for they were called by the Pope and his Clergy for saith Robinson when there be no 〈◊〉 Church-officers on Earth to give ordination we must hold with Arrians and expect new Apostles to give ordination neither can a true pastor go and seek a calling from a false pastor Hence observe carefully the following distinctions to obviate both papists cavillations and our Brethrens doubts 1. Distinct. That is 1. Properly extraordinary which is immediately from God without any other intervening cause so Moses his calling when God spake to him out of the Bush to goe to Pharaoh and command the letting goe of his people was extraordinary for both the matter of the calling and the persons designation to the charge was immediately from God Luthers calling this way was not extraordinary because hee preached no new Gospell nor by any immediate calling from God 2. That is extraordinary which is contrary to the Law of of nature Neither the calling of Luther nor of Hus and Wiccliff was extraordinary for that any inlightened of God and members of the Catholick Church should teach informe oâ— helpe their fellow-members being seduced and led by blind guides is agreeable to the Law of nature but according to our Brethrens grounds Luthers calling here was not onely extraordinary but unlawfull and contrary to a Divine Law For now when Apostles are ceased Luher had no warrant if our Brethren say right no calling of God to exercise pastorall acts of preaching converting soules to Christ and baptizing through many visible Churches congregations because that is say they Apostolick and no man now can bee a pastor but in one fixed congregation whereof he is the elected pastor 3. That is extraordinary which is beside a Divine positiâ—â— Law So that one should be chosen a pastor in an Iland where there be no Elders nor pastors at all and that the people onely give a calling is extraordinary and so it is not inconvenient thaâ— something extroardinary was in our reformers 4. That is extraordinary which is against the ordinary corruptions wicked and superstitious formes of an ordinary caling so in this sense Luher and our reformers calling was extraordinary 2. Dist. A calling immediately from God and a calling from God some way extraordinary are farre different An immediate calling often requireth miracles to confirme it especially the matter being new yet not alwayes John Baptists calling was immediate his Sacrament of Baptisme beside the positive order of Gods worship yet hee wrought no miracles but an extraordinary calling may be where there is an immediate and ordinary revelation of Gods Will and requireth not miracles at all 3. Dist. Though ordinarily in any horologe the higher wheele should move the lower yet it is not against ordinary art that the hotologe be so made as inferiour wheeles may move without the motion of the superiour Though by ordinary dispensation of Gods standing Law the Church convened in a Synod should have turned about Hus Wicliff Luther to regular motions in orthodox Divinity yet it was not altogether extraordinary that these men moved the higher wheeles and laboured to reforme them Cyprian urged Reformation Aurelius Bishop of Carthage Augustin and the African Bishops did the like the Bishop of Rome â—epining thereat It is somewhat extraordinary that Reformation should begin at Schollers and not at principall Masters 4. Dist. A calling may be expresly and formally corrupt in respect of the particular intention of the ordainers and of the particular Church ex intentione ordinanris operantis Thus Luthers calling to bee a Monke was a corrupt calling and eatenus and in that respect hee could not give a calling to others But that some calling may be implicitely and virtually good and lawfull in respect of the intention of the Catholick Church and ex inteâ—tione opâ—ris ipsius ordinationis he was called â—o preach the Word of God 5. Dist. Luthers Oath to preach the Gospell did oblige him as a pastor this is his calling according to the substance of his Office and is valid but his Oath to preach the Roman Faith intended by the exacters of the Oath was eatenus in so far unlawfull and did not oblige him Even a Wife married to a Turke and swearing to bee a helper to her Husband in promoving the worship of the Mahomet or being a papist is ingaged in an Oath to promote Romish Religion if shee bee converted to the true Faith of Christ needeth not to be married de novo but remaineth a married Wife but is not obliged by that unjust Oath to promove these false Religions though the marriage Oath according to the substance of marriage duties tieth her 6. Dist. A pastor may and ought to have a pastorall care of the Catholick Church as the hand careth for the whole body and yet neither Luther nor Zuinglius are universall pastors as were the Apostles For they had usurped no power of Governing and Teaching all Churches though I professe I see no inconvenience to say that Luther was extraordinarily called by God to goe to many Churches to others then to Wittenberg where hee had one particular charge yea even through Germany and the Churches of Saxony and Zuinglius through the Helvetian and Westerne Churches which yet doth not make them essentially Apostles because 1. They were not witnesses of Christs Death and Resurrection which as a new Doctrine to the World as Apostles they behoved to preach Acts 1. v. 22. They only revealed the old truth borne downe by an universall Apostacy 2. Because they were not immediately called nor gifted with diverse Tongues And the like I may say of Athanasius for men in an extraordinary apostacy to goe somewhat farther then to that which a particular Church calleth them to is not formally apostolick yet lawfull 7. A calling to the Ministery is either such as wanteth the essentialls as gifts in any messenger and the Churches consenâ— or these who occupy the roome of the Church the Church consenâ—ing such a Minister is to bee reputed for no Minister Or. 2. An entry to a calling or a calling where diverse of the Apostles requisites are wanting may bee a valid calling as if one enter as Caiphas who entered by favour and money and contrary to the Law was High-Priest but for a yeer â—yet was a true High-Priest and prophecied as the High-priest 8. If the Church approve by silence or countenance the Ministery of a man who opened the Church doore to himselfe by a silver key having given the prelate a bud The ordinance of God is conferred upon him and his calling ceaseth not to be Gods calling because of the sins of the instruments both taking and giving 9. Though Luther was immediately called by Men An. 1508. by the Church of VVittenberg as may be seene in his writings as Gerard sheweth and the Jesuit Becanus saith hee was called and ordained a Presbyter and so had power to preach and administer the Sacraments yet that hindereth
free act 2. because it is a supernaturall worke of God and so they are not under the stroake of the Magistrates sword for freewill in supernaturall acts is alike uncogible and free from all externall violence in both those who are baptized professors within the bosome of the visible Church and in Pagans and the truth is neither the Magistrate nor the Church can censine opinions even erronious in fundamentall points as they are opinions for no societie no humane authoritie can either judge of or punish the internall acts of the mind because as such they are indeed offensive to God but not offensive or scandalous to either Church or Commonwealth and so without the Spheare of all humane coercive power nor is Titus Tit. 1. To rebuke gainesiyers v. 9. that they may be sound in the faith v. 13. but in so farre as that faith is visible and as it commeth out of perverse mouthes which must be stopped v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart but by a morall swasory influence for it is a palpable contradiction that freewil can physically be compelled therefore here saith Philip Gamacheus there is no need of an Emperours sword but of a Fishers Angle Let it goe then which is taught as a truth in this point by Covarruvias e Gregori de Valent. Gamacheus Tannerus Malderus that Princes have neither from the Law of nature or from any divine Law a coercive power over the faith of Pagans nor is Scotus in this to bee heard that the same divine law obliegeth all Princes and the Churches that did lie upon Israel to destroy the Cansanites Yet may it bee lawfull in some cases indirectly to force them in their false worship as Molina saith against Alphonsus a Castro if they kill their innocent children to their false Gods because it is lawfull to defend the innocent neither is that to bee regarded as a sufficient reason that these Infants doe not consent that they should bee defended because as Malderus saith it is lawfull to hinder a man who is willing to kill himselfe from unjust violence against his owne liâ— 2. It is lawfull as saith Aegidius Conin k Lorca Aquinas and Cajetanus to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them who are willing to heare because in that they are injurious to the salvation of those who are appointed to bee saved and doe manifestly hinder the Gospels progresse which the Church is so farre as is in her power to propagate even as her prayer is let thy kingdome come 2. Nor doe we thinke that Princes may compell Pagans who are under their dominions to the faith without foregoing information of their conscience or that simply they may compell them to embrace the faith except that here Princes have greater libertie indirectly to force them because they being now living as wee suppose in a visible Church they may infect the Church and therefore here should bee an indirect hindering of the exercise of their false religion in so farre as it is infectious to the Church of God ne pars sincera trahatur for to this by a certaine proportion the power of excommunication given to the Church by Christ may lead us 1 Cor. 5. 6. and if wee must live by Lawes and not by examples Paul the fourth his suffering of the Jewes Synagogues at Rome and their ancient feasts which faith Malderus of themselves are not evill is no law to us yea but to Christians it is a falling from Christ and his grace nor is Rome who tolerateth Jewith religion nor the edict of Honorius and Theodosius our warrant 3. Nor can wee beleeve that no other sinnes in opinion concerning God his nature attributes worship and Church-discipline except onely such as are against those points which are called fundamentall and the received principles of Christianitie should bee censurable by the Church or punishable by the Magistrate 1. Because Jesus Christ Mat. 18. ordaineth that every sin against our brother or a Church 1 Cor. 10. 31 32. in which the delinquent shall continue with obstinate refusall to heare the Church should bee censured with excommunication But there bee divers opinions concerning God his nature attributes worship and Church-discipline which are not against points fundamentall which being professed are sinnes against our brother and the Churches Ergo many opinions not against points fundamentall if professed are censurable by the Church and punishable by the Magistrate I prove the proposition because Christ Matth 18. maketh no distinction and exception of any sinne but saith universally v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy brother trespasse against thee c. and wee can make no exception against an indefinit and Catholick statute and ordinance of Jesus Christ. I prove the assumption because there bee many scandalous points of Arminianisme Pelagianisme of Poperic anent Church government traditions the power and â—fficacie of grace circumciâ—ion forbidding of marriages and of meates which are doctrines of devills comming from such as have consciences burnt with an hot Iron 1 Tim. 4. 1 2 3. many points of Anabaptisme Antinomianisme Socinianisme and of divers other sects are not points fundamentall because many no doubt are glorified who lived and beleeved in Christ and died â—gnorant of either opinions either on the one side or the other yet being professed preached and maintained especially wilfully and obstinately do wonderfully scandalize our brethren and the Churches Nor can I say that such as beleeve that marriage of Churchmen is unlawfull and defend it as many holy and learned men in Popery did and died in that error if otherwise they beleeve in Christ and the like I say of Chastising the body and abstaining from such and such meates which yet are doctrines of devills and offensive to our brethren 1 Tim. 4. 1 2 3. can bee points fundamentall so as the holding of these must bee inconsistent with saving faith Some doe yet maintain that circumcision is lawfull and yet beleeve all points fundamentall shall wee say that such are damned and wee read Gal. 5. 2. Behâ—ld I Paul say unto you that if yee bee circumcised Christ shall profit you nothing 2. Opinions in points not fundamentall are either sinnes forbidden by Gods Law or they are not sinnes the latter can by no reason bee asserted because God hath in his word determined all controversies not fundamentall as well as fundamentall therefore it is necessary necessitate praecepti by vertue of a divine precept that â—ee beleeve that to bee true what God saith in his Word therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law 2. If it bee no sinne it must bee because the mind is under no Law of God except in so far as the minde is ruled and led
act of justice at the direction of a Minister commanding him in Gods name to execute judgement impartially yet the King doth not an act of justice in the name and authority of the Church And that is true which Beâ—anus saith What the instrument doth the principall cause may do where the Vicar or Deputy and the principall substitutâ—r of the Vicar are both civill persons or are both Ecclesiasticall persons for in a large and unproper sense the nurse is a sort of deputy under the nurse father the Father may take care that the nurse give milke and wholsom milke to his child yet cannot the Father give milke himself The King may take care actu imperato as one intending in a Kingly way that Christs body bee edifyed that the Priests and Prophets feed with knowledge the Church and sister of Christ and so are the Priests under the King and at his command to feed and to feed with wholsome food the flocke and in obedience to the King all are to do their duty and his care is universall over all and his end universall That which is the end of Pastors Doctors Elders Deacons Lawyers Judges c. is in an universall intention the Kings end even Gods honor by pâ—â—curing in a regall way that all do their duty in keeping the two Tables of the Law and so is hee the great politick wheel moving by his royall motions all the under wheeles toward that same end yet cannot the King without sinne and being like a Bird wandring from her nest do that which is properly Pastorall so that the Office is not subordinate to him but immediately from God yet are the operations of the Office and to Preach tali modo diligently sound Doctrine subordinate to him but in a generall and universall way as hee is a kingly mover of all to keep the two Tables of the Law Neither did the King as Suarez saith one and the same way appoint both the High Priest and the civill Judge And Cajetan saith he decerneth the two chiefe heads of Church and Common-wealth but hee appointed not both for God appointed Amariah to bee High Priest and not the King but here is nothing to prove the Kings headship Asa reformed the Church and renewed the Covenant Ezekiaâ— reformed Religion also and brake in peeces the Brazen Serpent and all these in the case of universall apostasie and the corruption of the Priest-hood did reforme the Lords house breake in peeces graven Images but all this giveth to them no mixt Ecclesiasticall power of making Canons of ordaining and depriving Pastors Whereas some object That the care both of temporall good and spirituall good belongeth to the Magistrate therefore hee must have a power to make Church Laws See Pareus For his care cannot bee supreme if hee must rule at the nod and beck of Church-men I Answer the connexion is weak hee who hath the care of both the temporall and spirituall good of the people hee hath a nomothetick power to procure both these two goods it followeth no way for then might hee have a power in his own person to Preach and administrate the Sacraments this power procureth the spirituall good but such as is the care such is the power the care is politick and civill Ergo the power to procure the spirituall good must bee politick and civill 2. Neither is the King to do all at the nod and direction of the Priesthood blindly and without examination That is the blind doctrine of Papists wee hold that hee hath a regall power to examine if the Decrees of the Church bee just Orthodox and tend to edification For hee is the Minister of God for good and to take vengeance on evill doing And there is no just obligation to sinne hee is not obliged to punish with the sword well-doing but evill doing and the Church can oblige the Magistrate to do nothing but that which in case there were no Church Law and in case of the Churches erring hee should doe 2. They object He to whom every soule is subject he hath a power to make Church Laws about all good but all and every soule without exception of Apostles or Church-men is subject to the civill Magistrate Ergo. The proposition is proved from the Law of relatives for he to 〈◊〉 we are subject he may give Lawes unto us for our gâ—â—d See Pareus Answ. He to whom we are subject may give any Lawes or command any manner of way for our good I deny the proposition in that sense for then he might in the Pulpit preach the Commandements of God for our good He might give Laws under the paine of excommunication It is enough that he may give Laws by sanction and civill enacting of Church Laws and pressing us by the power of the Sword to doe our duty for the attaining of a spirituall good He to whom we are subject he may give Laws that is presse in a coactive way obedience to Laws that is most true but it proveth not a nomothetick power in the King 3. They object What ever agreeth to the Kingly power concerning the good of Subjects by the Law of Nations that doth farre more agreeth Kings by the Law of God For the Law of God doth not desir 〈…〉 â—e Law of Nations But by the law of Nations a care 〈◊〉 Religion belong th to the King for Religion by the Law of nature is indâ—â—ed and brought in by the Law of Nations As Cicero saith And therefore to a Christian Kingly power the care of Religion must be due Answer we grant all for a care in a civill and politick way belongeth to the Christian Prince but a care by any meane whatsoever by Preaching or by making Church Canons is not hence proved by no light of nature or Law of Nations in an ecclesiasticall care of Religion due to the Christian Prince but onely in a politick and civill way 4. All beleevers even private men may judge of Religion not onely by a judgement of apprehension but also of discretion to try what Religion is true and to be holden and what is false and to be rejected Ergo farre more may the Christian Magistrate definitively judge of Religion so he doe it by convenient meanes such as are sound and holy Divines and the rule of Gods word The consequence is proved because the faithfull Prince hath supreame power which is nâ—mothetick and a power to make Lawes Answer it is true all private beleevers may try the Spirits whether they be of God or not but hence we may as well conclude therefore Princes may preach and administer the Sacraments as therefore the Prince may define matters ecclesiasticall For a eivill coactive power giveth to no man an ecclesiasticall power except he be called thereunto as Aaron was 2. The meanes alleadged are the judgement of holy and pious Divines and the word of God but Moses whom they alleadge for a patterne of a civill ruler who
weake p. 297 298 299 seq Mr. Coachmans arguments dissolved p. 305 306 307. seq The way of Church judging in independent congregations examined p. 308 309. That there be no peculiar authority in the Eldership for which they can be said to be over the people in the Lord according to the doctrin of independency of Churches and their six ways of the Elders authority confuted p. 311 312 313 314 315. seq That independency doth evert communion of sister-Churches and their seven wayes of Churches-communion refuted from their own grounds p. 324 325 326. seq The divine right of Synods Ten distructions thereanent p. 331 332. seq The desinition of a generall or Oecumenick Synod p. 332. 333 The place Acts 15 farther considered p. 334 335. Synods necessary by natures Law p. 336. Papists no friends to councells p. 336 337 338. seq 340 341. Three ways of communion of sister-Churches according to the doctrin of independent Churches confuted p. 346 347. seq How the magistrate hath power to compell persons to the profession of the truth p. 352 373. seq Six distinctions thereanent 2 part p. 352 353. The Magistrates power over a people Baptized and over Pagans who never heard of Christ in this poynt of Coaction to profession not alike p. 353 354 355. The magistrates compelling power terminated upon the externall act not upon the manner of doing sincerely or hypocritically p. 355 356. The magistrates power over hereticks with sundry distinctions thereanent p. 356 357 358. seq Socinians judgement and Arminians hereanent p. 359 360 A farther consideration of compelling or tolerating diverse Religions p. 361 362. Some indirect forcing lawfull p 362. Erroneous opinions concerning God and his worship though not in Fundamentalls censurable p 363 364. Diverse non Fundamentalls are to be believed with certainty of Faith and the non-believing of them are siâ—nes punishable p. 365. 366 367 seq Arguments on the contrary dissolved and the place Philip. 3. 15. cleared p 316. seq How an erring conscience obligeth p. 378 379 380 381 seq Arguments on the contrary answered p. 383 384. seq The Princes power in Church affairs Ten distinctions thereanent p. 391 392. 393. How the Magistrate is a member of the Church p. 392 393. The Prince by his Royall Office hath a speciall hand in Church-affaires p 393 394. The intrinsecall end of the Prince is a supernaturall good to be procured by the Sword and a coactive power and not only the externall peace of the State Spalato resuted p 396 397 398. seq How the Magistrate is subordinate to Christs mediatory Kingdome p 402 403 404 seq The ordinary power of the Prince is not Synodicall teaching or making Church-Lawes p. 403 404 405 406. seq The influence of the Princes civill power in Church-Canons p. 409. 410 411 seq The government of the visible Church spirituall and not a formall part of the Magistrates Office p. 417 418. seq The power of Ordination and Deprivation not a part of the Magistrates Office p. 427 428. seq Instances from David Salomon Ezechiah c. answered and our Doctrine and Iesuites differenced p. 438 439. seq Difference betwixt the Princes commanding Church-duties and the Churches commanding these same p. 417 418 seq The Kings ordinary power to make Church-Lawes examined p. 438 439 440. seq The intrinsecall end of the Magistrate a supernaturall good p. 442 443 446 447 448. The Popes pretended power over Kings protestants contrary to to Papists herein what ever the author or Popish libeller of the survey and the night-Author of Treason Lysimachus Nicanor say on the contrary p. 449 450 451 452. seq The way of Reformation of Congregations in England according to the independent way examined p. 457 458. The originall of Church-Patronages p. 459. And how unwarrantable by Gods Word p. 462 463. Other wayes of Reformation of England according to the way of independent Churches modestly considered as about maintenance of Ministers and replanting of visible Churches there p. 464 465 466. seq Errata THe Author could not attend the Presse therefore pardon errors of the Printing Observe that the Author was necessitated to make some occasionall addition to the mids of this Treatise which occasioned-variation of the Figures of the Pages and therefore stumble not that when the Booke commeth to page 484 the next page not observing due order is page 185. 186 and so forth to the end of the Treatise page 60. title of the page 60 c. page 61 62. 64. dele not and for not of the same essentiall frame c. read of the same essentiall frame c. page 484 line 22 Churches their persecution read Churches through their persecution for page 229 read 209. for page 259. read 269. for p. 484. r. p. 498. יהוה THE Way of the Church of Christ In NEW ENGLAND Measured by the Golden Reed of the SANCTUARY Or The way of Churches walking in brotherly equality and independence or coordination without subjection of one Church to another examined and measured by the Golden Reed of the Sanctuary Propositions concerning the supposed visibility and Constitution of independent Churches examined CHAP. 1. SECT 1. PROP. 1. THe Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his Kingdome the power of binding and loosing the Tables and Scales of the Covenant the Officers and Consures of his Church the Administration of all his publick worship and Ordinances is coetus fidelium a company of Believers meeting in one place every Lords day for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one and built on a rock Mat. 16. 18. a Such as unto whom any offended brother might complaine Mat. 18. 17. 3 Such as is to cast out the incestuous Corinthian 1 Cor. 5. Which cannot agree to any diocesian provinciall or Nationall assemblie Ans. From these we question Quest. 1. If a company of believers and saints builded by faith upon the rock Christ and united in a Church-Covenant be the only instituted visible Church of the New Testament to the which Christ hath given the keys Let these considerations be weighed 1. Dist. The matter of an instituted visible Church is one thing and the instituted visible Church is another as there be ods betwixt stones and timber and an house made of stones and timber 2 Dist. It is one thing to govern the actions of the Church and another thing to governe the Church the Moderator of any Synod doth govern the actions of the Synod but he is not for that a Governour Ruler and Pastor of the Synod Or ordering actions and governing men are diverse things 3. Dist. A thing hath first its constituted and accomplished being in matter forme efficient and finall causes before it can performe these operations and actions that flow from that being so constituted a Church must be a Church before any
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. church-Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
Church is no supernaturall act though there be a morall obligation tying the professours to the supernaturall sincerity of the act yet there is no essentiall obligation as touching the essence of a visible member tying him thereunto and therefore the Magistrate may compell thereunto and so Antonius following Gregorius doe teach that an indirect compulsion to the faith is lawfull and the compelling power of the Magistrate is terminated upon the profession not upon the hypocrisie of the profession else it were as good an argument to prove that the Magistrate by the sword cannot compell subjects to abâ—taine from murther sorcery perjury because many in an hypocriticall and servile manner for feare of the Magistrates wrath not for feare of God doe abstaine from these ils nor is their abstinence from worshipping idols a thing of it selfe as the Magistrate commandeth it supernaturall Neither would men by the Covenant of the Lord which King Asa did cause the people to sweare to wit that they should seeke the Lord God of their fathers 2 Chron. 15. 12. be compelled so as their seeking of God should not be willingly performed 5. This opinion is the way to Arminian liberty of conscience that men in a Christian Common-wealth may be of any Religion and the Magistrate is to behold men as an indifferent spectator not caring what religion they bee of whether they be Papists Jewes Pagans Anabaptists Socinians Macedonians c. which should inferre that the Magistrate were no nurse-father of the true Church nor yet a preserver of Religion if men might be of any Religion Neither is this the way as saith Robinson to the Papists implicite faith when men beleeveth as the Church beleeveth though they know not what it is nor is it a compelling of men as he saith to blasphemy and apparent wickednesse because the Magistrate is not to compell to profession of the truth immediately and without any foregoing information of the mind for the Church is to teach and instruct in all the externall acts of worship before the Magistrate doth compell to these acts yea and the same Robinson acknowledgeth that Jehoshaphat made compulsive lawes about Religion Ergo if he should execute these Lawes he should compell to some acts of Religion and should compell to hypocrisie as the same Mr. Robinson argueth against us 4. Conclus It is one thing to command acts of divine worship under the paine of civill punishment and another thing to punish or inflict civill punishment when these commandements are transgressed Christian Princes may doe both And that they doe the latter by Gods commandement and warrant is cleare in that Jehu destroyed all the house of Ahab for Idolatry and killed Baals Priests Good Josiah killed the Priests of the high places and burnt their bones upon the Altar Elias when the Magistrate would not doe his duty in an extraordinary way killed Baals Priests and if the Magistrate also in the New Testament have the sword given to him of God for the punishing of evill doers as Rom. 13. 4 5. that same Law must now also have force though in the use of the sword sundry hereticks are here to be distinguished as 1. seducing hereticks drawing others away from the worship of the true God to idolatry such are not to be pitied by the Magistrate as Deut. 13. 5 6 7. Zach. 13. 4 5 6. whereas seduced and drawne away soules for simple heresie cannot be put to death 2. Hereticks falling away in many particulars from the faith to Popery or other hereticall wayes are more severely to be punished then those who are hereticks in one or two fundamentall points onely And those who are universall Apostates and fall from the Christian faith to Judaisme and Paganisme deserve no lesse then death 3. Selfe-condemned hereticks after sufficient information and malitious opposers of the truth deserve harder dealing then simply seduced hereticks 4. All who beleeve blasphemies to be truth and hold them are not to be reckoned amongst formall blasphemers whose malice carrieth them on to raile upon the unspotted wayes of God 5. No hereticks having false opinions of God such as Antinomians and Libertines who thinke that the regenerate cannot sinne or that the worshipping of a creature is not idolatry can be innocent as if â—â—â—mply acts of the judgement and mind not conforme to Gods will revealed in his word were not sinnes as Arminians teach whereas all the faculties of the soule are under Gods Law 2. Hardly doth the mind conceive false thoughts of God or his worship but there be wicked crookes in the will and affections inclining thereunto the mind and smoaking the mind with will-guiltinesse 6. Except God was too rigorous and cruell in the Old Testament God avert such blasphemous thoughts what ever punishment even to bloud and death was inflicted upon hereticks seducing Prophets Idolaters Apostates these same stande yet in the plentitude of morall obligation against such as offend in the New Testament if the Magistrate beare the Lords sword as he doth in the New Testament Rom. 13. 4 5. Monfortius the Anabaptist as Beza saith had no Scripture to say because Christ is a meeke Saviour all corporall punishment inflicted upon hereticks in the Old Testament is turned over in spirituall punishment onely our brethren who deny that the Magistrate can compell any to an externall profession of the Gospel doe herein follow Arminians and Socinians So the Reâ—onstrants and Episcopius deny that the Magistrate can use any bodily punishment against hereticks The learned Professors of Leiden observe that Arminians here teach that same with the Socinians and the same is refuted well by Vedelius yea and Gerardus and Mersnerus and other pretended Disciples of Luther in this side with Arminians and Socinians and Socinians teach in this 1. that Hereticks should not be molested nor punished with the sword So Socinus Theophilus Nicolaides Ostorodius because the tares are not to be rooted out till harvest 2. Episcopius Slatius amongst Arminians and Ostorodius and the Catechise of Raccovia teach farther that the Magistrate may punish by fines and pecuniall mulcts but he cannot shed bloud or punish to death any murtherer because the Commandement of our meeke Saviour doth not permit to take away any mans life now it is certaine meeke Jesus while hee was on earth did neither fine nor imprison more then put to death 3. Soâ—inians teach that all warres under the new Testament are unlawfull for saith Smalâ—ius warres cannot consist with the 〈◊〉 of our enemie commanded by Christ Socinus and Ostorodius say it is an old precept not to shed blood and never retracted in the New Testament and God licenced it to the Jewes because he promised to them an earthly kingdome which hee hath not now promised under the New Testament Our Divines hold ringleading and seducing hereticks are to bee punished to death for so Beza Junius
but wee uske who shall bee the visible ministeriall and vocall Judge under Christ speaking in his owne Testament for the King is a Politick and civill Judge and the Church an Ecclesiasticall Judge I answer this same is the question betwixt us and Papists anent the Judge of controversies whether the Judge bee a Synod or the Scriptures and wee answer by a distinction the Scripture is norm i judicandi 2. Christ the peremptory and infallible Judge speaking in his owne Word 3. A Synod lawfully conveened is a limited ministeriall and bounded visible Judge and to bee beleeved in so farre as they follow Christ the peremptory and supreme Judge speaking in his owne Word But wee deny that there is on earth any peremptory and in fallible visible Judge But to come yet nearer if the King have sworne to that same religion which the Church doth professe and so acknowledge and professe the reformed religion of that Church hee must then acknowledge the lawfull officers of that Church to bee his ordinary teachers and the lawfull ministers of the Church and that they are both in a Synod and out of the Synod to preach and to bee ministeriall definers of things contraverted and that they shall first determine in an ecclesiasticall way according to Gods Word and hee as King is to command them to determine according to Gods Word under the paine of civill punishment and the Kings civill and coactive way of judging is posterior and ratificatorâ—e of the right and oxthodox ecclesiasticall determination and Junius saith that the Magistrates judging politick presupposeth the Church judging ecclesiasticall going before and Calvin and Amesius are cleare that in this case the Church is to cognosce of hee owne ecclesiasticall affaires Ambrose writeth to the Emperor Valentinian that none should judge of this cause which is ecclesiasticall as one said but a Church-man qui nec munere sit impar neâ—jure dissimilis Gelasius the Pope inveigheth against Anastasius the Emperour because hee confounded these two civill and ecclesiasticall causes But if the Emperour or King professe not the religion of the land and repute it false and if the religion bee indeed hereticall then the Church is not constitute and the case extraordinary but the truth is neither the Kings judgement as a certaine rule to the representative Church nor the representative Churches judgement a rule to the King but the Word of God the infallible rule to both Judgement may crooke truth cannot bow it standeth still unmoveable like God the father of truth but in this case if both erre ex cellently saith Junius the Magistrate erring the Church may do something extraordinarily and tâ—e Church erring the Magistrate may do something also in an extraordinary way as coÌ„mon equitie and mutuall law requireth that friends with mutuall tongues bicke the wounds of friends Also fourthly some say they who make the King the head of the Church acknowledge that the King doth not judge except the matter be first defined in the Scriptures and in the generall councells yet they give a primacie spirituall in matters ecclesiasticall to the King and therefore if the King as King may forbid the inacting of wicked Canons hee determineth them to bee wicked before the Synod have passed their judgement of them I answer that learned Calderwood saith indeed the pretended Lords of high Commission have an act for them under Queene Elizabeth for this effect but it is made for the fashion for all errors and heresies are condemned in Scripture but not onely should there bee a virtuall and tacit determination of matters ecclesiastick which is undeniably in Scripture and may bee in generall councells also but also a formall Synodicall determination in particular must goe before the Princes determination in a constitute Church The Prince may before the Synods determination exhort to the determination of what hee conceiveth is Gods will in his Word but hee cannot judicially and by a Kingly power determine in an orderly way what is to bee defined in a Synod except hee infringe the Churches liberties and judicially prelimit under the paine of civill punishments the free voyces of the members of the Synod which is indeed an abuse of the authoritie of a nurs-father But fiftly it may bee objected that hee may in a thing that is manifestly evident by the Word of God to bee necessary truth command by the power of the sword that the Synod decree that or this particular so cleare in the Word the contrary whereof being Synodically determined hee may punish by the sword and so hee may judicially predetermine some things before the Sâ—nod passe their Synodicall act thereon and if hee may predetermine judicially one thing hee may predetermine all things I answer what the King may judicially determine and punâ—â—h with the sword that hee cannot judicially predetermine and command in any order that hee pleaseth but in a constitute Church whereof hee is a member and to bee taught hee is to determine judicially in an orderly way as a nurs-father But sixtly it may bee objected that if the King have a judiciall power by the sword to annull unjust acts then hath hee a power to 〈◊〉 them though hee abuse that power in making them as unjust and then hath hee a power to interpret Church acts and to defend them 〈…〉 Law saith it is not same power to make Lawes and to dâ—â—â—nd them and interpret them see Paraeus I answer the proposition is not universally necessary except onely in civill matters in the which as the Prince who is absolute hath supreme authority to defend and interpret civill lawes so hath hee power to make them for if the Magistrate hath a supreme judiciall power to interpret Church-Lawes hee is a minister of the Gospell in that case and may by that same reason administer the Sacraments so the argument is a just begging of the question 2. Though the King have power in case of the Church aberration which is somewhat extraordinary it followeth not therefore in ordinary hee hath a nomothetick power to make Church-Lawes Also seventhly it may bee objected if the King in case of the Churches aberration may by the sword rescind Church-Lawes then may hee make a Law to rescind them but those who aâ—firme that the King hath a sort of primacie and headship over the Church say not that the King hath any power formally ecclesiasticall to make Lawes as Ministers in a Synod do but onely that hee hath a power to command any forme of externall worship under the paine of bodily punishment they say not that the King may preach administrate the Sacraments or excommunicate or inflict any Church-censures I answer the transcendent power of Princesand their commissioners is not well knowne for the authors saith Calderwood agree not among themselves but it is true in words the author est Tortura torti the Bishop of Eli denyeth in words if you have strong faith to beleeve
should call Christs doctrine blasphemy Caesar and his deputie Pontius Pilat as Judges civill are to judge it truth Neither would I â—â—iâ—â—â—ly here contend for whether the Kings knowledge of herese in the major proposition bee judiciall or the knowledge of discretion onely as some say wee agree in this against Papistâ— that the King is not a blind servant to the Church to punish what the Church calleth heresie without any examination or tryall but though the Kings knowledge of heresie in the proposition and in Law bee judiciall and kingly yet because hee is to cognosce onely in so farre as hee is to compell and punish with the sword not by instructing and teaching It would not hence follow that hee is to make Church constitutions as King but onely that hee may punish those who maketh wicked constitutions because the Canon maker is a ministeriall teacher the King as King may command that hee teach truth and hee may punish hereticall teaching but as King he is not a teacher either in Synod or Senate in Pulpit or on the Throne now if the King by office ordaine Pastors and deprive them by office hee is to know who are able to teach others aâ—d must bee able also to stop the mouthes of the adversaries and to rebuke them sharpely that they may bee sound in the faith and this is required in Titus Ch. 1. 5 9 10 11 12 13. as a Pastor and as an ordainer of other Pastors therefore that which is required of a Pastor by his office must also bee required to bee in the King by his office 6. It is admirable that they give to Kings power to deprive ministers but with these distinctions 1. He may not discharge them to preach and administer the Sacraments but to preach and administer the Sacraments in his kingdome or dominions because the King hath a dominion of places 2. Hee may discharge the exercise of the ministery but hee cannot take away the power of order given by the Church 3. Hee may deprive say some by a coactive and civill degradation because the supreme magistrate may conferre all honours in the Christian common-wealth Ergo hee may take them away againe but hee cannot deprive by a canonicall and ecclesiasticall degradation 4. Hee may causâ—tively deprive that is compell the Church to deprive one whom he judgeth to bee an heretick and if the Church refuse hee may then in case of the Churches erring and negligence as King deprive himselfe But I answer the King as King hath dominion civill of places and times as places and times but not of places as sacred in use and of times as sacred and religious for his power in Church matters being accumulative not privative hee cannot take away a house dedicated to Gods service no more then hee can take away maintenance allotted by publick authority upon Hospitalls Schooles Doctors and Pastors God hath here a sort of proprietie of houses and goods as men have Places as sacred abused are subject to regall power hee may inhibit conventions of hereticks 2. The Apostles might preach in the Temple though civill authoritie forbid them 3. Kings are as much Lords of places as sacred and publick as they have a dominion of civill places in respect the King may be coactive power hinder that false and hereticall doctrine bee preached either in publick or private places for this hee ought to doe as a preserver of both tables and a beare of the Sword for the good of Religion and if they may command pure doctrine to bee preached and sound discipline to be exercised they may command the same to bee done in publick places The second distinction is not to purpose 1. To discharge the exercise of a ministery saith Calderwood is a degree of suspension and suspension is an ecclesiasticall degree to the censures of excommunication and therefore the King may as well excommunicate and remit and retaine sinnes which undoubtedly agreeth to the Apostles as hee can suspend 2. As for taking away the power of order it is a doubt to formalists if the Church can doe that at all seeing they hold Sacraments administred by ministers justly deprived to bee valid Ergo they must acknowledge an indeleble character in Pastors which neither King nor Church can take away If then the King deprive from the exercise hee must simpliciter deprive by their grounds it is weake that they say the King may deprive from the exercise of a ministry within his owne dominions for saith Calderwood they all know well that the King hath not power to deprive men from the exercise of the holy ministery in ether forraine Kingdomes For the third way of deprivation it hath a double meaning also 1. If the meaning bee that as the King by a regall and coactive power may take away all honours either civill or ecclesiasticall as hee giveth all honours then this way of depriving Ministers cannot bee given to the King for the King may give and take away civill honours for reasonable causes according to the Lawes But in ecclesiasticall honours there bee three things 1. The appointing of the honour of the office to bee an Ambassadour of Christ. 2. To give the true foundation and reall ground of a Church honour that is gifts and gracious abilities for the calling neither of these two doe come either from King or Church or from mortall men but onely from Jesus Christ who ascending on high gave gifts unto men and appointeth both office and giveth grace for to discharge the office Yea since morall philosophy maketh honor to bee praemium 〈◊〉 a reward of vertue the King doth not give that which is the soundation of honour civill for civill vertue is a grace of God but in Church honour there is a third to wit a deâ—â—â—nation of a qualified man for the sacred office of the ministry and an ordination by the imposition of hands used in the Apostolick Church Act. 6. 6. Act. 13. 3. Act. 14 23. 1 Tim. 4 14. 1 Tim. 5.22 Whether imposition of hands bee essentiall to ordination or not I disput not it is apostolick by practise yet there is something ecclesiasticall as praying of Pastors and an ecclesiasticall designation of men or the committing of the Gospell to faithfull men who are able to teach others 2 Tim. 2. 2. 1 Tim. 5. 22. No Scripture can warrant that the King ordaine Pastors by publick praving by laying on of hands or ecclesiasticall blessing or by such an ordination as is given to Timothy and the Elders of the Church Acts 13. 3. Acts 14. 23. Tit. 1. 5,6 7,8 9. 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2. If any say the King hath a publick and regall power in ordaining of Ministers and so in dâ—priving them or a mixt power partly regall partly ecclesiasticall as hee is a mixt person and the Church hath their way of purely and unmixt ecclesiasticall calling or ordaining of Ministers or the Church and the Magistrate
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish