Aarons Rod Blossoming, Book 2 · Chapter 3
CHAP. III. What the Erastians yeeld unto VsUs, 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. hErastus confirm. Thes. lib. 3. cap. 1. Veruntamen ut in rebus prophanis curandis ei (Magistratui) non licet terminos & fines aequitatis, justitiae ac honestatis, hoc est praescriptionem legum & statutorum Reiptranscendere. Sic in disponendis & ordinandis rebus sacris, vel ad cultum divinum pertinentibus, longe minus ei licet … in parte, a praescripto verbi Dei discedere; quod tanquam re gulam in omnibus debet sequi, ab eoquenusquam vel latum pilum deflectere.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 iErastus ibid. Intelligi hoc debet de ea Repub. dictum, in quia Magistratus & subditi, eandem profitentur Religionem, eamque veram. In hac dico duas distinctis jurisdictiones minime debere esse. In alta, in qua videlicet Magistratus falsam tuetur sententiam, certo quodo…modo toler abilis videri fortosse possit divisi… rectionum.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 kConfirm. Thes. lib. 4. cap. 2. Quod addis non licere magistratui, re ita postulante, docere & Sacramenta administra re (si modo per ne gotia possit utrique muneri sufficere) idverum non est.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 lBullinger de Conc. lib. 1. c. 8. Si turpe aut indignum quondam videbatur gentes inducere in templum Del: quare non videatur hodie sacrilegum, introducere in Synodum Ecclesiasticam canes & porcos.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 onelyonly 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. 3. but we are the servants both of Christ and of his Church. We preach not our selves, saith the Apostle, but Christ Jesus the Lord, and our selves your servants for Jesus sake. 2 Cor. 4. 5.
3. That power of Government with which Pastors and Elders are invested, hath for the object of it, not the external man, but the inward man. It is not, nor ought not to be exercised in any compulsive, coercive, corporal, or civil punishments. When there is need of coertion or compulsion, it belongs to the Magistrate, not to the Minister, though the question be of a matter of Religion; of Persons or things Ecclesiastical. Which as it is rightly observed by mAppar. ad lib. de primatu pag. 294. Ubicunque sane imperio opus est per vim agente ac jubenie, aut Jurisdictione cogente & cohercente, nihil istic habent quod agant verbi divini ministri, neque jus agendi ullum, etiamsi de re aut persona Ecclesiastica quaestio sit, aut de Religione agatur, sed ad principes out Magistratus ea vis coactiva, & il'ud jus imperativum & coercitivum pertinet. Ibid. pag. 295. Iurisdictionem ijdem (pontificij Doctores) porro interiorem ac exteriorem ita distinguunt, ut interior sit qua Sacerdos possit peccatorem confessum a peccatis absolvere & satisfactionem ponere: exterior autem qua peccatores adstringit … Anathematis, aliasque publicas censuras irrc…at, & abijsdem exsolvit. Verum hae duae Iurisdictiones un…m faciunt, ean que solam interiorem. Nulla quippe exterior est, cum utraque respiciat & p…o objecto habeat hominem interiorem, id est animam. lb. p. 297. Finis tantum respici debet. Aliquis suspenditur & excommunicatur? Sane, sed ut per poenitentiam restitui possit, & Sacramenta corporis & sanguiris Christi iterum participare. Et poenitentia illa quam quis agit ut possit reconciliari, interioris est hominis.Salmasius, so he further asserteth against the Popish Writers, that all Ecclesiastical Jurisdiction hath for the object of it, onelyonly the inward man; for consider the end of Church-censures, saith he, even when one is ex communicated or suspended from the Sacrament, it is but to reduce him and restore him by repentance, that he may again partake of the Sacrament rightly and comfortably: which repentance is in the soule or inward man, though the signes of it appear externally.
4. Presbyterial Government is not an arbitrary Government; for clearing whereof take these five Considerations. 1. We can do nothing against the Truth but for the Truth: and the power which the Lord hath given u…, is to edification and not to destruction 2 Cor. 13 8 10. All Presbyterial proceedings must be levelled to this end, and squared by this rule. 2. Presbyters and Presbyteries are … to the Law of the Land, and to the corrective power of the Magistrate; Quatenus Ecclesia est in Republica, & Reipub. pars, non Respublica Ecclesiae: In so far as the Church is in the Common-wealth, and a part of the Common-wealth; not the Common-wealth a part of the Church, saith Salmasius appar. ad lib. de Primatu pag. 292. for which, pag. 300. he cites, Optatus Milivitanus lib. 3. Non enim Respullica est in Ecclesia, sed Ecclesia in Republica. Ministers and Elders are Subjects and Members of the Common-wealth, and in that respect punishable by the Magistrate, if they transgresse the Law of the Land. 3. Yea also as Church-Officers, they are to be kept within the limits of their calling, and compelled (if need be) by the Magistrate to do those Duties which by the clear Word of God and received principles of Christian Religion, or by the received Ecclesiastical Constitutions of that Church, they ought to do. 4. And in corrupto Ecclesiae statu, I mean, if it shall ever happen (which the Lord forbid, and I trust shall never be) that Presbyteries, or Synods shall make defection from the Truth to Errour, from Holinesse to Prophanesse, from Moderation to Tyranny and Persecution, censuring the innocent and absolving the guilty, as Popery and Prelacy did, and there being no hopes of redressing such enormities in the ordinary way by intrinsecal Ecclesiastical remedies, that is, by well-constituted Synods, or Assemblies of Orthodox, holy, moderate Presbyters: In such an extraordinary exigence, the Christian Magistrate may and ought to interpose his Authority to do diverse things which in an ordinary course of Government he ought not to do; for in such a case, Magistracy (without expecting the proper intrinsecal remedy of better Ecclesiasticall Assemblies) may immediately, by it self, and in the most effectual manner, suppresse and restrain such defection, exorbitancy, and tyranny, and not suffer the unjust, heretical, tyrannical Sentences of Presbyteries or Synods to be put in execution. Howbeit in Ecclesia bene constituta, in a well constituted and Reformed Church, it is not to be supposed, that the condition of affairs will be such as I have now said. We heartily acknowledge with Mr. Cartwright annot. on Mat. 22. Sect. 3. That it belongeth to the Magistrate, to reforme things in the Church, as often as the Ecclesiastical persons shall either through ignorance, or disorder of the affection of covetuousnesse or ambition, d…file the Lords Sanctuary. For saith Iunius Animad. in Bell. contr. 4. lib. 1. cap. 12. & 18. Both the Church when the concurrence of the Magistrate faileth, may extraordinarily doe something which ordinarily she cannot: and again when the Church faileth of her duty, the Magistrate may extraordinarily procure, that the Church return to her duty.
5. I dare confidently say, that if comparisons be rightly made, Presbyterial Government is the most limitted and the least Arbitrary Government of any other in the world. I should have thought it very unnecessary and superfluous, to have once named here the Papal Government, or yet the Prelatical, but that Mr. Prynn in his preface to his four grand Questions, puts the Reverend Assembly of Divines in mind, that they should beware of usurping that which hath been even by themselves disclaimed against, and quite taken away from the Pope and Prelats. Mr. Coleman also in his Sermon brought objections from the usurpations of Pope Paul the fift, and of the Archhbishop of Canterbury: Well, if we must needs make a comparison, come on. The Papal usurpations are many. 1. The Pope takes upon him to determine what belongs to the Canon of Scripture, what not? 2. That he onelyonly can determine what is the sence of Scripture. 3. He addeth unwritten Traditions. 4. He makes himself Judge of all controversies. 5. He dispenseth with the Law of God it self. 6. He makes himself above General Councels. 7. His government is Monarchical. 8. He receiveth appeals from all the Nations in the world. 9. He claimeth Infallibility at least ex Cathedra. 10. He maketh Lawes absolutely binding the Conscience, even in things indifferent. 11. He claimeth a Temporal Dominion over all the Kingdoms in the world. 12. He saith he may depose Kings, and absolve Subjects from their oath of allegiance. 13. He persecuteth all with fire and sword and Anathema's, who do not subject themselves to him. 14. He claimeth the sole power of convocating general Councels. 15. And of presiding or moderating therein by Himself or his Legates.
What Conscience or ingenuity can there now be, in making any parallel between Papall and Presbyteriall Governement?
As little there is in making the comparison with Prelacy, the power whereof was indeed arbitrary and impatient of those limitations and rules which Presbyteries and Synods in the Reformed Churches walkby. For 1. The Prelate was but one, yet he claimed the power of ordination and jurisdiction as proper to himself in his owne Diocesse. We give the power of ordination and Church censures not uni, but unitati, not to one, but to an Assembly gathered into one.
2. The Prelate assumed a perpetual precedency and a constant priviledge of moderating Synods, Which Presbyterial Government denyeth to any one man. 3. The Prelate did not tye himself either to aske or to receive advice from his fellow Presbyters, except when he himself pleased. But there is no Presbyteriall nor Synodicall sentence, which is not concluded by the major part of voices. 4. The Prelate made himself Pastor to the 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 nonpreaching 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 H…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 pot…statem utrius que 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 odiou… and unjust comparisons, as have been used by some, and among others by Mr. Sal…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 ad…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 Conc…ssion.
The fifth shall be this: 'Tis 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 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-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.