now to use water in the Administration of it and who can justly except against it Where doth the Scripture say expresly that there shall be particular Congregations to one of which every one that receiveth the Word should have reference yet the distinguishing of Congregations gathered from the practise of the Church in the Apostles times and appropriating officers to them cannot be rejected as unwarrantable but is held necessary by all According to your Divinity herein I desire to know of you why the government of the Church should belong to the civill Magistrate as you plead seeing I finde no where any precept or institution laid forth in cleare Scriptures for it That which is warranted in the Scripture to have bin the common practise of the Church in the Apostles times no doubt came from the Apostles The Apostles ordained Deacons Act. 6. so did they Elders in every Church Act. 14. 23. in whose ordinations they used imposition of hands but where doe we read of any expresse precept in clear Scriptures comcommanding any of these yet who shall be so bold as to question the Apostles practise in all these or the Churches continuing of them at this day by vertue of the Apostolicall practise that went before and gave light unto the Church therein Did not the Apostles in all things deliver that to the Church which they received from the Lord 1 Cor. 11. 23. and did they not by Christs command teach men to keep what Christ commanded them Mat. 28. 20. upon which ground Tertullian said well The Apostles did not choose of their own Apostoli nihil ex suo arbitrio elegcrunt quod indâ—terent sed acceptam à Christo disciplinam fidelite nationibus assignaverunt Tert. de praescr adv harcses free-will what they should bring in but they faithfully appointed to the Nations the Discipline which they received of Christ And I see no reason why we should not beleeve that the holy Apostles were guided by the Divine instinct of the Spirit as well in the practise imposed by them on the Churches as in the delivering of the Gospell unto them which gave occasion to the Apostle to say If any man thinke himselfe to be a Prophet or spirituall let him acknowledge that the things that I write unto you are the Commandements of the Lord 1 Cor. 14. 37. You adde further that an occasionall practise or a phrase upon the by or the naming of a thing are too weake grounds to uphold such a building I say examples of the Churchâ— practise in the Apostles times and hints from their writingâ— doth sufficiently warrant us for the institution of such things for the practise of the Apostolicall Church sets out plainly before us that there was an institution of such things as are read in their practise albeit in terminis terminantibus we read not of it Ergo We read of Elders at Ierusalem Act. 11. which argues that they were ordained though we read not how and where they were ordained because the Apostles writing after they had called them speaks of them occasionally they that stand precisely upon institutions must confesse what Socinus saith the Apostles practise is not our rule such must hold what they did was onely for those times and they grant what they did then is lawfull now to be done but not necessary conclusions of this nature must necessarily follow upon your premises and what will follow upon them I wisâ— you would in time consider Then you tell us that you could never see two co-ordinate governments exempt from Superiority and Inferiority this you looke upon as a Monster which cannot be in one State neither is it as you thinke exemplified in Scripture Sir for ought I know here you fight against your owne shadow who saith that two governments which are exempt from superiority and inferiority are in one State Indeed two governments are asserted one for the Common-wealth the other for Church affaires the Ecclesiasticall governours have ever judged themselves inferiour to the civill Magistraâ—â— to whom they have yeelded all due subjection and obedience in things proper to his authority to command nay to contradict the civill Magistrates commands they have Athaâ—as Ep. ad Imp. Constantium judged it madnesse yet in the sphere of their owne government they moved acoording to the patterne they received from the Lord the civill Magistrate did not breake in opâ—n them nor did they ambiâ—iously seeke to exceed the bounds appointed to them by the Lord. Againe you say that in Scripture you finde no such thing I beseech you what were the governments appointed in Israel whereof some were appointed for ordering the Kingâ— affaires or the chiefe affaires of the Common wealth the other were appointed for matters of the Lord were not there two distinct governments each of them handling what was proper to them and whether there were two distinct Courts of judicature in which each of them took cognizance of the matters proper to them but one as without any ground from that Text some conceive yeâ— sure it is here were two severall officers delegated to take notice of the severall questions that should come before them so they were distinct governments whilst each of them judged or handled what was proper to his place and might you not observe so much and is it not to be found in that instance recorded 2 Chron. 19. I say no more to you herein onely I desire you you may remember what was the vote of the Assembly in this point Was it not That Iesus Christ hath instituted a government and governors Ecclesiastical in the Church This Vote past in the Assembly Nemine contradicente it seems then Mr. Coleman had not a tongue to speake against it You goe on and fall upon two places on which Censures of the Church ever hath been grounded as for one of them it takes no hold on your conscience and you wonder that the other should of any I have heard but how true I know not that some Souldiers have their bodies shot-free but that any should have his Conscience Scripture proofe to me it seems very strange especially knowing what is said Heb. 4. 12. Why may it not then be mighty in operation to you as well as unto another But Sir though you câ—st off both these places as not countenancing Excommunication in the least yet you cannot be ignorant that the Assembly hath resolved Excommunication and upon a full debate from Mat. 11. they have proved it as for the other place they did take that for granted that it mentioned Excommunication some debate there was from that place how farre the peoples presence was required in the execution of it if you assented not to that debate why did you not according to the Ordinance by which you sit in the Assembly enter your dissent As for the places themselves which you say take no hold of your conscience I am sure that which you say against the common received construction of them
thought that God would have his Church all that while without a Governour because there was not a Christian Magistrate to supply that place Thirdly in as much as the Apostle would not have the Church to bring Questions about their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before Heathen Judges I wonder why any should think them onely fit to Iudge and determine 1 Cor. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to come nearer to the Question in hand For the clearing of the Truth therein I desire you to consider 1. What God hath expressed in Scripture to be due to the calling of the Civill Magistrate 2. What the Church hath ever willingly afforded thereunto 3. What the Christian Magistrates have done in and about the Government of the Church The opening of truth in these severall branches will make clear the Question in hand that all may see whether the Magistrate be the sole Governour in the Church For the first God hath taught his Church that all respect and obedience which is consistent with obedience due to himself is due to the Honorable calling of the Magistrate Yea so exact is the Lord herein that he will have no soul i. e. no person exempted from the same Where Chrysostom sayes That neither Prophet Rom. 13. 1 â— nor Evangelist is free from that subjection neither is Religion prejudiced thereby 2. The Lord Commands That Prayers and Supplications 1 Tim. 2. 1 2. Rom. 13. 7. be offered up for Magistrates 3. That Tribute Custome Honour and Fear be given to them There was Bread that is maintenance given to the Rulers Nehem. 5. 18. 4. As their honour was to be upheld so their persons and lives to be secured and defended 2 Sam. 18. 3. c. All these things and more are by Divine Authority to be given to that Honorable calling of the Magistrate Secondly In the performance hereof Gods Church neither Ancient nor Modern hath ever been wanting As for the Apostolicall Church what they were to perform towards the Magistrate may be read in the severall instances pressed upon them by the Apostles Colimue imperatorem sie quoniodo nobis licet expedit ut hominem á Deo secundum quicquid est á Deo consecutum solo Deo minorum Tert. lib. ad scapulam already quoted in the former branch For the succeeding Churches before that hideous Monster of Popish Supremacy started up let Tertullian speak for all Did not the Church in his dayes freely testifie their opinion of that calling though then executed by Heathens Yet did they honour the Emperour so far as was lawfull for them they acknowledged him as being next under God the Supream Power on Earth Amongst Modern Divines there is a full harmony in their opinion herein with the Ancient Church witnesse their severall confessions in which they mention the Magistrates office they confesse Religionis curam inâ—primis pertinerâ— ad Magistratum saâ—â—â—â— They conceive the care of Religion in the first place belongâ— to 〈◊〉 Withall they adde how he may discharge that duty when in the i Serviunt Reges â—errae Christo eges ferendo pro Christo August ep 48. fear of God he maintains the publick Peace furthers the publishing of the Truth prevents by his Authority the spreading of Error c. They further tell us That Magistrates ought to â—ule their Subjects that their Common-wealths may be as Sanctuaries or safe harbours for the Church They have gone farther as may be seen in the former Confessions and set forth the difference between the Civill and Ecclesiasticall Government wherein they have adhered to the holy Scriptures The Magistrate his power is over the outward maâ— to keep that within due obedience to this end that all may live peaceably and quietly one with another But the Church of God is 1 Tim. 2. 1. 2. all her Government seeks to maintain a communion amongst her members in holinesse that the Doctrine of our Saviour may be adorned and they mutually build up themselves in their holy Faâ—th Secondly The Civill Government hath a principall respect to the outward estates of men but the Government of the Church doth principally aim at the right ordering of the inward man tâ— bring that to due obedience unto God Whilest Tertullian â—pounds that place Give unto Caesar the things which are Casariâ— Matth. 22. 21. Ex ea parte quae ad hanc vitam pertinet opertet not esse subditos potestatibus i. e. hominibus res human as cum aliquo honore administrantibus Ex illa verò parte quá credimuâ— Deo es in regnum ejus vocamur non nor oporiet esse subditâ—t cuiquam hominum August Prop. 72. in Rom. Heb. 13. 17. He sayes Caesari quidem pecuniam tuam reddas Deo temâ—t ipsâ—â—â— alioquin quid erit Dei si omnia Caesaris He would have Mâ— give their money to Caesar and themselves to unto God otherwise what shall the Lord have if Caesar have all Ecclesiasticall Government doth especially respect the right ordering of the heart that it may give that obedience unto God which is due unto him To this purpose speaketh Augustine In the things which appertain to this life we must be subject to powers that is to men Honorably admiâ—â—string humane affaires But in the things whereby we are taught to believe in God and whereby we are called to his Kingdom we must be in subjection to no man Thus these holy men teach us that the one Government watcheth over the body and the bodily estate but the other over the soul And they that manage this Government must according to the Scriptures so watch as they that must give account thereof to God Thirdly They tell us the Magistrate is berâ—usted with the Temporall Sword in this life to honour and reward such as do well or to terrifie and punish such as do amisse either against the first or second Table but the Sword of Church Government is Spirituall Eph. 6. 17. which she useth both in the defence of her Children and just offence of her Enemies Lastly They tell us it is not the Civill Magistrates part to exercise the Government of the Church but to see that it be fulfilled and exercised aright by those upon whom God hath layd it as Constantino Theodosius Arcadius Marcianus c. have done These Pious Emperours did not with Vzziah adventure upon that to which they were not called 2 Chron. 26. 16. But they followed the practise of worthy Ezechiah who first commanded the Levites and Priests to fulfill the duties of their places 2 Chron. 29. 5. 27. Then he commanded the People to fulfill what God required of them 2 Chron. 30. 1. And in so doing he is said to cleave to the Lord and keep his Commandments 2 King 18. 6. Sir you see what Gods Church in all ages according to the Scriptures hath held concerning the Civill Magistrate yet none of them tell us what you hold out that the Government of the Church
as profitable and mercifull Shepherds should gather in the Lords sheep into his flock The Church then went on in a friendly agreement and sweet amity no wise ensnared with ambition or seeking to domineer one over another for though the Churches as Basill speaks of them that went before him Were many yet were they all guided by one Rule then were the people united together and their Pastors were endued with that mutual love one towards another that one did use another as a Master or a guide All this while their faithfull adhering to the exercise of the power granted to them by Christ gave them no occasion of raising tumults of plunging the Christian world in confusion and blood But afterwards when by the bounty and liberality of Christian Princes and others Church-men grew great in the world laying aside their main work the Preaching of the Gospel to which they were called and gave themselves to affect worldly greatnesse and to wait upon secular affairs this gave them occasion to strive to exalt themselves one above another Thereupon followed divisiors Ep. ad Nacocaesar in the Church and all the stirres that troubled the world afterwards Then came Prelats and Popes to act their part each of them striving to ingrosse all power in his own hands then did they strive to exalt their own Iurisdiction deserting the Government established in the Church These things cannot be unknown to a man of your parts which makes me to wonder that you should fasten these foul consequences upon the true Government of the Church by which they never were produced any Sophister can tell you your fallacy herein that you reason a Non causa pro causa and therefore I cannot excuse you for your injust insinuations whereby you seek to fasten no small hatred upon Church-Government which with your favour is your grosse mistaking of the thing in question Then you adde all that you have said of this exorbitant power of Prelats and Popes was authority abused No Sir the question now is not whether they abused their Authority or not for no man doubts thereof but the present question is whether that Authority which they pretended was that Church Government we now speak of and which you oppose This I deny and leave it to you to prove who hath mentioned it Their Authority was usurped and inconsistent with that which by Gospel Charter was granted to the Church as before hath been explained Again all the abuse of their Authority you fancy to have been in the transcendent greatnesse or unsufferable height of it and therefore you put this Question Who shall set bounds to it to prevent the like I Answer Authority devised by man can hardly be stinted by man so ambitious is man in the pursuit thereof It is said of Romulus that he would appoint no bounds to the Fields of the People that so they might go as far as ever they could taking from others and adding to their own that by this means they might believe that whatsoever they could possesse themselves of by their arms it was their own Thus men set no bounds to their ambitions designes but close with all occasions that may enlarge their own â—urisdiction You ask Who shall bound this Authority to prevent the like Who shall bound it but he who is the Author of it Was there ever any Court of Judicature appointed by men which was not bounded by such as did authorize it at the first And can we think that Jesus Christ the wisdom of his Father shall appoint a Government for his house and not prescribe limits to it beyond which the Governours of it must not go Let me follow you and adde further it was not Government that bred Enmity between the Clergy and Laity as you suppose as appears by the Amity and Concord in the Church amongst all her Members whilest the right Government took place But when they left that and followed their own devices usurping power to themselves which Christ never granted to them then came they to be â—â—bittered one against another Lastly you come to crave of the Honorable House of Parliament two things 1. That you may have Learning 2. Competency and Government you leave to them For advancing of Learning you desire That Schools of Divinity may be set up c. Is not right Government a means of furthering Learning When Iulian would have suppressed not only Church Government but the Church it Soz. 5. 17. self he indeed denied Christians means of Learning for their Children But Church-Government did never abridge them thereof but rather sought to establish it and encourage them therein Aâ— Paul did exhort Timothy 1 Tim. 4. 13. As for that you require that we may have in our Classicall meetings Had you taken notice what is done in these meetings in in other Churches where they are through Gods blessing well settled then you might have seen all you mention there more fully actâ—â— then here you relate them and so you might have forborn what here you seem to desire in this I say nothing to the competency which you crave for a comfortable subsistence Church Government will be no enemy to that knowing that such as Preach the Gospel should live thereon For who goeth a warfare at any time at his own cost 1 Cor. 9. 7. In your fourth Rule you tell us A Christian Magistrate is a Governour in the Church And why Christ you say hath placed Governments in the Church 1 Cor. 12. 28. Nay You finds no institution of other Governments besides Magistrates Concerning the Civill Magistrates power mentioned by you First your expression is ambiguous when you say The Christian Magistrate is a Governour in the Church if you mean he hath a stroak in the Government of the Church Its granted because as Godwilling we shall hear by and by God hath raised up Christian Magistrates to be Nursing Fathers to his Church which Isa 49. 23. they do when they see that Government exercised which he hath appointed for the well ordering of his Church though it be not managed by the Magistrates immediate hand and in this respect they ought to manage their office under and for Christ as you say But if you mean that there are none by whom the Discipline of the Church is to be exercised but by the Magistrate that as I conceive is your mistake Truly here I cannot but wonder that you who stand to have the Scriptures speak expresly and to have institutions appear institutions that all may bow should herein aver what you say and yet bring forth no expresse testimony of Scripture to confirm your judgement Nor yet mention any expresse institution to make good your opinion The place which you have wrested to ground it on shall afterwards be tryed Secondly You say A Christian Magistrate is a Governour in the Church Yet you are not ignorant how many ages past before the Church had any Christian Magistrates members of it and can it be