinsecal cognizance and judgement There are other things belonging to the Church which are extrinsecal and do properly belong to the outward man and are common to the Church with other humane Societies or Corporations Things of this kinde fall within the civil Jurisdiction For the Churches of Christ being Societies of men and women and parts of Common-wealths are accountable unto and punishable by the civil Magistrate in their bodies lives civil Liberties and temporal Estates for trespasses against the Law of God or the Law of the Land By the Law of God I understand here Ius
divinum naturale that is the moral Law or Decalogue as it bindeth all Nations whether Christians or Infidels being the Law of the Creator and King of Nations The Magistrate by his authority may and in duty ought to keep his Subjects within the bounds of external obedience to that Law and punish the external man with external punishments for external trespasses against that Law From this obligation of the Law and subjection to the corrective power of the Magistrate Christian Subjects are no more exempted then Heathen Subjects but father more straitly obliged So that if any such trespasse is committed by Church-Officers or Members the Magistrate hath power and authority to summon examine judge and after just conviction and proof to punish these as well as other men We do therefore abominate the disloyal Papal Tenent that Clergy men are not to be examined and judged by civil but by Ecclesiastical Courts onely even in causes civil and criminal Whereof see Duarenus de Sacr. Eccl. Minist lib. 1. cap. 2. Spelman Concil Britann Tom. 1. pag. 413. I further explane my self by that common distinction that there are two sorts of things that belong to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things inward and things outward For Church Officers and Church-members do consist as other men of a soul and of a body All things properly belonging to the soul or internal man which here we call things inward are the object of Ecclesiastical power given to Church-officers Pastors and other ruling officers But what belongs to the outward man to the bodies of Church-officers and members which things are outward the judging and managing thereof is in the hand of the Magistrate who ruleth not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are without whom the Church judgeth not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things outward of the Church Salmasius calls the power of the Magistrate in things Ecclesiastical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward Episcopacy or overseeing Which well agreeth with that which Constantine said to the Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are made Bishops of the inward things of the Church I of the things outward So that he doth not assume their government but distinguisheth his from theirs This external inspection and administration of the Magistrate in reference to Religion is twofold 1. Corrective by externall punishments 2. Auxiliary by externall benefits and adminicles The Magistrate may and ought to be both Custos vindex utriusque Tabulae he ought to preserve both the first and second Table of the holy and good Law of God from being despised and violated and punish by corporal or other temporal punishments such whether Church Officers or Church-members as openly dishonour God by grosse offences either against the first or against the second Table and this he doth as Gods Deputy and Vicegerent subordinate and subservient to that universall dominion which God almighty exerciseth over the children of men But in doing hereof he is also helpfull and usefull to the Kingdom of Christ as Mediator Magistracy being in the respects aforesaid serviceable and profitable as to order the Common-wealth aright so also to purge the Church of scandals to promote the course of the Gospel and the edification of one another But how not perfectly but pro tanto not every way but more suo not intrinsecally but extrinsecally not primarily but secundarily not directly but ex consequenti not sub formalitate scandali sed sub formalitate criminis not under the notion of scandall but of crime The Magistrate in punishing all crimes committed by any in the Church which are contrary to the Law of God in suppressing tumults disorders in protâ—cting the Church from danger harme or molâ—station in putting a hook in the nostrils and a bridle in the mouthes of unruly obstinate and contumacious sinners who vexe the Church and create trouble to the people of God in so doing he doth by consequence and removendo prohibens purge the Church and advance the Kingdom of Christ and the course of the Gospel In the mean while not depriving the Church of her owne intâ—insecall power and Jurisdiction but making it rather more 〈◊〉 by the aid of the secular power And so much of the corrective part of the Magistrates administration The other part of his administration in reference to Religion is auxiliary or assistant to the Church For the Magistrate watcheth over the outward businesse of the Church not onely by troubling those persons and punishing those sins that trouble the Israel of God but by administring such things as are necessary for the well being and comfortable subsistence of the Church and for that end doth convocate Synods pro re nata beside the ordinary and set meetings and presideth therein if he please in externall order though not in the Synodicall debates and resolutions He addeth his civil sanction to the Synodical results if he find nothing therein which may hurt Peace or Justice in the Common-wealth The Magistrate ought also to take care of the maintenance of the Ministery Schooles poor and of good works for necessary uses that Religion and Learning may not want their necessary adminicles Finally He ought to take care that all Churches be provided with an able orthodox and Godly Ministery and Schools with learned and well qualified Teachers such as shall be best approved by those to whom it belongeth to examine and Judge of their qualifications and parts And all these wayes the Magistrate ought to be and the well affected Magistrate hath been and is a nursing Father to the Church of Christ. 2. My second distinction shall be this The Magistrate may and ought not onely to conserve Justice peace and order in the Common-wealth and in the Church as it is in the Common-wealth but also to take speciall care of the conservation of the true Reformed Religion and of the Reformation of it when and wherein it needeth to be reformed imperativè not elicitivè The Magistrate saith Dr. Rivet on the decalogue pag. 262. is neither to administer Word nor Sacraments nor Church discipline c. but he is to take care that all these things be done by those whom God hath called thereunto What ever is properly spiritual belonging to the soul and inward man such as Church-censures and the other particulars before mentioned cannot be actus elicitus of the Magistrate The Magistrate can neither immediatione suppositi nor immediatione virtutis determine controversies of faith ordain Ministers suspend from the Sacraments or excommunicate He can neither doe these things himself nor are they done in the name and authority of the Magistrate or by any Ministeriall power receeived from him but in the name and authority of Jesus Christ and by the power given from Jesus Christ. Yet all these and generally the administration of the keyes of the Kingdom of heaven are actus imperati of the Christian Magistrate and that both antecedenter and consequenter Antecedently
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek Scholia which he useth to cite hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly Peter addeth not as being Lords or over-ruling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we might understand he condemneth the ruling power of the Lord Bishop not of the Lords Bishop of Episcopus Dominus not of Episcopus Domini Just as Ezek 34. 4. the shepheards of Israel are reproved for lording it over the flock with force and with cruelty have ye ruled them It was their duty to rule them but it was their sin to rule them with force and with cruelty The twentieth Argument I take from 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required in Stewards that a man be found faithfull And Tit. 1. 7. a Bishop is the Steward of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This name doth exclude Lordship and dominion but withall it noteth a ministeriall rule or government as in the proper so in the metaphorical signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a name diverse times given by Aristotle in his Politicks to the civil Magistrate The Septuagints have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as fynonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esthâ—…r 8. 9. To the Lieutenants and the Deputies The 70. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Ghost by the same word expresseth Government Gal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is under Tutors and Governors Rom. 16. 23. Erastus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact thinks he was Governour of the City Erasmus that he was praefectus aerario Town-Treasurer The English Translators call him the Chamberlain of the City Yea setting aside the metaphorical signification of this name often used for a name of rule the very literall and native signification of the word will serve to strengthen this Argument in hand Ministers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is house-stewards or over the house but what house Aristotle at the beginning of the second book of his Oeconomicks distinguisheth a fourfold oeconomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingly noble civil private The Ministers of Christ are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first sort They are stewards in the house of the great King He that is steward in a Kings house must needs have a ruling power in the house 1 Kings 4. 6. Ahishar was over Solomons houshold 1 Kings 18. 3. And Ahab called Obadiah which was the Governour of his house 2 Kings 18. 18. Eliakim which was over the houshold In all which places the 70. have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hold therefore with Peter Martyr upon 1 Cor. 4. 1. that Ministers being by their calling and office stewards in the house of God ought to cast out prophane impure persons out of the house and receive them again upon their repentance And why are they called Stewards of the mysteries of God surely the Sacraments are part and a chief part of those mysteries and Christ hath made his Ministers not the civil Magistrates stewards of these mysteries to receive unto or to exclude from the Sacraments and as they may not keep back any of the children of the house so they may not suffer dogs to eat at the childrens Table The one and twentieth Argument which shall claudere agmen shall be drawn from Act. 15. where we find an Ecclesiastical Assembly or Synod of the Apostles Elders and other choice brethren snch as Iudas and Sylas These did so assemble themselves and proceed with authority in a businesse highly concerning the truth of the Gospel Christian liberty the healing of scandal and the preserving of peace in the Church as that it is manifest they had and executed a power of government distinct from Magistracy Mr. Selden de Jure natur Gent. lib. 7. cap. 12. hath sufficiently expressed that which is the ground of my present Argument and I rather choose to speak it in his words then in my owne Now a dispute being had of this thing at Antioch Paul and Barnabas who having used many Arguments against that Pharisaical opinion yet could not end the controversie are sent to Hierusalem that there the thing might be determined by the Apostles and Elders It is agitated in a Synod In it it is determined by the Apostles and Elders that the Gentiles who had given their names to Christ are not indeed bound by the Law of Moses or of the Hebrewes as it is Mosaicall and prescribed to the Church or Common-wealth of the Iewes but that they ought to enjoy their Christian liberty And so much for that which the Synod loosed them from But what dorh the Synod bind upon them The Synod doth also impose certain things namely abstinence from fornication and from things offered to Idols and from blood and things strangled VT QUAE NECESSARIO OBSERVANDA EX AUTHORITATE SYNODI saith Mr. Selden BEING SUCH AS WERE NECESSARILY TO BE OBSERVED IN REGARD OF THE AUTHORITY OF THE SYNOD by those who giving their names to the Christian Religion should live with the Jewes they also giving their names to the Christian Religion and so enter into religious fellowship with them I shall adde two other Testimonies of Mr. Prynns The first I shall take out of his twelve considerable serious Questions concerning church-Church-Government pag. 5. where arguing against the Independency of particular Congregations he askes whether the Synodâ—…l Assembly of the Apostles Elders and Brethren at Hierusalem Act. 15. who MADE AND SENT BINDING DECREES to the Churches of the Gentiles in Antioch Syria and Cilicia and other Churches be 〈◊〉 an apparent subversion of Independency So that by Mr. Prynns confession the Scripture holds forth other Governours or Rulers in the Church beside Magistrates and the authority of these other Governours to be such as to make and send to the Churches BINDING DECREES in things and causes Ecclesiastical Another Testimony I take from his Independency examined pag. 10 11. where he argueth against the Independents and proveth from Act. 15. the authority of ordinary Ecclesiastical Synods bringing also six Arguments to prove that the Apostles did not there act in their extraordinary Apostolical capacity or as acted by a spirit of infallibility but in their ordinary capacity Thereafter he concludeth thus Therefore their assembling in this Councel not in their extraordinary capacity as Apostles onely buâ—… as Elders Ministers and the Elders Brethrens sitting together in Councell with them upon this Controversie and occasion is an undeniable Scripture authority for the lawfulnesse use of Parliaments Councels Synods under the Gospel upon all like necâ—…ssary occasions and FOR THEIR POWER TO DETERMINE CONTROVERSIES OF RELIGION TO MAKE CANONS IN THINGS NECESSARY FOR THE CHURCHES PEACE AND GOVERNMENT Loe here Mr. Prynn gives us an undeniable Scripture authority for a diataktick governing power in the Church distinct from Magistracy How he will draw from Act. 15. the use of Parliaments or their authority I do not imagine It is enough
for my Argument that he acknowledgeth this Scripture to warrant Synods of Ministers and Elders and the power of these Synods to be not onely consultive but conclusive decisive and obligatory for this I suppose he means by the power to determine controversies and to make Canons for the Churches peace and government else he had concluded nothing against the Independents who yeeld a consultive Synodicall power If any shall yet desire to be more partiâ—ularly satisfied concerning the strength of my present Argument from Act. 15. I will make it out from these particulars following First Here is a power and authority to assemble Synodically and it is an intrinsecall power within the Church it self not adventitioâ—s or extrinsecall from the Magistrate Whence the soundest Protestant writers prove that though the civil Magistrate hath a power of convocating Synods and he ought to do it when the Churches necessity or danger doth call for such a remedy yet this power of his is positive not privative cumulative not destructive And that if the Magistrate be an enemy and persecuter of the Church and of true Religion or cease to do his duty that is to wit in a manifest danger of the Church the Church notwithstanding ought not to be wanting to her self but ought to use the right and authority of convocation which first and forâ—…most remaineth with the Rulers of the Church as may be seen Act. 15. So say the Professors of Leyden in Synops. purior Theol. Disp. 49. Thes. 24. beside diverse others whom I might here cite but that is not now my businesse Secondly Beside the publike debate and deliberation the Synod did also choose and send certain delegates or commissioners to Antioch and wrote by them a Synodical Epistle to the Churches in Antioch Syria and Cilicia I beleeve such Synodical acts of sending Commissioners and letters to the Churches in other Nations or Provinces should now be lookt upon as acts of government if done without the leave of the Magistrate as then Iudas and Silas were sent Thirdly That Synod did exercise and make use of a threefold Ecclesiastical power for remedy of a three-fold Ecclesiastical disease 1. They purge out the leven of false doctrine and heresie by deciding and determining that great controversie whether Circumcision and the keeping of the Ceremoniall Law of Moses were neeessary to salvation They hold forth and declare to the Churches the negative And this they do by the dogmatik power 2. There was a great scandal taken by the beleeving Jewes then not fully instructed and perswaded concerning the abrogation of the Ceremoniall Law by the death of Christ who were so far stumbled and offended at the beleeving Gentiles for their eating of things sacrificed to Idâ—ls and of blood and things strangled that they could not freely nor contentedly converse company and eate together with the Gentiles For remedy whereof the Synod doth require in regard of the law of love edification peace and avoyding of scandall that the Gentiles should abstain from those things as also from fornication which for what cause it is added I do not now dispute And this they do by the Diataktik power 3. There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a schisme dissention and rent made in the Church by the Judaizing Teachers vers 2. Who clothed themselves with a pretended authority and warrant from the Apostles and Elders at Hierusalem and thereupon got the more following and drew away the more disciples after them For remedy hereof the Synod stigmatizeth and brandeth those men by declaring them to be lyars troublers of the Church and subverters of souls vers 24. And this they do by the Critick power or authority of censures Fourthly The decree and Canon of the Synod which is made imposed emitted and promulgat is authoritative decisive and binding Act. 15. 28. For it seemed good to the holy Ghost and here the Arabick repeateth it seemed good to us to lay upon you no greater burthen then these necessary things That ye abstain c. If it be said that this was but a doctrinal advice It seemed good c. I answer Iosephus Antiq. Iud. lib. 4. cap. 8. speaking of the decree of the supreme Sanhedrin which he that disobeyed was to be put to death calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which seemeth good So likewise in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not meant of an Opinion onely for an Opinion as Schoolmen define it is properly such a 〈◊〉 of or assent to a thing as is evident and firme but not certain So that Opinion cannot be ascribed to the holy Ghost It is therefore here a word of authority and decree as Mr. Leigh in his Critica sacra at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth out of Châ—…mnitius In which sence the Grecians frequently use it So Stephanus out of Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is de reed by the Senate And Budaeus out of Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is certainly appointed to die Observe also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imposing and burthen They do impose some burthen onely they are carefull to impose no burthen except in necessary things Acts 16. 4. And as they went through the Cities they delivered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the decrees that were ordained of the Apostles and Elders which were at Hierusalem And here I cannot passe the observation of that gentleman who hath taken so good pains in the Original Tongues Mr. Leigh in his Critica sacra of the New Testament in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is found in the New-Testament it is put for Decrees or Lawes as Luke 2. 1. Acts 17. 7. it is put for the Decrees of Caesar and Ephes. 2. 15. Colos. 2. 14. for the Ceremonial Lawes of Moses and so frequently by the LXX in the Old Testament for Decrees as Dan. 2. 13. and 3. 10. 29. and 4. 6. for Lawes Dan. 6. 8. Caeterum saith Erasmus upon Act. 16. 4. Dogmata Graeca vox est significans ipsa decreta five placita non doctrinam ut vulgus existimat And whereas some have objected that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used onely in reference to a doctrinal power as Col. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answer Budaeus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be decerno and Col. 2. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack makes it judicamini Erasmus and Bullinger Decretis tenemini Stephanus Beza and Gualther ritibus oneramini the English Translators are ye subject to Ordinances This subjection was not onely to Doctrines but to Commandements vers 22. after the Commandements and Doctrines of men and these commandements though in deed and truth the commandements of men onely at that time were imposed as the Commandements of God and as Ceremoniall Lawes given by Moses The vulgar Latine hath decernitis and Tertullian readeth Sententiam fertis
for where the thing is necessary abuses must be corrected and amended but must not take away the thing it self Unto which exceptions nothing hath been replied nor offered to vindicate or make good that Argument which was publikely offered to the Parliament If such men were fit to put the reverend Assembly and all the Ministery of England to school again to learn to dispute let every pious and wise man judg And so I am ledd on to another Objection 6. Object Schools of Divinity will advance learning and Religion and get us an able Ministery more then Ecclesiasticall Government can do So Mr. Col man in his Sermon pag. â—6 Yea Mr. Hussey calleth for Schools that there may be unity found among the Preachers of the Gospel together with more learning and knowledge pag. 12 13 14 15. where by the way the Jesuits are much beholding to him and Protestant Writers very little In his Epistle to the Parliament he desireth that Ministers would unbend their thought of Government and think on wayes to get knowledge I should have thought multum scientiae parum Consâ—…ientiae might be as seasonable a complaint Knowledge and learning are indeed most necessary and I am confident shall flourish more under Presbyteriall Government then either under Popery or Prelacy School-disputes need not hinder Ecclesiastical Government that ought to be done and this not to be left undone There is a practical part which belongs to Presbyteries and Synods as well as a contemplative part belonging to Schools which made the Divines of Zeâ—…land to offer this among other Articles to be advised upon by the Synod of Dort that they who are preparing for the Ministery may after their education at Schools before their setling in the Ministery be for some space present in Presbyteries to learn Church-Government That which a Minister must do is work and that work is labouring in the Word and Doctrine in ruling and watching over the flock in dispensing the Ordinances to them as a faithful Steward But Mr. Hussey pag. 15. tells us the Minister must not be called from his study to examine notorious offences which indeed suteth his notion of Schools The Grecians did not intend Schools for any such work for to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was rest from work and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be idle to take a vacation from work that is from other affairs and from a practical life to attend reading and studies If Schools be made to serve for all those necessary uses which Church-Government will serve for then there is much said but other wise nothing against us 7. Object But Quis custodiet ipsos custodes if the power of Government and censures be in the hands of Church-officers how shall they be censurable and punishable for their owne offences How shall the Censurers themselves be censured This objection I find in the eight Epistle of Dionysius Areopagita or who ever he was that wrote under that name It was made by one Dâ—…mophilus What then say you must not the prophane Priests or such as are convicted to have done somewhat amisse be corrected and shall it be lawful to them alone while they glory in the Law to dishonour God by breaking of the Law A little after this direct answer is made to the objection But if perhaps any among these erre from that which it becommeth him to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be corrected by the Saints of his owne order and so order shall not be intermixed with order but each one shall be exercised in his owne order and administration As the faults of Church-officers deserve the greatest censures so in all the Reformed Churches where the free exercise and administration of Church-discipline is received there is greatest severity of Church-discipline against Church-officers and especially against Ministers of the Word when any such are upon just proof convict of scandal It is too much diffidence and groundlesse I dare say to apprehend that Ministers who have taken upon them the bond of such a Covenant and joyned in such a Reformation will yet be ready to connive at any scandalous person of their owne coat And if a Classis should happen to commit such an error yet there can be no such fear in this particular from a Provinciall or National Assembly which in a well Reformed Church as they are constituted of choice able and godly both Ministers and others assembled from diverse quarters so use to correct not to confirme the mal-administration in inferior Ecclesiastical Courts I speak here of the Ecclesiastical offences of Church-officers their other offences belonging wholy to the Civil cognizance and Jurisdiction 8. Object But let the Scripture speak expressely and Institutions appear Institutions and all must bow It is asked why we must not prove a must be as well as a may be and whether do our proofes amount to an Institution and a Ius divinum For satisfaction in this point also I answer the Question which for the present I speak to is not whether Christ hath in his Word limited and determined us to any one particular forme of Church-government so as no other forme can be admitted as lawful or agreeable to the Word Much lesse do I now enquire what is that particular forme or kind of Government which Christ hath instituted But the present controversie with the Erastians is whether Christ have not appointed and instituted a Government in his Church in the hands of Church-officers distinct from Civil government As it is one thing to enquire whether it be the will of God that there be a civil Government or Magistracy that is that there be not an Anarchie in a Nâ—tion but some rule and government Another thing to enquire whether God hath in his Word limitted a nation to any one particular kind of Civil Government and if any what it is So it is one thing to enquire whether it be the will of Christ that there be an Ecclesiastical Government or an intrinsecal power of ruling in the hands of Church-officers distinct from the civil Government Another thing to ask whether the Word determineth any one kind of Church-Government as necessary and which it is The former not the latter is our present controversie Yea in very truth the Erastians do oppose not onely the institution but the lawfulnesse and agreeablenesse to the Word of God of a Church-Government distinct from the civil For their principles and Arguments tend to the investing of the civil Magistrate with the whole and sole power of Church-Government as that which belongeth to him onely and that Iure divino So that if their Principles hold good it shall be unlawful and contrary to the Word of God for Church-officers to claim or assume or exercise any Government or power of censures Though I say the clearing and vindicating of the lawfulnesse of a distinct Church-Government doth overthrow the Erastian Principles yet that I may deal the more clearly and fully for the satisfaction
have suffered in his person or estate all the punishment which he ought to suffer so that he hath now made a civil atonement as I may call it for his offence and the Christian Magistrate hath no further to charge him with Suppose also that he is by such corporal or civil punishments as by a bit and bridle over-awed and restrained from committing again the like extâ—rnal acts Notwithstanding he hath not the least signe of true repentance and godly sorrow for his former foul and scandalous sins and he is known to be not an accuser but an excuser of himself for those faults and scandals Such a one comes and desires to receive the Sacrament Must his poenal satisfaction to the Christian Magistrate be a sufficient poenitential satisfaction to the Church Here is a rock which the Erâ—…stians dash upon unlesse they admit of a distinct Ecclesiastical Judgement concerning the signes of repentance in a scandalous sinner according to which as these signes shall appear or not appear he is to be admitted or not admitted to the Sacrament Twelfthly the power of binding and loosing is not a temporary but a perpetual power that is appointed by Christ to continue in his Church alwaies unto the end Now this power is given onely to Church-officers and Christ hath not given the keyes of discipline and the power of binding and loosing of which else-where to the Magistrate nay not to the Christian Magistrate more then to the Infidel Magistrate Let the least hint be found in Scripture where Christ hath given any such power to the Christian Magistrate and I yeeld the cause Thirteenthly The new Testament holdeth out as little of the Ministery of the Word and Sacraments under a ChriÌ„stian Magistrate as it doth of a Church-government under a Christian Magistrate Shall this therefore strengthen the Socinian Tenent That Baptisme is not a perpetual Ordinance in the Church and that we are not obliged by that commission which the Apostles had to baptize God forbid Fourteenthly The German Anabaptists required an expresse warrant or example in the New Testament of a Christian Magistrate or of the sword and wars in a Christian State yet this hath been thought no good Argument against Magistracy and wars among Christians I cannot pretermit a passage of Gualther who may seem to be opposite to me in this present Question Even he in his Homily upon Iohn 9. 22. after he hath spoken of Excommunication in the Jewish Church and in the Apostolick Churches he addeth And this day also there is need of Ecclesiastical discipline which being instituted in the Reformed Churches ought to be diligently kept lest the indulgence of Magistrates which reignes almost every where should render the Doctrine of the Gospel suspected among those that are without and that themselves also may be contained in their office and may not think that any thing they will is lawful to them in the Church But after all this let me put Mr. Hussey and other Erastians in mind that if they do acknowledge that Jesus Christ hath instituted or commanded that there be a Church Government and power of censures distinct from the Civil Government when the Magistrate is Heathenish or Idolatrous let them speak it out and let us agree so far Otherwise if they do not agree in this it is but a blind for them to make use of this distinction that where the Magistrate is Christian there is no necessity of a distinct Church-Government I conclude with a passage of Mr. Prynne in his twelve considerable serious Questions touching Church-Government The ninth of those Questions runs thus Whether the Independents challenge of the Presbyterians to shew them any National Church professing Christ in our Saviours or the Apostles daies before any one Nation totally converted to the Christian Faith or any general open profession made of it by the Princes Magistrates and major part of any Nation Kingdom Republick who were then all generally Pagans and Persecutors of the Gospel not then universally imbraced be not a most irrational unjust demand Sure if this hold against the Independents it will hold as strongly yea more strongly against the Erastians to prove their demand to be most irrational and unjust while they challenge us to shew them in the New-Testament a distinct Church-Government under a Christian Magistrate or where the State was Christian though themselves know Magistrates and States were then generally Pagan and not Christian Yea there was in those daies much more of a national Church then of a Christian Magistrate An Appendix to the second Book containing a Collection of some Testimonies not cited before And first a Testimony of King Iames in a Declaration of his penned with his own hand signed and delivered to the Commissioners of the Church of Scotland at Linlithgow December 7. Anno 1585. I For my part shall never neither my posterity ought ever cite summon or apprehend any Pastor or preacher for matters of Doctrine in Religion Salvation Heresies or true Interpretation of the Scripture but according to my first act which confirmeth the liberty of preaching the Word ministration of the Sacraments I avouch the same to be a matter meer Ecclesiastical and altogether impertinent to my calling Therefore never shall I nor ever ought they I mean my posterity acclaim any power or Iurisdiction in the foresaids His Majesties meaning was that he ought not to do this in prima instantiâ that is before the person be accused convict or judged in any Ecclesiastical Court. which was the Question at that time occasioned by Mr. Andrew Melvill his Case Afterward in the same Declaration it followeth thus Christ saying Dic Ecclesiae and one onely man stealing that dint in a quiet hole the Act of Parliament reduceth the sentence for informality and nullity of processe not as Iudges whether the Excommunication was grounded on good and just causes or not but as witnesses that it was unformally proceeded against the warrant of Gods Word example of all Reformed Kiâ—ks and your owne particular custome in this Countrey A little after I mind not to cut off any liberty granted by God to his Kirk I acclaim not to my self to be judge of Doctrine in Religion salvation heresies or true Interpretation of Scripture And after My Intention is not to meddle with Excommunication neither acclaim I to my self or my Heires power in any thing that is meer Ecclesiastical and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor with any thing that Gods Word hath simply devolved in the hands of his Kirk And to conclude I confesse and acknowledge Christ Iesus to be Head and Law-giver to the same And what soever persons do attribute to themselves as Head of the Kirk and not as Member to suspend or alter any thing that the Word of God hath onely remitted to them that man I say committeth manifest Idolatry and sinneth against the Father in not trusting the Words of his Son against the Son in not obeying him and taking
his place against the holy Ghost the said holy Spirit bearing the contrary record to his Conscience Testimonies taken out of the Harmony of the Confessions of the Faith of the 〈◊〉 Churches Râ—printed at London 1643. Pag. 238. Out of the confession of Helvetia FUrthermore there is another power of duty or ministerial power limited out by him who hath full and absolute power and authority And this is more like a Ministry then Dominion For we see that some master doth give unto the steward of his house authority and power over his House and for that cause delivereth him his keyes that he may admit or exclude such as his master will have admitted or excluded According to this power doth the Minister by his office that which the Lord hath commanded him to do and the Lord doth ratifie and confirm that which he doth and will have the deeds of his ministers to be acknowledged and esteemed as his own deeds unto which end are those speeches in the Gospel I will give unto thee the keyes of the Kingdom of heaven and whatsoever thou bindest or loosest in earth shall be bound and loosed in heaven Again whose sins soever ye remit they shall be remitted and whose sins soever ye retain they shall be retained But if the minister deal not in all things as his Lord hath commanded him but passe the limits and bounds of Faith then the Lord doth make void that which he doth Wherefore the Ecclesiastical power of the Ministers of the Church is that function whereby they do indeed govern the Church of God but yet so as they do all things in the Church as he hath prescribed in his Word which thing being so done the faithful do esteem them as done of the Lord himself Pag. 250. Out of the confession of Bohemia THe 14th Chapter of Ecclesiastical doctrine is of the Lords keyes of which he saith to Peter I will give thee the Keyes of the Kingdom of Heaven and these keyes are the peculiar function or Ministery and administration of Christ his power and his holy Spirit which power is committed to the Church of Christ and to the Ministers thereof unto the end of the world that they should not onely by preaching publish the holy Gospel although they should do this especially that is should shew forth that Word of true comfort and the joyful message of peace and new tydings of that favour which God offereth but also that to the beleeving and unbeleeving they should publikely or privately denounce and make known to wit to them his favour to these his wrath and that to all in general or to every one in particular that they may wisely receive some into the house of God to the communion of Saints and drive some out from thence and may so through the performance of their Ministery hold in their hand the Scepter of Christ his Kingdom and use the same to the government of Christ his Sheep And after Moreover a manifest example of using the power of the keyes is laid out in that sinner of Corinth and others whom St. Paul together with the Church in that place by the power and authority of our Lord Jesus Christ and of his Spirit threw out from thence and delivered to Sathan and contrariwise after that God had given him grace to repent he absolved him from his sins he took him again into the Church to the communion of Saints and Sacraments and so opened to him the Kingdom of Heaven again By this we may understand that these keyes or this divine function of the Lords is committed and granted to those that have charge of souls and to each several Ecclesiastical Societies whether they be smal or great Of which thing the Lord sayeth to the Churches Verily I say unto you whatsoever ye bind on earth shall be bound in heaven And straight after For where two or three are gathered together in my Name there am I in the middest of them Pag. 253. Out of the French Confession VVE beleeve that this true Church ought to be governed by that regiment or discâ—pline which our Lord Jesus Christ hath established to wit so that there be Pastors Elders and Deacons that the purity of doctrine may be retained vices repressed c. Pag. 257. Out of the Confession of Belgia VVE beleeve that this Church ought to be ruled and governed by that spiritual Regiment which God himself hath delivered in his word so that there be placed in it Pastors and Ministers purely to preach and rightly to administer the holy Sacraments that there be also in it Seniors and Deacons of whom the Senate of the Church might consist that by these means true Religion might be preserved and sincere doctrine in every place retained and spread abroad that vicious and wicked men might after a spiritual manner be rebuked amended and as it were by the bridle of discipline kept within their compasse Pag. 260. Out of the Confession of Auspurge AGain by the Gospel or as they term it by Gods Law Bishops as they be Bishops that is such as have the administration of the Word and Sacraments committed to them have no jurisdiction at all but onely to forgive sin Also to know what is true doctrine and to reject such Doctrine as will not stand with the Gospel and to debarre from the communion of the Church such as are notoriously wicked not by humane force and violence but by the word of God And herein of necessity the Churches ought by the law of God to perform obedience unto them according to the saying of Christ He that heareth you heareth me Upon which place the Observation saith thus To debar the wicked c. To wit by the judgement and verdict of the Presbyterie lawfully gathered together c. A Testimony out of the Ecclesiastical Discipline of the Reformed Churches in France Cap. 5. Art 9. THe knowledge of scandals and the censure or judgement thereof belongeth to the Company of Pastors and Elders Art 15. If it befalleth that besides the admonitions usually made by the Consistories to such as have done amisse there be some other punishment or more rigorous censure to be used It shall then be done either by suspension or privation of the holy communion for a time or by excommunication or cutting off from the Church In which cases the Consistories are to be advised to use all prudence and to make distinction betwixt the one and the other As likewise to ponder and carefully to examine the faults and scandals that are brought before them with all their circumstances to judge warily of the censure which may be required Harmonia Synodorum Belgicarum Cap. 14. Art 7. 8. 9. PEccata sua natura publica aut per admonitionis privatae contemtum publicata ex Consistorii totius arbitrio modo formâ ad aedificationem maximè accomodatis sunt Corrigenda Qui pertinaciter Consistorii admonitiones rejecerit à S. Coenae communione
to be excepted who are tied by naturall relations to performe naturall and humane duties to the party excommunicate and made as a Publican as the wife to the husband the children to their parents In both these respects Let him be as a Publican superaddeth somewhat and saith more then was in that other part Let him be as an Heathen man The third thing which I conceive to be meant by being esteemed as a Publican is coincident with was meant by Let him be as an Heathen that is let him be kept that which back from communion and fellowship with the Church in the holy things M r Prynne brought a parabolicall argument concerning the Publicans going up to the Temple to pray That devout and religious Publicans whether Jewes or Gentiles did goe up into the Temple to pray I make no question and such a one is the Publican in the Parable yea if we marke the Pharisees owne words he speaketh of that Publican as one of the best and most religious Publicans Luk. 18. 11. God I thanke thee that I am not as other men are extortioners unjust adulterers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as this Publican The vulgar Latin hath it velut etiam hic publicanus as likewise this Publican making the publican to be one of those extortioners unjust adulterers But it is a mistake of the Text which plainly holds forth a disjunctive not a copulative sence The Pharisee is further declaring what himself was not and the disjunctive ◠intimateth some new matter Therefore the Syriak and Arabik hath it neither as this publican Erasmus aut etiam ut hic publicanus Arias Monntanus aut ut hic publicanus and the English or even as this publican Many of the publicans were extortioners unjust adulterers but the Pharisee thought he had not said enough when he had preferred himself to these therefore he addeth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or even as this publican which is a rising and heightning of his speech as if he had said God I thank thee that I am more holy and righteous then the best of the publicans who yet are not as most of them are extortioners unjust adulterers But that prophane unjust scandalous infamous publicans whether Jewes or Gentiles were allowed or permitted to come to the Temple to the Worship Prayer and Sacrifices among the rest of the people of the Jewes I deny it and Master Prynne hath said nothing to prove it These onely are the publicans meant of when Christ saith let him be unto thee as a publican Now this sort of publicans if they were allowed any thing in reference to the Temple it was but to stand afarre off in the Intermurale or atrium Gentium as Heathens might doe If the religious publican stood afarre off how much more the prophane infamous publican That such as were publikely scandalous infamous for impiety and esteemed the worst of men which I have shewed to be meant by let him be unto thee as a publican were admitted into the Temple as much as the rest of the people of the Jewes or had fellowship with the Church in the holy things I doe not beleive I have proved the contrary from Philo and Iosephus CHAP. IV. A confutation of Erastus and Bilson their Interpretation of Math. 18. 15 16 17. as likewise of Doctor Sutliffe his Glosse differing some what from theirs AS for that other Erastian Glosse upon Matth. 18. 17. that Christ meaneth of going to the orthodox Magistrate being of the same true religion that this is the sence of those words Tell the Church but if the Brother who hath done us wrong will not heare nor obey that Magistrate then let him he unto thee as an Heathen man and a publican that is thou mayest prosecute him as thou wouldest prosecute an Heathen man or a Publican before an extrinsecall Tribunall such as at that time the Roman Emperours was to the Jewes See Erastus thes 41. wherein he is followed by Bishop Bilson of the perpetuall Government of Christs Church cap. 4. This Glosse hath been justly rejected by many learned men The first Argument which I bring against it is that it is wide from the scope of the Text yea prejudgeth and even overthroweth the great thing which is principally intended by Jesus Christ in this place Camero Myroth in Math. 18. thinks it is utterly different from Christs intention in this place which is to prescribe rules to our consciences concerning the amendment of our Brother and the reducing of him from his sinne not to give oeconomicall rules concerning the reparation of our injuries or losses Wherefore he concludes that by the Church is meant the Presbytery mentioned 1. Tim. 4. 14. He holdeth also that in the new Testa the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth ever signifie an Assembly cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad religionem with an habitude and reference to religion Let it be also observed with Bucerus Script Anglic. pag. 40. 41. 304 305 306. that what our Saviour directeth one Brother to doe toward the gaining of another by admonitions and reproofs doth onely belong to the care and sollicitude of the salvation of his soule and the gaining of him from eternall death to eternall life and this he collects from these words in the Text thy Brother and thou hast gained thy Brother He doth also paralell Math. 18. 15. with Gal. 6. 1. Brethren if any man be overtaken in a fault ye which are spirituall restore such an one in the spirit of meeknesse Now this as it is the surest exposition expounding Scripture by Scripture so it doth not concerne a Judiciall proceeding in the case of private Injuries but the Christian duty of reclaiming and saving the soule from sin He further observeth that the thing which Christ recommendeth to every Christian to be done ex Charitate Christiana is nothing else but what is incumbent to Pastors ex officio for Pastors ought by vertue of their publike charge and ministery to doe the same thing authoritatively which one Christian is bidden doe to another in Christian Brotherly charity that is to admonish rebuke c. I am perswaded were the Lord Jesus his scope and intent in this Text rightly understood there should need no other confutation of the Glosses given either by Erastus or by M r. Prynne They restrict to the case of private or personall injuries and to the party injuried civilly that which our Saviour prescribeth as a duty of Christian Charity which every Church Member oweth to another It was an impious word of Cain Am I my Brothers Keeper though spoken in reference to his Brothers body and naturall life How much more sinfull is it to say or thinke in reference to our Brothers soule Am I my Brothers Keeper Every Christian is bound by the commandement of God to rebuke his Brother when he seeth heareth or knoweth hlm to commit sinne Lev. 19. 17. Thou shalt in any wise rebuke thy neighbour and not
Amici vitia si feras faeias tua And whereas the Erastian take much hold of the words against thee If thy Brother trespasse against thee I have before answered that any sinne against God which is committed in my sight hearing or knowledge and so becommeth a scandall or stumbling Block to me is a trespasse committed against me because he that ought to edifie me doth scandalize me So that the words against thee are added to signifie not a civill injury bnt rather a spirituall injury or scandall Augustine regul 3. in fine Tom. 1. applieth the rule and method of proceeding mentioned Mat. 18. to lascivious or adulterous behaviour which one Brother observing in another ought to admonish him first secretly then to take witnesses then to tell the Church and if he be contumacious de vestra societate projiciatur let him be cast out of your society saith he and the context carrieth it to any scandall whereby one Brother scandalizeth another whereof much was spoken in the preceding part of the Chapter Erastus pag. 154. Scopus Christi est in hoc capite docere quantum malum sit scandalum The scope of Christ is in this Chapter to teach how great an evill scandall is Wherefore I adhere to the resolution of Tostatus in Math. 18. quaest 84 sive sit peccatum directè contra deum sive contra proximum si fit nobis scientibus fit contra nos cum nos scandalizet Both Chrysostome and Theophilact upon Math. 18. 15. observe this cohesion that Christ having before spoken against those that give scandall now he gives a rule to the person scandalized Thirdly that exposition which now I argue against tendeth to make one Scripture contradict another and to make that lawfull by one Scripture which another Scripture makes unlawfull even some of themselves being Judges They so expound Matth. 1 S. that they make it lawfull and as such allowed by Christ himself for a Christian to pursue his Brother for a civill injury before Infidell or Heathnish Judges even as he would pursue an Heathen or Infidell if such an one had done him the in ury Erast saith freely yet foully that if a Congregation of the faithfull be under the Turke or the Pope one of them may pursue another for an injury when the offender will not hearken to his own Assembly before those Judges who are aliens and Enemies to the true Religion His exposition of Matth. 18. doth plainly lead hereunto So saith Bishop Bilson a great follower of Erastus in this debate upon Matth. 18. in the place before cited let him be to thee as an Heathen man and a publican that is pursue him in those courts where thou wouldest a Pagan and Publican that should do thee wrong But how doth this agree with 1 Cor. 6. the place which Erastus thes 41. conceiveth to be a Commentary upon Matth. 18. doth not the Apostle expressely condemne it as being utterly a fault that one brother went to Law with another for the things of this life or civill causes before the unjust and unbeleevers Nay let us heare Bishop Bilson himself in that very place Paul saith he by no means permitted them to pursue their Brethren at the Tribunals of Infidels What then will they set Paul against Christ or will they make 1 Cor. 6. contrary to Matth. 18. As for that whereby Erastus would reconcile this difference it is as good as nothing He saith pag. 183. that Paul requireth them to referre to arbitrators within the Church it self only the smallest matters and things pertaining to this life but not crimes or weighty matters which he would reserve to the Magistrates otherwise he had detracted much from those to whom he every where commandeth to give obedience And so saith he that which Paul saith is nothing but what Christ saith Tell the Church Besides Paul himself appealed to Cesar. let all men judge saith he whether the Apostle would make it unlawfull to other wronged persons which he thought lawfull for himself I answer 1. If it was a shame and foule scandall for Christians to pursue one another for smaller matters pertaining to this life how much more for crimes and weightier matters for then the unbeleevers might cast the heavier load of reproaches upon the Christian religion 2. This might have opened a door to elude that which the Apostle so earnestly presseth for one would be ready to say this cause of mine is a weighty one it is an injury and crime that can not be born therefore I am free to pursue it before unbelievers Whereas the Apostle saith Why do ye not rather take wrong why doe ye not rather suffer your selves to be defrauded 3. The judging of the smallest matters and of the things pertaining to this life is by the Apostle opposed not to weighty civill injuries but to the judging of the world and of Angells as is manifest by the Antithesis in the Text. But he maketh no intimation of the least distinction of civill injuries as if some might be pursued before unbeleiving Judges some not he speaketh generally vers 1. Dare any of you having a matter against another vers 4. If then ye have judgements of things pertaining to this life vers 7. Why doe ye not rather take wrong 4. If that which Paul saith be the same with that which Christ saith Tell the Church and if it was Pauls mind that he who would not hearken to chosen arbitrators among the Saints might be pursued before the unbeleiving Judges as Erastus tells us both here and Thes. 47. then Tell the Church cannot be meant of telling the Magistrate of the same religion for Paul sends them to no Christian Magistrate because there was none such then and there but to arbitrators chosen among the Saints T is most strange to me that so acute a disputant could expound the Telling of the Church Matth. 18. by the reference to arbitrators 1. Cor. 6. and yet understand the Church Matth. 18. to be the civill Magistate 5. There might be subjection and obedience to the Heathen Magistrates although the Saints should not go to Law one against another before them 6. Paul did but appeal from Caesars Deputy to Caesar himself He was drawne by the Jewes before the Tribunall of Festus wherein Paul was a sufferer and finding Festus unjust and partiall and that he endeavoured to deliver him to the Jewes who had a mind to have him put to death thereupon he appealeth from Festus to Caesar. So that if Erastus had made the paralell right all that he could conclude from Pauls example had been this that when a Christian is drawne and compelled by his accusers and Enemies not being Christians before the Tribunall of an inferiour Heathen Judge if he there find himself in danger of his life he may appeale in his just defence to an higher Heathen Judge Wherefore I yet conclude that by the Erastian principles Christ and Paul cannot be reconciled These three Arguments doe
militate not onely against Erastus and Bilson but likewise against Sutlivius de Presb. Cap. 9. where he gives this sence of Matth. 18. 15 16 17. that we ought to take heed we give no scandall in the pursuing of injuries and for that end ought to give admonition first privately then before witnesses and in case of obstinacy in the brother that hath done the injury to tell the Rulers of the Church meaning the Prelates and if he will not hear them then to go to Law with that Brother as with an Heathen or Publican The other Arguments which are to follow the last excepted strike not at his Interpretation but at those other Glosses of Erastus Bilson and Master Prynne Fourthly this Erastian exposition makes these words but if he neglect to hear the Church let him be unto thee as an Heathen man and a publican to be applicable onely to such Christians as live under unbelieving Magistrates and not to all Christians This consequence Erastus foresaw that it would needs follow from his Interpretation therefore he plainly owneth it Thes. 47. He confesseth that the former part concerning rebuking and seeking to gaine the offending Brother belongs to all Christians What a boldnesse is here to rent asunder this passage of Scripture which was uttered as it were with one breath And why doth not the latter part also belong unto all Christians Must Christians that live under an Infidell Magistrate have more effectuall meanes and wayes to use towards an offending Brother and may they go a step further in putting him to shame or in humbling him then those Christians can doe who live under a Christian Magistrate How well doth this hang together I should have thought the ballance must rather fall to this hand But to make the condition of those who live under a Christian Magistrate to be more privative and the condition of those who live under an Infidell Magistrate to be more cumulative is too great a paradoxe for me Sixthly Whereas they say that the way prescribed by Christ Matth. 18. is such as is agreeable to the Law of Moses and they understand by Tell the Church Tell the Magistrate I aske what Magistrate If the Judges and Magistrates of the Cities as Bishop Bilson thinkes then he who did not hearken to those Judges might appeale to the great Sanhedrin at Hierusalem or the Judges themselves might referre and transmit the case thither so that the man was not to be straight way accounted as an Heathen man and a Publican But if by the Church they understand the great Sanhedrin it self he that would not hearken to it was to be put to death by the Law Deut. 17. So that it had not been agreeable to the Law of Moses to teach that he who will not hearken to the great Sanhedrin is to be esteemed as an Heathen man and a Publican for this supposeth that he shall not dye but be suffered to live Seventhly the Erastian principles do plainly contradict and confute themselves For both Erastus Bishop Bilson and Master Prynne hold that he Jewish Sanhedrin in Christs time was a temporall Magistracy and a civill Court of justice which had power to scourge imprison torture and outlaw offenders yea to put to death as the first two doe positively averre How then can it be said If he neglect to heare the Church c. that is if he neglect to heare the civill Magistrate who hath power to imprison scourge torture outlaw yea to put him to death Surely if he neglect to heare the Church doth intimate that the Church hath not used nor cannot use any externall coercive power Erastus findes himselfe so mightily puzled with this difficulty that to make out his interpretation of Matth. 18. he confesseth Thes. 53. and confirm Thes. lib. 2. cap. 2. the Jewish Sanhedrin had no power under the Romans to judge of civill causes and injuries but of things pertaining to their religion onely so that at that time saith he a man might impune without punishment contemne the judgement of the Sanhedrin in civill things And thus while he seeketh a Salvo for his Glosse upon Matth. 18. he overthroweth the great argument by which he and his followers endeavour to prove that there was no other Sanhedrin in Christs time but a civill Court of justice because say they that Sanhedrin had the power of the Sword and other temporall punishments Eighthly observe the gradation in the Text 1. a private conviction or rebuke 2. Conviction before two or three witnesses 3. Conviction before the Church and the Churches declaring the thing to be an offence and commanding the offender to turn from his evill way 4. If he will not heare the Church which implieth that the Church hath spoken and required him to doe somewhat which he refuseth to doe then Let him be as an Heathen man and a Publican This last is heavier then all that went before and is the punishment of his not hearing the Church now this gradation is in consistent with the Interpretation which Erastus giveth for by his owne confession the Sanh drin of the Jewes at that time had not power to judge of civill causes nor to punish any man for a civill injury but for a matter of religion onely yet they are not matters of Religion but civill trespasses which he understands to be meant Matth. 18. Here is an intercision in the third step of the gradation And if it were an offence in the matter of religion it had not been a greater punishment but a greater ease to the offender to draw him before the Roman tribunals for the Romans cared for none of those things of which the Jewish Sanhedrin was most zealous The gradation in the Text is as inconsistent with M r Prynnes interpretation for imagine the offender to be after previous admonitions publiquely accused and convict before the Church that is in his opinion the civill Court of justice which had power to imprison scourge torture and outlaw offenders if not to condemne and put to death what should be done with such an one can we goe no higher yes thus it is in M r Prynnes sence He that will not submit to the Magistrate and cannot be reduced by stripes and imprisonment torturing and outlawing yea peradventure by condemnation to die the death let this be the last remedy for such an one Let him be unto thee as an beathen man and a Publican that is withdraw familiar civill company from him Ninthly that interpretation of Erastus leaneth to a false supposition namely that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Publican are meant universally of all Publicans good or bad or whatever they were To prove this he takes an argument pag. 189 190 195. from the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for with the Grecians saith he the Article being joyned to the predicate noteth the nature and consequently the universality of the thing whence he concludeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth
whole Diocesse consisting it may be of some hundreds of Congregations holding that the Ministers of particular Congregations did preach the Word and minister the Sacraments in his name by vertue of authority and order from him and because he could not act by himself in every Congregation The Presbyteriall Government acknowledgeth no Pastorall charge of preaching the Word and ministring the Sacraments to more Congregations then one and doth acknowledge the Pastors of particular Churches being lawfully called to have power and authority for preaching the Word and ministring the Sacraments in the name of Christ and not in the name of the Presbyterie 5. The Prelates as they denyed the power and authority of Pastors so they utterly denyed the very offices of ruling Elders and Deacons for taking more especiall care of the poor in particular Congregations 6. They did not acknowledge Congregationall Elderships nor any power of discipline in particular Congregations which the Presbyteriall Government doth 7. They intruded Pastors oft times against the consent of the Congregation and reclamante Ecclesiâ which the Presbyteriall Government doth not 8. They ordained Ministers without any particular charge which the Presbyterial Government doth not 9 In Synods they did not allow any but the Clergie alone as they kept up the name to have decisive suffrage The Presbyterial Government gives decisive voices to ruling Elders as well as to Pastors 10. The Prelates declined to be accountable to and censurable by either Chapters Diocesan or Nationall Synods In Presbyteriall Government all in whatsoever Ecclesiasticall administration are called to an account in Presbyteries Provinciall and Nationall Assemblies respectively and none are exempted from Synodicall censures in case of scandall and obstinacy 11. The Prelates power was not meerly Ecclesiasticall they were Lords of Parliament they held Civil places in the State which the Presbyterial Government condemneth 12. The Prelats were not chosen by the Church Presbyters are 13. The Prelates did presume to make Lawes binding the Conscience even in things indifferent and did persecute imprison fine depose excommunicate men for certain Rites and Ceremonies acknowledged by themselves to be indifferent setting aside the will and authority of the Law makers This the Presbyteriall Government abhorreth 14. They did excommunicate for money matters for trifles Which the Presbyteriall Government condemneth 15. The Prelates did not allow men to examine by the Judgement of Christian and private discretion their Decrees and Canons so as to search the Scriptures and look at the Warrants but would needs have men think it enough to know the things to be commanded by them that are in place and power Presbyteriall Government doth not lord it over mens consciences but admitteth yea commendeth the searching of the Scriptures whether these things which it holds forth be not so and doth not presse mens Consciences with Sic volo sic jubeo but desireth they may doe in faith what they do 16. The Prelates held up pluralities non-residencies c. Which the Presbyteriall Government doth not 17. As many of the Prelates did themselves neglect to preach the Gospel so they kept up in diverse places a reading non-preaching Ministery Which the Presbyteriall Goverment suffereth not 18. They opened the door of the Ministery to diverse scandalous Arminianized and popishly affected men and locked the door upon many worthy to be admitted The Presbyteriall Government herein is as contrary to theirs as theirs was to the right 19. Their Official Courts Commissaries c. did serve themselves Hâ—ires to the sons of Eli Nay but thou shalt give it me now and if not I will take it by force The Presbyterial Government 〈◊〉 such proceedings 20. The Prelates and their High-Commission Court did assume potâ—…statem utriusque gladij the power both of the Temporall and Civil Sword The Presbyteriall Government medleth with no Civil nor Temporall punishments I do not intend to enumerate all the differences between the Papal and Prelatical Government on the one side and the Presbyterial Government on the other side in this point of unlimitednesse or arbitrarynesse These differences which I have given may serve for a consciencious caution to intelligent and moderate men to beware of such odiouâ— and unjust comparisons as have been used by some and among others by Mr. Salâ—…marsh in his Parallel between the Prelacy and Presbyterie Which as it cannot strike against us nor any of the Reformed Churches who acknowledge no such Presbyterie as he describeth and in some particulars striketh at the Ordinance of Parliament as namely in point of the Directory so he that hath a mind to a Recrimination might with more truth lay diverse of those imputations upon those whom I beleeve he is most unwilling they should be laid upon In the third place The Presbyterian Government is more limited and lesse arbitrary than the Independent Government of single Congregations which exempting themselves from the Presbyterial subordination and from being accountable to and censurable by Classes or Synods must needs be supposed to exercise a much more unlimited or arbitrary power than the Presbyterial Churches do especially when this shall be compared and laid together with one of their three grand Principles which disclaimeth the binding of themselves for the future unto their present judgement and practice and avoucheth the keeping of this reserve to alter and retract See their Apologetical narration pag. 10 11. By which it appeareth that their way will not suffer them to be so far moulded into an Uniformity or bounded within certain particular rules I say not with others but even among themselves as the Presbyterian way will adâ—it of Finally The Presbyterial Government hath no such liberty nor arbitrarinesse as Civil or Military Government hath there being in all civil or temporal affairs a great deal of latitude 〈◊〉 to those who manage the same so that they command nor act nothing against the Word of God But Presbyterial Government is tyed up to the rules of Scripture in all such particulars as are properly spiritual and proper to the Church Though in other particular occasional circumstances of times places accommodations and the like the same light of nature and reason guideth both Church and State yet in things properly Spiritual and Ecclesiastical there is not near somuch latitude left to the Presbytery as there is in civil affairs to the Magistrate And thus I have made good what I said That Presbyterial Government is the most limited and least arbitrary Government of any other All which Vindication and clearing of the Presbyterial Government doth overthrow as to this Point Master Hussey's Observation pag. 9. of the irregularity and arbitrarinesse of Church-government And so much of my fourth Concâ—ssion The fifth shall be this 'T is far from our meaning that the Christian Magistrate should not meddle with matters of Religion or things and causes Ecclesiastical and that he is to take care of the Common-wealth but not of the Church Certainly there is much power and Authority which