The Divine Right of Church Government and Excommunication, Religious polemic · Chapter 23

The Divine Right of Church Government and Excommunication · Religious polemic · Chapter 23

p. 503CHAP. XXIII. Of the power of the Chriſtian Magiſtrate in Eccleſiaſticall Diſcipline.

QUEST. XIX.

Whether or no the Chriſtian Magiſtrate be ſo above the Church in matters of Religion, Doctrine and Diſcipline, that the Church and her Guides, Paſtors, and Teachers, do all they do in theſe, as ſubordinate to the Magiſtrate as his ſervants, and by his Authority? Or is the ſpirituall power of the Church, immediately ſubject to Ieſus Chriſt only?

VVEE know that Eraſtus who is Refuted by Beza, The Church as the Church not ſubordinate to the Magiſtrate.Vtenbogard, whom Ant▪ Walens Learnedly Refuteth, Maccovius oppoſed by the Univerſities and Divines of Holland, Vedelius Anſwered by Gu. Apolonius and others; and the Belgick Arminians in their Petition to the States, and Hu. Grotins againſt Sibrandus Lubert. Divers Epiſcopall Writers in England do hold, That the Guides of the Church do all in their Miniſtery by the Authority of the Chriſtian Magiſtrate: I believe the contrary: And 1. We exclude not the Magiſtrate who is a keeper of both Tables of the Law, from a care of matters of Religion. 2. We deny not to him a power to examine Hereſies and falſe Doctrine: 1. In order to bodily puniſhment with the ſword: 2. With a judgement not Antecedent, but Subſequent to the judgement of the Church, where the Church is conſtituted. p. 5043. With ſuch a judgement as concerneth his practiſe, leſt he ſhould in a blinde way, and upon truſt, execute his office in puniſhing Hereticks, whether they be ſentenced by the Church according unto, or contrary to the word of God as Papiſts dream. 3. We deny not, but the Prince may command the Paſtor to Preach, and the Synod and Presbytery to uſe the keys of Chriſts Kingdom according to the Rules of the Word: But this is but a Civill ſubjection, though the object be ſpirituall: But the Queſtion is not▪ 1. Whether the Chriſtian Magiſtrate have a care of both Tables of the Law. 2. Whether he as a blinde ſervant is to execute the will of the Church, in puniſhing ſuch as they diſcern to be Hereticks; we pray the Lord to give him eyes and wiſdom in his Adminiſtration. 3. Nor thirdly, Whether he may uſe his coercive power againſt falſe Teachers, that belongs to the controverſie concerning Liberty of Conſcience. 4. The Queſtion is not, Whether the Magiſtrate have any power of juriſdiction in the Court of Conſcience, they grant that belongeth to the Preaching of the Word: But the Queſtion is, touching the power in the externall Court of Cenſures. 5. The Queſtion is not, Whether the power of exerciſing Diſcipline be from the Magiſtrate, I mean in a free and peacable manner, with freedome from violence of men: we grant that power, and by proportion alſo, that exerciſe of Diſcipline is from him: But whether the intrinſecall power be not immediately from Chriſt given to the Church; this we teach, as the power of ſaying peacably from danger of Pirats and Robbers is from the King; but the Art of Navigation is not from the King. But the Queſtion is, whether the Magiſtrate by vertue of his office, as a Magiſtrate, hath Supream power to Govern the Church, and immediatly as a little Monarch under Chriſt above Paſtors, Teachers, and the Church of God, to Iudge and determine what is true Doctrine, what Hereſie, to cenſure and remove from Church-Communion the Seals and Churchoffices, all ſcandalous perſons, and that if Paſtors, or Doctors, or the Church, Teach or diſpenſe cenſures, they do it not with any immediate ſubjection to Chriſt, but in the Name and Authority of the Magiſtrate, having power from the Magiſtrate as his ſervants and delegates?

To this we anſwer negatively, denying any ſuch power to theArg. 1. Magiſtrate, and doe hold, that the Church, and Chriſts courts and p. 505Aſſemblies of Paſtors, Doctors, and Elders, hath this power onelyonly and immediately from Ieſus Chriſt, without ſubordination in their office, to King, Parliament, or any Magiſtrate on earth by theſe Arguments. 1. Becauſe in the Old Teſtament, the Lord diſtinguiſhed two courts, Deut. 17. 8. If there ariſe a matter too hard for thee in judgement, 10. Thou ſhalt come unto the Prieſts, the Levites, and unto the Iudge that ſhall be in thoſe dayes, and inquire, and they ſhall ſhew thee the ſentence of judgement. And thou ſhalt doe according to the ſentence, which they of that place (which the Lord ſhall chuſe) ſhall ſhew thee, &c. There be here two Courts clearly, one court of Prieſts and Levites that were Iudges; another of the Iudge: Now the King by vertue of his Kingly office, might not uſurpe the Prieſts office. 1. Vzziah was ſmitten with Leproſie for ſo doing. 2. It is evident in Moſes his writing, that Aaron and his ſonnes the Prieſts and Levites were ſeparated for the ſervice of the Tabernacle, to teach the people, to carry the Arke, to ſacrifice, to judge the Leper, and to judge between the clean and Ezek. 44▪ 15.Ezek 44:15the unclean, to put out of the campe, out of the congregation the unclean, and to admit the clean, Lev. 1. 7, 9, 12, &c. and 5. 8. and 7. 7. and 13. 3, 4, &c. 23. Numb. 5. 8. &c. and 18. 4, 5. 2 Chron. 29. 11. You hath the Lord choſen to ſtand before him, 1 Sam. 21. 1, 2. Lev. 21. 1. Ioſh. 3. 8. 1 Kin. 8. 3. 1 Chron. 8. 9. 2 Chron. 5. 7. and 7. 6. and 8. 14. Zeph. 3. 4. Hag. 2. 11, 12. Mal. 2. 7, Deut. 10, 9. and 21. 5. Num. 1. 29. Deut. 10. 8, 18. Numb. 1. 50. and 3. 9, 12, 41. and 8. 10. Pſal. 122. 5. In Jeruſalem there were ſet thrones of judgement, the thrones of the houſe of David, Mat. 22. 21. Chriſt commanded to give to Ceſar the things that are Ceſars: and he in his own perſon refuſed to uſurpe Ceſars place, Luke 12. 14. Man, who made me a Iudge? and interdicted his Apoſtles thereof, Luke 22, 24, 25, 26. and yet appointed for them a Judicature of another kinde, Mat. 18. 15. Mat. 16. 19. Ioh. 20. 21. 1 Tim. 5. 17. Heb. 13. 17. 1 Cor. 5. and if any ſhould deny that the Civill Magiſtrate had another Court in which he judged, the Scriptures will refute him. 3. It is evident that Iehoſhaphat did not inſtitute, but reſtore thoſe two courts, 2 Chron. 19. 11. And behold Amariah the chiefe Prieſt is over you in all matters of the Lord, and Zebadiah the ſon of Iſhmael the ruler of the houſe of Iudah, for all the Kings matters; never any Eraſtian could ſatisfie either themſelves or others, to ſhew us p. 506what were thoſe two courts, ſo diſtinguiſhed by their two ſundry Rulers. Amariah and Zebadiah, the one a Prieſt, the other a Magiſtrate. 2. By the different formall objects, the matters of the Lord, the matters of the King, and confounded they muſt be; if the King and Ruler be a judge in the matters of God, except God make him both a civill judge and a Prophet, as were Moſes and Samuel, which yet were differenced when the God of order eſtabliſhed his Church in Canaan. The Church convenes for a Church buſineſſe, Ioſh. 18. 1. to ſet up the Tabernacle, but for a civill buſineſſe, to make war, the State conveneth, Ioſh. 22. 12. 15. 16. Iudg. 21. 12. and Ier. 26. 8. there is the Church judicature diſcerning that Ieremiah was a falſe Teacher, and they firſt judge the cauſe, and v. 16. The Civill Iudicature diſcerneth the contrary, and under Zorababel, Ezra, and Nehemiah, they indured different judicatures; Ieſus Chriſt was arraigned before Caiphas the High Prieſt for pretended blaſphemie, before Pilate the civill judge for treaſon, but Caiphas was to determine onelyonly by Law, in queſtione juris whether it was blaſphemie which Chriſt had ſpoken, but he had no power by Gods Law to lead Witneſſes or condemn Chriſt. Nor is it true, that the Prieſts had their government onelyonly about Ceremonialls, for they were to judge of Morall uncleannes alſo, which even then debarred men from the holy things of God, as is cleare, Hag. 2. 12. Ezek. 44. 9. 10, 23, 24. and if any ſay that the Magiſtrate amongſt the Iewes did judge of Eccleſiaſticall things, and reformed Religion: We anſwer extraordinarily, the Magiſtrate might prophecie, and did prophecy, as did Samuel, David, Solomon: Why do not Erastians bring thoſe examples to prove that Kings, Provaſts, Iuſtices, may now preach the Word, and adminiſter the Sacraments, which yet is unlawfull to them by grant of Adverſaries, for the examples of the Kings amongſt the Iewes, is as ſtrong for preaching, as for governing; and becauſe Prophets did judge the people of old, yet no Proteſtant DivineGovernement peculiar to the Officers now, as to the Prieſts and Levites of old. will ſay, that now Paſtors may alſo uſurpe the civill Sword.

Now leaſt any ſhould object the caſe is not alike in the Jewiſh and Chriſtian Church, ſurely the King of the Church hath no leſſe ſeparated ſuch men as Paul and Barnabas for the Miniſtery now, then at that time, Rom. 1. 1, 2. Act. 2. And ſent labourers to his vineyard, Luk. 10. 2. Matth. 20. 2. & 9. 37, 38. And Ambaſſadors to p. 507Preach in his Name, 2 Cor. 5. 20. Miniſters of Chriſt, and Stewarts of the myſteries of God, 1 Cor. 4. 1. Men ſent of God, whoſe feet are pleaſant for their good News, as were the Prophets of old, who were not only gifted to preach, but inſtructed with Divine Authority, as is clear Rom. 10. 14. 15. Iſa. 52. 7. & 40. 9. Nahum 1. 15. Yea, and men that feeds the flock, not only by Preaching, but alſo Govern the Church, ſo that they muſt take heed, that Ravening Wolves creep not into the Church, who ſhall not ſpare the flock, Act. 20. 28. 29. Men who muſt be obeyed becauſe they watch for our ſoules, Heb. 13. 17. And can govern the Church, as well as they are apt to teach, 1 Tim. 3. 5. 2. Men that labour amongſt us, and are over us in the Lord, 1 Theſ. 5. 12. And men who are to call to the work other faithfull men that are able to teach others, 2 Tim. 2. 2. Such as are ſeparated from the affairs of this life, ſuch as Magiſtrates are not, 1 Cor. 6. 3. ſuch as Rule well, 1 Tim. 5. 17. and are not to receive accuſations, but under witneſſes, and are to lay hands ſuddenly on no man, not to call them to the holy Miniſtery till they be ſufficiently tryed, 1 Tim. 5. 19, 20, 22. all which import teaching and governing. Now if all theſe directions be given to Timothy and other Paſtors till the The Epiſtles to Timothy and Titus muſt chiefly be written to the Emperour and Magiſtrate, if Paſtors be but Servants of the Magiſtrate.end of the world; then muſt all theſe directions be principally written to the Magiſtrate as the Magiſtrate; and theſe Epiſtles to Timothy agree principally to the Chriſtian Magiſtrate, and to Paſtors and Doctors at the by, as they be delegates and ſubſtitutes of the Magiſtrates; and that, by office, the Emperour of Rome was to lay hands ſuddenly on no man, and commit the Goſpel to faithfull men who could teach others, and was not to receive an accuſation againſt an Elder; and certainly, if the Magiſtrate call to office thoſe that are over us in the Lord, and if thoſe who watch for our ſoules, eſpecially, be but the curates and delegates of the King and Parliament, then the King and Parliament behoved in a more eminent manner to watch for our ſouls; for directions and commandments of God in this kinde, are more principally given to the Maſter, Lord, and chief Governour of the houſe of God, (if the Magiſtrate be ſuch) then to the ſervants & delegates▪ But where is there any ſuch directions given to the Emperour, King, or Chriſtian Magiſtrate, by any ſhadow of ground in the Word? It is not much to ſay, The Magiſtrate was an heathen & an enemy at this time, and therefore thoſe could not be written to him. For 1. No force can ſtrain theſe two Epiſtles to Timothy, p. 508and the other to Titus, which contain a form of Church-policy to any Chriſtian Magiſtrate; for then the qualification of the King, if he be the ſupream Governour of the Church ſhould far rather have been expreſſed, then the qualification of a Biſhop and a Deacon, which is no where hinted at. 2. All theſe directions, notwithſtanding this, do and muſt actu primo, agree to the Mag…ſtrate: for his office who is chief governour, & what he ſhould be is deſcribed in the Word. 3. When Chriſt aſcended on high, he gave, as a fruit of his aſcenſion, ſufficient means for his intended end, The perfecting of the Saints, the gathering of his Body the Church, and the edifying thereof, even till we all meet in the Ʋnity of the Spirit, and the knowledge of the ſon of God unto a perfect man, Eph. 4. Now neither in that place, nor in any other place, did Chriſt give a Magiſtrate for the edifying his Body the Church; but only thoſe that are but his Delegates, Apoſtles, Prophets, Evangeliſts, Paſtors, Teachers, i… the Magiſtrate be the only Governour of the Church, and he who ſendeth into the Vineyard thoſe who edifie the Body; the King ſhould have been firſt in this Role, as the only ſupream gatherer, edifier and builder of the Church: It cannot be ſaid, The Ruling Elder then, becauſe he is omitted here, ſhould not be the gift of Chriſt, given to Edifi… the Church; and by this it muſt be denied, that the King the Nurſe father of the Church who is to take care that the Children be fed with the ſincere milk of the Word, is given of God to edf…ie the Church, becauſe he is not name… here.

Anſ. Our Divines, as Calvin, Beza, Marlorate, do ſtronglyArgum. 4. gather from this place, that becauſe the Pope pretended to be the Catholick edifier of the Church, is not here in this Text, nor in any other ſcripture, that therefore he is not the head of the Church; and the King, being pretended to be the only eminent gatherer of the Church, and Supream Governour in all Cauſes, Civill and Eccleſiaſticall, he ſhould eſpecially have been ſet down here, he being a mixed perſon, and more then half a Church-officer in the minde of the Adverſary: And there was no colour of reaſon, why the ſupream and only Head, and principall Governour of the Church, ſhould be omitted, at leaſt the Magiſtrate ſhould be in ſome other Scripture as the only Church Governor; ſeeing the Adverſaries make Paſtors, Doctors, Elders, and Deacons, only the Delegates and Servants of the Magiſtrate. 1. As God calleth the King to governe p. 509the people, by the free election of the people; ſo if the Magiſtrate be called of God to teach and govern the Church, this calling of his ſhould be in the Scripture, as his calling to the Throne or Bench is, Deut. 17. 14. 15, &c. & 1. 15, 16. Rom. 13. Tit. 3. 1, 2. But in neither the Old nor the New Teſtament finde we any Prince or Ruler ſeparated for the holy things of God, to be `Priest, Apoſtle, Paſtor, Prophet, Teacher by vertue of his office, as if he were a mixed perſon (as the Adverſarie ſay.) No David is called to Sacrifice, no Constantine to preach and Adminiſtrate the Sacraments by vertue of the Magiſtrates place. 2. If any Reply, that the Chriſtian Magiſtrate is a means ordained for that ſpirituall end, the gathering and edifying the Church, in regard the keepeth not only the ſecond Table of the Law, and ſo promoteth not only the Temporall good of the State in promoting mercy and Juſtice only, but alſo in procuring ſpirituall good to the people in preſerving the firſt Table of the Law. I Anſwer, That the Chriſtian Magiſtrate doth both; but 1. Not directly by being the intrinſecall means, in actibus elicitis, in elicite and intrinſecall acts, promoting edification in both Tables of the Law, of which the Scripture ſpeaketh, Eph. 4 11. but a far other way: 1. In imperated and commanded acts extrinſecally, as he doth command with the ſword for Peaces cauſe in all calling…, in ſailing, trading, painting, &c. promoting it by carnall means by the ſword, which belongeth not to the officers of Chriſts Kingdom. 2. Not neceſſarily, as the Paſtors and Elders, without which Chriſt hath no externall viſible Kingdom on earth, whereas he hath had, & often hath a compleat flouriſhing externall viſible Kingdom without Magiſtrates: yea, where Magiſtrates have been open enemies to the Goſpel. 3. Not directly the Magiſtrate doth this, but in ſo far as he admitteth (as Triglandius ſaith) the Church of Chriſt within his State, which he may, and often doth refuſe to do, and yet be a compleatTrigland. de civi. & Eceleſ. poteſt. diſſer. Theolo. c. 4. p. 80. Magiſtrate; and therefore the Magiſtrate may two wayes procure the ſpirituall good of the Church: 1. By procuring that the Nurſes give good and wholeſome milk to the Church, 2. Permodum removent is prohibens, which is alſo a cauſe, for he may ſave the flock from great temptations, when by his ſword he driveth away the Wolves from the flock▪ But not any of theſe bringeth the Magiſtrate within the liſ… of the number of theſe intrinſecall, 2. Neceſſary, 3. Spirituall gifts, which Chriſt aſcending on high, p. 510gave for the Edifying of his Body the Church.

Two powers ſo different as ſpirituall and temporall: 2. As powersArg. 3. carnall of this world, and ſpirituall not of this world: And 3. Both immediatly ſubject, the one to God the creator, the other to Chriſt the Redeemer and Head of the Church, and ſo co-ordinate, and ſupream both of them in their own kinde, cannot be ſo ſubordinate, as the temporall ſhould be the ſupream in the ſame kinde, the ſpirituall the inferiour and ſubordinate. But theſe two powers are ſo different, as ſpirituall and temporall, carnall of this world, ſpirituall not of this world, the one ſubject as ſupream immediatly to God creator, the other ſupream immediately ſubject to God the redeemer; Ergo, Thoſe powers of Governing are not ſo ſubordinate as the Temporall ſhould be ſupream, the ſpirituall ſubordinate to it.

The Major is undeniable, for it involveth a contradiction that two ſupreame co-ordinate powers ſhould be two, not Supreame,Civill and Eccleſiaſticall powers immediatly from God. but ſubornidate powers: The ſame way I prove the Aſſumption. 1. The Magiſtrates power is ſupreame from God, Rom. 13. 1. The Powers that are be of God, Prov. 8. By me Kings reigne, for no Eccleſiaſticall power, nor any power on earth, interveenes between God the Creator, and the power of the civill Magiſtrates; But God who giveth being to a ſociety of men, hoc ipſo, becauſe they are a ſociety of reaſonable men, hath given to them a power immediately from▪ himſelfe, to deſigne ſuch and ſuch to be their Rulers: Shew us any higher power above the Magiſtrates, but God the creator making the civill power. Never man dreamt that the Spirituall power of the Church doth interveen as an inſtrumentall cauſe of the politick power. 2. By order of nature, a politick power is firſt: men are firſt men in naturall and politick ſociety, ere they be in a ſupernaturall pollicy, or a Church; and Chriſt did not make a ſpirituall power by the intervention of a civill power. 2. The power of the two Kingdoms are diſtinguiſhed by Chriſt, Iohn 18. 36. Ieſus anſwered, my Kingdome is not of this World, (then the power thereof is not of this World,) if my Kingdome were of this World, then would my ſervants fight that I ſhould not be delivered to the Iewes. The one power is coactive by the Sword, the other free, voluntary by the Word. Eraſtus had no reaſon to infer thence that Chriſts Kingdome is onelyonly internall and p. 511inviſible, not externall and viſible, becauſe Chriſt oppoſeth his Kingdom to a fighting Kingdom, uſing the ſword to defend him from the Iewes, that he ſhould not be taken and crucified, as is clear in the words, but he oppoſeth not his Kingdome to an externall viſible Kingdom, for his Church viſible conſiſting of viſible Officers is his Kingdom, Eph. 4. 11, 12. 1 Cor. 12. 13 &c. The Word of the Kingdom is audible, and it is viſibly profeſſed, and Miniſters are viſibly and externally called to the holy Miniſtery, by the laying on of the hands of the Elders and voices of the People; but he oppoſeth his Kingdome to a Kingdome fighting with the Sword, and uſing the coactive power of the ſword to ſave him from being apprehended and crucified by the Iewes: Now this is the Magiſtrates Kingdome, for he beareth not the ſword in vain, Rom. 13. 4. and ſo Chriſt evidently proveth in theſe words, that the power that beareth the ſword, which is the very eſſence of the Magiſtrates office as a Magiſtrate, is not a part of his Kingdome, for his Kingdome is of another World, and Spirituall; but the Magiſtrates power is of this World, and uſeth worldly weapons, as the ſword. Then it is evident that the Magiſtrate as the Magiſtrate, 1. Is not ſubordinateThe Magiſtrate not ſubordinate to Chriſt as Mediator. to Chriſt as Mediator and head of the Church. 2. That when it was ſaid, All power in heaven and earth is given to the Mediator Chriſt: The ſenſe cannot be, the power of the ſword was given to him as Mediator, to be a judge and a Ruler on earth, which he refuſed, Luke 12. 13, 14. (though as God he hath the power of the ſword.) 3. That the ſupream Magiſtrate as Magiſtrate is not the onelyonly Deputie, Delegate, and Vicar of Chriſt as Mediator; for if Chriſt as Mediator have a ſubſtitute and Deputie, ſuch as the Magiſtrate as the Magiſtrate, who beareth his bloodie ſword to cut off the enemies of the Church, and to fight for Chriſt: then 1. Chriſts Kingdome ſurely ſhould be of this World. 2. By the ſame reaſon, ſince as Mediator he is Prieſt, and a High Prieſt to offer a ſacrifice to God, as all Prieſts muſt doe that are proper Prieſts Heb. 8. 3. c. 9. 7. c. 10. 14. c. 10. 1, 2, 3. &c. there muſt be Prieſts under Chriſt properly ſo called, to offer ſome bloodie ſacrifice ſatisfactorie for ſinne, which is blaſphemie to ſay, I meane proper Prieſts; for otherwiſe in a figurative and borrowed ſenſe, all beleeevers are Prieſts to offer themſelves to God, Rom. 12. 1. Revel. 1. 5. 6. 1 Pet. 2. 9. but not the Deputies of the High Prieſt Ieſus p. 512Chriſt, and by the ſame reaſon he muſt have Prophets under him that are Vicars and Deputies, which is unpoſſible for Chriſt as Prophet and great Prophet, is eſſentially Lawgiver, and the Author of Cannonick Scripture, and he who really by a ſupernaturall power teacheth the heart, but ſo he hath no Deputies, nor any Miniſters or Prophets, nor any under Law-givers, or under Prophets, which by an action or any active power communicated to them, can as under Lawgivers deviſe any part of Law or Goſpell or any other part of Cannonick Scripture, or have any active influence ſupernaturall to make a new heart: Hence all our Divines ſay, Chriſt as Mediator and King of the Church hath no Deputies, neither King, nor High Prieſt, nor Pope, nor Saint. 4. It muſt follow, that the Magiſtrate who as Magiſtrate beareth the Sword, is not the head officer of the Church under the Mediator; for as Magiſtrate he muſt act with the ſword, upon the Church as the Church, and the Miniſters of the Goſpell as they are ſuch; whereas when the Magiſtrate doth act as Magiſtrate on the Miniſters with the ſword, he doth it on them as men erring and ſinning: But onelyonly ſo he procureth as a Magiſtrate the ſpirituall good of the Church as the Church, indirectly and by the ſword, in driving away Hereticks and wolves from the flock.

That Church which is the pattern and rule to all the Churches untoArgum. 2. the end of the world, in thoſe things that belongeth to a Church, as a Chriſtian Church, muſt be our rule and paterne in Government: But in the Apoſtolick Church of Jeruſalem, Antioch, Epheſus, Theſſalonica, Corinth, Galatia, Philippi, Coloſſe, the ſeven Churches of Aſia, planted and framed up as perfect Chriſtian Churches, by the Apoſtles, the Magiſtrate was not the only ſupream Governour of Churches; nor did the Apoſtles, Elders and Teachers in thoſe Churches, nor the Church, act, preach, diſpence the Sacraments, rule, governe as ſervants, under, and through, and from the Authority of the Magiſtrate or King, as his Vicars, deputies, and ſervants; But by immediate Authority from Ieſus Chriſt placed in them without the interveening mediation of Magiſtrates; Ergo, that Church ſhould be the patern of our Church, though the adverſaries deny the propoſition, to wit, that the Apoſtolick Churches as Apoſtolick, ſhould be our patern in all things in regard that the Magiſtrates were then heathens & enemies to the Church and Goſpel, p. 513and ſo de facto, actually, and by accident could not be the ſupream officers and Governours of the Church; yet now, when we haveThe patern Church of the Apoſtles not ruled by the Magiſtrate. Chriſtian Magiſtrates, that are nurſefathers to the Church, and beleevers profeſſing the Goſpel, ſuch as David, Solomon, Ioſiah, Iehoſhaphat, and Ezekiah, and other godly Princes of Iſrael and Iudah were, and therefore that the Church, as it is a Generall, both to the Iewiſh and Chriſtian Church, ſhould be our paterne in Government; yet we have (though I ſay, they deny this Major) a great advantage of the adverſaries in theſe. 1. We have the firſt Chriſtian Church to be our paterne, and the New Ieruſalem that came downe from Heaven, from God, Revel. 21. 10. The mother of us all, Gal. 4. 26. Which is builded upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chief corner ſtone, Ephe. 2. 20. to be our rule and paterne, and all that was prophecied, though not compleatly in all the degrees of the Church of the Apoſtles, was then fulfilled, as touching the eſſence of a Church. 2. Yet here the Magiſtrate was no chief officer. 3. The adverſaries muſt prove Moſes, David, Solomon, and thoſe godly Kings, as Kings and Magiſtrates, and virtute officij, were ſupream rulers and Church-officers, and ſo that Conſtantine, and all the godly Princes and Emperours, were, by vertue of their office, as Magiſtrates, all ſuch Prophets, as were Moſes, David, Solomon: for certainly, they as Prophets wrote Scripture, had the form and ſtructure of the Temple revealed to them of God, received Laws from God for the Prieſts: if our Kings as Magiſtrates now can do the like, we ſhall then ſay ſomething to their Headſhip over the Church. 4. And if they reformed Religion in the time of the defection of the Prieſts, when they were holy and zealous, and walked with God, and did right in the ſight of the Lord like unto David, ſuch as Jehoſhaphaet, Joſiah, when the Prieſts were corrupt: we ſhall grant the like to Parliaments made up of Joſiahs and Ezechiahs; when the Aſſembly of Divines are corrupt, Heterodox, and all the Paſtors have corrupted their wayes. 5. Civill puniſhing of Church-men when they areEraſt. and Mr. Pryn grant, that there is ſuch an ordinance as excommunication. Hereticall and ſcandalous, we heartily yield to Magiſtrates. But that Magiſtrates as ſuch ſhould Excommunicate and admit ſuch to the Sacrament, and reject other ſuch, and rebuke, or, that the Magiſtrate as the Magiſtrate, did of old judge between the clean and the unclean, caſt out from the congregation and camp, and receive p. 514in, and ſo governe the Church, is altogether unwarranttable. Now the adverſaries, as Eraſtus, grant that Idolaters, Apoſtates, and Confirm. Theſ. l. 6. c. 2. p. 349. Sane ut … dololatram & apoſtatam nega…us membram eſſe Eccleſiae Chriſti ſie etiam nequit…am ſ… am defendentem, inter membra Eccleſiae cenſendum eſſe. Et quemadmodum illes ex Chriſtiano caetu judicamus exterminandos, ſic hos quoque putamus in eo catu non eſſe ferendos. Eraſtus confirm. Theſ. l. 3. c. 3. p. 207. Mr. Pryn in his vindication of four ſerious queſtions, p. 30. 31. Vindication of four ſerious queſtions page 52.extreamly prophane men, are to be caſt out of the Chriſtian ſociety, and not to be ſuffered there; and alſo that Dogs, and Swine, and Apoſtates, & perſecut…rs, are neither to be admitted to hear the Word, nor partake of the Sacraments: So alſo Mr. Pryn, if Magiſtrates muſt caſt them out of the Church by vertue of their office, and judge as Magiſtrates who are prophane, and who truly feare God, and who are dogs and Apoſtates, who not, ſurely then Magiſtrates as Magiſtrates muſt diſcerne between the cleane and the uncleane, as Prieſt▪ of old, and muſt ſeparate the precious from the vile, as the Prophets did of old, and ſo were the mouth of God, and muſt ſtand before the Lord, le…. 15. 19. Then muſt Magiſtrates as Magiſtrates be Paſtors called in the Pulpit as well as in the Throne, and the Bench, and that by vertue of their calling, which neither Eraſtus, nor the reverend Mr. Pryn will owne. Now if the Elders of the Church with the conſent of the people, muſt caſt ſuch out of the Church, and from communion in the holy things of God, here is in expreſſe termes the very Eccleſiaſticall Excommunication which Mr. Pryn denieth to be an Ordinance of God, and yet it muſt be commanded by Ieſus Chriſt in theſe words, Mat. 7. 6. Give not holy things unto dogs, and therefore keep not in Church communion the prophane, and (by the way) Mr. Pryn to me yeeldeth the cauſe, and granteth that Excommunication and ſuſpenſion from the Sacraments, doe both fall under this precept of Chriſt, Mat. 7. That which falleth under a command of Chriſt, to me is a Divine Ordinance. 2. He ſaith alſo, reaſoning againſt are ſuſpenſion from the Sacraments, Obſtinate ſcandalous ſinners make no conſcience at all of receiving the Sacrament, and voluntarily ſuſpend themſelves there-from, in caſe they be freely admitted to other Ordinances, it being onelyonly the totall Excluſion from the Church, and all Christian ſociety (not any bare ſuſpenſion from the Sacrament,) which worketh both ſhame and remorſe in excommunicate perſons, as Paul reſolveth 1 Theſ. 3. 14. 1 Cor. 5. 13. compared with 1 Cor. 1. to v. 10. 3. This is, in terminis, excommunication proved from divers places of Scripture, for it is a totall Excluſion from the Church, and all Chriſtian ſociety, working ſhame and remorſe as Paul reſolveth: We ſeeke no more, Pauls reſolution to us is a Divine right. p. 515Thoſe words of that Learned and Reverend man have (give me leave by the way to ſay, for I hope worthier then I am, do anſwer fully all he hath ſaid in this ſubject) all that we crave. For 1. obſtinate men will voluntarily ſuſpend themſelves from the Sacrament: Ergo, the Church ſhould not ſuſpend them onelyonly, but alſo Excommunicate them; I grant all, if they be obſtinate, they are to be not only ſuſpended, but alſo excommunicated; Ergo, they are not ſolie and onelyonly to be ſuſpended, Pro hac vice, for this time; it followeth no waies, all that this Reverend Lawyer ſaith againſt ſole ſuſpenſion from the Sacrament of an obſtinate offender, is nothing againſt us; if he be obſtinate, he is not onelyonly to be ſuſpended from the Sacrament, but alſo if he goe on in refuſing to heare the admonitions of brethren, and of the Church, he is to be excommunicated; Ergo, he is not firſt, hac vice, to be ſuſpended from a confirming Ordinance given to thoſe onelyonly who are ſuppoſed to have the life of faith, and can onelyonly eat and drinke ſpiritually and by faith the body and blood of Chriſt; It followeth not. I thinke Mr. Pryn would not have Hereticks and Apoſtates ſuddenly and at the firſt totally (as he ſaith) excluded from the Church, and all Chriſtian ſociety, ſure we owe ſome gentlenes and patience even to them, If God peradventure may give them Repentance to ſcape out of the ſnare of the Devil, 2 Tim. 2. 24. 25, 26. yet if an Heretick and Apoſtate that ſame day that the Lords Supper were to be celebrated ſhould deny the Reſurrection, and Ieſus Chriſt to be God bleſſed for ever, and not equall with the Father, nor conſubſtantiall with him, and withall ſhould that ſame day have offered his childe to Molech, and yet profeſſe his deſire to come to the Lords Supper, profeſſing he had tryed and examined himſelfe, and his deſire to come to eate and drinke with Ieſus Chriſt the great Prophet of his Church; Would not Mr. Prynne thinke he ſhould not be admitted to the Lords Supper, and yet that he ſhould not totally be excluded from the Church, and all communion from the Church and holy things of God? I ſhould think if he cannot be preſently excommunicated, yet he ſhould not be admitted to the Sacrament, for ſure he cannot but be in a doggiſh and ſwiniſh diſpoſition in one degree or other: And my reaſon is, he is as Eraſtus ſaith, non rectè inſtitutus, not rightly inſtructed, but heterodoxe, and ſo cannot try and examine himſelfe, p. 516while he be better principled in the faith: ſo a ſuſpenſion for a time from the Lords ſupper, and ex natura rei, without totall excluſion from the Church and all Chriſtian ſociety, were as neceſſary, (whether the Magiſtrate or Church ſuſpend, I diſpute not now) as a degree of puniſhment, or a preventing of eating of damnation is neceſſary hi… & nunc: O, but ſaith Maſter Prinne, Chriſt knew that Iudas was worſe than an heretick, and yet he denied not to admit him to the Supper; Ergo, though we knew ſuch a one, the Sacrament being a converting Ordinance, it followeth not that we ſhould debarre him from the Sacrament.

Anſ. Whether Iudas did eat the Supper of the Lord, or not, I think nothing of the matter; only Maſter Prinne hath duram provinciam, and a very hard task to prove it from Scripture, If I were to examine his book, I ſhould deny his conſequences from the Evangeliſts, for not any of them can prove that Iudas did communicate at the laſt Supper. But, 1. Chriſts example in this being an act of Chriſt, as God, permitting the greateſt hypocriſie on earth, is no rule to the Church to give the Lords Supper to Iuddaſſes; Firſt, Iudas was viſibly and infallibly to Chriſt, a man who deſerved to be totally excluded out of the Church and all Chriſtian ſocietie, and to Chriſt a knowne traitor, a Devill, an hypocrite; Ergo, as Chriſt did not exclude him out of the Church; neither ſhould the Saints now exclude from their ſociety; nor ſhould the Chriſtian Magiſtrate (as Eraſtus and Maſter Prinne thinketh) exclude Iudaſſes and knowne traitors, and knowne Devills, and knowne children of the Devil out of the Church; this is to Eraſtus and Maſter Prinne both abſurd. 2. Chriſt did eat and drink with Iudas knowing him to be all theſe; Ergo, we may eat and drink with knowne traitors alſo, the contrary is a truth, 1 Cor. 5. 9, 10. 11. 2 Theſſ. 3, 14, 15, Rom. 16. 17. evident enough. 3. Chriſt preached the Goſpel to thoſe that he knew ſinned againſt the Holy Ghoſt, to the Phariſees who perſecuted Chriſt to death and others, Math. 12. 31, 32, 33, 34. Ioh. 15. 22, 23, 24, 25. Ioh. 7. 28, 29. Ioh. 12. 35, 36, 37, 38. Ioh. 10. 31, 32. Ioh. 11. 47, 48. and this is by the expoſition of Eraſtus l. 3. c. 3. pag. 307. 308. and Maſter Prinne his vindication, pag. 38, 39. To give holy things to dogs: ſo Mr. Prinne ſaith, that by doggs and ſwine, are meant only ſuch infidels and heathen, who refuſe to imbrace and beleeve the Goſpel, or harbour or entertain the preachers of p. 517it, (of which the text is principally intended) as well as the Sacraments, or of ſuch open contemners, perſecutors of the Goſpel and Miniſters, who runne upon and teare the preachers thereof, trampling the pearls of the Goſpel, and the tenderers of them under their feet, as the Text reſolves in terminis, Mat. 7. 6. Mat. 10, 14, 15. Luk. 9▪ 5. Act. 13. 46. or open Apoſtates. 2. Pet. 1. 2, 21, 22, &c: hence by this we may give the pearls of the Goſpel to ſuch dogs as the Phariſees, for to them Chriſt tendred the pearle of the Goſpel. 4. Chriſt might have hindred, being God equall with the Father, the Phariſees and Iews to malice him; Ergo, he being above the Laws that he gives to us, doth not in this example warrant us to caſt the pearls of the Goſpel to ſuch as we know to be Iudaſſes, Phariſees, and malicious haters and heart-murtherers of Chriſt. 2. There is not the like reaſonThe Goſpel preached to thoſe to whom the Sacraments cannot be diſpenſed. of preaching the word, and diſpenſing the ſeals, 1. Becauſe the word is a converting ordinance out of queſtion, and preached to heathen and to the non-converted, though they refuſe to imbrace and beleeve the Goſpel, and refuſe to entertaine the preachers of it: as is clear, Act. 19. 22, 23, 24, 25. Tit. 1. 10, 11, 12, 13. 2 Tim. 3. 25, 26, 27. The Texts that Maſter Prinne alledgeth, that the Goſpel ſhould not be preached to heathen who refuſe to imbrace and beleeve the Goſpel, to wit, Mat. 10. 14, 15. Luk. 9. 5. Act. 13. 46. are to no purpoſe, for Mat. 10. Luk. 9. is but a Temporary Commandement, given for a time, that the Diſciples ſhould depart from thoſe houſes of Iudea (there is nothing of the heathen; But by the contrary the Apoſtles are forbidden to go to Samaritanes or Gentiles at all, Mat. 10. 5, 6.) who would not receive the peace of God in the Goſpel, which precept the Apoſtles in the ſtory of the Acts, did not obſerve; but preached the Goſpel to many heathen who refuſed to imbrace and beleeve the Goſpel: As Act. 16. and 17. and 19. 2. The place, Act. 13. 15. is meant of the blaſpheming Iews, to whom Paul preached long after they perſecuted and ſtoned the Prophets, and had killed the Lord of life, Act▪ 2. and 4. and 8. and 9. Mat. 23. 37, 38. 3. Thoſe places, are to better colour of purpoſe brought by Arminians, and Socinians to prove, that the Goſpel is preached to people for their good entertainment thereof, and denied to others for their unworthineſſe, and becauſe they will not welcome it; So the Arminians in the conference at Hague, pag. 87, 88, 89. God ſendeth the Goſpel not according to his abſolute will, ſed ob alias cauſas in homine p. 518latent…s, for ſecret cauſes in man. Arminius againſt Perkins. p. 199. The will of God in ſending the Goſpell, hath cauſes in the will of man according to that, habenti dabitur: So Corvinus ad Wallachros, p. 44. Socinus Comment. in 1. Epiſt. Ioh. c. 4. p. 307. ſaith the ſame: and Mr. Pryn is pleaſed in the ſame ſenſe to cite them, I conceive imprudently, for I beleeve that Reverend and learned man doth hate thoſe impious Sects, the Enemies of the grace of God; but truly if this be a rule to Paſtors to ſpread the Goſpell, that they are to offer and give the pearle of the preached Goſpell to thoſe that willingly receive it, and harbour the preachers, and preſently to depart and preach no more the word of the Kingdom to thoſe who refuſe it, as the places Mat. 10. 14. & Luke 9. 5. carry that ſenſe, becauſe they are Heathens who refuſe to embrace and beleeve the Goſpell, and harbour the Preachers, as (the worthy Divine ſaith,) conceiving that to be a caſting of Pearles to Dogs and Swine; I ſee not how the Preachers & ſpreaders of the Goſpel to the Heathen, are to beleeve that God out of meer grace, & the good pleaſure of his will, without reſpect to good or bad deſerving, ſendeth the Goſpel to ſome, and denieth it to others. 3. Though the Sacrament of the Supper be a converting Ordinance in this ſenſe, that it corroborateth faith and converſion, where it was once, and ſo applyeth the Promiſes to one who before beleeved, yet it is not a converting ordinance, that is to be adminiſtred to one dead in ſins and treſpaſſes, as the word is, for then at the firſt Sermon that ever is preached to a Heathen, if he ſhould ſay, though for baſe & worldly ends known to the Church that he deſired to have the Sacraments, we are obliged to beleeve that he ſincerely deſireth theſe Seals, andThe Sacrament a confirming ordinance. inſtantly at the ſame ſermon to baptiſe him, & adminiſter the other Seal of the Lords Supper to him; for how can we deny converting Ordinances to thoſe who deſire them? ſay our adverſaries. 4. An ordinance that cannot be diſpenſed to a Heathen, remaining a Heathen, and to an unconverted man knowne to be an unconverted man, is not an Ordinance that ought to be diſpenſed, as the ordinance of the Word, and as the firſt converting ordinance, to ſo many as we may ſafely diſpenſe the Word unto, and if it be firſt a converting ordinance, as the preaching of the Word is; then it is to be diſpenſed to all thoſe to whom we are to preach the Word. But Eraſtus and Mr. Pryn grant, we may preach the Word to Heathen p. 519remaining Heathen, and if they deny it, (as they yeeld it) the Apoſtles did preach the Goſpel to the Heathen remaining Heathen, but they never admitted, nor can we admit to the Lords Supper Heathen remaining Heathen, nor could the Iewes upon the ſame ground, admit to the Paſſeover the uncircumciſed: now then the preaching of the Word to ſome cannot make the Church and preachers guilty of caſting pearles to Swine, and of partaking of their ſi…, whoſe hearing is not mixed with faith; and yet if the Church and Miniſters ſhould admit to the Sacraments Heathen remaiing Heathen, they ſhould proſtitute holy things to Dogs, and be guilty of an Heathen mans eating of his owne damnation; Hence this Aſſertion of Mr. Prynne muſt be a great miſtake, That Vindication p. 35.Miniſters may as well refuſe to preach the Word to ſuch unexcommunicated, groſſe, impenitent, ſcandalous Chriſtians, whom they would ſuſpend from the Sacrament, for feare of partaking with them in their ſinne, as to adminiſter the Sacrament to them, becauſe (ſaith he,) unprofitable hearing is as damning a ſinne, as unworthie receiving of the Sacrament: 1. Becauſe there is and may be diſcovered to bee in the congregation, perſons as unworthy as Heathen, ſuch as Simon Magus, yea, latent Iudaſſes, Parricides, who are in the viſible Church while God diſcover their hypocriſie; but we may lawfully preach the Word to men as uncapable of the Word as Heathen, and as unworthie; as Chriſt and the Apoſtles did, who did not contravene that, Caſt not Pearles to Swine, yet we cannot give the Sacraments to men knowne to be as ſcandalous, uncapable, and unworthy as Heathen; but we muſt proſtitute holy things to Dogs, and partake of their ſinne; for this is non cauſa pro cauſa, that Mr. Prynne bringeth, to ſay we may as well refuſe to preach the Goſpell to ſcandalous impenitents, as to adminiſter the Sacrament, without partaking of the ſinnes of either, becauſe unprofitable hearing is as damning a ſinne, as unworthy receiving the Supper; This Becauſe is no cauſe: it is true, they are both damnable ſinnes, but how proveth he that Preachers partake equally of both▪ I can ſhew him a clear difference which demonſtrateth the weakneſſe of this connexion. 1. Vnprofitable hearing of the Goſpell in a Heathen is as damning a ſin, as hypocriticall receiving of the Sacrament is a ſinne, they are not equalia peccata, but ſure they are …què peccata; but I may preach the Goſpel to a Heathen, and p. 520not partake of his ſinne of unprofitable hearing, for I may be commanded to preach to a Heathen remaining a Heathen, as Paul preached to Felix, to the ſcoffing Athenians, to the perſecuting Iews, We partake of the ſins of many in diſpenſing to them the Sacrament, and not in preaching to them the Word▪and giving obedience to the command of God, freeth me from partaking of his unprofitable hearing; But I cannot adminiſter the Lords Supper to an Heathen remaining a Heathen, without ſharing in his ſin; and ſuppoſe a Heathen remaining a Heathen would croud in to the Lords Table, as of old many Heathen fained themſelves to be Iewes, deſiring to ſerve the time, 1 Sam. 14. 21. yet I ſhould partake of the Heathens unworthy receiving, if knowing him to be a Heathen ſerving the time, and crouding in amongſt the people of God, I ſhould adminiſter the Lords Supper, becauſe I have no command of God to adminiſter the Lords Supper to a Heathen man, nor could Paul adminiſter the Sacrament to the ſcoffing Athenians, or to Felix, without taking part with them in their prophaning of the Lords Table. 2. The neceſſity of preaching the Word, it being ſimply neceſſary to the firſt converſion of a ſinner, putteth Paſtors in a caſe that they may, and ought to preach the Goſpell to Heathen, and to thouſands knowne to be unconverted without any participation of their unprofitable hearing, and the non-neceſſity of the Lords Supper, or the Seale of the Covenant, and the nouriſhing of their ſouls to life eternall, who viſibly and to the knowledge of thoſe who are diſpenſers of the Sacrament, prophane, and abominably wicked, putteth thoſe ſame diſpenſers in a condition of being compartners with them in the prophaning of the holy things of God, if they diſpence the bread to thoſe that are knowingly dead in ſinnes, ſo the Goſpell may be taught in Catechiſme to Children, Deut. 6. 6, 7. 2 Tim. 3. 15. Exod. 12. 26, 27. Gen. 18. 19. Prov. 22. 6. becauſe there is a neceſſity they be ſaved by hearing, Rom. 10. 14. 1 Cor. 1. 23. but there is no neceſſity, but a command on the contrary, that the Lords Supper be diſpenſed to no children, nor to any that cannot examine themſelves, and they may be ſaved without the Sacrament, but not ordinarily without the Word; nor were it enough to forwarne Apoſtates, and perſecutors, and Hypocriticall heathen, and children, that if they eate unworthily they eate their owne damnation, as Mr. Pryn ſaith, and yet reach the Sacrament to thoſe,Vi…d. p. 36 for the diſpenſers then ſhould …aſt Pearls to ſome Dogs and Swine p. 521contrary to Mat. 5. 6. and they ſhould be free of the guilt in polluting of holy things, if they ſhould give them a watch-word, ſay they were about to prophane the holy things of God, before they committed ſuch wickedneſſe. Nor doe we as Mr. Pryn ſaith, nor know we, or the Scriptures any ſuch diſtinction, as ſealing externally to the ſenſes of any receiving the Lords Supper, lawfully divided, (ſinfully it may be divided, but there is no Law for ſinne, no print, no authority of men for it,) from the internall ſealing, nor heard we ever of two ſorts of converſion, one externall from Vindication p. 40. 41.Paganiſme to the externall profeſſion of the faith, wrought extraordinarily by Miracles without the Word, and ordinarily by Baptiſme in Infants▪ and another internall from formall profeſſion, to an inward imbracing of Chriſt and his merits. 1. Becauſe the Stewards and Ambaſſadors of Chriſt, may notdare to play with the Sacraments as children doe with nuts, to ſeal to mens ſenſes and fancies Chriſt and ſpirituall nouriſhment in him, and part in his body broken and blood ſhed, in thoſe who viſibly have nothing of faith to their diſcerning, and of the life of Chriſt, but onelyonly ſenſes and fancie, ſuch as all viſibly and notoriouſly ſcandalous walking after the fleſh, all Herericks, Apoſtates, knowne and unwaſhen Hypocrites have, and no more. 2. All heathen and unbaptized have ſenſes, and are capable of externall waſhing, and externall and Sacramentall eating, as well as others are, but are they capable of the Seals, becauſe they have bodies to be waſhed, and teeth and ſtomacke to eat Sacramentally? And have Miniſters warrant enough to diſpenſe the Sacraments to all that have ſenſes? But they muſt be within the viſible Church alſo, ere they be capable of Sacraments, Mr. Pryn will ſay; but I aske by what warrant Mr. Pryn alledgeth that the Supper of the Lord is a converting ordinance as well as the Word, and that Paſtors may without ſinne diſpenſe the Sacraments to thoſe to whom they preach the Word, but they may preach the Word to Heathen remaining Heathen; Ergo, may they diſpenſe the Lords Supper to Heathen remaining Heathen? What more abſurd? yet, remaining Heathen, they are as capable of Mr. Pryn his ſenſe-ſealing, and ſenſe-converting Sacraments, as any ſound beleever. 3. A ſealing to the ſenſes cannot be divided from the inward ſealing by the Spirit; neither in the intention of God, for the externall ſealing without the internall is Hypocriſie, and p. 522God cannot intend Hypocriſie, nor can this diviſion be in regard of the nature of the Sacrament, for it doth ſeal to us our ſpirituall nouriſhment in Chriſt, except we ſinfully ſeparate the one from the other, and ſin is no ordinance of God. 4. What word of Chriſt hath Mr. Pryn for extraordinary converſion of men by Miracles We know no extraordinary converſion by Miracles without the Word.without the Word? He muſt conceive with Arminians and Socinians, that many are converted that never heard of that precious name of Ieſus, without which there is no ſalvation, Act. 4. 11. or of a faith in Chriſt, as Moſes Amyraldus dreameth, without the knowledge of Chriſt, and may write books de ſalute Ethnicorum, for this externall converſion doth lead of its owne nature to internall converſion and ſalvation: This may make us fancie ſomewhat of the ſalvation of Ariſtotle, Seneca, Cicero, Ariſtides, Scipio, Regulus, without the Law or Goſpell, this way of extraordinarily ſaving men by Miracles without the Goſpell, is the doctrine of Arminians and Socinians; ſo ſay the Arminians at the Synod of Dort▪ pag. 334, 335. Thoſe whom God hath deprived of the Goſpell, he hath not preciſely rejected them from a communion of the benefits of the Goſpell. Adolphus Venator. adver. Dracenos p. 84. ſaith, The heathen are ſaved without the Goſpell, if they …n but pray, Ens Entium miſerere mei, Socinus praelec. Thelo. c. 3. telleth us of an inſpired word that ſaveth us, called verbum interius. You may pleaſe Schoolmen thus, ſuch as Granadus Contr. 8. de grat. tract. 6. diſp. 1. numb. 43. did. Ruiz. de Predeſti. Andrad. defenſ. fidei, Trid. l. 2. p. 239. falſa ſunt haec plerunque, plerunque infirma etiam Ec…lcſiae verae judicia. Maldonat. in▪ Mat. 7. v. 22. Greg. de Val…n. t…m. 3. diſ. 1. p. 4. ſect. 3.Matt 7:22ſe. 8. numb. 7. Alexand. Alenſ. 8. p. q. 69. memb. 5. art. 3. De bonis Philoſophis ſic credo, &c. Roa. lib. 1. De Provident. queſt. 7. n. 50. Vega lib. 13. in Trident. cap. 12. Enriquez Tom. 2. De ultimo fine, c. 14. num. 6. quod lib. 8. queſt. 5. Vaſquez 1. par. diſp. 97. and c. 5. Soto lib. 1. de nat. & grat. c. 18. ad. 2. Franciſ. Sonnius in demonſtrat. Tract. 12. de conſiliis c. 8. Camerarius lib. 1. de grat. c. 8. & lib. 7. c. 8. who doe all of them ſend all the good Philoſophers and white Moralliſts to heaven by Miracles, inſpirations, extraordinary workes of providence, and that without any rumour of Chriſt and the Goſpell; famous Papiſts to their owne ſhame, yeeld that Divine faith cannot be produced by Miracles. Andradius ſaith often they may be falſe. Maldonatus ſaith, That no neceſſary argument of faith can be drawn from Miracles. Gregorius de Valen. ſaith, Miracles give us no infallible p. 523certainty of Doctrine. Bellarmine ſaith, Miracles cannot convince Bellarm. de lib. arb. lib. 6. cap. 1. Durandus queſt. 1. in Prolegom. Sent. Sect. 46.the minde. Durandus giveth a ſure reaſon why miracles cannot produce faith; Becauſe (ſaith he) ſuppoſe it were known of it ſelf, that this miracle of the raiſing e. g. of Lazarus were true, yet it is not known by it ſelf, that it teſtifieth that this is a true Doctrine which he preacheth who worketh the miracle. Mr. Prynne then hath put the ſalvation of thoſe who never heard the Goſpel upon extraordinary Pillars, when he bottometh them on miracles without the word, which are extraordinary rotten Pillars.

5. The Lords Supper, of which we now diſpute, is not the mean ofThe Sacrament of the Supper not a firſt converting ordinance; ye… a confirming one it is. our firſt converſion, from formall profeſſion, to inward embracing the Goſpel: For the word muſt go before, and not ſimply the externall letter of the word; but the word firſt believed and received by the efficacions working of the holy Ghoſt: And ſo the word is indeed the firſt converting Ordinance; and ſo the Lords Supper is given to one who already believes, and the Sacrament concurreth as a mean to make good, corroborate, and increaſe the converſion which was before. Mr. Prynne might have ſpared his pains in proving, That the Lords Supper is a converting Ordinance, becauſe it applieth Chriſt …o u…: we grant it to be a converting, and quickning, and lively applicatory Ordinance: But how? He may know that what ever Ordinance addeth a new degree of Faith of converſion, of ſaving application of Chriſt and the Promiſes, muſt be a converting Ordinance: But it is ſo converting, that it is a confirming Ordinance,The Lord… Supper preſuppoſeth faith and converſion in the worthy receiver in Churchprofeſſion. and neceſſarily it preſuppoſeth Faith and converſion already wrought by the word; it is not a firſt-converting Ordinance, ſuch as is the word; but as nouriſhing or accretion is a ſort of vitall generation in the body of a growing childe, ſo as Phyſicians make nutrition in children to be Aggeneration, or, Congeneration, or a vitall generation with, or in the body, and it preſuppoſeth the firſt generation, by which life is given to the childe; now nouriſhing doth not give life, things void of life are not capable of nouriſhing; therefore nouriſhing is the continuing of life, and as it were prorogated and continued generation: ſo here, Sacramentall eating by faith, is a ſpirituall feeding and nouriſhing of the ſoul on the crucified Lords body broken, & his blood ſhed, it is not the act of our firſt converſion: Regeneration is ſealed in Baptiſme, and Chriſt given as ſealing and confirming Regeneration; but the Lords Supper is p. 524that which exhibiteth Chriſt to us as food, and ſealeth our ſpirituall growing and coalition in Chriſt: I ſay not this, as if the Church could give the Supper of the Lord to none but ſuch as are inwardly and really Regenerated, but to ſhew that the Church taketh ſuch as are externally called, to be internally called when they diſpenſe this Supper to them; & that they are nearer Chriſt then thoſe that hear the Goſpel (which Heathen may do) ere they can be admitted to the Supper. And this Eraſt. every where, and Mr. Pryn, in terminis teachVindicat. pag 2. 3. when they ſay, That thoſe that are recte inſtituti, rightly inſtructed, who earneſtly deſire the Lords Supper, profeſſe ſincere Repentance, and promiſe amendment, are only to be admitted to the Sacrament, and thoſe only excluded who are convicted to be groſſe and ſcandalous, and obſtinate offenders. Whence it is clear they profeſſe Repentance, and to the Church they are converts, who are to be admitted to the Supper before they come to the Lords Supper: Now this muſt be done by the word Preached, and received by faith in profeſſion; Ergo, this Supper in the Church-way, cannot be dreamt to be a mean of their firſt converſion, far leſſe in foro Dei, in Gods court, can men firſt receive the Lords Supper having never heard the word, and then be converted in foro Dei, really and inwardly, by receiving the Lords Supper; then might the Sacrament, before and without the word, be given, if it be a converting Ordinance belonging to all to whom the word belongeth: For Mr. Prynne ſaith, It can be denyed to none within the viſible Church. And what reaſon, if it be no leſſe the firſt converting Ordinance, but that it may be adminiſtred to thoſe that never heard the word, and are Members of the viſible Church? And by this Mr. Prynne cannot deny, but the Lords Supper ſhould be diſpenſed to infants and children, who cannot try themſelves, nor yet diſcern the Lords Body: Yea, thoſe that are convicted of obſtinacy in ſcandalous ſins, are Members of the Church; for how could they be judged, convicted and ſentenced, if they be not within? 1 Cor. 5. 12. Ergo, their being Members of the Church, is not enough to admit them to the Lords Supper, except they be to the Church otherwiſe qualified and fitted for it. And this doth clearly evidence, That the word of the Kingdom may, & ought to be Preached to many within the Church, that they may be converted to whom the Supper is not to be diſpenſed, that they may be cōverted, which is enough for our point to exclude p. 525promiſcuous admiſſion of all to the Supper; and to prove ſome other qualification muſt be requiſite, in thoſe that come to the Supper before the Miniſters, (without violation of the holy things of God, and being guilty of not diſtributing aright) can adminiſter the Supper to them▪ and this is another viſible qualification then is requiſite in thoſe that hear the word: For Eraſtus and Mr. Prynne require, That all that come to the Supper be rightly inſtructed. 2. That they promiſe amendment of life: But they cannot ſay, none are to be admitted to hear the word, while they be qualified thus; you exclude the ignorant from the Sacrament, do you exclude the ignorant from hearing the word? Farther, I deſire to be reſolved, why Eraſtus and his require any qualification at all in the one, more then in the other, according to their way: For ſuppoſe perſons Baptized be only negatively blameleſſe, and not viſibly ſcandalous; yet Eraſtus and Mr. Prynne cannot deny the Supper to ſuch. Suppoſe they know not whether they be as ignorant of God as Indians, and ſuppoſe they promiſe no amendment, and do poſitively profeſſe no repentance at all: 1. Miniſters can deny no converting Ordinances to perſons, becauſe ignorant; for if the Supper of the Lord be a converting Ordinance, it ſhall convert men from their ignorance; and an Indian ignorant of Chriſt, ought to be Baptized, to the end, that Baptiſme may convert him from his ignorance. Now I think our Brethren cannot ſay this, and therefore they muſt yield, that Miniſters dare not admit all within the Church to the Seals, except they would be guilty of their ſin, in eating to themſelves damnation; and yet they dare not debar the ignorant within the Church from hearing the word, and ſo are no way compartners with them in the ſin of unprofitable hearing. 2. Mr. Prynne may here ſee ſome ignorants debarred from the Lords Supper; yet I hope he would not be ſo rigid as to Excommunicate all ignorants, becauſe ignorant: the moſt rigid Novatians would condemne that: and here is ſole ſuſpenſion without Excommunication, which Mr. Prynne ſaith is not to be found in all the word of God.

I wondred much when I read thoſe words of the learned andVindicat. page 41. reverend Maſter Prynne: That God, who beſtoweth no Ordinances on men in vaine, muſt intend in inſtituting the Supper, that viſible morall unregenerate Chriſtians, may be converted thereby, as well as reall Saints be confirmed: to which I reply: 1. Neither word nor p. 526Sacraments, nor any thing on the part of the Almighty can be intended in vaine, though the end of the Ordinance be not obtained, I ſhould have expected ſome ſuch divinity from the pen of Arminians and Socinians, who make God to intend the ſalvation of all, and every one in both the promiſes of the Goſpel, precepts and Sacraments, and yet he falleth from this end: ſo you may read, in Arminius Anti-Perkins, pag. 60. that God is diſappointed in his end, in both Law and Goſpel, and God ſhooting beſide his mark miſſeth the ſalvation of many, ſay the Remonſtrants at the Synod of Dort, pag. 216. and in their confeſſion, c. 7. ſect. 3. and becauſe Socinus thought it hard thus to take from God wiſe intentions; he did no leſſe then blaſphemouſly deprive him of his omniſcience: So Socians contra puccium, c. 10. and in prelectionib. Theolog. c. 11. made all things that are contingently to come, uncertaine to God: But if you ſpeak of intentio operis, non operantis, that the Supper, in its nature, is ordained (this may rather be your meaning) that morall men like Cicero, and Seneca, and Iudas, and the like, (for all are alike in regard of the nature of the ordinances, and of that which is the genuine intention not of God, but of this Sacrament) then you ſpeak not of the ſupper as divided from the word, but as the word going before the Sacrament hath converted the man, and the Sacrament following doth adde to and confirme in grace. So, Sir, you depart from the queſtion, for we grant that the Sermon going before in the ſame day of the celebration of the Supper, may, and doth convert; and thus if an Indian heare a Sermon, to which the celebration of the Supper is annexed, if he be converted by that Sermon (as you teach the heart in thoſe, is only knowne to God, the Church is not to judge) he may forthwith, ere he be baptiſed, come at the ſame time to the Lords ſupper, which were much precipitation, little ſpeed, and ſo the word formally converteth, not the Sacrament; But if you mean that the Sacrament formally, as the Sacrament is of its nature a mean of converting a morall Seneca, you miſtake the nature of the ſeal, very farre, God never intended that food as food ſhould give life to the dead, the Supper as the Supper is ſpirituall food, and preſuppoſeth the eater hath life, and how gate he life but by the word of God? 2. Doth the Sacrament as the Sacrament humble or ſpeak one word of the Law? doth the Sacrament ſay any thing here, but Chriſt died for thee, O Seneca, p. 527and there is a pledge of his love in dying for thee; and the like it ſpeaketh to Iudas, as Maſter Prinne thinketh, and can this convert a morall man never yet humbled for ſinne? But I have gone thus out of the way in this purpoſe, I returne and deſire pardon for this digreſſion, not (I hope) fruitleſſe at this time.

If the Magiſtrate be the chiefe Church-officer, how is it that the Church was without Chriſtian Magiſtrates in the Apoſtles time? then is there no exact paterne of a Chriſtian Church, what it ſhould be, de jure? hath Chriſt in the New Teſtament not moulded the Church, the ſecond temple in all the dimenſions of it, as Moſes, David, Solomon, did by immediate inſpiration ſhew us the meaſure of the firſt Tabernacle, Sanctuary, and Temple? finally ſhould Ceſar, ſuppoſe he had been a Chriſtian, have received impoſition of hands from the Elders, a… his deputies the Miniſters do? and be over the Church in the Lord as King? and receive accuſations againſt Elders, ordaine Elders in every Church, put out and caſt out the unworthy? only for the iniquity of the time, Miniſters were forced to do theſe? Eraſtus and his have not one word of Scripture for this, or were the keys of the Kingdome of heaven given to Ceſar? and becauſe Ceſar was without the Church, therefore Peter received them, Matth. 16. while Ceſar ſhould be converted, what Scripture have we for this? for to rule the Church as the Magiſtrate doth, is an act of the Magiſtrate performed by power of the ſword: Whether the Magiſtrate do rule in his owne perſon, or by his deputies and ſervants; Ergo, the Apoſtles governing the Church medled with the ſword, which Chriſt forbade, Luk. 22. 25, 26. Rom. 13. 4. Luk. 12. 13, 14. and all the Paſtors and teachers now in the exerciſe of diſcipline do uſurpe the ſword; Yea, if they be the deputies of the Magiſtrate in diſpenſing word and Sacraments, they muſt uſe the Magiſtrates ſword as Miniſters of the Goſpel; for what ſervants do in the name of the ſupream ſwordbearer, that the ſwordbearer muſt principally do by the ſervants, ſo Miniſters by this uſe both ſwords.

5. That the Magiſtrate cannot be the chief officer of the ChurchArg. 5. is thus proved, he who is ſubject himſelf to heare the Church, and to ſubmit to thoſe that watcheth for his ſoul, and to be put out from amongſt the midſt of the Church; if he be ſcandalous, is not the principall Governour and head of the Church to command all: p. 528But all Chriſtians, and ſo the Chriſtian Magiſtrate is ſuch, for if God accept not the perſons of men, thoſe places, Matth. 18. If he hear not the Church, &c. Heb. 13. 17. and 1 Cor. 5. 1, 2, 4, 12, 13. muſt tye the Chriſtian Magiſtrate, except God have excepted him; but God hath no where excepted the Magiſtrate, But as David hadThe Magiſtrate ſubject to the Church. Gad, Nathan and other See…s; ſo the Magiſtrates now have ſome to watch for their ſouls. The propoſition is proved, becauſe if the Magiſtrate be ſupream to command Elders as Elders, both in Doctrine and diſcipline, and in all Eccleſiaſticall cenſures, then the Magiſtrate as the Magiſtrate cannot be under the Elders and Miniſters as ſuch, for that involveth a contradiction; that Paſtors as Paſtors ſhould watch over the ſouls of Magiſtrates that they erre not, and oppreſſe not in judgement, and that the Magiſtrate as Magiſtrate ſhould be over the ſouls of Paſtors to watch for them in the ſame kind; if any object that the Paſtors as Paſtors have ſouls, and therefore they muſt have ſome to watch for their ſouls; and therefore can neither be ſupream, nor excepted in thoſe places, Mat. 18. Heb. 13. 1 Cor. 5. It is anſwered by granting all of this or this ſingle Paſtor, but not of the whole company; for when they erre, we know not a whole communitie over them, but thoſe of the Catholick viſible Church; and if they erre, the Kings of the earth here may command them to do their duty under paine of bodily cenſure, and puniſh them: But none are above them to watch for their ſouls, that we know; but they by office, watch both for their owne ſouls, and for the ſouls of others, even as the King governeth himſelfe and the people both politically.

6. Whatever power in matters of Chriſts Kingdome or the GovernmentArgum. 6. thereof, the Magiſtrate hath, that muſt be given of Chriſt, who only can appoint Elders and officers over his owne houſe, but no where in Scripture find we any ſuch power given to the Magiſtrate; Ergo, we are to beleeve he hath not any ſuch power. The propoſition is true, becauſe Chriſt being a perfect Lawgiver and King, doth give Lawes for his owne houſe, as particularly as Moſes did for every ſeverall pinne in the Lords Tabernacle, and David and Solomon for the Temple: the aſſumption I prove; becauſe the Government of Chriſts houſe is ſpirituall, as the weapons of their warfare are not carnall, 2 Cor. 8. 5. and it is in binding and looſing, forgiving and retaining ſinnes, by the power of the keys of the p. 529Kingdome of God given to the Church, and to ſuch as are ſent, as the Father ſent his Son Chriſt, Matth. 18. 18. & 16. 19. Ioh. 20. 21, 22, &c. But Magiſtrates as Magiſtrates do puniſh ſinnes with the ſword, Rom. 13. 4. but not forgive ſins, nor binde and looſe in earth or heaven, nor exerciſe any ſpirituall power, nor deal with the conſciences of men, no more then they cure the diſeaſes of the body, though indirectly and externally they take care that there be Phyſicians who can cure diſeaſes.

The power of governing the Church is the ſupream power under Chriſt, which can ſay to the Magiſtrates power, We muſt obey God, rather then men: But no ſuch ſupream power agreeth to the Magiſtrate as Magiſtrate: For Miniſters as Ambaſſadors of Chriſt, can and may preach, binde and looſe, Rebuke, Excommunicate againſt the will of the Magiſtrate, though he command the contrary, as Prophets have rebuked Kings, Jer. 1. 18. & 22. 1, 2. 2 Sam. 12. 7, 8, 9. 1 King. 21. 18, 19. Mark 6. 17, 18. The Magiſtrate as the Magiſtrate can do none of theſe: nor hath he power to command the Miniſters of Chriſt by way of privation; but only by way of accumulation he may command them to do their dury, and to preach the Goſpel ſoundly, and forbid and puniſh the preaching of falſe Doctrine the ſame way.

Whatever power Chriſt hath given to his Church, that theArg. …. The church a perfect ſociety without the Magiſtrate. Chriſtian Magiſtrate, when he becomes Chriſtian, cannot take from the Church: But Chriſt gave to the Churches of Jeruſalem, Antioch, Epheſus, Corinth, to the ſeven Churches of Aſia, &c. a full power to diſpenſe the word and Sacraments, to govern the Churches, to cenſure Wolves and falſe Teachers, who draw Diſciples after them, in Synods to condemne perverters of Soules, and refute their Doctrine, to put out inceſtuous perſons, to Excommunicate ſuch as will not hear the Church, and a power to reject a Heretick after twice admonition, and to rule well the Church, as they ſhould rule their own houſe, and to rule well, and to labour in the Word and Doctrine, &c. when they had no Magiſtrates at all to rule and govern them as a Church. Now if the Church be a perfect viſible body, ſociety, houſe, city, and Kingdom of Jeſus Chriſt, in eſſe & operari, in being and all Church-operations; then the Magiſtrate, when he cometh to be Chriſtian, to help and nouriſh the Church, as a father he cannot take away and pull the keys out of the hands of the ſtewards, and p. 530throw the rod, authority, power to rule, govern, binde, looſe, convene in Chriſts courts and Aſſemblies from the Church, and inthrall the Church: This evidenceth how falſely ſome ſay, That the Church as the Church is without a Magistrate, as an Army without a Commander or Vtenbogard.Leader, a Ship without a Pilot, a body without a head. When the Church in the Apoſtles times wanting a Magiſtrate, was a perfect ſpirituall body, gathered, edified, attaining to the unity of faith, Eph. 4. 11, 12, &c. 1 Cor. 12. 28. Rom. 12. 4, 5, &c. Builded upon the foundation of the Prophets and Apoſtles, Eph. 2. 20. Feed by their own Paſtors, Act. 20. 28. Sufficiently ſecured by Jeſus Chriſt from Wolves, 29. 30. Golden Candleſticks perfect and intire, Chriſt walking in the midſt of them and praiſed and commended of Chriſt, Rev. 1. 20. & 2. 1, 2, 3. ver. 8, 9, 10. cap. 3. 8, 9, 10. Coming behinde in no gift, 1 Cor. 1. 7. In Covenant with God, caſting out the inceſtuous, 1 Cor. 5. Separated from Idols, 2 Cor. 6. 16, 17, 18. Eſpouſed to one huſband Chriſt, 2 Cor. 11. 2. Eſtabliſhed in the faith, and increaſing in number daily, Act. 16. 5. Yea, the Churches had reſt throughout all Judea, and Galile, and Samaria, and were edified, walking in the …ear of the Lord, and in the comforts of the holy Ghoſt, and were multiplied, Act. 9. 31. Now if the Chriſtian Magiſtrate be their only Head and chief Feeder, and all Elders but his ſervants, Edifying à & ſub Magiſtratu, from and under the Magiſtrate: How were they edified, and the compleat houſe of God, the houſe wanting a head, and the Church of the living God, without the chief feeder and ſhepheard the Magiſtrate, when all this time the Lord ſet ſpirituall Paſtors and watchmen over them? It is true, it might be ſome defect, that they wanted a Chriſtian Magiſtrate, who was their Nurſe-father and keeper, and avenger of both Tables of the Law: But this defect was 1. A defect of the Church, as men who may be injured, and do violence one to another as men, if they want one who beareth the ſword to be avenged on evil doers: But it is no defect of the Church as the Church. 2. There might be ſome defect in the Church as a Church, in this regard, that without the Magiſtrate his accumulative power, the edification of the Church extrinſecally might be ſlower, Church Laws leſſe vigorous extrinſecally without the ſword, and evil doers might infeſt the Church more; but there ſhould be no privation or intrinſecall defect, or want in the Church, either of an officer, or integrall part of the p. 531Church, becauſe they wanted the Magiſtrate. 3. When the firſtforeign; Euſebius, de vita conſtant. l. 4. c. 24▪ Hyeronimu… in chron. an. 366. Genebrard. in liberio. Niceph. l. 4. c. 24. Socr▪ l. 3. c. 21. Hyeronim. chron. an. 367. Barron. an. 366. Arg. 9. three hundreth year, the Churches wanted Chriſtian Magiſtrates▪ afterward Conſtantinus convocated the Councell of Nice againſt Arrius, yet profeſſing that he was Epiſcopus, without. After him the Empire being divided into three, Conſtantinus, Conſtantius, and Conſtans, the ſecond adhered to Arrius & oppreſſed the godly. Constans and Conſtantinus lived not long: Though Jovianus, Theodoſius, elder & yonger, Gratianus, Martianus, were favourers of the Church, yet moſt of the Northern Kings were perſecuters. In the ſixth hundreth year, they began to be obſtinate favourers of Hereſie. In the Weſt Antichristianiſme, in the Eaſt Mahumetiſme roſe; for the moſt part the Church wanted godly Magiſtrates, and alway hath wanted.

Whatever power or means of life Chriſt hath given to his Church or paſtors for the edifying of their ſoules, either in Doctrine or Diſcipline; by theſe is the holy Ghoſt efficacious on the hearts and conſcience of the people of God, as immediatly given by Ieſus Chriſt, without the mediation or intervention of any other means. But Chriſt hath given power and means of life to preach the word, to admoniſh, rebuke, Excommunicate to the Church and Paſtors, by which the holy Ghoſt worketh efficaciouſly on the hearts of the people of God, which God hath given immediatly to the Church and Paſtors, eſpecially in the Apoſtolick Church, when there were no Magiſtrates; and the holy Ghoſt is no wayes efficacious in the hearts of the children of God, by the Laws, Statutes, and ſword of the Magiſtrate; Ergo, God hath given to his Church and Paſtors, & not to the Magiſtrate, power and means of life, in which the holy Ghoſt is effectuall, and that immediatly and not to the Magiſtrate. Or thus: Whoever is the ſupream officer and head of the Church, having under him all Church-officers as his ſervants, by ſuch God is effectuall in the conſciences of men: But Paſtors, Teachers, Elders are ſuch, and no wayes the Magiſtrate: Ergo,

The Propoſition is thus made good by the word of reconciliation, and the rod of the Lords power in the hands of men: The holy Ghoſt worketh efficaciouſly in men: Now the queſtion will only be, to whom this word of reconciliation is committed, and the rod of God; the Scripture ſaith to the Miniſters, never to the Magiſtrate, 2 Cor. 5. 18. And hath committed to us the word of Reconciliation▪ ver. 20. Now then we are Ambaſſadors for Chriſt, 2 Cor. 10. 8. p. 532Though I ſhould boaſt ſomewhat more of our Authority which the Lord hath given us for edification, 2 Cor. 2. 13. If I come again I will not ſpare, 1 Cor. 4. 21. What will ye? Shall I come unto you with a rod, or in love? 1 Tim. 5. 17. Act. 20. 28. 29. 30. 1 Cor. 5. 12. Do not you judge them that are within? Matth. 16. 19, & 18. 18. Ioh. 20. 21, 22. This word is no where committed to the Magiſtaate, nor is the holy Ghoſt efficacious by the Laws and ſword of the Magiſtrate to convert ſouls; we know not Magiſtrates to be Miniſters by whom we believe, but Miniſters only, 1 Cor. 3. ver. 5. Nor is the ſword a kindely and intrinſecall mean of converſion. This Argument may be further confirmed by all the notable differences that the Scripture holdeth forth to be between the Magiſtrate and the Miniſters and Church: As 1. The Church judgeth only thoſe that are within the Church, 1 Cor. 5. 11, 12. The heathen MagiſtrateDifferences between the Magiſtrate and Miniſters of the Goſpel and Church. may …udge both thoſe that are within and without the Church, and every ſoul is under his power, Rom. 13. 1, 2, 3. Tit. 3. 1, 2. 1 Tim. 2. 1, 2, 3. 1 Pet. 2. 13, 14, 15. Matth. 22. 21. And by theſe ſame Scriptures, the Chriſtian Magiſtrate being a lawfull Magiſtrate, having under him both believers▪ and heathen, may and ought to judge both; Ergo, the Magiſtrate as the Magiſtrate cannot judge thoſe that are within, by the word as the Church doth, but only in ſome common coactive way, by the ſword, to compell them to do their duty. 3. The Magiſtrates Kingdom is of this world, and he may fight with his ſword to defend his own ſubjects, and his ſubjects may fight for him: But the Church and Kingdom of Chriſt, are not of this world, nor can the Church as the Church, and the Miniſters thereof fight or uſe the ſword, as is clear, Joh. 18. 36. Rom. 13. 4. The Magiſtrate beareth not the Sword in vain: but he beareth the ſword in vain over the conſciences of men, or to judge thoſe that are within; for the Church judgeth thoſe that are within, with no ſuch weapon as the bloody Sword; There is neither ſword nor dagger, nor any weapon of War required in the Church of Epheſus, their cenſuring of grievous Wolves or falſe Teachers, Act. 20. 28, &c. Nor in the Apoſtles and Elders determining truth againſt perverters of ſouls, Act. 15. 21, 22, &c. and 16. 4. Nor in the Church of Thyatira, their not ſuffering Jezabell to teach, Rev. 2. 20. Nor in Pergamus, their not ſuffering thoſe that held the Doctrine of Balaam, Rev. 2. 14. Eraſtus l. 4. c. 6. p. 285. p. 533ſaith, The Church can kill no man with the Sword. There was no ſword ever dreamt of in rejecting an heretick after the firſt and ſecond admonition, Tit. 1. 10. Let our Adverſaries ſhew what influence the Magiſtrates ſword hath here: yea, (ſay they) The Magiſtrate may baniſh the heretick ou… of the Church. True.

Anſ. Not out of the Church as the Church, but out from amongſt his ſubjects as his ſubjects, whom he is to defend in peace and godlineſſe. 2. It is evident Titus had no power of the ſword, but was an Evangeliſt: Paul wrote not to Titus to baniſh the heretick, the rejecting here is a ſpirituall cenſure performed by previous admonitions. 3. What can the Magiſtrate as the Magiſtrate do to this? 4. The Magiſtrate is a Lord, and hath by Gods appointment a Lordly dominion over thoſe that are under him; the Miniſter is only a Miniſter, a Servant, a Preco, or Herald, and hath dominion in the Church, Luk. 22. 24, &c. Now thoſe over whom the Magiſtrate hath a civill dominion as a Magiſtrate, over thoſe he may exerciſe that Lordly dominion of the ſword: But the Magiſtrate as the Magiſtrate, may uſe no Lordly dominion of the ſword over the Church as the Church, to Preach, Exhort, Rebuke, Admoniſh, Excommunicate, to judge thoſe that are within, as the Church may do, 1 Cor. 5. 12. Ergo, the Magiſtrate as the Magiſtrate, cannot be the ſupream and higheſt Church officer, having under him Church officers, as his ſervants and deputies to Preach and cenſure as, à & ſub, under and from him, becauſe as a Magiſtrate he carrieth not that which hath any power over the conſcience, that is, he carrieth no… the word of the ſpirit, as a Magiſtrate, but the ſword bodily to puniſh evil doers. 5. He who by office is chief overſeer and watchman in the Church, he muſt by office keep his own vineyard, and not be put to keep the vineyard of others, Cant. 1. 6. He muſt watch for the ſouls of thoſe, whom by office he keepeth as one that muſt give an accompt, Heb. 13. 17. He muſt as a ſpeciall watchman by his office, Take heed to grievous Wolves not ſparing the Flock, ſpeaking perverſe things, Act. 20. 29. And, as a watchman he muſt blow the Trumpet, and give early and ſeaſonable warning to the people of the ſword, Ezek. 34. 1, &c. Yea, he muſt watch for the ſouls of miniſters and teachers, and by office, rebuke, admoniſh, cenſure, and puniſh them, and by office judge of their Doctrine and Diſcipline, and is over the people in the Lord, and to admoniſh them, as p. 5341 Theſ. 5. And worthy of Honour for well Ruling, 1 Tim. 5. 17. But theſe the Magiſtrate as the Magiſtrate cannot do. 1. He keepeth another vineyard of the Civill ſtate, he is not Paſtor to the Church as the Church, over which the Holy Ghoſt hath ſet him, Act. 20. 28. 1 Peter 5. 1, 2, 3. he is not to give an accompt for the ſoul…, and for the ſouls of Paſtors by his office, he may as a Chriſtian be his brothers keeper, to teach, admoniſh, Col. 3. 15. and exhort, Heb. 3. 13. he is not by office to blow the trumpet, as Ezekiel was, Ezek. 33. 7, 8. Ezek. 3. 17, 18, 19, 20. he is not over the people in the Lord to admoniſh them as a Magiſtrate, as a Magiſtrate he only is either to praiſe and reward well doing, or take vengence on evill doing, Rom. 13. 4. nor doth Paul think Nero, 1 Tim. 5. 17. worthy of double honour, all thoſe are proper to Church-officers, the propoſition is neceſſary; becauſe if the Magiſtrate be the eminent and ſupream watchman over the Paſtors, as his under deputies and ſervants, then muſt the Magiſtrate more eminently keepe the vineyard, and watch for the ſouls, both of Paſtors and people, feed the flock over which the Holy Ghost hath ſet him, be over the people in the Lord, be worthy of double honour, as one that ruleth well, and is worthy of double honour; and that by office: Now 1. The word never warranted him in the Old Teſtament, to ſacrifice, to burne incenſe to Miniſter before the Lord, to carry the ark: But God ſeparated the Prieſts and Levites for this only; and was it ſuch a ſinne for Ʋzziah to burne incenſe; and for Ʋzziah to touch the Ark, and for any to bear the Ark but the Levites? and are not theſe things written for our inſtruction? are we all now to bear the Ark? and are we all to diſpenſe the word and Sacraments? When Paul will not have women to teach in the Church, and when God hath no leſſe in the New Teſtament ſeparated ſome by the laying on of hands, and appointed a Miniſtery in the New Teſtament then he did in the Old? 2. Where hath God in Old or New Teſtament ſet downe, that all thoſe qualifications, in an eminent manner, and as principally due to the Magiſtrate, as he hath deſcribed the qualification of the officers of the New Teſtament in the Epiſtles to Timothy and Titus, and the Epheſians, Ch. 4. v. 11, 12, 13, 14, 15, 16. 1 Tim. 2. 1 Cor. 12. Rom. 12. 3. Did Chriſt put upon Church-officers in the New Teſtament, all the proper titles, priviledges and peculiar Characters of their calling, as they are the deputies of Claudius, p. 535Tiberius, and Nero; ſo they had been Chriſtian Princes? this the adverſaries muſt prove, and muſt all the Epiſtles of Paul to the Churches of Chriſt, and of Iames and Peter, Iohn and Iude, which concern Church-officers be written: Firſt and principally to the heathen Emperours, as they be Church Magiſtrates, and Churchofficers jure, though they be in very deed enemies of the Goſpel, de facto? It muſt put Eraſtus and all his to paines to prove, that Magiſtrates as Magiſtrates were ſeparated in the Old Teſtament to ſacrifice, to burne incenſe, to bear the Ark of the Lord, and Prieſts and Levites, and Prophets, were only the under ſervants and inſtruments of Kings, and the like they muſt do in the New Teſtament: But this is carefully to be obſerved; that the adverſaries, though they ſpeake of Government, and ſome yield, as Maſter Prynne doth, that there is ſuch a thing as Excommunication, eſpecially, 1 Cor. 5. yet the truth is, they deny all Church-government: for I deſire to know, why they give to Miniſters of the Goſpel a power to try who are hereticks, apoſtates, and unworthy partakers of the holy things of God; Yea, ſuch as may ordaine Miniſters, and reject hereticks after admonitions; if Ieſus Chriſt hath given this power of Government beſide preaching the word, I aske, quo jure, by what Scripture, if by no warrant of Chriſt: then it is unjuſtly given to them, and the Apoſtles and Teachers then had no right to it; if there be a right, that by office Paſtors ſhould know what is ſoundneſſe in the faith, and integrity of converſation; and ſo who are to be called to the Miniſtery, who not, who are to be excluded totally from the Church, as Eraſtus and Maſter Prynne ſay, who not; Then what warrant hath the Magiſtrate to limit theThe Magiſtrate cannot limit the paſtor in the exerciſe of his calling. Miniſters of the Goſpel in this Government, ſuch as it is, more then in diſpenſing the word and Sacraments? Surely except the Magiſtrate put his hand to the Arke without warrant in the one, he cannot in the other. They anſwer, the Magiſtrate may limit the Paſtors in preaching, no l…ſſe then governing, becauſe he may command the Paſtor to preach this and this, and if he preach not ſound Doctrine, he may puniſh him; but I anſwer, this is no limitting of Paſtors in preaching; Becauſe this the Paſtors may in the name and authority of God, exhort the Magiſtrate to execute righteous judgement, Ier. 22. and if he cruſh the poor and needy, and turne a tyrant, an heretick and an apoſtate; the Paſtors may not only denounce wrath p. 536from the Lord againſt them, but alſo judge them dogs and ſwine,See Henr. Salcobrig. in Becano. Bac. p. 140. Ait regem eſſe primatam Eccleſia Anglicanae, and rege… ſ…cro olc… uncti capaces ſunt ſpiritualis juriſdictionis, Rex propri… autorite creat. Epiſcopus. See Cald. …u altar. Dam. p. 14, 15, 16. ſeq. That Magiſtrates are more hot againſt puniſhing of ſin by the Church, then againſt ſinfull omiſſions, which argueth that they are unpatient of Chriſts yoak, rather then that they deſire to vindicate the liberty of the ſubject in this point. and not diſpenſe to them the pearls of the Goſpel, yet this is not the Paſtor limiting the Magiſtrate as the Magiſtrate doth limit the Paſtor, as his Ambaſſadour and Deputie, though the Magiſtrate take care that Phyſitians, Painters, Shoomakers, Profeſſors in Academies and Vniverſities doe their dutie in their calling, and puniſh them, if they therein doe amiſſe, yet he limiteth not the painter to draw this way, not this way, nor hath he a negative voyce in acts of Art, as he pretendeth a negative voyce in Church-diſcipline. 2. Nor can the Paſtor ſo command the Magiſtrate in the name of God, to execute juſtice, as if he become a tyrant, an heretick, an apoſtate, he will not only remove him from the Throne, and the Bench, but he will ſet himſelfe downe in the place of the erring Magiſtrate, and judge righteous judgement for him, or in his place: for Eraſtus ſaith that the Magiſtrate may diſpence word and Sacraments (if he had time and leaſure) as lawfully as the Paſtor; and I have in another place obſerved, that many ſo make the King head of the Church (and the like muſt be ſaid of the little heads of inferior Magiſtrates, as of the great head) as he is a mixed perſon, partly Civill, partly Eccleſiaſticall and ſacred, that is, by office, Ruler and Pope. 3. The Magiſtrate doth limit the Paſtors only in poſitives, and in puniſhing and inflicting Church cenſures, as they command to cenſure ſcandalous perſons in ſuch and ſuch ſcandals, but in no other ſcandals more hainous; yet in all the challenges moved by Magiſtrates againſt Paſtors, The Magiſtrate never made any challenge againſt Paſtors or Synod, for their ſinfull omiſſions and want of zeal in not cenſuring drunkards, adulterers, hereticks, court paraſites, who injoy many benefices, and leave the flock, and I give inſtance, in the diſputes of the Divines of England making the King the head of the Church; court-divines accuſed never the Paſtors that they exceeded their limits in not cenſuring corrupt Prelates, non-reſidents, pluraliſts, idle and unpreaching Paſtors, or idolſhepherds. 4. In the conteſts of Holland, when the Synod of Frizland gave in a declinature to the Senate, juſtifying the depoſition of Poppi… an unſound and ſcandalous Miniſter, in all conteſts with Arminians there, the controverſie was ever for poſitives, that the Church condemned and cenſured hereticks, never that the Church had been ſlack in the matter of diſcipline. 5. In Scotland in Maſter p. 537Blackes declinature, and when the Miniſters condemned to death and then baniſhed, ſuch as the godly and zealous ſervants of Chriſt, Maſter Iohn Welch, Maſter Iohn Forbes, and others appealed to the aſſemblies of the Church, for their ſtanding for the liberties of the Church and Kingdome of Chriſt. King Iames did never quarrell with them, Thus you have not done in your Miniſtery, and Aſſemblies, you have not excommunicated the Marqueſſe of Huntly a bloody man; but it was for poſitives, Thus and thus you have done againſt the mind and Majeſtie of the King and Authority. Now corrupt Paſtors need as much to be limited in wicked omiſſions, as is clear: You are dumbe dogs and barke not, Iſai. 56. 10. And the diſeaſed ye have not ſtrengthened, neither have ye healed that which was ſick, &c. Ezech. 34. 4. as in exorbitances, in their poſitive zeal; And this ſaith, that Magiſtrates intend to intrude upon Chriſts liberties, in this plea, rather then indeed to procure that the houſe of God may be builded and edified, or the liberty of the ſubject vindicated. And therefore the godly ought the rather to ſtand for the freedom of the Kingdome of the Lord Ieſus, which owe not this tribute to earthly Princes; ſince Chriſt only is King, and raigneth in his owne Church.