The Due Right of Presbyteries, Chapter 6 · Appendix · Objection 1

The Due Right of Presbyteries · Chapter 6 · Appendix · Objection 1

p. 378Object. But hee that serveth God in these is acceptable to God, Rom. 14. 18. and if a man judge some doctrine to bee error, though it bee no error, yet to him that so judgeth it is error; if hee suffer death for that hee judgeth truth, hee suffereth for righteousnesse, being truth in his judgement, and therefore libertie of conscience is to bee given to all sects; Christ would not forbid a man that preached in his name, to preach, though hee did not follow him, Mark. 9. 38. Luk. 9. 50. The best way to hinder Sects is to re…ute them by the Scriptures, and not to set decrees of Synods to others, because that is done already by Christ and his Apostles; for Gods judgement shall still bee on you, while you establish Christs Jubilee, and freedome of consciences, Luke 4. 18.

Answ. Let none thinke that these bee the words of our brethren, but of a certaine Anabaptist, and of Arminians and Socinians who object the same; for Paul, Rom. 14. 18. hee that serveth God, foreign, is to bee understood (as the context teacheth us) that is, that they relate the words going before, v. 17. hee who serveth God in righteousnesse, in peace, in joy of the holy Ghost, the meaning is not that hee is acceptable who serveth God in following the inditement of his light and conscience, because it is his conscience, for then some should please God in sinning against God. But it is a point worthy our consideration, p. 379what tie and obligation an erroneous conscience layeth on men: hence with correction these considerations.

1. The true cause why an erring conscience obliegeth to abstinence from the fact in the case of error and misrepresentation of conscience, is, 1. Because conscience is the nearest divine principle of our morall actions, and standeth in the roome of God, and therefore hee who doth any thing against the very erroneous ditement of conscience, is hence convinced to have a perverse will to sinne against the majestie of God, because hee who should beleeve usury to bee theft, (though we should suppose with Calvin and other great Divines usurie to bee in some cases lawfull) should yet take usury, hath a the…teous will in that, and doth steale. 2. Because the oblieging Law of God is not applyed to our actions at all, but by the interveening actuall use of our conscience; see ffPirerius com in Rom. 14 v. 14 disp. 2.Rom 14:14Pirerius.

2. Consideration In the question, whether an erroneous conscience doth obliege a man, or no. It is taken for a thing out of controversie, yea that this is no question at all, Whether or no doth an erroneous conscience so bind, that we can doe nothing against the standing enditement of an erring conscience: for the Scripture is cleare in this, Rom. 14. 14. I know and am perswaded by the Lord Jesus, that there is nothing (of meat-kind now under the Gospel) uncleane (or unlawfull to eat) of it selfe, but to him that esteemeth any thing to bee uncleane, (in the light of his il-informed and erroneous conscience) to him (so thinking) it is uncleane, that is, to this man now under the actuall darknesse and errour of an ill-informed conscience it is not lawfull to eat, but hee must abstaine from eating, not simply from eating, but from eating, …li modo: So all who have commented on the place, Calvin, Beza, Par…us, Rollocus, &c. and of the Fathers, all who either commented on, or handled the text occasionally, as Theodoret, Chrysostome, Basilius, Augustine, Cyprian, Ambrose, Origen, Anselm, all the Popish writers, Lyra, Hugo Cardinalis, Aquinas, Toletus, Pirerius, Estius, Cornelius a Lapide, &c. yea ggAdrianus quolib. 2. punct. 3 ad. 5.Adrianus, hhVasquez in 22. q. 19. ar. 5, 6. disp. 59. c. 2.Vasquez, iiPezantius ib. disp. 2.Pezantius, say it is manifestly against the Scripture, and hereticall to say, it is no sinne to doe contrary to the commandement or prohibition of an erring conscience.

3. Hence the conscience carrieth to the agent from God a p. 380twofold obligation most considerable here; 1. one from the action it selfe to be done, or not done; and this commeth wholly from the oblieging Law of God, and not from the conscience: there is another obligation that consisteth not in the action, and commeth not from the action, but in the manner of doing, and this obligation commeth from conscience it selfe, and that is that we doe nothing, in such a manner, that is against the light or inditement of our conscience: for this is an imbred Rose & Flower of divinifie and majestie that groweth kindly out of conscience according to that high place of some sort of royaltie, that it hath to bee something of God, a little breast-God, a little Deputie and Judge not to bee contemned; so when a proconsull bringeth to mee a forged commandement from my Soveraigne and Prince, I may receive it with non-obedience, if I know it to bee a forgery, but I am not to despise and put any note of disgrace upon the proconsull, be cause hee is in respect of his office the deputie of my Soveraigne, though in this particular mandat, hee doth prevaricate, and not represent the soveraigne power and Prince, whose deputie otherwayes he is, by vertue of his office; so is this the deputed royaltie of conscience, that it standing to me, bic & nunc, as representing a message from God, though it represent it falsely, that I can doe nothing in the contrary, that deputry and message standing actually in vigor.

4. I desire that these two obligations of conscience bee carefully kept in mind; hence I say, that conscience carrying the former obligation of Gods Law, from which formally the action hath its lawfulnesse, and in an eccentrick and irregular discrepance from which, it hath its unlawfulnesse, it doth not obliege mee to the action, because it is conscience simply; for when it offereth an action to mee as lawfull, which in very deed, and a parte rei, in it selfe is unlawfull, I am not oblieged to that unlawfull action: for as God hath given to no ruler made of clay, any royall power to bee a tyrant and to destroy, where as his office is as a father to save and governe; so hath not God given to conscience any power to obliege me to sinnes; yea and conscience remaineth conscience, when it representeth forged and illegall mandates under the notion of things good, p. 381even when men love to goe to hell by reason, yet in that false representation conscience is not Gods deputie; therefore though if a man judge some doctrines to bee errors, though they bee in themselves truths, to him that so judgeth they are errors, yet are these truths not to bee rejected simpliciter and absolutely, by him who judgeth so, ony they are to be rejected foreign, in some respect as they come in under the notion and garments of errors; & also, if any suffer death for an error which in conscience he conceiveth to be truth, that error is to him truth. Distinguo: it is to him truth, that is; he conceiveth and dreameth that it is truth; that is most true: but to him it is truth, that is, it ought to bee beleeved by him as truth, and practised as lawfull; that is most false: for it ought to bee rejected both in point of beleefe, and in point of practise, and the erroneous opinion thereof should bee rejected, and therefore if hee receive it as truth, and professe it, and die for it, hee dieth not for righteousnesse sake, but hee dieth for errour, and for the dreames of his owne head, and so is not blessed as one who dveth for righteousnesse; for this vaine reason saith, 1. that it is no sinne for the mind to beleeve a lie, to bee a divine truth: and it is righteousnesse upon the beleefe, whereby I beleeve a lie to bee a truth, to suffer for a lie under the notion of a truth. Both these are false: the former is false, for the mind is under Gods oblieging Law to conceive aright of all divine truths, as all the faculties of the soule are under a Law.

2. The latter is false, for to beleeve lies as divine truths, and suffer for them, because the erring conscience saith they are divine truths, is not righteousnesse, but sinfull credulity, and blind zeale. 1. Because wee are not to beleeve what our conscience dictateth as truth, under this formall reduplication, because our conscience thus doth dictate, and saith it is truth, but because Gods spirit saith to our conscience, it is a divine truth; not because our owne spirit and our owne dreaming and mis…ed conscience saith so. This is the controversie betwixt us and Papists, anent the authoritie of Gods Word, but with a little change, for our conscience or the testimony of our conscience as such, is no more the formall object of our faith, and the formall medium and reason why with a divine faith I beleeve a divine truth to bee a divine truth, then the testimony p. 382of the Church or the Pope is the formall reason of my faith; so An …baptists make a Pope and an infallible spirit of their owne conscience: but the whole formall obligation tying mee to receive this, and this point as a divine truth, is because God hath revealed it in his Word; the consciences representing of it is but a necessary condition of my beleeving, but not the formall object of my beleeving: the conscience is the cause why I beleeve it, tali modo, after a rationall way, and by the evidence of practicall reason, but it is not the formall cause why I beleeve it simpliciter; for Papists, Arrians, Macedonians, and the most detestable Hereticks have consciences representing to them fundamentall truthes, as lies and untruths, and have died for these lies, did they suffer for righteousnesse for that? and yet to their judgement that which they suffered for was truth. All the legall obligation is here from Gods Law, not from our conscience. Arminians, Socinians, Anabaptists imagine that our conscience is the nearest rule of our actions, which is most false; our present judgement is never a binding Law to us for the time to come, no not when we beleeve fundamentalls; Gods Word, because it is Gods Word, is a binding Law onelyonly; our judgement is regula regulata, and not regula regulans, to be led, and not a leading or binding Law to us; for conscience, because conscience, is no more a Pope to us, then the dictates of the Bishop of Rome speaking out of his chaire, can captivate the conscience of any man; and Malderus ggMalderus …. T…co…. q. 19 art. 5 9. disp. 84.holdeth that our opinion is a Law, according to hhAmbros. l. de paradis. c. 8.Ambrose, and hee correcteth himselfe, and saith our opinion or conscience (non tam legem esse, quam legis quaddam praeconium, promulgationem, insinuationem) is not so much the Law of God, as the promulgation of Gods Law: but hee addeth, (which maketh the businesse as bad) and saith, promulgatio legis recte dicitur obligare; but the truth is, the promulgation of the Law doth not obliege, for who can say that the Law hath an oblieging power from the Herald his act of proclaiming, reading or declaring the Law? the promulgation of the Law is an approximation of it to the understanding of the people, but the Law of man hath its oblieging power from the honesty of the matter of the Law, and it hath its obligation to punishment not from the Herauld, but from the authoritie of the p. 383Law-giver. And our conscience doth onelyonly promulgate Gods oblie…ing Law, but it layeth not on us the oblieging power, except wee speake of an oblieging power in the manner of receiving and beleeving the Law of God, that is, (as I said) that wee receive not as a truth what God proposeth as an untruth, or that wee receive not as a lie, what God proposeth as spoken by himselfe, for that is to receive truths against the light of our conscience. And when Ambrose calleth our opinion an obliging Law, he speaketh (as Augustine often doth) of the Law of nature, which is that habituall opinion naturall that wee have of right and wrong, or of the …aw written in our heart. I would not here distinguish betwixt (recta ratio) right reason, and (vera ratio) true reason, for some make right reason the nearest rule of our actions, so as the action is lawfull, it our conscience perswade to it, though the action swa…ve and decline from Gods Law, For to mee reason is never right which is not true and agreeable to Gods Law. It is objected, if one shall beleeve it is lawfull to kill a protestant King, because it is good service in God, to kill a heretick; (as there bee good store of consciences of this mettall amongst the nation of Jesui…es) if hee kill him not bee sinneth against God, because be sinneth against the light of his conscience by the sinfull omitting of good service to God, and if bee kill him … sinneth also in committing murther, both against the sixt Commandement, and also against the fist, which commandeth to honour Kings▪ out of which it must follow that either an erring conscience, because it is conscience, obliegeth us to doe that, which because wee doe it, in obedience to an erring consceence, now leaveth off to bee sinne to the actor under this condition of conscience; or then that there may bee such a perplexitie wherein a man by way of contradiction, whether hee doe such …n all, or doe it not, is necessitated by Gods providence to sinne, which absurdity shall make God the author of sinne.

Answ. There is no necessitie by way of contradiction, that a man thus perplexed must sinne, whether hee doe or not doe such anaction: for I give easily a third case different from both, for such a perplexed Jesuite is neither oblieged to kill the Prince, nor yet to abstaine from killing in such a perplexed manner; but hee is oblieged not to kill the Lords annointed, tali modo: hee is oblieged to abstinence, but not to abstinence tali modo, p. 384such a way, for hee is oblieged to lay aside his erroneous and hereticall conscience, and so to abstaine from killing with a well informed conscience: for no man is brought under a lawfull perplexitie to sinne, but men may bring themselves under sinfull perplexities of conscience, which is not to bee fathered upon the holy Lord, who hateth sinne with a perfect hatred.

I answer to the places, Mark. 9. 30. and Luk. 9. they be manifestly corrupted, for the man who cast out devills in Christs name, and followed not Christ, was not a man who followed the light of an erroneous conscience, who thought it service to God to cast out devills in Christs name, and not to follow Christ; for hee was not oblieged to follow Christ as the Disciples followed him, except he had had the same command to follow Christ that the Apostles had, which wee read not of; nay it is most like if it had beene the error of his conscience not to follow Christ, then should Christ have rebuked it, but Christ did not rebuke it in the man, but directly insinuateth, v. 40. that the man was with Christ, and a spirituall follower of Christ, though hee did not in such a bodily way follow Christ, as did Judas and the eleven; and it was the fault of the Disciples to tie all the duties of a Disciple, casting out devills in Christs name, to a bodily following of Christ, which was their pride.

3. It is a good way, to refute sects, and erroneous opinions by Scriptures, and so is it a good way to convince an incestuous man of the hainousnesse of his sinne by Scriptures, and to convince Hymeneus and Alexander of their blasphemous opinions by Scripture, for Scripture layeth open the vildnesse of sinnes and here…es: but it doth not follow, therefore it is not also a good way to deliver incestuous persons, and blasphemets to Satan, that the spirit may bee saved in the day of the Lord, and that they may learne not to blaspheme, 1 Cor. 5. 5. 1 Tim. 1. 5. Preaching of the Word is one meane to beare downe sects and erroneous opinions, but it taketh not away, but establisheth Church-discipline as another meane, and the one is subordinate to the other: if Matth. 18. an offending brother can bee convinced and brought to repentance by the power of the p. 385Word (as all rebukes must bee from the Word) it is good, but if he remaine obstinate in his offence, Christ will have the man excommunicated, and esteemed a Heatben and a Public…n.

4. It is a vaine thing to say that God hath refuted all here…s in the Word, and therefore there is no need of Synods to refute them, and to make determinations on the contrary, for it was certaine that the Word of God had refuted the necessitie of circum…ision and of observing Moses his Law, as Peter, James, Paul, Act. 15. doe strongly prove from the Word of God and the word of God condemned the eating of things strang…, and of things sacrificed to Idolls in the case of scandall; therefore none of sound judgement will inferre that the determination of a Synod, such as is Act. 15. 22. is not necessary; yea because the bookes of Moses condemned the Sadduces in their Epicurith opinion of denying the resurrection of the dead, I hope it is not for that superfluous for Christ out of Moses his writings to determine and prove, Matth. 22. that the dead must …i…c againe; you may by as good reason say, nothing should bee determined in preaching, nor in writings, because all these are already determined in the Word, by the Lord, his Prophets and Apostles: this shall close evert all ministery, (as S…inians doe) especially now after the cannon of the Scripture is closed, for they use the same very arguments against the necessitie of a ministery, because now the Gospell is fully revealed, there is no necessitie of a sent ministery, as was in the Apostles time: so teach aaAndr. Raddeccius in ne…s ad l…brun Smiplec… pag. 3. & in defens. tract de … sfi. pag. 140.Andr. Raddeccius, bbS…alcius in …fut. Thes. Frantz. dis 4. pag. 377.Smalcius, and ccR…mons…r. in Ap lo… … 21. s l 226. 2 7. and 246 and Fpis…p…us disp 28. thes. n.the Arminians.

And lastly, it is a vild abusing of Scripture to say that the accept th…e yeare of the Lord, of which Christ speaketh, Luk. 4. 18, 1…. is that Jubilee yeare of libertie of conscience to all sects of Papists, Arminians, Socinians, Anabaptists, &c. 1. Because a libertie of hereticall and blasphemous opinions of God, his nature, worship, and Word, cannot bee the acceptable yeare of the Lord which Christ as Mediator came to proclaime, Esa. 61 2. 5. for that is licence, not libertie; Christs acceptable yeare, Fsiy 61. is the spirituall Jubilee of remission of sinnes, and eternall redemption proffered in the Gospel, and really bestowed upon the p. 386meeke, the broken hearted, the captives, the prisoners, the mourne…s in Zi…n, and those whom Christ is sent to comfort, and to clothe with the garments of praise; but hee is not sent to comfort Macedonians, Sabellians, papists, Socinians, &c. because they are Sectaries, and doe adhere to their rotten and false grounds of divinitie; for then libertie of conscience should have beene a mercy purchased by Christs death, and Arius should obtaine by Christs death a power to bee an Arian, and to deny the divinitie of Jesus Christ. 2. In the Hebrew foreign ultio, a revenging, is an allusion to foreign naeham, consolatus est, for this yeare was to the beleevers Nechama, or consolation, and to unbeleevers Nekama, a revenge or a vengeance, which cannot sort with sectaries. 3. The acceptable yeare is as Paul expoundeth it, 2 Cor. 6. 2. the acceptable time of the Gospell, and the day of salvation, and as ddHugo Cardinalis com. in Esa 6.Isa 6Hugo Cardinalis expoundeth it well, the time of the fulnesse of grace under the Gospel, and that which is called, Esay 49. 8. the day of salvation, foreign ratson, the day of good will; and so eeBeda in locum.Beda, ffToletus luc.Toletus, ggCyrillus.Cyrillus, hhSalme…en.and the Jesuit Salmeron and iiGloss. ordin. annum placabilem, id est, fidem & salutem hominum.Glossa Ordinaria expoundeth it faith and salvation, kkProcopius in …arnationis domini tempus innui….Procopius the day of the Lords incarnation, as llHieronymus diem …, …d est, damnatio…s Roman…s.Hieronymus expoundeth the day of vengeance opposit thereunto, to bee the day of damnation; and mmLyra, annus dominicae passionis in quo placa…s est gene…i ….Lyra the yeare of Christs suffering, in which Christ is pleased with mankind.

Quest. III. Whether the Jesuited Lysimachus Nicanor, and the Author of the Survey of Discipline, doth with good reason impute … the Church-Government of the reformed Churches, the eversion of the … Magistrates power …n matters ecclesiasticall?

There came to the light of day, a night-peece of darkenesse, Anno 1640. A Pamphlet by one Lysimachus Nicanor, acting the person of a …esuite, but better resembling … is nature, against our blessed Reformation, imputing to us Treason to Kings, as p. 387the Popish author of the Survey had ledde the poore man: aaSurvey of discipl. c. 2… 23both of these, as Jesuites, doe raile against Calvin, Beza, and the Geneva-discipline, as Becanus, Suarez, Uasquez, Bellarmine, Gre…serus, and other their Doctors and teachers doe leade them. That I may adde to what I have said before, I desire the reader to eye and consider these distinctions.

1. bbFar…us com in Rom. c. 13. dub. 5. in appendic ad fol. arg resp. 1.Rom 13Paraeus teacheth that there is a double Church-power, one internall and proper, as to preach, hinde, and loose, to administrate the Sacraments, &c. This is not in the Prince: and there is another improper and externall, which is exercised about Church-matters, and Church-officers: and this distinction is grounded upon that saying of Constantine the Emperour to the Bishops, as ccPuschius l 4 c. 24. de …ita Constantin…, …es istis episcopi in ecclesia, ego extra ecclesiam seu …emplum a deo s…n constitutus.Eusebius relateth it.

2. An externall power about matters ecclesiasticke is three-fold.

1. A power of order and jurisdiction about the externall, or rather in the externall acts of the Church, which are visible and incurreth in the …, as to preach, baptize, and these, (as saith that learned and ddGul Apollo …. Vedelium de Episco. constan. c 2. nu. 2.worthy preacher at Middleburgh, Guliel. Apollonii) doe properly pertaine to the spirituall and proper Church-government, and without controversie doe not belong to the Prince.

2. A power externall about Church-matters, which is objective, in respect of the object, sacred or ecclesiastick, but improperly, and by a … enely ecclesiasticke, and essentially and in it selfe politick, such as we hold to be the Magistrates power in causing Church-men doe their duty in preaching sound doctrine, and administrating the Sacraments, …cording to Christs institution, and punishing hereticks and false teachers.

3. Some have devised a mixed power ecclesiastick, (as Henric. eeSalcobrigiens. p. 121.Salcobrigiensis) whereby the Prince is the head of the Church, and hath a nomotheticke, and legislative power, in things ecclesiasticall: and this is not onelyonly objective in respect of the object ecclesiasticall, but also subjective in respect of the subject, ecclesiasticall, in respect that the Prince by vertue of his civill office, as a King may ordaine Prelats, and make Lawes in Church-matters.

Distinction. 3. There is a twofold power in a King, one in a King as a King, this is alike in all, and ordinary, regall, coactive; whether p. 388the King be a Heathen, a Turke, or a sound beleeving Christian. There is another power in a King, as such a King, either a King and a Prophet also, or as a Propheticall King: and this extraordinary power was in Solomon and David, to write Canonicke Scripture, and to prophecie, and is not properly a Kingly power: or there is in a King as such a King, even as a Christian beleeving King, an other power ordinary indeede, but it is not a new regall power, but potestas executiva, a power or a gracious hability to execute the Kingly power that he had before as a King; so Christianity addeth no new Kingly power to a King, but onelyonly addeth a Christian power to use, inlarge, and dilate the Kingly power, that he had before.

Distinction 4. The Magistrate as a Magistrate is a politicke head and ruler of the Common-wealth, but as a Christian he is a member of the Church.

5. The Kings power as King in things ecclesiasticke, is not servi…e and meerely executive, as the Churches servant, to put their decrees in execution, but it is regall, princely and supreame.

6. The object of the Kings power is not simply a peaceable life, and externall peace of humane societies, but also honesty and godlinesse, but to be procured by a civill, politicke, regall and coactive way, by the Sword of the secular arme, as the object of the Church power is honesty and godlinesse to be procured by a ministeriall, ecclesiasticall, and spirituall power, without any forcing of men by externall power.

7. The end of Kingly power, de jure, by Gods right and divine Law, exintentione Dei approbativâ, is godlinesse, but the end of Kingly power according to its essence, and de facto, is a quiet life, though it attaine not Godlinesse, as it doth not attaine that end, nor can it attaine it, amongst Pagans, and yet there is a Kingly power in its essence, whole and intire amongst Pagans, where there is no godlinesse, or Christian Religion.

8. There is in Heathen Kings a regall and Kingly power to establish Christian Religion and adde regall sanctions to Christian Synods, though there neither is, nor can be, during the state of Heathen Paganisme, any Christian Religion there; this power is essentially and actu primo, regall, yet as concerning execution, it is vertuall onelyonly.

9. There is a difference betwixt a royall command under the paine p. 389of … punishment, with a royall power to punish the contraveners … ecclesiasticke, and a nomotbeticke power to make Church Lawes; … hath the former power, but not the latter.

10. If the royall power be of that transcendent and eminent greatnesse, as to make Lawes in all things, belonging to Church …, and so as ffCamero. praelect. 10. 1. p. 370. 372.Camero must be heard, saying, that the …ing is the supreame ruler, and Church-men be as servants, and instruments under him, and doe all in the externall government of the Church by vertue of the Kings supreame authority, the King is not much honoured by this; for they must say that the King in the Physitian giveth dregs to the sicke, in the Plow-man laboureth the earth, in the fashioner seweth and s…a…eth garments, whereas Paraeus ggParaeus com. in Rom. 13. in append. ad du…. 5. P…arogn…t. 6.Rom 13who without reason also giveth to the Prince a nomothetick power in Church-matte…s, doth except some things that the Prince cannot doe, sometimes for want of right and law, other sometimes for want of knowledge, sometimes because it is against the dignity of his Majesty, as in sordid and base arts.

11. The power of governing the Church of the Jewes, though it was ordinarily in the Priesthood, the Sonnes of Aaron, whose …ippes did preserve, ex officio, knowledge, Mal. 2. yet as the Prophets were raised up by God, extraordinarily to teach, they … by that same extraordinary power did governe, and therefore though the Kings of Israel were not Priests, yet without doubt some of them were Prophets, and as Prophets they did prophecy, and as Prophets determine many things of Government, by that same extraordinary power by which some of them, to wit David, and Solomon, did prophecy, and pen Ca… ni…k Scripture.

12. There is one consideration of abuses and heresies manifestly re… to Gods word, and another of those things that are ordinar… …. In the former there is no neede of the Churches ministeriall power of condemning them, and therefore Ezechias, Jos…as, Asa, …osaphat, did manifestly by the light of nature, and Gods word … abuses, and Idolatry in Gods worship without the Churches …, seeing the Church representative was guilty of these cor… us themselves; but in the latter, seeing the Kings place is to com… and compell by externall force and bodily punishments, and it p. 390is the Churches part to teach, inserme, binde, and loose, therefore the King can make no Church Canons.

Hence our first conclusion. The Christian Magistrate as a Christian is a member of the Church, but as a Magistrate he is not formally a member or part of the Church.

1. Because he is neither a Pastor, Doctor, Elder, nor Deacon, as is cleare to any, for these offices were compleate in the Church without the Magistrate, Ephes. 1. 11. else Christ ascending to heaven should have given Kings, for the edifying of his body; Neither is hee as a Magistrate a part of the company of beleevers. 1. Because then all Magistrates as Magistrates should bee professors of the faith, which is knowne to bee false. 2. Because the Magistrate, as such, is the head of an externall politick civill societie, not of Christs body.

2. The Magistrate as a Magistrate wanteth such things as essentially constituteth a member of the Church, as a Magistrate onelyonly hee hath neither baptisme, profession, nor faith, because then heathen Magistrates should not bee Magistrates, the contrary whereof the Word of God saith, Jeremiah in Gods name commanded to obey the King of Babylon, and Paul commanded to pray for Kings and heathen Magistrates, 1 Tim. 2. 1. Hence let us have leave to deny these, (Hee who is the Churches nurs-father, is the Churches father, and a part of the family.) 2. (Whose office it is to cause all in the visible Church to professe the truth, obey God, and keep his Commandements, hee is a member of the Church.) 3. (Hee who is a keeper and preserver of Law and Gospell by his office, hee is by his office a member of the Church.) For the first: hee is a father metaphorically, and doth by an externall coactive power, and by the sword nourish the Church, and therefore is not the Church, nor a part of the Church, ex officio, by his office, as the nurs-father is not the child, nor a part of the child, whereof hee is nurse-father; and this, and both the other two are to bee denyed, because the Magistrate doth neither nurse the Church, nor cause the Church doe their dutie, nor desend the Law and Gospell by any power that is intrinsecally Church-power, but by the sword, and coactive power, which in no sort belongeth to Christs kingdome as a part p. 391thereof, either as it is internall, and invisible, or externall or visible, which is not of this world, Joh. 1…. 36.

3. By no word of God can hhSalc…b…ig. pap 121.Salcobrigiensis, and ii… p …. 1. c 8.Weemes prove, that the Magistrate as the Magistrate is a mixt persen, and his power a mixt power, partly civill, partly ecclesiastick, for … the ruler commeth in amongst the ordinary Church-officers, … m. 12. Ephes. 4. 11. 1 Tim. 2. 2. which the Word of God doth …ver insinuate, and hee should no lesse watch for soules, as …e who is to give an account to God, then other Church-officers, Heb. 13. 17. for the Magistrates office may bee performed by himselfe alone, hee himselfe alone may use the sword in all things, which hee doth as a Magistrate, as is cleare, Rom. 13. 1. and 1 Pet. 2. 13. 14 the King judging his alone, and the Kings deputie sent by him judging his alone is to bee obeyed, but no Church power, mixt or pure, and unmixt is committed to any one man, but to many, as to the Church, Matth. 18. 17. 1 Cer. 5. 2. 3 4. 2 Cor. 2. 6

4. The Magistrate as the Magistrate hath a civill dominion ever the body, goods and lives of men. 2. And hath the sword to compell men to doe their duties. 3. And compelleth to externall obedience, and leadeth men on to godlinesse and to eternall life, by externall pompe, force and the terrors of bodily and externall punishment, and his warfare is carnall, a… the kkDan 3. 29 Dan. 6. 26, 27. Luk. 22. 24. 29 Rem 13 4. 1 Pet. 2 13, 14. &c. 1 Tim 2. 2.Dan 3:29Dan 6:26Dan 6:27Luke 22:24Luke 22:291 Pet 2:131 Pet 2:141 Tim 2:2Scripture doth prove; but the Church, and members of the Church as they are such, have no majoritie of dominion, 1 Pet. 5. 3, 4. Luke 22. 24. 25. over the body, and goods, and blood of men. 2. They have not the sword, nor power of the sword, Joh. 18. 36. John 8. 11. Luke 12. 13. 14. 2 Cor. 10. 4. 3. The Church as the Church dealeth by the word of admonisting, teaching, rebuking, excommunicating, praying and requesting, as the llCol. 2. 16. … Thes. 5. 11, 12. l …v 19. 17. Matth 18. 15. 16, 17. 1 Cor. 5. 2, 3, 4. 1 Tim 1. 20. 1 Tim. 5. 20. 2 Cor. 5. 19, 20. 2 Cor. 10. 14.Col 2:16Matt 18:15Matt 18:16Matt 18:171 Cor 5:21 Cor 5:31 Cor 5:41 Tim 1:201 Tim 5:202 Cor 5:192 Cor 5:202 Cor 10:14Scripture cleareth: therefore the power of the Church and the power of the magistrate must dister in spece and nature.

5. If the Magistrate be a chiefe member of the Church, as a Magistrate with mixt power to make Church-Lawes, then is the Church not perfect in its beeing, and operations, to obtaine the end convenient to the Church as the Church, so long as it wanteth the Magistrate, because it should bee made p. 392defective, and not able to exercise all its operations for the edification of Christs body, and gathering of the Saints, Ephes. 4. 11. without this principall member, especially seeing the Magistrate is alleadged to bee a member, or integrall part of the Church, such as the head or eyes, otherwise without this, or that professor, a Church may be perfect, as an army may be perfect, without this or that common Souldier, but wanting a Leader it should not bee perfect. But so it is that the Church is and was perfect in its being, and operations, without the civill Magistrate; the Church of Corinth where the Magistrate was a heathen, and a Pagan, 1 Cor. 6. 1, 2, 3. is yet a Church sanctified in Christ Jesus, called to bee Saints, 1 Cor. 1. 2 graced, v. 4. inriched by Christ in all utterance and knowledge, v. 5. comming behind in no gift, v. 7. with power of excommunication which attaineth its proper end, the saving of the spirit in the day of the Lord Jesus, 1 Cor. 5. 4. A perfect body of Christ, 1 Cor. 12. able to edifie the whole body, 1 Cor. 14. 12. 25, 26, 27. having power of the seales of the Covenant, 1 Cor. 11. 20, 21, 22, 23. So was there a perfect Church-Synod without the civill Magistrate, Act. 1. Act. 6. Act. 15. and all for the saving of the redeemed Church is laid upon the Eldership of Ephesus, Act. 20. 28, 29, 30, 31. without the Magistrate.

6. If the King bee a mixt person indued with Church power to make canons, and because annointed with holy oyle, capable of jurisdiction ecclesiasticall, as some say, then as hee is a King by birth, so is hee also borne with an ecclesiasticall power to exercise spirituall jurisdiction: but Paul saith, all ecclesiasticall power that hee had, was given of God, not borne with him; hee was made, not borne a Minister, Col. 2. 25. the power to edifie was given him, 2 Cor. 10. 8.

2. Conclusion. Wee cannot by the Word of God acknowledge that difference, betwixt the Magistrate, and the Christian Magistrate, that the Magistrat as a Magistrate hath a kingly power to rule over men as men, and the Christian Magistrate hath a Christian kingly power to rule over men as they are Christians. Because by one and the same kingly power the King ruleth over men as men, and men as Christian men, commanding by the sword and kingly power that Pastors preach sound doctrin, p. 393administrate the Sacraments aright, that all the Church professe Christ, and abstaine from blasphemy, and Idolatry. Hee is the minister of God for good, Rom. 13. Ergo, hee is the Minister of God for all good, for a Christian good, and is a King compelling to a Christian good: Also though the King were not a Christian magistrate, yet hath hee a Kingly power to command men as Christians, and it is by accident, that hee cannot in that state actually command Christian duties, and service to Christ, because hee will not, and cannot command these duties remaining ignorant of Christ, even as a King ignorant of necessary civill duties cannot command them, not because hee wanteth kingly power to command these civill things, for undeniably hee is a Judge in all civill things, but because hee hath not knowledge of them. 3. Christianitie maketh him not a King over Christians as Christians, for then hee could not bee their King, and were not a King over Christians, so long as hee wanteth Christianitie, which is false, for the Christians acknowledged heathen Emperours as their Kings; the people of God were to obey Nebuchadnezzar, Darius, Cyrus, and other beathen Kings. Paul will have obedience and subjection due to every power, Rom. 13. 1, 2. 1 Tim. 2. 1, 2, 3. 1 Pet. 2. 7. 18. 4. It maketh way to the popish dethroning of Kings when they turne hereticks, and leave off to bee members of the Christian Church, which wee abhorre. 5. A King is parens patriae, the father of the Commonwealth. Now Christianitie addeth no new fatherly power to a father over his children, for a heathen father is as essentially a father, as a Christian Father, and a heathen commander in warre, a heathen husband, a heathen master, a heathen doctor or teacher, are all as essentially commanders, husbands, &c. in relation to their soul diers, wives, servants, and schollers, as are the Christian commander, the Christian husband, the Christian master, and Christian Doctor, in relation to Christian souldiers, Christian wives, &c. and no man can say that Christianitie giveth a new husbandright to the husband, once a heathen, over his wife, that hee had not before.

3. Conclusion. The King is not debarred as King from the inspection, oversight, and care of ecclesiasticall affaires, but the p. 394end of the Kingly power, is not onelyonly externall peace, but also godlinesse, 1 Tim. 2. 2. And in the intrinsecall end of magistracie as magistracie, is not onelyonly naturall happinesse, and a quiet of life; as aaM. Anton. de domi. Archie. Spala…ens. l. 6. c. 3. n. 4, 5, 6. seq.Spalat…, and after him that learned author bbGulielm. Apollon. de jure magist…a. in sacr. pa…. …. c. 4 & 5.Apollonius saith, but also godlinesse that wee may lead a quiet and a peaceable life, in all godlinesse and b…nes…ie; Ergo, in all that may conduce to life eternall, hee is a King by office, but in a coactive and regall way.

2. The ruler is (Rom. 13. 4) The minister of God to thee for good, v. 3. Do that which is good, and thou shalt have praise of the Ruler: then looke how farre good and well doing, which is praiseworthy extendeth, as farre doth the intrinsecall end of magistracy reach; but this good, and welldoing which the magistrate as the magistrate procureth, is not onelyonly a naturall happinesse, and the quiet life of a civill societie, but also the good and well doing of Christians as Christians, to wit, publick praying, praysing, preaching, hearing of the word, religious administration and receiving of the Sacraments, all which the King as King is to procure; for what ever good externall Pastors as Pastors doe procure, that same also, but in a civill and coactive way, is the King as the King to procure, and therefore his end as King is godlinesse, and eternall life, but he is busied about this end, after a farre other and more carnall way then the pastor, the weapons of whose warfare are not carnall. 3. That the Kings end intrinsecall, as King, is more then externall and naturall peace, is cleare, because ill doing against which he as the Minister of God, is to execute vengeance, and wrath, Rom. 13. 3, 4. is not onelyonly that which is contrary to externall quietnesse of the commonwealth, and the naturall happinesse of civill societies, but also that which is contrary to the happinesse supernaturall of the Church as beleevers in the way to life eternall, for hee is to take vengeance upon blasphemy, idolatry, professed unbeleefe, neglect of religious administration of the seales, and the eating and drinking damnation at the Lords Table, which are ills not formally contrary to externall quietnesse, but which are directly scandalls, and morall ills hindering men as members of the Church in their journey to life eternall; for though men should never p. 395falle o… sinne against the externall quietnesse of the naturall happinesse of the members of a commonwealth, yet the magistrate as the magistrate is to execute vengeance upon all externall ill-doing, as blasphemy, adoring of idolls. 4. The magistrate as the magistrate, in the zeale of God, is to set himselfe against sinnes, as dishonorable to God, and his glory, seeing the judgement that hee executeth, is not mans, but the Lords, 2 Chron. 1…. 6. and hee is a little God in the roome of God, yea God …tteth judging in, and through him, Psal. 82. v. 1. and therefore his end is not onelyonly to punish sinnes, as they trouble the externall peace of the commonwealth, but all externall sinnes, that may wound the honour of God, and against which the magistrate, as he is such, is to be armed and cloathed with zeale. 5. Those who with Spalato teach that life eternall is not the end of the magistrate, as a magistrate, but onelyonly the extrinsecall end of the magistrate, or the end of the person who is the magistrate, must foulely erre; so it is not, in their meaning, the end of the office or kingly art to maintaine religion and pi…tie, but this is the end of the person cloathed with the office, and so they deny that God hath destined the kingly office to helpe men as Christians to heaven, and to promove Christs kingdome mediatory, and they must bee forced to say, God hath ordained magistracie to helpe men as men, or as they have a life common to them with the beasts, and not to helpe them as Christian men, to …ie from the wrath to come, and obtaine life eternall, which certainly is against the honour of magistracie, bbEsa. 49. 2…. Revel. 21. 16. Psal. 2. 10, 11, 12. Psal. 71. v. 10, 11, 12.Isa 49:2Rev 21:16Ps 2:10Ps 2:11Ps 2:12Ps 71:10Ps 71:11Ps 71:12which of its owne nature is destined for the promoving of religion, else the magistrate as the magistrate is not a nurs-father in the Church, nor to bring his glory to the new Jerusalem, nor to kisse the Sonne, nor to exalt the throne of Jesus Christ, contrary to the Word of God. 6. Yea they were onelyonly to promove the Church as a societie of men, and to set up the throne of justice for the second table of the Law, and not a throne for pietie, and for the first table of the Law, which is observed by ccAugust. con…r. liter. Petilian. l. 3. c. 92 contr. Cr…sco. lib. 8. c. 51.Augustine, who will have Kings to serve the Lord, not onelyonly …men, but also as Kings, in such sort which none can doe, who are not Kings, and that … onelyonly in civill …ffaires, but also in matters concerning divine religion: which passage, as ddBell…m. de pontif. Rom. l. 1. c. 5.Bellarmine corrupteth it on the one hand, making the King a Governour of men according to their bodies, p. 366and his old father the Antichrist a governou… of men according to their soules, so doth that virulent libeller eeLysimach. Nicanor, epist. to the Cove nan of Scotland, pag. 16.Lysimachus Nicanor, with no reason inferre that the King is head of the Church, and hath a Nomothetick power to impose the service booke, and booke of Canons upon the Church of Scotland. But because the King as King is to promove religion, therefore ffJunius eccles. l. 3. c. 5.saith Junius) Minos, Ly…urgus, Charondas, Zeleu…us, and Numa obli… ged men to their Lawes by some colour of religion. 7. Nor doe I thinke what is said against this by some learned men of great weight; see ggGuliel. Apollon. de jure magist. contr. Vedeli. par. 1. …. 3. pag. 52.Guliel. Apollonius, hhM. Antkon. de domi. Archiepis. Spala…. de rep. eccle. l. 6. c. 3. sect. 17.Spalatensis, iiTilenus Syntag. pag. 2. disp. 32. thes. 33.Tilenus, kkDaneus polit. Ch. l. 6. c. 1.Daneus, llBucan loc. com 49. …. 13▪ … 31.Bu…anus, mmProfessor. Leidens. d. 50. thes. 49.Professor. Leidens. Some say the magistrates power and the ecclesiastick power differ in the objects, the Magistrates powers (say they) object is things earthly, and the externall man; the power of the Church is things spirituall, and the inner man.

I answer, these two powers differ in the objects no question, I meane in the formall objects, not in the materiall, for the magistrate as a magistrate is a nurs-father, and keeper, and avenger of both Tables of the Law, and hath a coactive power about hearing the word, administration of the Sacraments, Idolatry, blasphemy, and the right serving of God in Jesus Christ, and these things are not res terrenae, earthly things, or things of this life, but spirituall things. Yea the affaires of Jehovah and the Kings matters, 2 Chron. 19. 11. saith Amesius, ooAmes. de Conscien. l. 5. c. 25.are not so different, non it a disparata sunt, as that the care and knowledge of the things of God, belongeth not to the King, sed it a distinguuntur, ut in modo procurandi, rex politice suas partes agat, & sacerdos ecclesiastice suas; the objects of the magistrates power, and of the Churches power may be materially and are one & the same, but the King worketh in a coactive and kingly way, and the Church in an ecclesiastick and spirituall way.

For doe not both the King as King, and the Church as the Amesius Medul. Theol. l. 2. c. 17. … entm est res, aut causa … ecclesiastica qu…n aliqua ratiene pertineat ad jwisdictionem Mag…stratus, neq…ulla est … tam secula…, modo ab ecclesiae memb…o p…aestetur qum qua…enus observant…am e…ga … resp…t▪ per…mere possi… ad ecclesiasticam … …nem.Church, command and forbid one and the same thing? doth not the King command the right worship of God, and forbid Idolatry, and the Blasphemy of God? and doth not the Church p. 397in their Synodical Canons command and forbid one and these some things? yea certainly, but the King doth command and forbid by a kingly and coactive power, under the paine of bo…lv punishment, as incarceration, exile, proscription, or death, according to the quality of the fact. And the Church commandeth also the right worship of God, and forbiddeth Blasphemy and Idolatry, but by a spirituall and ecclesiastick power, and under the paine of spirituall and ecclesiasticall censures, as open rebuke, suspension, and excommunication; and they differ not so in their ends, as some teach, so as the end of the Church powes should be the communion of Saints, and the edifying of the body of the Church, which I grant is true, and the end of the Ruler should be onelyonly preservation of peace, and the externall tranquillity of the Common-wealth: yea (I say from the Word of God) that externall peace is too narrow an end, and it doth belong to the second Table, the Kings end as Nurse-father and his a like care is to preserve the first Table, and as a Nurse-father, to see that the childrens milke be good and wholesome, though the milke come not from his owne breasts; and so his power hath a kingly relation to all the Word of God, and not to externall peace and naturall happinesse onelyonly. And the King as the King, his end is edification and spirituall good of soules also, but alwayes by a kingly power, and in a coactive way, by the sword, whereas the Church, are in their care of edifying soules, to use no such carnall weapons in their warfare, 2 Cor. 10. 4. For which cause ppMartyr. loc. com. elas. 4. loc. 3that learned P. Martyr, and qqParkerus de …olue. a eccles. l. …. 1. …. 6… Parker, and also rrProfessor. …. …col. disp. 50. Thes. 49 50, 51, 52. Parkerus 16. Ecclesia visibilis, quanquam externa, ad regn… Christ… … leste per…ne….the Professors of Leyden say that Ministers deale with consciences of men, Quoniam Spiritus Sanctus (inquit Martyr) vim suam adjungit cum praedicationibus orthodoxis, the holy Spirit conjoyneth the power and influence of grace with sound preaching; and the Magistrate doth onelyonly exercise externall discipline. And Parker reasoning against Whitgift and …, proveth well that the Church visible, though externall, yet is Christs spirituall Kingdome, and that Church discipline is a part of Christs spirituall Kingdome, and that the externall government of Christ by discipline, is spirituall every way, according to the efficient, 1 Cor. 12. 1. according to the end, spirituall …dification, Ephes. 4. 12. according to the matter, the Word and Sacraments, p. 3982 Cor. 10. 3, 4. according to the forme of working, by the evidence of the Spirit, 2 Cor. 2. 4. 13. And this is the cause (I conceive) why great Divines have said the object of the Magistrates power as a Magistrate is the externall man, and earthly things, because he doth not in such a spirituall way of working, take care of the two Tables of the Law, as the Pastor doth; and yet the spirituall good and edification of the Church in the right preaching of the Word, the Sacraments, and pure discipline is his end. It is true, whether the blasphemer professe repentance, or not, the Magistrate is to punish, yea and to take his life, if he in seducing of many, have prevailed, but yet his end is edification, even in taking away the life; for he is to put away evill, that all Israel may feare, and doe so no more: but this edification is procured by the sword, and by a coactive power, and so the Church power and the kingly power differ in their formall objects, and their formall ends. But ssAnthon. de Dom. Arch…epis…. Spalatens. l 6. c. 3. 9. 10.Spalato speaketh ignorantly of Kings. Who saith, as the internall and proper end of the Art of painting, the Art of sailing, &c. is not life eternall, but onelyonly to paint well, according to the precepts of Art, and to bring men safe to their harborie, though the persons who are painters and sailers may direct works of their Art to life eternall: so (saith he) the end of the kingly Art is not life eternall, but onelyonly the externall peace of the Common▪wealth; hence inferreth he, that there is no subordinatim betwixt the power of the Magistrate, and the power of the Church, but that they are both so immediate under God, as the Church cannot in a Church way regulate the King, as a King, but onelyonly as he is a christian man; the Church may rebuke the King, while as he abuseth his kingly power to the destruction of soules, and that the Church power, as such, is not subordinate to the kingly power, onelyonly the King may correct with the sword the Pastors, not as Churchmen and Pas…ors, but as men who are his subjects. But, 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God, and above any subject in his Dominions, so doth the Bishop, make the Shoe-maker, the Painter, the master-fashioner immediate unto God and censurable by none, as they are Artificers, even as the King is censurable by none as King, and so the King is dishonoured, who by office is the Lords annoynted, and a little God on earth, Psal. 82. v. 1. (2) The intrinsecall end p. 399of kingly power is no more the advancing of godlinesse, and the promoving of the Kings daughter towards life eternall, by the sincere milke of the Word, as the Lords Vicegerent, and Nurse-Father of the Church, then the Painter as a Painter, or a Sea-man as a Sea-man is to advance godlinesse: for this mans intrinsecall and is onelyonly a safe harbour and shoare to temporall lives, not the harbour of salvation to soules; and his end is onelyonly a faire Image of Art in Paper or Clay, not the Image of the second Adam; and by this the King as King is interdicted of any Church businesse, or care of soules to be fed by the Word or Sacraments, to keepe them cleane; if he looke to any of these, as an end, that is not the eye or intention of the King as King, but of the King as a godly Christian, (saith Spalato:) hence to care for the spirituall good of the Church, and the promoving of the Gospel is as accidentall, as to say, an excellent Painter, such as Ap…ies, intendeth in his painting life eternall: so the King, by this, looketh to the Law of God, to Religion and the eternall happinesse of the Church, by guesse, by accident, and as King, hath neither chaire nor roome in Christian Synods, nor a seat in the Church. 3. If the meaning be, that the King as King, that is rightly exercisng the office of a King, is subordinate to no Church power, that is, he cannot be justly and deservedly rebuked by Pastors, that is most true, but nothing to any purpose; for so the Pastor as a Pastor, Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office, cannot be deservedly censured, nor punished either by the Church-synodrie, or the King and Princes of the Land: but thus way all members of the Church, an I any one single beleever, doing his duty, should be as immediate, and independent, and highest next on earth to Christ as the King, and his three Estates of the Honourable Parliament are in civill matters, and as an Occumenick Councell, or in our brethrens meaning, independent Congregation, which is against reason. But if the meaning be, the acts of a King as aberring from justice, not as a King, but as a fraile man, may be censured and rebuked deservedly by Pastors in a Church way; this way also, the Pastor as a Pastor is not subject to the Church, but onelyonly as a fraile man, and so nothing is said to the purpose in this more then the in the former. But if the meaning p. 400be thirdly, that which onelyonly maketh good sense, that the acts of the King abstracted from good or bad, or as kingly, or not morall, nor acts of justice or injustice, more then the acts of Painting, of sailing, of making of Shooes, and thus the King is not subject to the Church power, nor is his intrinsecall end as King, justice, and godlinesse and preservation of Religion, the man speaketh non-sense, and wonders; for the King as a King is a morall agent, and not infallible in his Lawes or administration. Ergo, as a King he is under the Scepter of the King of Saints in discipline, and in the keyes of the Kingdome of God, and so the kingly office is subordinate to the power of Christ in his Ministers and Church discipline, and by that same reason, the power and offices of Ministers as they are morall agents and obnoxious to sinne, to false doctrine, blasphemy, idolatry, idlenesse and sleepinesse in feeding the flock, are under the coactive power of the supreme Governour; and he doth as King use the sword against them: hence it is cleare that both the kingly power is subordinate to Church-power, and that the subordination is mutuall, that also the Church-power is subordinate to the kingly power, and that both also in their kind are supreme; the kingly power is the highest and most supreme, and under no higher coactive power: I meane the kingly as kingly conjoyned with the collaterall power of Parliaments, where the Realme is so governed, and the Church-power is the highest in the kind of Ecclesiasticall power. ttJoan. Major Parisien. lib. 4. sent. dist. 24. q. 3.Joan. Major saith well, that they are not subordinate, that is, not one of them is above another, that I grant, but that which he and Spalato saith, neutri in alteram est imperium, that neither of the two hath a commandement over another, that we deny, yet are they powers in office and nature different, for they differ in their objects. 2. Use and end. 3. And their manner of specifick operations, and the Kings power is not ecclesiastick.

Others say that there was a perfect civill policy, having no need of the Church power, anent the perfect civill government amongst the Heathen, and in Christian Common-wealths, the civill power of it selfe and of its owne nature can doe nothing, for the attaining of eternall happinesse, except we would goe to the tents of Pelagians, whither Papists doe lead us, while as they teach that the naturall end of civill power, of p. 401its owne nature and intrinsecally is ordained to eternall happinesse. But the civill power of it selfe doth conferre nothing, whereby the spirituall power of the Church hath intrinsecally, and properly, and formally its dignity, power, strength, and proper vertue; and doth produce its owne proper effect and end, because, as saith wwSp…l…tens de …ep. eccles. l. 6. …. 3. n. 17.Spalato, the civill Magistrates end is of another republike different from the Church, he is head of the Common-wealth, and civill body: see xxGuli…l n. Apollonius pastor … Magist. par. 1. c 3. pag. 5…, 53.Apollonius.

But I answer, there is a Policy civill without the Ecclesiasticall Policy, and the King is essentially a King, though neither he be a Christian himselfe, nor his subjects Christians; and to the essence of a King, and to the essence of a civill government, Christianity and a Church-power is not required, yet hath the King as King essentially a right and civill coactive power to promove Christian Religion, and the edification of Christs body, though he be a Heathen; the want of Christianity doth not take away his kingly right, onelyonly it bindeth up and restraineth the exercise thereof; but though he be a King essentially, and actu primo, while he wanteth Christianity, and so is a perfect Magistrate, quoad esse, and the State that he ruleth over, a perfect civill body, quoad esse, in respect of essence and being, yet is he not a perfect Magistrate, quoad foreign operari, neither he nor his civill State and body are perfect in operations. And it followeth not that the King as King can doc nothing about the obtaining of life eternall, for as a King he hath a perfect right, and kingly power to doe, and being a Christian he actually exerciseth that power, as a Nurse-father of the Church, to see that the Kings daughter be fed with wholsome milke, to see that the first and second Table be kept, and that men serve Christ, and have the seales of the Covenant in purity, under the paine of suffering the weight of his royall sword; and I wonder that this should be called nothing for the obtaining of eternall happines, seeing it is a way to eternall happinesse to be thus fed under a Christian King as a King. But (say they) it is Pelagianism that the Kings power compelling the Nurses to let out their breasts to the Kings daughter, that she may sucke the sincere milke of the Word, should be a meane of eternall happinesse. I answer, and it is also Pelagianisme to say, that the planting of Paul, and watering of Apollos, and p. 402the ministeriall power and paines of Ministers, without the grace of God, can produce or effectuate supernaturall happinesse, and it is false that the kingly power of it self doth confer nothing whereby the spirituall and ecclesiasticall power hath intrinsecally and formally dignity, and power, and its proper effect; for it is true, the kingly power maketh not the ecclesiasticall power, but it setteth it on worke, in a coactive way, for the edifying of Christs body, and doth causatively edifie. Lastly, whereas it is said the King as King is over the civill body and the Common-wealth, which is a body different in nature from the Christian body or Church; I say, that is false, for the King as King ruleth over men, as men, and also as Christian men, causing them to keepe both the Tables of Law. But 3. (say they) the office of a King is not a meane sanctified of God for a supernaturall good, because it is amongst the Gentiles. I answer, this is no consequence, for that office of it selfe is sanctified and ordained of God, for keeping of both Tables of the Law, and that it worketh not this, in its owne kind, is not from the nature of the kingly office, but from the sinfull disposition of the Gentiles; so the Word is the savour of death to some, through their default. Ergo, it is not a meane sanctified for that end; it followeth not. But 4. the office of the King of it selfe and its owne power doth not governe or subdue the inward man, for immediately and of its owne power it cannot bind the conscience, but onelyonly by the interveening mediation of the Word of God. Ergo, of it selfe it intendeth not to produce a supernaturall and eternall good. Answ. Nor can the office of a Minister of it selfe, and in its owne power, produce a supernaturall good, but onelyonly by the authority of the Word, Esa. 8. 20. Jer. 23. v. 22. Tit. 1. 9. 10. is it therefore no office sanctified for a supernaturall end? But 5. they reason, a supernaturall good, and life eternall, are effects flowing from the mediatory office of Christ, bestowed upon the Church: but the kingly power floweth not from the Mediator Christ, but from God as Creator, who bestoweth lawfull Kings and Magistrates upon many Nations, who know nothing of a Saviour.

I answer, When I consider the point more exactly, I see not how Kings, who reigne by the wisdome of God Jesus Christ, Prov. 8. 14. 15. have not their kingly power from Christ, who p. 403hath all power given to him in Heaven and in Earth, Matth. 28. 18. for they are Nurse-fathers of the Church as Kings, Esa. 49. 15. they are to kisse the Sonne, and exalt his Throne, as Kings, Psal. 2. 11. they bring presents and kingly gifts to Christ as Kings, Psal. 72. v. 10. 11. and they serve Christ not onelyonly as men, but also as Kings, as Augustine saith: yyAugust Epist ad Ro…faccom. 50.therefore are they ordained, as meanes, by Christ the Mediator, to promote his kingly Throne. Some of our Divines will have the kingly power to come from God as Creator, in respect God giveth Kings, who are his Vicegerents, to those who are not redeemed, and to Nations who never heard of Christ; and others hold that the kingly power floweth from Christ-Mediator, in respect he accomplisheth his purposes of saving of his redeemed people, by Kings authority, and by the influence of their kingly government, procureth a feeding ministery and by their princely tutory, the edification of his body the Church, which possibly both aime at truth. See aaSurvey of discipline. c. 23the groundlesse carping at Cartwright, Calvin, Beza, and others, by that sharp toothed envier of truth the Author of the Survey of holy discipline: of this hereafter more.

4. Conclusion. The King as King hath not a nomothetick, or legislative power to make Lawes in matters ecclesiastick, in a constitute Church, nor hath he a definitive sentence, as a Judge.

1. All power of teaching publikely the Church or the Churches of Christ, is given to those who are sent and called of God for that effect: but Magistrates as Magistrates are not sent nor called of God to the publike teaching of the Church. Ergo. The proposition is cleare from the like, Rom. 10. 14. How shall they preach, except they be sent? Ergo, how shall they publikely and synodically teach, except they be sent? Heb. 5. 4. No man taketh this honour upon him, but he that is called of God, as was Aaron, &c. Ergo, if none be a Priest to offer a Sacrifice without Gods calling, neither can he exercise the other part of the Priesthood, to teach synodically, & to give out (foreign) decrees, Acts 16. 4. that obligeth the Churches ecclesiastically, but he who is called.

2. Who so hath nomothetick power to define and make Lawes in matters ecclesiastick, have onelyonly a ministeriall power to expone Christs will in his Testament, under paine of Church-censures, and hath no coactive power of the sword to command p. 404these Lawes enacted, and to injoyne them on the Churches. But onelyonly Church-men, who are formally members of the Church, as Pastors, Doctors, Elders, and others sent by the Church have this ministeriall power; without the coactive power of the sword, and what ever the Magistrate as the Magistrate, commandeth, he commandeth it, in things ecclesiastick necessary and expedient, under bodily punishment; I adde this, because threatning of bodily punishment, is not essentiall to Lawes in generall, because some Lawes are seconded onelyonly with rewards, as the Judge offereth by law a reward to any, who shall bring unto him the head of a Boar, or of some notorious robber. Ergo, &c. The proposition is cleare; the learned bbIunius C…nt. 3. l. 1. c. 20. not. 12.Junius giveth to the Magistrate with our Divines, an interpretation of Scripture, as a Judge; which concerneth his owne practise, they are interpreters, pro communi vocationis modo, in a Christian way, as private men, but they have no power of ecclesiastick interpretation. 2. ccGul. Apolon. de jure Magistr. par. 2. c. 4 pag. 257.Gul. Apollonius saith, the Prince as a Christian, hath an office to exhort the Svnod, by word or Epistle, as Constantius did the Fathers of the Nicen Councell; and his Legates exhorted the Councell of Chalcedon, ut Deo rationem reddituri. See ddRuffinus Eister. eccles l 1 c. ….Ruffinus eeAct. conc. Clalced. act. 2and the acts of the Councell of Chalcedon. 3. The Magistrate hath a power judiciall, as a Magistrate, in so farre as his owne practise is concerned, to expone the things defined, but this expotition he useth, non instruendo synodice, non docendo ecclesiastice, sed docendo seu potius mandando cum certa relatione ad paenam à brachio seculari insligendam contemptoribus, not in an ecclesiasticall way teaching and instructing synodically, but teaching or rather commanding with a certaine relation to civill punishment, to be inflicted upon the contemners; as he teacheth, what is just, or unjust in his civill Lawes, not directly to informe the mind, but to correct bad manners, and this maketh the object of kingly power about Churches matters, and the object of ecclesiasticall power, formall objects different.

3. Those who have a nomothetick power to define in Synods, are sent by the Church to Synods with authoritative commission and power for that effect, representing the Church which sent them, as all who are sent with any ambassage doe represent those who sent them. But Magistrates as Magistrates, p. 405are not sent to represent those who sent them with authoritation commission of the Church. Ergo, they have no such power …d…ine in Synods. I prove the proposition from the Apostles practise: Paul and Barnabas were sent as chosen men by the Church … Antioch, Acts 15. 2. 3. Acts 15. 6. the Apostles and Elders came from the Church to consider of this matter, Acts 21. 18. Acts 22. 17. … 2 Cor. 8 17, 18. if the Apostle with the Church sent Titus … Brother, whose praise is in the Gospel, as chosen of the Churches, to travell with us, v. 19, in gathering the charity of the Saints, for the poore at Jerusalem, then by the like, those who are sent to declare the minds of the Churches, are also clothed with the authority of the Churches, who sent them; but Magistrates a… such, are not sent, but are there with the sword of Common-wealth, and not with the mind of the Church, as Magistrates, except they be also Christians.

4. The Apostolike Synods, is to us a perfect patterne of Synods. but persons defining in them are Apostles and Elders, Acts 16. 4. Acts 15. 6. the Church, Matth. 18. 18. defineth, and 1 Cor. 5. 4. those who are conveened in the name of the Lord …esus, and the Apostles pastorall spirit, those who are over us in the Lord, and watch for our soules, 1 Thes. 5. 14. Heb. 13. 17. but in these Synods there are no Magistrates, yea there was at C… rinth a Heathen Magistrate, 1 Cor. 6. 1. and in the Apostolike Church a persecutor, Acts 22. 1, 2, 3. &c. And the Magistrate as the Magistrate, is not a member of the Church, and is neither Pastor, Elder, nor Doctor, nor a professor of the Gospel, except he be more then a Magistrate.

5. No Ecclesiasticall power, or acts formally Ecclesiasticall, are competent to one who is not an Ecclesiasticall person, or not a member of the Church, but a civill person; but a power to define in Synods, and the exercise of acts Ecclesiasticall and matters Ecclesiasticall, are due to Ecclesiasticall persons, and to the Church. Ergo, they are not competent to the civill Judge. The proposition is evident by differences betwixt Ecclesiasticall persons and civill Magistrates, which might be more accurately set downe by others, then by me. But they differ, 1. that the Churches power is spirituall, the Magistrates causatively, effectively or objectively spirituall, but not intrinsecally and formally p. 406spirituall, because he may command by the power of the sword spirituall acts of preaching, administrating the Sacraments purely, of defining necessary truths in Synods, and forbid the contrary, but he cannot formally himselfe exercise these acts. 2. The Church-men are members of the Church, the Magistrate as such is a politick Father and Tutor of the Church, but not formally, as he is such a member of the Church. 3. The power of the Magistrate is carnall, and corporall, and coactive upon the bodies; for which cause, Tylenus, Daneus and others say, the externall man is the object of his power, the power of the Church is spirituall, not carnall, not coactive, not bounded upon the body; the Church hath neither power of heading or hanging, but onelyonly they may use the sword of the Spirit, exhortations, rebukes, censures, excommunication. 4. Edification to be procured by the Word and Sacraments and Church-censures, is the end of Church-power, but edification to be procured by the sword, is the end of the civill Magistrate. 5. The Magistrate judgeth not what is true and false to be beleeved simply, as teaching, instructing, and informing the conscience, but onelyonly what is true and false to be beleeved or professed in relation to his sword and bodily punishment, or civill rewards. 6. The Magistrates judgement is kingly, supreame, peremptory, and highest on earth, from which we are to provoke in no sort, except in appealing to God; the Churches judgement is ministeriall, conditionall, limited by the Word of God. 7. The Magistrates power is over all, Heathen and Christian, over men as men, and over men as Christians, and agreeth to Heathen and Christian Magistrates alike; the Church power agreeth onelyonly to members of the Church, and is onelyonly over members of the Church as they are such. 8. What ever causes the Magistrate handleth, as hurtfull to the Common-wealth, and contrary to the Law of God, in a politicke and civill way, these same the Churches handleth as they promote edification; or if they be sinnes, the Church cognosceth of them, sub ratique scandali, as they are Church scandals. 9. The civill power is above the Church-men as they are Church-men, and members of a Christian Common-wealth, and the Church power is above the Magistrate as he is a member p. 407of the Church and to be edified to salvation, or censured for scandals, Matth. 18. 17. 2 This. 15. 13. 1 Tim. 5. 20. and therefore there is both a mutuall subordination betwixt the honors, and also because both are highest and most supreme in their …ind, they are also coordinate, and two parallel supreme powers on earth: as the Church hath no politick power at all, so hath the Church no politick power above the King, but he is the onelyonly supreme power on earth immediate under God; so the King hath no power formally and intrinsecally ecclesiasticall over either the Church, or any member of the Church, but the Churches power is supreme under Christ the King and head of the Church. 10. The Churches power may be without the Magistrate, and is compleat both in being and operation, as Acts 1. 1. and Acts 15. 1, 2. 1 Cor. 5. 1, 2, 3, 4. without it, yet it is helped much by the Magistrates power, which is cumulative, to ad help to the Church, and not privative, to take away any right or priviledge from the Church, for then the Church should be in worse case and greater bondage, under a Christian King, then if there were no King to defend the Church at al, if the Kings power were privative; and it is true the Churches own power is cumulative, & not privative, because the Church hath no power to take nothing from it selfe; but the King is to adde his royall …ield to the Bride of Christ, out of zeale to the honour of the Bridegroome, for a politick promoving of godlinesse, which the Church as such wanteth. But the kingly power though it may be, and is, in Heathen Nations perfect in its being without the Church power, yet is it not perfect in its operations, as is said. 11. The Church power is to goe before, and to define, prescribe and teach first, and the civill power to adde a civill sanction thereunto, as an accumulative and auxiliary supplement. 12. The Magistrate hath no power properly to define controversies, yet hath he the power of the judgement and discretion, and also may with a coactive power cognosce in a politick way of Church matters in reference to the use of the sword, but the Church as the Church hath a ministeriall power …, to define controversies according to the Word of God. 13. Every one helpeth another to obtaine their owne ends, but hey cannot be contrary one to another formally, yet doe p. 408these differences prove, that the Magistrate, as such, cannot detine in a Synod, what is truly to be beleeved and practised by members of the Church, what not. And also godly Princes have refused this. Hosius Cordubensis writeth to Constantius the Arrian Emperour, which words Athanasius commendeth. Desine, desine, quaeso, & memineris te mortalem esse, reformida di…m judi…ii, neque te immisecas eco'esiasticis, nec nobis in hoc genere praecipe, se…e… potius a nobis disce: tibi autem d…us imperiun… commisit, nobis autem quae sunt ecclesiae, concredidit.

Ambrosius epist. 14. ut alii. 33. ad Marcellinam sororem, dicit, se Valentiniano dicere, Nolite gravare, imperator, ut …u…es te in e t, quae divina sunt, imperiale jus habere, noli te extollere, sed si vis divinitus imperare, esto &c. subditus—ad imperatorem palatia pertinent, ad sacerdotem ecclesia; publicorum tibi maenium jus ancessum est, non sacrorum.

Augustin. Epist. 48. & 162. Neque ausus est Christianus imperator, sic eorum (Donaristarum) tumultuosas et fallaces querelas suscipere, ut de judicio Episcoporum, qui Romae sederent, ipse judicaret 16. iis ipse (imperator) cessit ut de illa causa, post Fpiseopos, ipse judicaret, a sanctis antistitibus postea veniam petitucus.

Chrysost. hom. 4. & 5. de verbis Esa. Qumquam admirandus videtur thronus regius, tamen rerum terrenarum administrationem sortitus est, nee praeter potestatem hanc, praetere …quicquam autoritatis habet.

Leontius Tripolis Lydiae Episcopus, cum Constantius in eonventu Episcoporum multa praescriberet, Miror (inquit) qui fiat, ut aliis curandis destinatus, alia tractes, qui cum rei militari et reipublicae praesis, Episcopis ea praescribas, quae ad solos pertinent Episcopos.

Constantinus Magnus in concilio Niceno (ut ait Ruffinus hist. l. …. addit. Eusebio cap. 2.) re…usavit ferre ju licium inter Episcopos. D…us (inquit) vos constituit sacerdotes, & nobis a d…o d …ti isiis judices, & conveniens non est, ut homo judicet deos.

S…zomenus hist. l. 6. c. 7. Mibi (inquit Ualentinianus senior) qui sum in sorte plebis, fas non est talia negotia & ecclesiastica, …erserutari; sacerdotes, quorum ista curae funt, inter seipsos, quocunque voluerint loco, conveniant. Theodosius Junius epist. ad Fphesinum p. 409Synodum. Deputatus est Candidianus magnificus Comes strenu…rum domesticorum transire usque ad sanctissimam Synodum testram, ac in nullo quidem, quae facienda sunt, de piis dogmatibus qu…stiones …ommunicare: illicitum namque est, eum qui non sit ex ord… …anctorum Episcoporum, ecclesiasticis immisceri tractatibus. Gregorius Mag. l. 5. Epist. 25. Notum est piissimos dominos dicip…inam diligere, ordines servare, canones venerari, & in causis sa… …ese non immiseere.

Distin. 96. C. satis evidenter, illicitum est imperatorihus ecchsiasti … s… immiscere tractatibus.

Constantius would not take on him to judge the Arrian cause, but conveened a Councell, and commanded them to judge according to the word: So saith Eusebius de vita Constant. l. 3. c. 10. ad Theodor. l. 5. c. 9. Neither can it be said that Constantine judged with the Synod as Emperour, as some affirme, for though it be true, yet he judged not in the Synod as Emperour, but as Episcoporum conservus as he nameth himselfe, and as Eusebius saith, de vita Constant. l. 3. c. 16. ipse tanquam unus e vestro numero, non recusabam. Now Constantine as Emperour was not a fellow-servant with Pastors or one of the number, but above them, as the annointed of the Lord; but he judgeth with them, as one of their number, as a Christian having one faith, one baptisme, one Lord, with them; and so as a member of the Church, and so saith he in that same place, Literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus. And let this be our first distinction.

Emperours of old defined in Synods, as Christian members Distinct. 1.of the Church, not as Emperours, for as Emperours they be politicke heads of the men of the Church. Gerardus Tom. 6. de Gerardus.Magist. polit. n. 175. pag. 586, 587. who giveth also a nomotheticke power to Magistrates in matters ecclesiasticall, furnisheth us with an argument here, because the Magistrate is a principall member of the Church, and all the members of the Church are to judge and try the spirits, and to try all things, now this proveth well as a member of the Church, and so as a Christian he may judge, and that in a meere ecclesiastick way, as Pastors and Elders doth, as private Christians may doe, being called thereunto by the Church, though the ground be weake, for p. 410the Kingly power maketh not New, Tiberius and other Emperours, members of the Church, onelyonly grace, faith, and communion with Christ, maketh Kings members of the invisible Church, and baptisme and profession of the faith, and not any earthly Prerogative of Scepter, or Crowne, maketh them members of the visible Church.

Our second distinction from Fathers, is, that Emperours have a Kingly power politicke to confirme, and adde their civill sanction Distinct. 2.to Church constitutions, but they have no power formally ecclesiasticke to define and make Church-lawes. So aaAugustin ad Bonisac. Comit. circa epist. 50. Quia vero etiam Rex est ser vit, Leges justa praecipientes, & contraria prohibentes, conventente rigore sanciend…, sicut servivit Rex Ninivitatum, universam civitatem ad placandum dominum compellendo.Augustine: as a man the King serveth the Lord, vivendo fideliter, by living the life of a sound beleever, and as a King he serveth the Lord, by adding the convenient vigour of a civill sanction to just Lawes—as the King of Ninive did, by compelling the men of Ninive to pacifie God. And when Gaudentius the Donatist objected that the Emperour could not take course with the Schism made in the Church by their separation, because God hath laid upon Prophets, not upon Kings, the Preaching of the word: Augustine bbAugust. l. 2. co…r. epist. Gaudentii. c. 26. quamdiu vos non tenetis ecclesia…, quam praenunciaverunt Piscatores, Apestoli plantaverunt, tam diu reges qui eam tenent, rectissime ad s… am curam indicant per…nere, ne …os adversus eum rebelletis impune.answereth, not that Kings may either preach, or define controversies in the Church, but that, sinco Donatists separate from the Church, it should be the care of Kings to see, that none rebell against the Church of Christ. Hence I reason thus, no Synods ecclesiasticall can meddle with the blood and temporall lives of men, nor can they forbid the beliefe and profession of heresies and erroneous doctrine, or scandalls against pure discipline under the paine of bodily punishment, as banishment, imprisonment, heading or hanging. But Emperours and Kings, either in a Synod or out of a Synod, may lawfully forbid such things, and that by a Kingly power, therefore if Emperours in Synods make any Lawes of this kinde, they are not Synodicall, nor ecclesiasticall Lawes, nor doe they make such Lawes, jointly with the Church-Synod, as some teach, nor by any ecclesiastick power, for coactive power, and ecclesiasticall power, cannot be joyned together p. 411as one power, to make one and the same ecclesiasticall lawes. Let any judge then if the ancient Lawes of some Emperours were any other things, but civill and politick sanctions of Church-constitutions. And judge of this Law, which some call the ecclesiasticall determination of ccImperat Constitut. ….Heraclius the Emperour by the consent of Pope John, he ordained that there is n… … ther one nor two operations in Christ. Heraclius a Monothelite commanded this under the paine of civill punishment, as is certaine. But had Pope John as collaterall Judge with the Emperour in this, that same coactive power that the Emperour had? I thinke none can say it. So ddIn c…dice l. leg …unctus populu…. c. le s…m. Trinit.three Emperours commanded all people to hold the doctrine of the Trinity, and that those who hold not this be heretickes. This is but a civill sanction of a Church Law. So eeC…d…ce leg. 4. Synod Chaicedenensis de … de Christiana justa cap…sitinnes a … a … …d …, per nost…a decreta statuta sunt.Martianus commandeth that the decrees of the Councell of Chalcedon be established, and that no man dispute or call in question these decrees. This is clearely the Emperours civill ratification of Church-lawes: and ffIustinian. Novell. 123. c. 32.Justinianus forbiddeth any publick service to be in the Church by laicks onelyonly, in the absence of the Clergie, and ggNovell. 137. c. 6.commandeth the Bishops not to muttter in to themselves, but to speake in the administration of the Sacraments with a cleare and distinct voice. If Emperours did proceede any further, as some say that Theodosius deposed the Nestorian Bishops, though indeed he onelyonly hhL. 3. de s…. tr…n.commanded them to be deposed, their deeds are not Lawes, a facto ad jus non valet consequentia. Papists here are in two extremities. For 1. they will not have Princes to meddle with Church-affaires, whereas by office they are Nursfathers in the Church. Charles the fift is rebuked by Paul the third, because he conveened councells for composing of dissentions in the Church, and he compareth him to Uzzah, who touched the Arke without warrant, as we may see iiWolsius tom. 2 lect. moral. pag. 539.Wolsius. 2. Stapleton, Bellarmine, kkBellarmin. l 3. de la…cis c. 17.and Papists will have them to be brutish Servants, to execute whatsoever the Pope and Councells shall decree, good or bad, without examination also; as llSuarez in opuscul. l. 3. de P…mat. Sum… Pontif c. 22.Suarez, the Councell of Paris, their nnD…s…on. 96. si ….Law saith, and ooD…st. 22. inc. Qu…ties 24. q. 1.Innocentius the first, and ppIn cap…e qu… di…et.Gregory the seventh doe teach: Making Kings in their judgement slaves to the Pope and 'his determinations, and to have no light but from their vertuall Church, as the Moone hath all her light from the Sunne.

p. 412Our third distinction is, that the Magistrate as Magistrate, and a preserver of publicke peace, may doe some thing, when a Schisme and dissention is among the Church-men in a Synod. 1. In this case he may punish perturbers of peace, as Augustine answereth qqAugust. cont. epist. Gauden. l. …. c. 26.Gaudentius the Donatist, and the separaters from the Church, in which case the Magistrate indirectly condemneth one of the parties, which the Church hath condemned: but there be many other cases of dissention in this case; therefore when the Magistrate findeth the Synod divided in two parties equally; or three, i… the corrupt part prevaile; or foure, in the case of the Churches aberration in one particular fact: or five, if there be an universall apostasie of the whole representative Church: or sixe, an universall defection of both the representative and essentiall Church: all these being too casuall and of too frequent occurrence, one and the same answer cannot be given, and here be sundry subalterne distinctions considerable.

Hence our fifth Conclusion: when there is an equall rupture in the body, nothing extraordinary would be attempted, if ordinary wayes can be had: if Saul the ordinary Magistrate had at Gods Commandement killed Hagag, Samuel the Prophet should not have drawne his Sword, and therefore in this case the Magistrate would first seeke helpe from other Churches, as that rrApollonius de jure Magist. …oc. cit pag. 206.learned Apollonius saith. But if that cannot be conveniently had, as in a nationall Church it may fall out, then the Magistrate as a preserver of peace and truth, may command the sincerer part to conveene in a Synod, and doe their duty, as the good Kings of the people of God did: 2 Chron. 15. Asa gathered together a people who entered in Covenant to seeke the Lord God with all their heart, and layed an obligation of punishment to death on the rest, v. 12, 13. and Jehoshaphat, 2 Chron. 23. 4. he layed charge on Hilkiah the High Priest, and the Priests of the second order, whom he knew to be better affected to the worke, to bring out the Vessels made for Baal; which proveth that the King should put the sincerest to doe that, which in common belongeth to the whole, in which case of the erring of the most part of the Church, the Prince indirectly condemneth the erring part of the Synod, because it is his place to forbid p. 413and to punish with the sword, the transgressors of Gods Law. But because his power is accumulative, not privative, under that pretence hee hath not power to hinder the sincerer part to meet and determine according to the Word of God.

6. Conclusion. In the case of the prevailing of the corrupt part of the Church, or in the fourth case of the aberration of the Church in one particular, the King hath a regall power to punish the Canonists, if they shall decree in their Synod Popery, and hereticall doctrine, and so give to the Bride of Christ noysome and deadly milke; the Prince as nursefather may punish the Canonists. 1. Because hee is a keeper of both Tables of the Law, and hath a royall power to inflict bodily punishment upon all sinnes, even committed, in foro exteriore ecclesiae, as the King may punish false teachers. 2. Because the Magistrates power is auxiliary & accumulative, as a tutor and nur…efather, who hath law to helpe the Pupill, and to adde to the inheriritance, but hath no Law nor power to take away any part of the inheritance from the Pupill; Ergo, as a nursefather, hee is to helpe the Church of Christ, against the wicked Canons of the representative Church. If any object, then the King as King hath power to rescind and annull the ecclesiasticall Canons; the contrary whereof that learned author of Altare Damascenum ssDidoclavius dad. Caldern …d in altars Damas…cnode commentatus …egi…s, pa. 29, 30.doth prove.

I answer, that learned and worthy author proveth that the Prince cannot annull the Church-Canons, and that the councell of Trent thought shame that the Pope should absolve any condemned by the Church-Canons; and certainely the same power that maketh Canons should dissolve them; but the Kings power cannot make Church-Canons, for it is a part of the ministeriall calling to make Canons, and therefore hee cannot annull and dissolve Canons: but some greater Kingly power is due to the King in the case of the Churches aberring, then in the case of the Churches right administration; and as our Divines doe justly give to the Prince an extraordinary Kingly power in the case of universall apostasie of the Church, as Jehoshaphat, Hezekiah, Josiah, and other worthy reformers in the Church of the …ewes, did warrantably use their Kingly power, when the Church-men were corrupted and negligent in their dutie; so p. 414in a particular case of a particular error of the Synod, the King as King, may use his Kingly power in this fact, that is, secundum quid extraordinarie, for the King is oblieged as King to adde his accumulative power of a civill sanction to all just and n…cessary Church constitutions, and it the Canon or Church constitution bee wicked and popish, he is oblieged to deny his civill sanction, and not that onelyonly, (for hee that is not with Christ is against him) but hee is to imploy his kingly power against such Canons, and so is to deliver the Church of God in that, and in denying his accumulative power to unjust Canons, hee addeth his kingly power accumulative to the true Church, in saving them from these unjust Canons.

2. Also it may bee objected, If the King by a regall and coactive power may annull and rescind unjust Canons, hee may by this coactive power make Canons, for it is that same power to make and unmake Canons.

I answer, if hee may annull unjust Canons, that is, liberate his subjects from civill punishment to bee inflicted for refusing obedience to such Canons, and for bid the practise of wicked Church constitutions under the paine of the sword; It will not follow, that therefore hee may make Canons, but onelyonly that hee may adde his civill sanction to just Canons. 2. Neither can the King properly annull the Canon, but onelyonly deny to adde his civill authoritie for the execution of such Canons.

But thirdly, it is objected, that the King bath a judgement that such Canons are wicked and superstition; the Church-mens judgement at the assembly of Glascow, Edenbrough, an. 1638, 1639. is that such Canons are lawfull, edificative, and necessary, then is the King obliged as King to deny his royall sanction, and who shall bee Judge in the matter?

If you say the Word of God, it satisfyeth not, because both the King, and the Synod, alledgeth the Word of God, as norm … judicandi, a rule of judging, but the rule of judging is not formally the Judge, 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.

p. 415I 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 ratificator…e of the right and oxthodox ecclesiasticall determination, and Junius saith that the Magistrates judging politick, presupposeth the Church judging ecclesiasticall, going before; and ddCalvinus inst…. l. 4. c. 11. sect. 15.Calvin eeAmesius to n. 2 in Bellarm. … at. c. 6. n. ….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, ne…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 p. 416unmoveable like God the father of truth; but in this case if both erre, ex cellently saith ffJunius ar… nad. in …ellarm. de concil. l 1. c. 12. …. 18. Desiciente conjunctione Magist … aliquid ecclesia extra ordine…n sace…, q…d ordina…ie non potest, & …ntra desiciente ecclesia a suo officio, potest magi…atus … ordinein procurare, ut ecclesia ad …, …d enim juris communis est, extraordinar…is mai…s remedia eti am extra ordinem adhiberi posse.Junius, the Magistrate erring the Church may do something extraordinarily, and t…e Church erring the Magistrate may do something also in an extraordinary way, as cōmon 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 ggCalderwood in … Damas…en…, pag. 20.Calderwood saith indeed, the pretended Lords of high Commission have an act for them under hhElizabeth stat. …. …. ….Queene Elizabeth for this effect, but it is made for the fashion, for all errors and heresies are condemned in Scripture, but not onelyonly 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 p. 417sword, and so hee may judicially predetermine some things before the S…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 pun…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 iiLib. 22. si … …. de leg…s princ…p.saith, it is not same power to make Lawes, and to d… …nd them, and interpret them: see kkParaeus. Comment. in R …. 13. dul. 5. mappend p…. 8. arg. 2.Paraeus.

I answer, the proposition is not universally necessary, except onelyonly 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 a…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 onelyonly 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 llCalderwood …. Da…nas. pag. 36. Lance…. Andreas.Calderwood) agree not among themselves; but it is true in words, p. 418the author mmTortur. torti. 95. dicimus regem gubernare ecclesiastica, sed non ecclesiastice.est Tortura torti, the Bishop of Eli denyeth in words (if you have strong faith to beleeve him) all spirituall headship over the Church, to the King, and nnBurbilius in vindic. Tortu a tc…ti. pa. 55. non dicit (Ep. sc. Eliensis) primatum spiritualem, sed primatum quoad spiritualia, de be …i regibus omni jure.Burbillus also. But ooHen. Salcobrigiensis in Becano. baculo pag. 140.Henric. Salcobrigiensis calleth the King primatem ecclesiae Anglicanae, the Primate of the Church of England and …ges oleo sacro uncti, capaces sunt jurisdictionis spiritualis, because they are annointed with holy oyle, therefore are they capable of spirituall jurisdiction; also may (saith hee ppPag.creat propria autoritate, by his owne authoritie, create Bishops and d…prive them. See what qqCalderwood in altar. damas pag. 14, 15, 16. & seq.Calderwood hath said, and excerped out of the writings of these men; the King as King, 1. convocateth Synods; 2. defineth ecclesiasticall canons; 3. giveth to them the power of an ecclesiasticall Law; 4. executeth Church Canons; 5. appointeth commissioners, who in the Kings authoritie and name, may try heresies and errors in doctrine, punish nonconformitie to Popish ceremonies, may confine, imprison, banish Ministers; 6. descerne excommunication and all Church censures, and use both the swords; 7. relax from the power and censures of all ecclesiastick Lawes, give dispensations, annull the censures of the Church, upon causes knowne to them, give dispensations against Canons, unite or separate Parish Churches, or diocesan Churches; and by a mixt power partly coactive and civill, partly of jurisdiction and spirituall, the King may doe in foro externo, in the externall court of Church discipline, all and every act of discipline, except hee cannot preach, baptize, or excommunicate.

And whereas Cartwright saith, when a lawfull Minister shall agree upon an unlawfull thing, the Prince ought to stay it; and if Church ministers shew themselves obstinate, and will not bee advised by the Prince, they prove themselves to be an unlawfull Ministery, and such as the Prince is to punish with the sword. O but, saith hee rrSurvey of discipl c. 23. pa. 262, 263.the author of the Survey, how shall the Prince helpe the matter? shall be compell them to conveene in a Synod, and retract their mind? but they will not doe this. 2. By what authoritie shall the Prince doe this? even by extraordinary authority, even by the same right that David did eate of the Shew-bread, if by ordinary authority the Prince would doe it, yet doe you resist that authority also.

Answ. Though the Prince had not externall force to compell p. 419Church-men to decree in their Synods things equall, holy, ju…, and necessary, yet it followeth not that the King as King hath not Gods right, and lawfull power to command and injoyne them to doe their dutie; force and Law differ much, as morall and physicall power differ much. 2. If they decree things good, lawfull and necessary, the Prince hath a power given him of God to ratifie, confirme, and approve these by his civill sanction, but hee hath no power ordinary to infringe, or evert what they have decreed. 3. And if the Church bee altogether uncorrigible and apostate, then wee say as followeth.

7. Conclution. When the representative Church is universally apostaticall, then may the Prince use the helpe of the Church essentiall of found beleevers, for a reformation, and if they also bee apostatick, (which cannot be, except the Lord utterly have removed his candlestick) wee see not what hee can doe, but heare witnesse against them, but if there bee any secret seeker of God, in whose persons the essence of a true Church is conserved. The King by a royall power, and the Law of charitie is oblieged to reforme the land, as the godly Kings, with a blessed successe have hitherto done, Asa, J…siah, Jehoshaphat, …, in which case the power of reformation, and of performing many acts, of due belonging to the Church officers, are warrantably performed by the King as in a diseased body, in an extraordinary manner power recurreth from the members to the …tick head and Christian Prince, who both, as a King, … …, in an authoritative way is oblieged to do more then ord…y, and as a Christian member of the Church, in a charitative and common way, is to care for the whole body.

8. Conclusion. The influence of the Princes regall power in making constitutions is neither solitary, as if the Prince his … could doe it; nor is it 2. collaterall, as if the Prince and Church with joynt concurrence of divers powers did it; nor is 3. as some flatterers have said, so eminently spirituall as the consultation and counsell of Pastors, for light onelyonly hath influence in Churches Canons, but the Princes power hath onelyonly the power to designe, so as the Canon hath from the Prince the power of a Law in respect of us. The Kings influence in Church p. 420Canons (as wee thinke) is as a Christian antecedent, to exhort that the Lord Jesus bee served; 2. concomitant, as a member of the Church to give a joynt suffrage with the Synod; 3. consequent, as a King to adde his regall sanction to that which is decreed by the Church according to Gods Word, or otherwise to punish what is done amisse.

Now that the Prince as a solitary cause, his alone defineth Church matters and without the Church, and that by his ordinary Kingly power, wanteth all warrant of the Word of God. 2. The King might have given out that constitution, Act. 15. It seemeth good to the holy Ghost, and to us, which in reason is due to the ministeriall function, for these are called Act. 16. 4. the decrees of the Apostles and Elders, not the decrees of the King or Emperour, either by Law or fact. 3. Christ ascending to heaven gave officers requisite for the gathering of his Church, and the edification of the body of Christ, but amongst these in no place we finde the King. 4. If this bee true, heathen Kings have right to make Church-Canons, though they bee not able, and bee not members of the Christian Church, and so without, and not to bee judged by the Church, nor in any case censured, Matth. 18. 17. 1. Cor. 5. 11. and this directly is a King Pope, who giveth Lawes by a Kingly power to the Church, and yet cannot bee judged by the Church. Burhillus and Thomson acknowledge that a Heathen King is primat and head of the Church; and must hee not then have power aciu primo, to make Lawes, and to feede the flocke by externall government? But Lancel. Andreas, Biship of Ely ssEpisco. Fliens. Tortur. terti pag. 39. in Ethnico e…st tera potestas temporalis, idque sinc ordine ad potestatem ecclesiasticam. item Rex quivis own de Ethnico Christianus fit, non perdit terrenum ju…, sed acquirit jus nov…. Itidem own de Christiane fit sicut Ethnicus, vigore sententiae, ami… novum jus quod acquisiverat, sed retinet terrenum jus in temporalibus, quod sacrat illi proprium, priusquam Christianus fieret.Tortura torti saith that a heathen King hath a temporall Kingly power, without any relation to a Church power, and when hee is made of a Heathen King a Christian King, bee acquireth a new power. But the question is, if this new power be a new kingly power, or if it be a power Christian to use rightly his former kingly power; if the first bee true; then 1. as learned Voetius ttVoetius de potest. ecclesi. tract.and good reason saith, hee was not a King before hee was a Christian, for the essence of the Kingly power standeth in an indivisible point, and the essence of things admit not p. 421of degrees. 2. Then should hee bee crowned over againe, and called of God to bee a Christian King, and so hee was not a King before, which is against Scripture; for Nebuc…adnezzar was to bee obeyed, and prayed for as King by the people of God, at Jeremiahs expresse commandement. 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife; contrary to the 1 Cor. 7. 13, 14, 15. the Captains, or Masters, who of heathens become Christians, should obtaine a new right and power over their Souldiers and Servants, and they should come under a new oath and promise to their Captaines and Masters. 4. If the heathen King have onelyonly temporall Kingly power, he had no power as King to take care that God were worshipped according to the dictates of the Law of nature, and Law of nations, & had power to punish, perjury, Sodomie, parricid, as sins against the Law of nature, and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature, which is against all sense. But if the power which a heathen King becomming a Christian King acquireth, be onelyonly a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King, then a heathen King, jure regali, by a regall right is the head of the Church, though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ; yea though hee bee the great Turke, hee is a Pastor called of God & the Church, though for his moralls, hee bee a Woolfe and a hireling, yet by office and Law, hee is a feeder of the flocke. Talis est aliquis, qualem ius offi…ii requirit. And certainly it is impossible that a heathen King can bee a member of the true Church, hee wanting both faith and profession, which doe essentially constitute a Church-membership: if it bee said hee is ex officio, by his office a member, that is nothing else but hee ought to bee a member of the Church, so all mankind are members of the Church, for they are oblieged to obey Christ, and submit to him upon the supposall of the revealed Gospel, and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King; yea when the Gospel is preached, and the heathen King converted to the faith, hee is not a member of the Christian Church, as a King, but as a converted professor, and so Christianitie maketh p. 422him not a Kingly head of the Church, but what essentially constituteth him a King, that also constituteth him a Christian King; Christianitie is an accidentall thing undoubtedly to the office of a King.

2. They doe no lesse erre, who make the King and the Church officers collaterall Judges in Church matters, so as with joynt and co…quall influence they should bee Canon makers. 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates, as being against their will and mind, who were Rulers of the people, as Acts 1. 14, 15. Acts 2. 46, 47. Acts 4. 1, 2. Acts 6. 1, 2, 3, 4. Acts 15. 6, 7, 8. &c. 2. What the Church decreeth in the name of Christ, standeth valid and ratified in Heaven and Earth, Matth. 18. 17, 18. Joh. 20. 21, 22. whether the Magistrate assent to it or not, so that he hath not a negative voyce in it by any ecclesiastick power, for Christ saith not, What yee bind on earth, in my name, shall be bound in Heaven, except the Magistrate deny, as a collaterall Judge, his suffrage; Now if he be a collaterall Judge by divine institution, no Church act should be valid in Christs Court without him, as excommunication not in the name of Christ, or performed by those who are not the Church, but onelyonly in civill offices, is not excommunication; also what ever the Magistrate doth, as the Magistrate, he doth it by the power of the sword. Ergo, if he take vengeance on the ill doer, as his office is, Rom. 13. 3. 4. his acts are ratified in Heaven, though the Church as collaterall Judges say not Amen thereunto. 3. The coactive power of the King, and the Ecclesiasticall power of the Church, differ as carnall and spirituall, spirituall and not spirituall, of this world, and not of this world, and are not mixed by the Word oft, as Joh. 18. 36. 2 Cor. 10. 3, 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution, the King and the Church be joynt and coequall Judges and joynt definers, the constitution must both be injoyned under the paine of bodily punishment, which the Church, whose weapons are not carnall, cannot command, and under the paine of Church censures, as suspension, rebukes, and excommunication the King must command. Now the Canon should neither be an Ecclesiasticall, nor yet a civill Canon, but mixt, for the Canon makers injoyneth with p. 423powers and paines which are not due unto them, nor in their power. Now to make a Law (saith ww…. F…l…. … …. 53.Feild) is to prescribe … …aw under the paine, which the Law-maker hath power to inflict: but neither hath the Church the power of the sword, 2 Cor. 10. 3, 4. Joh. 18. 36. nor hath the King, by Gods …aw, the power of excommunication. See xx… 22.Calderwood. And one and the same Law should be backed both by a carnall and worldly power, and not by a worldly and carnall power. 3. The King as King must have a mixt power, halfe kingly, … halfe ecclesiastick, and by the same reason, the Church must have a mixt power, partly Ecclesiasticall and partly civill, and this were to confound the two kingdomes, the kingdome of this world, and the spirituall kingdome of Christ, which is not of this world, Joh. 18. 36. condemned by yyAnselm… … Matth. 26.Matt 26Anselm…, and aaHilarius …ntra … b…pist 40Hilarius, and bbBernard b… p…st. ad Fu…en.Bernard, and cc…Augustin. Put if they say, that every one hath their influence partialitate causae, non eff…cii, according to the nature of causes, then is not one and the same Church constitution from both King and Church. See dd… 325. 3. 6.Apollonius. But the Kings Canon is civill, the Churches Ecclesiasticall, and every one of them without another, perfect in their one kind. See eeG…son. Bucer de …. pag. 9….what the learned Gerson, Bucer, and ffAmesius in …. de 1…. 2. …. 1.Amesius saith, further to adde light to this point.

Those who maintaine a third, that the Church Canons hath all the power of being Church Lawes from the King, and all Ecclesiasticall and oblieging authority from him, and that they have onelyonly some helpe of consulting power from the Church, are grosser Divines. See gg…an Weem…s de …. de … 7 pag. 88. 89. seq.Joan. Weemes, for so the King is the onelyonly Canon maker, and the Church-men giveth advice onelyonly, as hhThe Kings … for the Service B…ok of … land, A…. 1636.the Kings Proclamation speaketh, having taken … counsell of our Clergy, we command such a worship, & …. and so the Canon runneth, it seemeth good to the holy Ghost and the King as the Canon speaketh, Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Pr…acher to expone publikely the Scriptures to the Church of God, for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word, and so the Emperours and Christian Kings are the onelyonly lawfull Canon makers and definers in Oecumenick Councels, and Bishops, and Pastors, and Doctors have all a meere power of advising and counselling, which certainely all Christians on earth sound in p. 424the faith, except women, have. O whither are all the tomes of the Councels Oecumenick, nationall, and provinciall, evanished unto? 3. Kings justly by this are made Popes, and more then Popes, for Kings onelyonly have a definitive voyce in councells, whereas Papists give a definitive voyce to all the lawfull members of the councell, no lesse then to the Pope. iiVVee …. Daplex … est, un… … &. … in …, alia … s…u imperialis in senatu, illa pastorum, haec p…incipis est.Weemes hath a distinction to save the Kings invading the Church-mens place, while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit, and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall, but onelyonly ministeriall by the Word of God, except that imperiall interpretation, that the Pope usurpeth over the consciences of men, and this is as kkBancroft s…na… Pauli cruce…. 1589. p 1. 70Bancroft said, that the King had all the honors, dignities and preheminencies of the Pope, as llCalderwood in altar. Damas. pag. 4.Calderwood observeth, and yet Edward the sixth, and Edward the eighth would neither of them take so much on them. What difference betwixt a Sermon made by the King in the Senat, and the Pastor in the Pulpit? It is that same word of God preached; only the Kings is imperiall, and so must bee in his owne as King, the Pastors ministeriall, in the name of Christ; the distance is too great. The administration of the Sacraments may be imperiall due to the King also, as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King, but of Pastors, to feede the flocke, Act. 20. 28, 29. to edifie the body of Christ, Ephes. 4. 11. to rule the house of God, 1 Tim. 3. 2, 3, 4. 16. to feede the sheepe and Lambs of Christ, John 21. 14, 15, 16. and alwayes this is given to Pastors and Elders. I know that Kings are nurs-fathers, to feed, edifie, and watch over the Church, causatively, by causing others so to doe; but this will not content the formalists, except the King command and prescribe the externall worship of God.

Tooker, Bancroft, Whitegift, La…celot Andreas, Salcobrigiensis have a maine distinction here: That Pastors and Elders rule the Church, as it is an invisible body, by the preaching of the word and administration of the Sa…raments, and of this government the foresaid places speake: but as the Church is a politick visible body, the government thereof is committed to the King. mmBancroft pag. 48.Bancroft said p. 425all the externall government of the Church is earthly, and W…i…e…gyft and Bancroft two grosse Divines made for the court, say t…e externall government of the Church, because externall, is …spi…tuall, and not a thing belonging to Christs externall kingdome, (…aith Bil…n:) but this is, 1 false, 2. Popish, 3. Anabaptisticall, 4. …yrannicall.

False, 1. Because externall and vocall preaching, and a visible administration of the Sacrament in such an orderly way, as Christ hath instituted, is an externall ruling of Church members according to the …aw of Christ as King, an externall ordaining of the worship, is an externall ordering of the worshippers according to the acts of worship thus ordered, as sense teacheth us: but the externall ordaining of the worship, to preach, this, not this, to celebrate in both kinds, by prayer and the words of institution, and not in one kind onelyonly, is an externall ordering of Gods worship: therefore as Kings cannot administrate the Sacraments, nor preach, so neither can they have the externall government of the Church in their …ands. 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost, Act. 20. 28. includeth the censuring by discipline, even the grievous Woolves entring in, not sparing the flocke, but drawing disciples after them, vers. 29, 30, 31. and therefore Pastors as Pastors are to watch, and to try those who say they are Apostles … not, but doe lie, R…vel. 2. 2. by discipline; so this externall …e…ding is externall governing committed to Pastors, whereas inward governing is indeed proper to Christ the head of the Church. 3. What? doe not the Epistles to Timothy containe comman dements about externall government to bee kept invi…able by Timothy, not as a King I hope, but as a Pastor, even … the appearing of our Lord Jesus Christ, 1 Tim. 6. 14. and this taketh away that poore shif…, that the externall government of the Church, as nn… pag. 65. & 304.Tookerus saith, was in the Apostles hands, so long as persecuting Magistrates were over the Church. but now, when the Magistrates are Christians, the case is changed, but the government of all su… as Timothy is, must bee visible, externall, and obvious to men, as 1 Tim. 2. 1, 2, 3, 4. 3. 1, 2, 3, 4. …. 16. 1 Tim 5. 9. 1 Tim. 5. 19, 20, 21, 22. 2 Tim. 2. 1, 2, 3, 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ, p. 4261 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1, 2. 4. If externall government were in the Kings power, then were it his part to rebuke publikely, to excommunicate, and to lay on hands upon the Timothies of the Church; all which are denied by the formalists, and are undoubtedly the Churches part, as the Church, Matth. 18. 17, 18. 1 Tim. 5. 19, 20, 21, 22, 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2, 3, 4, 5. 5. ooParker. de polit. eccl. l 1. c. 7.Parker proveth well that the keyes are Christ as Kings ruling in word and discipline.

2. This is popish, for so doth the Papists teach, as ppStapleton de princip doctrinal. l. 6. c 16Stapleton and qqBecanus 10. 5. Opise cont. Spalat. l. 1. de repub. christi. c. 4.Becanus, that the Pope, quo ad externum infiuxum, according to externall influence of visible government is head of the Church, and Christ according to the internall influence of the spirit is the head of the invisible body of Christ, and here the King is installed in that externall government, out of which our Divines by Scriptures have extruded the Pope, which is a notable dishonor done to Kings; and as rrParkerus de politeia eccles. l. 1. c. 6.Parkerus observeth. ssRaynold. collat. cum Hartio. c 1. divis. 2.Joan. Raynoldus answereth that, from two offices of the head, which is to give life and influence of motion to the members, and also to guide and moderate the actions externall of the body, wee cannot make two heads; and because the King hath some civill government about the Church, wee cannot make two heads over the Church, Christ one, and the King another under him.

3. This is Anabaptisticall; for because the visible government of the Church is externall, wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority, and because the Prince is gifted and a Christian, to give all to him, for a calling there must bee from God, for the King to governe the Church of Christ by Lawes, and prescribing externall worship therein, for Christ hath left, Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office, whose it is to bee answerable for soules, Heb. 13. 18.

4. It is tyrannicall, because it putteth power into the Magistrates hand, to take from the Church, that inbred and in…rinsecall power of externall and visible government over her selfe and members, which all civill incorporations by instinct of nature have, and the Magistrate, as such, not being a member p. 417of the Church hath a headship, even being a heathen Magistrate, over the redeemed body of Christ. 2. By this reason, the Lord Jesus as King hath no Pastors in his name to use the …ves of his kingdom, by binding and loosing; for discipline being an externall thing (say they) is not a part of Christs kingly power, but the King as Christs civill vicar hath this power: but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules, are acts of Christ as powerfull by the Scepter of his Word, and those who are his instruments to exercise these acts are subordined to him as King of the Church, but Church-men by an externall ecclesiasticall power delivering to Satan, and externally and visibly casting out of the Church, that the spirit may bee saved in the day of the Lord, are instruments subordined to Christ, who is efficacious to save spirits by excommunication, and to gaine soules by rebukes. ttGreg. Magnus in Psalme pen…tent.Gregorius Magnus saith, those to whom Christ hath given the Keyes of his kingdome, by these hee judgeth, and why is this word the word of his kingdome? the Scepter of his kingdome? the sword that commeth out of his mouth, by which hee governeth his subjects, and subdueth nations, so called? but because Christs kingly power is with those, whom hee hath made dispensators of his Word.

9. Conclusion. Nor hath the King power of ordaining Pastors, or depriving them, or of excommunication. 1. All these are acts of spirituall and ecclesiasticall power, 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5, 6. and flow from the power of the keyes, given by Christ to his Apostles and their successors, Matth. 28. 18, 19, 20. Mark. 16. 14, 15, 16. Joh. 20. 21, 22, 23. Hence I argue, to whom Christ hath given out his power, as King of the Church, Matth. 28. 18, 19. power of the keyes, Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands, and ordaine qualified men, for the ministry, and those who by the holy Ghosts direction practised that power by ordaining of Elders, these onelyonly have right to ordaine Elders, and their successors after them: but Apostles and their successors onelyonly are those to whom Christ gave that power, and who exercised that power, as the places prove.

p. 4282. Ordination and election both in the primitive Church of the Apostles was done by the Church, and consent of the multitude, Act. 1. Act. 6. 2, 3, 4. 5, 6, &c. but the civill Magistrate is neither the Church, nor the multitude.

3. Ordination is an act formally of an ecclesiasticall power, but the Magistrate as the Magistrate, hath no ecclesiasticall power; Ergo, hee cannot exercise an act of ecclesiasticall power.

4. If ordination were an act of Kingly power, due to the King as King; then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King, and that behoved to bee in them an extraordinary and temporary power, but wee never find rules tying to the end of the world, given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power, that were against the wisedome of God to command Timothy to commit the Word to faithfull men, who are able to teach others, as 2 Tim. 2. 2. and to set downe the qualification of Pastors, Elders, Doctors, and Deacons to Timothy, as a Church man, with a charge to keepe such commandements unviolable to Christs second appearing; if Timothy and his successors in the holy ministry were to bee denuded of that power, by the incoming of Christian Magistrates. 2. The King by the laying on of his hands, should appoint Elders in every citie, and the spirits of the Prophets should bee subject to the King, not to the Prophets, as the word saith, 1 Cor. 14. 32.

5. Those who have a Church power to ordaine and deprive Pastors, must by office try the doctrine, and be able to … sayers, and to finde out the Foxes in their hereticall wayes, and to rebuke them sharpely, that they may bee sound in the faith: but this by office is required of Pastors, and not of the King, as is evident, 1 Tim. 3. 2. 2 Tim. 2. 2…. Tit. 1. 9, 10, 11. It is not enough to say, it is sufficient that the King try the abilities of such as are to bee ordained, and the bontgates of hereticall spirits to bee deprived, by Pastors and Church men, their counsell and ministery, and upon their testimony the King is to ordaine, and make, or exauthorate, and unmake Pastors; because 1. so were the King a servant by office, to that which Church men shall by office determine, which they condemne in our doctrine, which wee hold in a right and sound meaning. 2. He p. 429who by office is to admit to an office, and deprive from an office, must also by office, bee obliged to bee such as can try what the office requireth of due to bee performed by the officer; nor is it enough which some say, that the ignorance of the King in civill things taketh not away his legall power to judge in civill things, and by that same reason, his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters, for I doe not reason from gifts and knowledge that is in the King simply, but from gifts which …x…fficio, by vertue of his Kingly office is required in him. It is …ue as King hee is oblieged to read continually in the book of the Law of God▪ Deut. 17. and to know what is truth, what here…ie, in so fa…re as hee commandeth that Pastors preach sound doctrine, and that as a Judge hee is to punish heresie. Some say hee is to have the knowledge of private discretion, as a Christian, that hee punish not blindly. I thinke hee is to know judicially as a King, 1. Because hee hath a regall and judiciall knowledge of civill things, even of the major proposition and not of the assumption and fact onelyonly. Ergo, seeing hee is by that same kingly power to judge of treason, against the Crown & the civill State, by which he is to judge of heresie, & to punish heresie, it would seeme as King hee is to cognosce in both, by a kingly power, both what is Law, and what is fact. 2. Because the judgement of private discretion, common to all Christians, is due to the King as a Christian, not as a King: but the cognition that the King is to take of heresie and blasphemy, whether it bee heresie or blasphemy, that the Church … …eth heresie and blasphemy, is due to the King as King, because hee is a civill Judge therein, and if the Church should call Christs doctrine blasphemy, Caesar and his deputie Pontius Pilat, as Judges civill, are to judge it truth. Neither would I …i…ly here contend; for whether the Kings knowledge of herese in the major proposition bee judiciall, or the knowledge of discretion onelyonly, as some say, wee agree in this against Papist…, 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 onelyonly in so farre as hee is to compell and punish p. 430with the sword, not by instructing and teaching. It would not hence follow that hee is to make Church constitutions as King, but onelyonly 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, a…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 caus…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 p. 431inhibit 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 uuAlta… Da… pag. 23. 24.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 xxAlta… Damas… pag. 2….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 p. 432the calling, neither of these two doe come either from King or Church, or from mortall men, but onelyonly 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 de…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 d…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 both doth elect and choose the man, yet so that he is not elected without the consent of the King or Magistrate in the Kings roome.

I answer, many things are here to be replyed. 1. That the King who may be borne an heire to an earthly Kingdome, is also borne and by nature a mixt person, and halfe a Minister of the Gospell, is against Gods word; ministers in whole, or in part, are made so of God, not so borne by nature: in Aaron… Priestha…d men by birth came to a sacred office, but that is done away now in Christ. 2. With as good reason may the King preach and administer the Sacraments, as a mixt person, as he may ordaine, by ecclesiasticall blessing, imposition of hands, p. 417ecclesiasticall designation any person to the Ministery, that same auth nity of Christ which said to Timoth, Lay hands suddainly … man, said also to him, 2 Tim. 2. 15. Study to be approved unto …, a workeman that needeth not to be ashamed, dividing the word right; that is, both ordaining of Ministers, and pastorall preaching of the Word, or pastorall acts flowing from an ecclesiasticall power. How then can the one be given to the King by vertue of that same mixt power? especially seeing baptizing it directly called 1 C…r. 1. 17. a lesse principall worke of the ministery then preaching. It it be said, as ordination is performed by the King, is not an ecclesiasticall action, but civill, or mixt, partly civill, partly ecclesiasticall.

I answer: by that reason, if the King should preach and administrate the Sacraments, these actions should not be called ecclesiasticall actions, and Uzzah's touching the Arke, should not be called an action by office incumbent to the Levites only; and it might be said, the person being civill, the actions are civill. And Uzziah's burning of incense upon the Altar of incense, was not a Priestly act, but an act of a mixt power, he 2 Ch…on. 26. 10, 17.was partly a King, and partly a Priest, who did performe the action, but he was a Priest by sinfull usurpation in that action, as we know. 2. This answer is a begging also of the question.

2. Whereas it is said that the Church ordainech Pastors, and the King also, but divers wayes: the one by a regall power, the other by me el…siasticall power.

I answer: this is spoken to make the people, ad saciendum populum, for ejusdem potestatis est, (saith the Law) constituere & desti…ere, it is the same power to ordaine and to destroy. The high-Commission by the Kings authority doth deprive Ministers, without so much as the knowledge of the Church. If then the King as King may deprive ministers without the notice of the Church, then may the King as King also ordaine Pastors without the notice of the Church. For the action of the instruments as such, is more principally the actions of the principall cause. 3 Election of a Pastor is farre different from ordination of a Pastor: the whole multitude as Christians have voyces in the election of a Pastor, and so hath the King or his Magistrate, p. 434as a part and member of the Church, but this giveth no negative voice to the Magistrate in election, but ordination is not done by all the multitude, it is a worke of authority done onelyonly by the Church-officers. 4. The coactive and civill degradation, must have also correspondent thereunto a coactive and civill ordination of Pastors. Now I ask what is a coactive ordination. If it be the Kings royall and civill authority, commanding that the Church officers ordaine Pastors at Christs commandement; This we deny not, they fight with a shadow or a night ghost; not against us, who contend for this. But if they meane a coactive degradation by the Sword, in banishing, imprisoning, yea and for just causes, punishing Ministers to death with the Sword, this indirect deprivation we doe not deny. But so the King depriveth a man from being a Minister, when he is beheaded, or hanged, or banished for civill crimes, no other wayes, but as he depriveth a man from being a Fashioner, a Sai…r, a Plower, a Souldier, or a Father to his owne barnes, a husband to his owne wife, for when the man is beheaded or hanged, by the sword of the Magistrate, he is d…prived from being a fashioner, a sailer, a father, a husband: and Solomen did not other way deprive Abiathar from the Priest-hood, then indirectly by consining him for treason at Anathoth, so as he could not exercise the Priests office at Jerusalem. So after aaJunius de …en…il…animad. l. 1. c. 20. a…t. 10.Junius, bbAltar. Damas…n pag. 23.Calderwood, ccGulied. Apollonius de ju…e Magist…. …nsa… c. 5. pag. 3. 7.Gul. Apollonius, ddSibrandus c…nt…a. Pag. 148. 149.Sibrandus, yea eeMuketus de polit…ia potest. pag. 302Muketus, a man for the times, denyeth that the Prince can take away that ecclesiasticall power that the Church hath given. And so ffNico. … Wedelius in tractatu de epis…pain Constan…ni.acknowledgeth Wedelius the same. That reasonlesse lyer Lysimach Nicanor in this▪ and in other things, hath no reason to say, we borrow Jesuites doctrine to answer this argument, for ggBecanus …n …pi…s…ul. 10. 2. de …. …g. l. 3. …. 5 n 37. 38.the Jesuite Becanus is not …nacquainted with Jesuits doctrine against the power of Kings, yet he answereth that Solomen as King had no power over Abiathar for treason, or any other crime, and therefore following Bellarmine and Gretserus saith, that Solomon did this by an extraordinary propheticall instinct, yet hhAbulensis q 38. & 31.Abulensis a great textuall Papist, p. 435and ii… …4B…naventura a learned Schooleman saith this p…oveth that the King is above the Priest, and that Priests in the Old Testament were not eximed from the civill Judges sword and power: this is very doubtsome to kk… c. 2… n. 2.Suarez who …aith, that it was a temp…rall civill punishment of exi…e, and that …siti…n from the exercise of the Priests office followed upon the other. But we neede not this answer, for Solomons sentence containeth in t…rminis, a meere civill punishment; and these words 1 King. 27. S. Solomon thrust out Abiathar from being Priest to the Lord, seem not to be words of the Kings sentence of banishment, but are relative to the fulfilling of the Lords word, and a consequent of divine justice relative to the prophesie against Elies house. Though verily I see no inconvenience to say that Solomon did indeed deprive him from the Priest-hood by an extraordinary instinct of the Spirit, as he was led of God to build the Temple. 1. Because the text saith, so Solomon thrust out Abiathar from being Priest to the Lord, and ver. 35. and Zadok the Priest did the King put in the roome of Abiathar, which is a direct deprivation from the Priest-hood: but I contend not here.

But that the King causatively may deprive, that is, command the Church to cast out hereticks, and to commit the Gospell to faithfull men, who are able to teach others, 2 Tim. 2. 2. wee confesse: as for the power of convocating of Synods, some thinke that the King may convocate Synods as men, but as Church men they have power, if the Magistrate bee averse, to convocate themselves, see llJunius …. 4. l. 1. c. 12. a…t. 4.Junius who insinuateth this distin…tion. But certainly though the Kingly dignity be thought meerely civill, yet let this be thought on; it may be thought that the Kings power is divine three wayes. 1. Effectually, and so we thinke that the Kingly power is an Ordinance of God lawfull, jure divin…; many Papists say the contrary, but we thinke with Gods word, it is of divine institution, as is cleare, Psal. 2. 11. Prov. 8. 14. 15. Rom. 13. 1, 2, 3, 4, 5, 6. Matth. 22. 21. 1 P…t. 2. 17, 18. Eccles. 9. 20. Prov. 25. 2. Prov. 20. 2.

2 The Kings power may be thought divine, formally, and so as divine is opposed to civill, it is a humane ordinance, and not formally divine or ecclesiasticall, nor subjectively.

3. It may be thought divine and ecclesiastick, objectively and p. 420finaliter. The end intrinsecall being a spirituall good, and so the King hath power to conveene Synods not onelyonly as they are men, and his Subjects, but also as they bee such subjects and Christian men, and members of Synods; as the King may command the minister of the Gospell both as a man, yea and as a Preacher in the Pulpit, to preach …ound doctrine and to give wholesome and good milke to the Church, and this is formally an act of a nurie-father, such as the King is by his Kingly office: and this way also doth the King send members to the Synod, and moderate, and preside in Synods, actu imp…rato▪ n…n elicito: actu objective ecclesiastico; non intrinsece, non formaliter, non subjective eccles…astico. The King ruleth by the Sword, and commandeth the Synods to meete, ordereth politically and civilly the members and meeting, and as King cooperateth, but by a civill and regall influence, with the Synod, for the same very end that the Synod intendeth, to wit, the establishing of truth, unity, and the edification of Christs-body. But this power of the Kings to conveene Synods, is positive, not negative, auxiliary and by addition, not by way of impedition or privation. For the Church of her selfe, hath from Christ her head and Lord, power of conveening without the King, beside his knowledge or against his will, if he be averse, as is cleare Matth. 18. 17, 18. if they be conveened in his name he is with them; not upon condition that the Prince give them power. And Joh. 20. 19. there is a Church-meeting without the Rulers, and a Church-meeting for praying, preaching, and discipline, Act. 1. 13, 14. &c. without the Magistrate, & Act. 15. 1, 2. and when the Magistrate is an enemy to the Church. 2. Where Christ commandeth his disciples to preach and baptize, Matth. 28. 19, 20. and with all faith in the exercise of their ministry, they shall be persecuted by rulers, as Matth. 10. 17, 18, 19. Luk. 21. 12, 13, 14. He doth by necessary consequence command Church-meetings, and Synods, even when the Magistrate forbiddeth, and this is practised, 1 Cor. 5. 1, 2, 3, 4, 5. where the Magistrate is an heathen, chap. 6. 1, 2, 3. 3. It should follow that Christ cannot have a true visible Church, and ministry on earth, except the Magistrate countenance his Church, which is both against experience, and Christs Kingly power, who reigneth in p. 421the midst of his enemies, Psal. 110. 2. And what glorious Cour…bes had Christ in Asia, with power of doctrine and discipline, and …o with all Church-meetings, Rev. 2. chap. 3. where Tyrants did slay the witnesses of Christ, Rev. 2. 13. and certainely by what power Kings allead…e that Synods may not meet, for the exercise of discipline and good order in Gods house, by that same power they may say there should be no Church meeting for the hearing of the word and receiving the Sacraments, without their authority. For Church Synods for doctrine differ not, in spece, and nature, from Synods for discipline, all be one and the same acts under Christ as King and head of his Church, for which see mmSpalato de repub eccles l. 5 c. 5 …. 88▪ 8.Spalato, nnU… tius. tract. de potest. …clesU…tius, ooAm…sius …. de concil. c. 1. ad. 1.Am…sius, ppCalderwood …. pag. 14, 15. &c.Calderwood, qqProfessor. Leydens. …. 49. …. 6.the Professors … L…yden. Now what any say on the contrary, for the power of Princes in matters ecclesiasticall, is soone answered, rrGerardus de Magistr. polit. to. 6. n. 171. pag. 5 ….Gerardus saith that Moses gave Lawes both to the People and Priests, Exod. 20. Lev. 8. Num. 3.

I answer, if this be a good argument, the Magistrate his alone without advise of the Church may impose Lawes, yea and institute new Laws, and dite Canonicall Scripture also, as did Moses, Deut. 5. Exod. 20. but it is certaine that Moses gave these Laws, not as a Magistrate, but as a Prophet of God, who spake with God face to face, and it is more for us, then for our adversaries.

David also brought the Ark to its place, at Gods speciall direction, the Levites carrying it by Gods Law, though they failed in that sinfull omission, 2 Sam. 6. but 1 David did convocate the chosen of Israel, even thirty thousand, to reduce the Ark to its place, and so the Levites and Church-men, and did it not as King his alone, as 1 Chron. 13. hee did it. And ssJunius 1 Chron. 13. 1.1 Chr 13:1Junius saith (and the text is cleare) that he did it by the counsell of an Assembly and the whole Church, and that a King may doe that in Gods worship, in case of the negligence of the Church, that is warranted by Gods word, is but his duty. Now Jesuites answer not to any purpose in this, for p. 438ttBecanus in …. de … 5. n 30 ….Becanus, and uuSuarez …. 25. n. 12.Suarez answer nothing to Davids placing of the Arke in its place, onelyonly they say all the people conveved the Arke and danced before it, as well as David, but it is not hence proved, that all the people are heads of the Church, as they say the King is: and Lysimachus the Jesuite seeth in this that wee a…ee not with his friends the Jesuits.

Solomon builded the Temple, and dedicated it to Gods service, but this is no ground to make the King a Law-giver in the Church. 1. Because none can deny but Solomon did all this, as a Prophet, by speciall revelation: for 1. if Solomon might not build an house to the Lord, but by speciall revelation, that hee should bee the man, and not David his father, 2 Sam. 7. 6. 13. farre more could hee not as an ordinary King, build that typicall house, which had a resemblance of Christ, and heaven it selfe, especially seeing the signification of the Holy of holiest in the Sanctuary is expressely given to the holy Spirit, Heb. 9. 7, 8. and the Temple was a type of Christ, Joh. 2. 20, 21. and they may say Kings by an ordinary power as Kings might pen Canonick Scripture, as well as they could build a typicall Temple like Solomons. God filled that Temple with his glory, and heard prayers made in that temple and toward that Temple. I thinke Kings as Kings cannot now build such Temples; therefore Solomon by a Propheticall instinct built that house. Jesuites give no answer to this, for uuSuarez opused. 3. …. 25 n. 1….Suarez saith Kings may build Churches to God; because of it selfe it is an act of Religion which requireth riches for the building thereof, and for the dedication it includeth two, 1. By some religious action to consecrate a house to God; and this way onelyonly the Priests by sacrificing dedicated the Temple, and God by filling of it with his presence, dedicated it to himselfe. 2. It includeth an offering and giving of an house to Gods service.

I answer: by this Solomon as a private man builded the Temple, and dedicated it to God, and not as either King or Prophet; but this is a vaine answer, for no private man could have builded an house to God, with such typicall relations to Christ, and to the Church of the New Testament, except hee had been immediatly inspired by the holy Ghost. xxBecanus de prima… reg…o l. 3. ob. 4. pa. 73.Becanus saith three sorts of men were actors here, 1. Solomon, 2. The Priests, 3. The people: Solomon prayed and gave thankes, the Priest… p. 439…arried the Arke, the Tabernacle, the holy vessels, and sacriji …s, the … present, rejoyced and gave thank…s to God: there is nothing … Solomons headship; Solomon dedicated a Temple to God, what, it will no more follow, hee was the head of the Church for that, … …ffered stones and timber to God, then the wom…n can …ee … of the Church, who offered to God g…d, purple, … budd… Temple to God, many Mer…han…s …ubild Temple… upon their … God, and pray to God to accept these Temples; … in England … Temples to God, they are not for that head of the Church.

Answ. 1. This is another Temple then Temples builded daily; 1. Because it was wil-worship for David to build this Temple, and service to God for Solomon a King of peace, and a type of our King of wisedome Christ, to build this Temple and for no other; any Merchant may build a common house to Gods service, without a speciall word of promise, which word Solomon behoved to have, or then hee could not build this house. 1. To dedicate an house to God typicall of Christ; 2. Filled with the cloud of Gods presence, where God said, hee would dwel in this house; 3. With such ornaments as the Holy of holiest in it; 4. In which God said he would heare prayers; whereas now in all places hee heareth prayers, Joh. 4. 21. 1 Timoth… 2. 8. this is another positive worship then that a merchant build a house for Gods daily service, which hath no relative holinesse in it, but onelyonly is holy in the use, and to dedicate a house in these termes is more then an ordinary dedication to Gods service, and their Prelates in England, who dedicated Temples to God, cannot answer this reply of the Jesuites, nor can the new Jesuite Lysimachus Nican…r their brother answer the Jesuite herein; wee say from warrant of Gods Word, that Solomon did all this, by a propheticall instinct, by the which also hee prophecied, and did write the booke of the Pro…rbs, Ecclesiastes, and Solomons Song; else Jesuites may say that these bookes doe no more prove Solomon to bee a Prophet, then the tomes written by Becanus and Suarez, doth prove that they were divinely inspired Prophets.