The Divine Right of Church Government and Excommunication, Religious polemic · Chapter 27 · Question 23

The Divine Right of Church Government and Excommunication · Religious polemic · Chapter 27 · Question 23

p. 595Queſt. 23.

Whether the ſubjecting of the Magistrates to the Church and Paſtors, be any papal Tyranny; and whether we differ not more from Papiſts in this, then our adverſaries? The Magiſtrate not the Vicar of the mediator Chriſt: The Teſtimonies of ſome learned Divines on the contrary anſwered.

IT is moſt unjuſtly imputed to us, that we lay a Law upon theTo lay bands on the conſcience of the Prince to tye him to blind obedience, Popiſh, not our Doctrine. Platina. in Bonifac. 3. Baronius an. 602. n. 18. Baronius. an. 606. n. 3. Baroni. an. 1085. conſcience of the Magiſtrates, that they are bound to aſſiſt with their power, the decrees of the Church; taking cognizance only of the fact of the Church, not inquiring into the Nature of the thing.

This Doctrine we diſclaim, as Popiſh and Antichriſtian: It hath its riſe from Bonifacius the III. who obtained from Phocas a bloody tyrant, who murthered Mauritius and his Children, as Baronius confeſſeth: and yet he ſaith of this murtherer optimortum imperatorum vestigia ſequutus, he made an Edict that the Biſhop of Conſtantinople ſhould not be called Oecumenick nor univerſall Biſhop; but that this ſhould be given only to the Biſhop of Rome: So Baronius yieldeth, this tyranny was inlarged by Hildebrande, named Gregorius the ſeventh, a monſter of tyrannicall wickedneſſe, and yet by Papiſts, he is ſanctitate et miraculis clarus, Baronius extolleth him, theſe and others invaded both the ſwords: Biſhops would be civill judges, and trample firſt upon the neck, then upon the conſciences of Emperors, and make Kings the hornes of the beaſt, and ſeclude them from all Church buſineſſes, except that with blind obedience, having given their power to the beaſt, as ſlaves they muſt execute the decrees of the Church. Paul the III. the confirmer of the order of Ieſuits, who indicted the Councell of Trent, as Onuphrius ſaith, up braideth Charles the V. for meddlingOnuphorius an, 1527. 1540. with Church buſineſſe: They write that Magiſtrates do not ſee in Church matters with their owne eyes, but with Biſhops eyes, and that they muſt obey without examining the decrees of Councels; and this they write of all ſubject to the Church, Toletus in Inſtruct p. 596Sacerd…t. l. 4. c. 3. Si Ruſticus circa articulos fidei credat ſuo epiſcopo proponenti-aliquod dogma hereticum, mor…tur in credendo, licet ſit error▪ Card. Cuſanus excit. l. 6. ſermon. obedientia irrationalis eſt conſumata et perfectiſſima obedientia ſicut Iumentum obedit domino. Ib. ſententia pastoris ligat te, pro tua ſalute, etiam ſi injuſta fuerit: Envy cannot aſcribe this to us, Calvin, Beza, yea, all our writers condemne blind obedience as brutiſh: But our Adverſaries in this are more Popiſh, for they ſubſtitute King and Parliament in a headſhipMr. Prinne Truth triumphing. Remonſtr. in apolog. p. 299. eſſe papatus corculum, eſſe id ipſum in quo …i…a eſt f…rma papatus, five papalis hierar …bi…s. over the Church, giving to the King all the ſame power in cauſes Eccleſiaſtick, that the Pope uſurped. 2. They make the King a mixed perſon, to exerciſe ſpirituall juriſdiction, to ordaine Biſhops, and deprive them; and Mr. Prinne calleth the opinion of thoſe who deny Eccleſiaſticall juriſdiction, legiſlative (a high word proper to God only) coercive power of Chriſtian Emperors, Kings, Magiſtrates, Parliaments, in all matters of Religion, (what, in fundamentall Articles of ſalvation?) Church-government, Diſcipline, Ceremonies, &c. Anti-monarchicall, Anti-parliamentarie, Anarchicall, as holden by Papiſts, Prelates, Anabaptiſts, Arminians, Socinians, &c. Its that which Arminians objects to us, and calleth the ſoul, heart, and forme of papall tyranny.

But that the Magiſtrate is not obliged to execute the decrees of the Church, without further examination; whither they be right or wrong, as Papiſts teach that the Magiſtrate is to execute the decrees of their Popiſh councels with blind obedience, and ſubmit his faith to them; becauſe he is a layman, and may not dare to examine, whether the Church doth erre, or not, is clear; 1. Becauſe if in hearing the word, all ſhould follow the example of the men of Berea, not relying on the Teſtimony of Paul or any preacher; try, whether th… which concerneth their conſcience and faith, be agreeable to the Scriptures or no, and accordingly receive or reject; ſo in all things of Diſcipline, the Magiſtrate is to try by the word, whether he ought to adde his ſanction to theſe decrees, which the Church gives out for edification, and whether he ſhould draw the ſword againſt ſuch a one as a heretick, and a perverter of ſouls: But the former is true, the Magiſtrates practiſe in adding his civill ſanction, and in puniſhing herericks concerneth his conſcience, knowing that he muſt do it in faith, as he doth all his moral actions; Ergo, the Magiſtrate muſt examine what he practiſeth p. 597in his office, according to the word, and muſt not take it upon the meer authority of the Church; elſe his faith in theſe moral acts of his office ſhould be reſolved ultimaté on the authority of the Church, not on the word of God, which no doubt is Popery; for ſo the warrant of the Magiſtrates conſcience, ſhould not be, Thus ſaith the Lord, but Thus ſaith the Church in their decrees. 2. The Magiſtrate and all men have a command to try all things; Ergo, to try the decrees of the Church, and to retain what is good, 1 Theſ. 5. 21. To try the ſpirits even of the Church, in their decrees, 1 Joh. 3. 1. 3. We behooved to lay down this Popiſh ground, that 1. The Church cannot erre in their decrees. 2. Its againſt Scripture and reaſon, that Magiſtrates, and by the like reaſon, all others ſhould obey the decrees of the Church with a blinde faith, without inquiring in the warrants and grounds of their decrees, which is as good Popery, as, Magiſtrates and all men are to beleeve as the Church beleeveth with an implicite faith, ſo ignorance ſhall be the mother of Devotion; who ever impute this to us who have ſuffered for non-conformity, and upon this ground that Synods can erre, refuſed the Ceremonies, are to conſult with their own conſcience whether this be not to make us appear diſloyall & odious to Magiſtracy in that which we never thought, …ar leſſe to teach and profeſſe it to the world. 4. Their chiefe reaſon is, the Magiſtrate by our doctrine, by his office, is obliged, 1. To follow the judgement of the Church, and in that he is a ſervant or inſlaved, Qui enim judicia aliorum ſequi tenetur, is non regit, ſed regitur, adeoque Remonſtr. in apolog.ſervus eſt, & mancipium brutum eorum, quorum judicium ſequi obligatur, and the Magiſtrate (ſay they) as ſuch, is neither to judge nor try what the Church decrees, but as a Burrio, or Hangman to execute that which the Church hath decreed. But 1. I put it in forme, and retort it thus, They are ſervants and ſlaves who are obliged not to deſpiſe, but to hear and obey, and ſo to follow the judgement of the Prophets, the faithfull Paſtors of Chriſt, preaching the Word of God ſoundly and Orthodoxly.

But not onelyonly Magiſtrates, but all within the viſible Church are obliged, not to deſpiſe, but to hear and obey, and ſo to follow the judgement of the Prophets, the faithfull Pastors of Chriſt preaching the Word of God ſoundly and Orthodoxely; Ergo, Magiſtrates and all within the viſible Church are ſlaves and ſervants.

p. 598But the concluſion is abſurd; Ergo, ſome of the premiſes, but the Aſſumption is the word of God, Iudah was carried captive, becauſe they would not hear the Prophets riſing early in the morning and ſpeaking to them: Alſo in the New Teſtament, this is true to the ſecond coming of Chriſt, He that heareth you, heareth me, he that deſpiſeth you, deſpiſeth me. And this, He that will not obey the ſervant of the ſupream Magiſtrate, in that wherein he is a ſervant, and holdeth forth the Lawfull commands of the ſupream Magiſtrate, he will not obey the ſupream Magiſtrate: The Major propoſition is the adverſaries, the aſſumption is expreſſe Scripture; let them ſee then to the concluſion. 2. When the adverſary ſhall anſwer this argument with equal ſtrength made againſt preaching and hearing the word, they will anſwer their owne argument made againſt Church-government. 3. This argument is made againſt Synods Popiſh, that cannot erre▪ as our Proteſtant Divines object; and therefore the adverſarie is Popiſh here, not we: Thus they are ſervants and ſlaves who are obliged to follow the judgement of Councels abſolutely, without limitation; and becauſe they ſay it, whether they warrant their decrees by the word of God, or not, that is a true Major propoſition: But now the aſſumption is moſt falſe, for neither Magiſtrates nor any other, are to follow the judgement of the Church abſolutely without limitation, and becauſe they ſay it. The other part is, they are ſervants and ſlaves, who are to follow the judgement of the Church and Councels, with a reſerve, and a condition, and limitation, in ſo far as they agree with the word; now the Major is falſe.

2. He that is obliged to follow the judgement of another, does not rule, but is ruled, true, in that in which he followeth the judgement of another; the Magiſtrate in ſo far as in matters of Religion, that concerneth his conſcience, faith, and practiſe, he followeth Paſtors; he is not a ruler formally to thoſe whoſe judgement he is obliged to follow: But in civill matters he may be, and is a ruler to thoſe ſame; for we anſwer to Papiſts who by this ſame argument would prove, that Churchmen are not ſubject to the Magiſtrate, nor to civill Laws: He that is a ſheep, is not to rule and So Stapleton, Bellarmine and other Papiſts argue.command his ſhepheard; but the Magiſtrate is a ſheep and a member of the Church, and Paſtors and Doctors are ſhepheards: We anſwer, in divers conſiderations a Magiſtrate as a Magiſtrate in civill things, p. 599is not ruled by Paſtors and Doctors, but he is to rule them: But a Magiſtrate as a member of the Church, as a Chriſtian in things that concerneth his conſcience, is a ſheep and to be ruled, not a ruler to Paſtors and Doctors, and ſo here; and therefore, non concluditur quod eſt foreign.

3. The adverſaries are to anſwer this alſo; for if Paſtors and Doctors be as ſuch, but ſervants under the Magiſtrate; and if he have that ſame Architectonica poteſtas, that ſame ſupremacy and headſhip in Eccleſiaſticall matters, as in civill matters, to command alike in both by the ſame power: Then, 1. The Paſtors and Doctors are obliged to follow his judgement, without appeal or examination, and they are ſervants and ſlaves, and ruled, and not foreign not over the Magiſtrates as Chriſtians, neither over the people in the Lord. 2. The Elders as Elders, are not to examine what the Magiſtrates as Magiſtrates command in Eccleſiaſticall matters or in Religion, they may poſſibly not as Elders but as as Chriſtians, judge with the judgement of diſcretion, as all other Chriſtians may do; For Videlius, Eraſtus, and other Adverſaries ſay, the Magiſtrate may not command what he pleaſeth; for in Church matters he may command but according to the rule of the word, and in civill matters according to equity, juſtice, and prudence. True: But, 1. The Magiſtrate as ſupream head of the Church, is by office, to judge what government of the Church is moſt agreeable to the word, what is ſinfull, Antichriſtian, and tyrannicall; and the Magiſtrates lips in thus judging, as he is a Magiſtrate, and not the Paſtors are to preſerve knowledge; and both Paſtors as Paſtors, and the people as members of the Church, and as they may worſhip and ſerve God in this government, or may ſin, are to ſeek the Law at the Magiſtrates mouth, and directions for their conſcience from him, as from a Magiſtrate, and not as from a Chriſtian, not from Paſtors as Paſtors that handle the Law. And if the government as a way of ſerving God, may be preſcribed and held forth to the conſciences of all by the Magiſtrate as the Magiſtrate; by the ſame reaſon all the wayes of God, in which the Church of Epheſus, Pergamus, Thyatira, may ſo approve themſelves to Chriſt, and as he is to walk in the midſt of the Golden Candleſticks, and as a Magiſtrate, he is to forbid ſuch ſins in Government, as may procure the removing of the Candleſtick; and why may he not by the ſame p. 600reaſon, hold forth to their conſcience all the other parts of the Goſpel? If any ſay, who can deny but the Magiſtrate as the Magiſtrate may command that which is obedience to Chriſt, and reward it, and forbid ſin and puniſh it?

Anſ. But the Magiſtrate as ſuch, forbiddeth not ſin as ſin, forThe Magiſtrate as a Magiſtrate cannot forbid ſin as ſin. then as a Magiſtrate he ſhould forbid ſin under the puniſhment of eternall wrath, which he cannot do as a Magiſtrate, he onelyonly can forbid ſin under the pain of his temporary puniſhment, which he can inflict, and as it diſturbes ſocieties, and incorporations.

Obj. The Magiſtrate as the Magiſtrate ſhall not ſerve Chriſt as Mediator, if he doe not command the diſpenſing of Word and Sacraments, as they are ſpirituall meanes leading us to a ſupernaturall end, and if he forbid not Idolatry and blaſphemie againſt Chriſt as they are ſins, and Goſpel ſins done againſt Chriſt, as Mediator.

Anſ. I utterly deny this conſequence: For 1. the MagiſtrateThe Magiſtrate as the Magiſtrate promoteth Chriſts mediatory Kingdom materially, not directly and formally. may ſerve Chriſt as Chriſt, and promote and advance the Kingdome of Ieſus Chriſt as Mediator, when he contributes his power to thoſe things that materially conduce to a ſupernaturall end, though he doe not contribute any thing that formally conduceth to ſuch an end. 2. So you may ſay a Chriſtian Husband as a Husband; a godly Phyſitian, as a Phyſitian, a Printer who printeth the Bible, do nothing ſerviceable to Chriſt as Chriſt, and in promoting Chriſts Mediatory Kingdom, when the one begetteth children, that being borne in the viſible Church are made heires of the Kingdome of Chriſt; and the other when by his Art and skill he preſerveth the life of a godly and zealous Preacher: The third, when by his Art he publiſheth in print the Teſtament of Chriſt; the Phyſitian doth ſomewhat as a Phyſitian that is ſerviceable to Chriſt as Mediator, yet (I hope) it is no Eccleſiaſticall buſineſſe to reſtore to health a godly Miniſter; nor to beget a child who is made an heir of Grace, nor to print the Bible; ſo a Philoſopher as a Philoſopher doth convince one that worſhippeth bread, that the man leaveth his error, and this is materially ſervice to Chriſt, and a promoting of Chriſts Mediatory Kingdom; but neither Husband, Phyſitian, Printer or Philoſopher, are in theſe acts, the Vicars and Deputies of Ieſus Chriſt, as the Magiſtrate is holden to be by the Adverſary: Nor 2. do they as Eccleſiaſticall perſons formally advance the kingdom of Chriſt as do the preachers p. 601of the Goſpel, far leſſe more principally do they advance Chriſts Kingdom, as the Magiſtrate is ſuppoſed to do. Nor 3. hath their thus promoting of Chriſts Kingdom any influence upon the conſcience as the Magiſtrate muſt have, if he forbid ſin as ſin; now the Magiſtrate as ſuch, doth nothing to promote formally the mediatory Kingdome of Chriſt, for he may doe, and doth all hee doth as a Magiſtrate; yea ſuppoſe he were a Turk ſet over▪ Chriſtians as their Magiſtrate granting that Chriſt was a true Prophet, yet may he as a Magiſtrate, puniſh thoſe who ſhall teach that Chriſt was a falſe Prophet and an impoſtor, and though his Magiſtraticall acts be ſerviceable to Chriſt materially, yet not formally. 1. Becauſe this Magiſtrate denieth Chriſt to be the Saviour of the world, and yet as a Magiſtrate he juſtly puniſheth the man that blaſphemo…ſly calleth Chriſt a deceiver, and an impoſtor. 2. Becauſe as a Magiſtrate he believeth him not to be God, and ſo ex intentione operantis, he puniſheth him not for a wrong done to Chriſt as Chriſt, The Magiſtrate as ſuch not the Vicar of the Mediator Chriſt. The adverſaries in the doctrine of the Magiſtrate Popiſh, not we at all. Andreas Rivetus Ieſuit. Vapul. in Caſtigati Notarum in Epiſt. ad Balſacum Edit. 1644. c. …1. page 40. Chriſtus neque Reges neque principes inſtituit in Eccleſia, ſed neque ſucceſſores habet, neque vicarios quibus competat jus dominatus, miniſtros tantum inſtituit, nomine principis unius legatione, legati… autem neque legatos, neque reges, neque principes, conſtituit legatos, ſed miniſtros qui ſerviunt, non regnant. In regno Chriſti ſolus ille ſpiritualiter regnat; ſervi ſummi Regis, regnum ſui principis promovent, nec unquam ſibi uſurpa…t regalia jura.and as the Saviour of mankind, but as a wrong done to the common wealth, and as a diſturber of the peace thereof; Hence theſe Propoſitions touching the Magiſtrates relation to the Mediator Christ and his Church.

Propoſ. 1. The Magiſtrate as a Magiſtrate is not the Vicar nor Deputie of Ieſus Chriſt as Mediator; 1. Becauſe this is the heart and ſoul of Popery, that the Papiſts teach that Chriſt as Mediator hath left a temporall, an earthly and viſible Monarch as his Vicar on earth. Now that learned and ſingular ornament of the Proteſtant Churches, Andreas Rivetus hath well ſaid, Chriſt hath inſtituted neither Kings nor Princes in the Church as his ſucceſſors, nor any Vicars with a domination, but onelyonly Miniſters and Servants, who are to diſcharge their Embaſſage, in the Name of the onelyonly Prince Chriſt; for an Embaſſage cannot inſtitute other Ambaſſadors, either Kings or Princes, but onelyonly Miniſters, who do ſerve, not reigne in the Kingdom of Chriſt, he himſelfe onelyonly reignes; the Servants of this great King promote the Kingdom of their Prince, p. 602nor do they ever uſurpe the royall power. Yea, all the arguments of Proteſtants that are brought to prove that the Pope, a Biſhop, and a Church man▪ becauſe he is a Biſhop and a Steward in the Church, and in Chriſts ſpirituall Kingdom that is not of this world, cannot be an earthly Prince and Monarch having power either directly or indirectly in ordine ad ſpiritualia, to diſpoſe of Kingdomes and crownes, and enthrone and dethrone Kings, doe alſo prove that the King cannot be head of the Church, nor the MagiſtrateCardinall Bertrandus tract. de Orig. jurisd. q. 4. n. 5. Non videretur diſeretus dominus (ut cum reverentiâ ejus loquar) niſi unieum poſt ſe talem vicarium reliquiſſet▪ qui haec omnia poſſet, Armacan, l. 4. queſt. Armen. c. 16. Becan. tom. 2. opuſcul. Suarez tom. de incarnat. Christi diſo. 48. ſect. 2. Aegid. Conninck. de incarnat. diſp. 23. dub. 5. …. 43 p. 697. Communior itaque doctorum ſententia, Christum etiam q…â hominem habere veram poteſtatem regiam, ac directum dominium in omnia regna mundi, &c. Auguſt. de Ancona, de poteſt Papae, q. 1. art. 1 quia eſt eadem jurisdictio delegantis & delegati, Coninck. tom. de incarn. diſp. 23▪ dub. 5. Vaſquez tom. de incarnat: diſp. 87. c. 2. &c. 6. Pet. Wald. de incar. diſ. 11. de adop. & dominio Chriſti, dub. 5. n. 50, 51. an Officer of the Church. Doe not Proteſtant Divines condemn that blaſphemous ſpeech of Cardinall Bertrandus, that Chriſt who was a temporall Lord on earth, ſhould not ſeem a diſcreet and wiſe Prince, if he had not left a Temporall Vicar behinde him in the Church, and that of Armacanus to be falſe; that Chriſt by birth was the true King of Iudea, and ſo a Temporary Prince, hence (ſay they) there ſhould be a temporary Prince, and an earthly Monarch, the ſucceſſor of Chriſt as King and Mediator. This Becanus the Ieſuite maketh a ſpeciall ground of the Popes Headſhip of the Church, and for this Suarez diſputeth; yea, the Ieſuite Aegid. Conninck ſaith, It is the common and received opi…n of all the (Romiſh) Doctors, that Chriſt as man hath a true Kingly power, and a direct dominion over all the Kingdomes of the world, to give them lawes, and to exerciſe all Kingly power over them, though de facto he abſtained from it; and is not upon this pillar builded the Popes Supremacy? and that which Auguſtinus de Ancona ſaith, Idem eſſe dominium dei & Pap…, it is the ſame dominion which God and the Pope hath, becauſe it is the ſame jurisdiction of the Ambaſſador, and of the Lord who ſent him? I deny not, but many Papiſts give to Chriſt an indirect Kingly power, and to the Pope they give the ſame indirect power in ordine ad ſpiritualia, as Vaſquez, and Pet. Waldingus and others; but this we ſay; if Ieſus Chriſt forbid a preacher of the Goſpell remaining a preacher to be a civill Magiſtrate or temporall Lord, as he doth both by precept and and practiſe, Luke 22. 24, 25, 26. and 12. 13, 14. Ioh. 18, 36. and 6, 15. then upon the ſame ground he muſt forbid the civill Magiſtrate p. 603to be a Church Governour, as if God ſhould forbid a Phyſitian to be a Painter, (becauſe the two callings cannot lawfully conſiſt in the perſon of one man) he ſhould alſo forbid a Painter to bePaſtors are made inferiour Magiſtrates by the adverſaries in their whole Miniſtery. a Phyſitian; then the Arguments againſt a Monarchy and Magiſtraticall power in the Biſhop of Rome, muſt fight againſt any Eccleſiaſticall power in a Magiſtrate, if then the Paſtors doe as Paſtors, rebuke, exhort, excommunicate, and cenſure, as directly ſubordinate to the Magiſtrate, then Paſtors as Paſtors diſcharge their office as inferiour and under Magiſtrates, and ſo they partake in ſo farre of a temporall dominion, being direct inſtruments under Temporall Lords; and if the Magiſtrate as the Magiſtrate doe command them to diſpenſe Word, and Sacraments and diſcipline, and make and unmake Paſtors, and regulate and limit them, and make Lawes to them, then the Magiſtrate as the Magiſtrate doth partake of an Eccleſiaſticall jurisdiction, and both are forbidden by Chriſt in the places cited. 2. If the Magiſtrate be the onelyonly ſupream Church Governour under Chriſt, the government of the Church muſt be a viſible Monarchy, and the Magiſtrate muſt have both the Swords, Temporall and Spirituall, and Chriſts Kingdom muſt be of this world, and the weapons thereof carnall to fight for Chriſt, and the ſupream Churchofficer as ſuch muſt bear the Sword, be a valiant man of warre by office, and Chriſts Kingdome muſt be not of this world, and the weapons thereof not carnall, but ſpirituall, Joh. 18. 36. 2 Cor. 10. 4, 5. and the ſupream Church-officer muſt be no ſtriker, no fighter, no man of war, no ſword-bearer by office, which are contradictory. 3. We prove the Pope to be no Vicar of Chriſt, becauſe we read not in the Word of any ſuch Vicar, nor do we read any thing of a ſupream Church-officer, who is the Vicar of Chriſt. 4. No ſpirituall Ambaſſador as ſuch, can ſubſtitute other Ambaſſadors with Majority of power, that he hath in his Name to diſpenſe Word, Sacraments; and Diſcipline; nor can one great Miniſteriall Church-head create leſſer Miniſteriall Church-heads, ſuch as Juſtices, Majors, Sheriffes, Bailiffes, Conſtables, no more then the High Prieſt could ſubſtitute in his place other little High Prieſts, if he were ſick and abſent, to goe into the Holy of Holieſt with blood once a yeere, no more then the Apoſtle Paul immediately called of God can ſubſtitute other leſſer Apoſtles immediately p. 604called of God to act as leſſer Apoſtles, but limited by the higher, in the exerciſe of power; nor can theſe leſſer Apoſtles create other Apoſtles yet leſſer, and theſe in a ſubalternation yet leſſer, while you come as low as a Conſtable, as the King doth ſend leſſer Kings indued in part with his Royalty or Iudges under him, and thoſe Iudges may appoint other Iudges under them; and becauſe the whole viſible Catholick Church hath an externall viſible policy, if Oecumenick councels have any warrant in the word, then ought Chriſt to have inſtituted one civil Emperour over all the Churches on earth, to conveen Oecumenick Synods, to preſide in them, to limit and regulate them, to make Lawes to all the world; and that this is not, it falleth out through mans corruption, but it ought to be according to divine inſtitution, no leſſe then every ſingle Magiſtrate is by inſtitution the head of every particular Church, indued as our adverſary ſay with that ſupream power under Chriſt the mediator, that they call Poteſtas Architectonica, the headſhip of the Church.

Propoſi. 2. The Magiſtrate as ſuch is not a Vicar of Chriſts mediatoryThe Magiſtrate as ſuch not the vicar of the mediatory kingdome. Kingdom, 1. Becauſe then as the Magiſtrates are called Gods foreign in Scripture, Exod. 21. 6. Pſal. 82. 1 Ioh. 10. 34, 35. ſo the Magiſtrates ſhould be called little Mediators, or ſubmediators, between God and man; little Kings of the Church, little Prieſts, little Prophets of the Church: for God giveth his name to Magiſtrates, becauſe he communicateth alſo to them ſome of his Majeſty and power; now what mediatory, what Princely, Prieſtly, o… Propheticall power hath Chriſt communicated to Magiſtrates as Magiſtrates: Eraſtus ſaith, they may diſpenſe word and Sacraments, Brotherly re-examination, pag. 20.if they had leaſure: But if they be by office, little mediators, and Paſtors under Chriſt, they ſhould take leaſure; for every Magiſtrate ought to ſay, woe be unto me if I preach not: And Maſter Coleman ſaith, that Chriſtian Magiſtracy is an Eccleſiaſticall adminiſtration; Chriſtian Magiſtracy no Eccleſiaſticall adminiſtration.he muſt ſpeak of Chriſtian Magiſtracy formally, as Chriſtian Magiſtracy, otherwayes a Chriſtian Tentmaker, a believing fiſher was an Apoſtle; if he mean that Chriſtian Magiſtracy is a Church officer formally, he might ſay, it is a Mediatory office, and a Princely and Kingly office under Chriſt, to give repentance to Iſrael and forgiveneſſe of ſins inſtrumentally; would Maſter Coleman teach us how the Magiſtrates ſword openeth the eyes of the p. 605blind, converteth men from the power of Sathan to God, begetteth men through the Goſpel to Chriſt, as Paſtors do; and that formally as Magiſtrates, we ſhould thank him. 2. Chriſtian Magiſtracy, if it be a Church or Eccleſiaſticall adminiſtration, then is it formally ſo either as Magiſtracy, or as Chriſtian; not as Magiſtracy, for then all Heathen Magiſtrates muſt formally, ho… ipſo, that they be Magiſtrates, be Eccleſiaſticall perſons: ſo Nero when Rome makes him Emperour, they make him formally a Church-officer, and inveſt him with power to diſpence Word and Sacraments, and Diſcipline, if he might find leaſure for killing of men, and ſuch buſineſſe, ſo to do; for quod convenit foreign convenit foreign where doth the Old or New Teſtament hold forth ſuch an office given by Chriſt, as a fruit of his aſcenſion to heaven? Where do the Apoſtles who ſhew us the duty of Magiſtrates, Fathers, Maſters, Paſtors, Teachers, Rulers, Deacons, Husbands, inſinuate any ſuch office? If as Chriſtian, Chriſtian Magiſtracy be an Eccleſiaſticall office and adminiſtration: Chriſtianity, 1. Is common to the Magiſtrate with all other profeſſors, Painters, Merchants, Seamen, Lawyers, Muſitians; and no more can Chriſtianity make a heathen formally a Church-officer, then it can make a Painter formally a Church-officer? can faith in Chriſt, and profeſſing thereof make any to be formally Church-officers? then muſt all be Church-officers that are Members of the Church, for poſita cauſa formali ponitur effectus formali…: Now Maſter Coleman ſaith, The heathen Magiſtrate as a Magiſtrate is an Eccleſiaſticall adminiſtration; becauſe (ſaith he) he Mr. Coleman re-examination, pag. 1….ſhould, and ought to manage his power for Chriſt; as the heathen and uttermoſt parts of the earth are given for Chriſts poſſeſſion and inheritance, and Chriſt hath given no liberty to a great part of the world, to remaine infidels and enemies to him and his Government: I ſuppoſe Chriſt hath all Nations given to him, and all Nations ought to receive Chriſt, though as yet actually they do not; God and Nature hath made Magiſtrates, and theſe Magiſtrates thus made, God hath given to Chriſt: But, 1. The title of Chriſtian added to Magiſtracy, by this is ſuperfluous, and put in only ad faciendum populum, for Chriſtianity maketh no man formally a Magiſtrate by M. Colemans way; yet ſaith he pag. 17. a Chriſtian Magiſtrate as a Chriſtian Magiſtrate, is a Governour in the Church: he ſhould ſay by his way, a Magiſtrate Chriſtian as a Magiſtrate, is a Governour p. 606not only in the Church, but a Governour of the Church.

Arg. 2. If the Magiſtrate as the Magiſtrate be the Vicar and deputy of Chriſts mediatory kingdom, then all and every Magiſtrate as Magiſtrate by his office, is obliged under the pain of Gods wrath, to command that the Goſpel be preached, and that men believe and obey Chriſt as mediator, in all his dominions; that ſo he may manage his office for Chriſt: But the latter is utterly falſe, and contraryHeathen Magiſtrates as ſuch are not obliged to promote Chriſts mediatory kingdom. to the Goſpel; Ergo, ſo is the former. The Major is undeniable, all ſervice that Magiſtrates by office do, they ſin before God, if they do it not; and ſo muſt be obliged under the pain of ſin, and Gods wrath to do it: And therefore are obliged to command that the Goſpel be preached, and that men believe and obey Chriſt, if by office they be the Vicars and deputies of the mediatory Kingdom. I prove the aſſumption, Theſe Magiſtrates amongſt the Americans and other Heathen, who never by any rumour heard of Ieſus Chriſt, are eſſentially and formally Magiſtrates: But neither are they obliged to command that the Goſpel be preached, nor their people they are over, obliged to believe and obey Chriſt as mediatour; becauſe only thoſe to whom Chriſt and the Goſpel commeth, can be guilty of not receiving Chriſt the mediator, and of not promoting the mediatory Kingdome: Such Magiſtrates are obliged only with their ſword to glorifie God the creator, and to puniſh ſins againſt the Law of Nature, nor are they guilty for not puniſhing the not receiving of the Goſpel, or for ſins againſt the mediator, of whom they never heard; for this is invincible and inſuperable ignorance, and can make no man guilty, who never heard nor could hear of the Goſpel, according to that, Ioh. 15. 22. If I had not come and ſpoken to them, they ſhould not have had ſin, but now they have no cloak for their ſin, Rom. 2. 12. For as many as have ſinned without Law, ſhall alſo periſh without Law, and as many as have ſinned in the Law, ſhall be judged by the Law; Ergo, they that never heard of the Goſpel or the mediator, cannot periſh, nor be judged for refuſing the Goſpel; and it were ſtrange, if Magiſtrates were invincibly ignorant of their office, which is to ſet up the mediator Chriſt and his Church and viſible Kingdom, if yet they never heard, nor ever could hear of the Word of the Kingdom; for then to do and performe the duties of their office, ſhould not only morally, but invincibly and phyſically be impoſſible, and ſo they ſhould not be obliged to do the duties of their office.

p. 607Obj. 1. When the Heathen Magiſtrate is converted to the faith, and becometh a Chriſtian Magiſtrate, he is obliged by his office as a Magiſtrate, to command his people to honour and receive the Lord Jeſus, and the Miniſtery of reconciliation, and to puniſh ſuch as blaſphemeth the mediator Ieſus Chriſt, ſuch as Arrians, Antitrinitarians, and others; Ergo, that officiall obligation lay on him before as a Magiſtrate: for you ſay that the heathen Magiſtrate turning Chriſtian, acquireth no new Magiſtraticall power by turning Chriſtian, which he had not before while he was a heathen Magiſtrate; onelyonly Chriſtianity maketh him uſe the officiall power of a Magiſtrate, which he had before, while he was a heathen ignorant of Chriſt, now for the honour of the mediator Chriſt, and the promoting of his mediatory Kingdome.

Anſ. 1. The Antecedent is denied, for when the heathen Magiſtrate is converted to the Chriſtian faith, he is not obliged by his office, as a Magiſtrate to command his people (whom we ſuppoſe now to be hearers of the Goſpel, and poſſibly converted alſo) to believe and proſeſſe Chriſt, nor is he obliged as a Magiſtrate to promote the mediatory Kingdome of Chriſt, as his mediatory and ſpirituall Kingdom (he or his ſword have nothing to do with ſpirits or conſciences as they are ſuch, nor with the ſubjects of a ſpirituall Kingdom) nor can he puniſh blaſphemers of Chriſt as ſuch: nay, nor can he puniſh ſuch as ſin againſt God the creator, as they ſin againſt God the Creator, by vertue of his office of a Magiſtrate, for ſo formally he commandeth obedience to Chriſt mediator, or to God creator, and puniſheth ſins and blaſphemies againſt the mediator, or againſt God the creator only as ſuch obedience and ſuch blaſphemies, may promote the externall ſafety, proſperity, and peace of the civill ſociety, whereof he is head, or may diſſolve the ſinnues and nerves of that ſociety. What he doth to uphold that ſociety which is a part of Chriſts redeemed Kingdome, …e doth it as a Magiſtrate in a far other Notion then the Paſtors and reachers, who by office as ſpirituall watchmen, are to promote Chriſts mediatory Kingdom, as ſuch a ſpirituall incorporation profeſſing union with Chriſt the head of the body the Church.

Obj. 2. But yet it will follow that the heathen Magiſtrate remaining heathen, is invincibly ignorant of his office; for in ſo far as he remaineth a heathen, he cannot promote the mediatory Kingdom p. 608of Chriſt in any Notion; nay, not ſo much as it is a mean conducing to the externall ſafety and peace of that civill ſociety, whereof he i… head; Ergo, he muſt, while he remaineth an heathen, and never by rumor heareth of the Goſpel, be by office a promoter of Chriſts Kingdom, and by office a puniſher with the ſword, of all ſuch as blaſphem the mediator Chriſt, though through his owne ſinfull ignorance he cannot put forth in acts or exerciſe the very officiall and Magiſtraticall power, which he hath by office, and actu primo, while he remaineth an heathen Magiſtrate.

Anſ. 1. It followeth not that the heathen Magiſtrate, being ignorant (while he remaineth in that ſtate) of ſome acts, which would conduce to the peace and externall ſafety of the State, if the ſtate were Chriſtian, that he is invincibly ignorant of his office; to be unable to exerciſe ſome acts of an office not conſiſtent with an heatheniſh ſtate, can never argue invincible ignorance of the office. 2. The conſequence is nought, that becauſe he is ignorant of ſome acts, and cannot exerciſe them; that therefore the heathen Magiſtrate remaining heathen, is by office, and actu primo, an officer and vicegerent of Chriſts mediatory Kingdom: for at no time, and in no ſtate, hath the Magiſtrates ſword any influence in the mediatory Kingdome at all, but in ſo far as the ſword may procure externall peace to the ſociety of that Kingdome as they are a civill body, which peace he might by office procure by other means then by commanding the Goſpel to be preached, or by puniſhing ſuch as blaſpheme Chriſt: for though the materiall object of the Magiſtrates ſword be the ſpirituall Kingdom of Chriſt, yet the formall object is the naturall and civill peace of this Kingdome as a civill ſociety, for to promote ſpirituall means, and to puniſh ſpirituall ſins, ſuch as hereſie and blaſpheming of Chriſt, do often conduce very much for civill peace. 3. It is falſe that the heathen Magiſtrate is unable to exerciſe his magiſtraticall power for the mediator Chriſt through his owne ſinfull ignorance, his not knowing Chriſt of whom he never heard, is not any ſin at all, nor is he obliged to know or believe in him, of whom he never heard, Rom. 10. 14.

Arg. 3. Every Magiſtrate is foreign an humane Ordinance, Magiſtracy from the Law of nations.1 Pet. 2. 13. and is appointed by God the creator, and by a rationall Nature, yea ſaith Mr. Coleman, God and Nature made p. 609Magiſtrates, he muſt mean God the Creator and Nature, but ISuarez to. 1. de legi l. 5. c. 3. qui dat formam, dat conſequenti… ad formam. l. 2. in prinf…de inſtit. & jure cod. tit. c. jus …at. 1. diſpitemdominium eſt jus quoddam l. fin. ad med. c. de long. temp. preſtit. l. qui uſum fert. F…rd. Vaſq. illuſt. queſt. l. 1. c. 41. …. 28, 29. D. cl. Salmaſius de primatu Papae par. 1. cap. 14. page 60. eam (jurisdictionem Patriarchalem) omnem haud mi… quam ipſi Metropolitani, aut reſcriptis principium, aut ſanctionibus patrum Synodalibus, acceptam refer ant oportet, non ulli inſtitutioni divinae. hope God as creator, and Nature made not the Magiſtrate the head of the Church, the Vicar of the Mediator Chriſt, this muſt have its riſe from a higher fountain then Nature; Eccleſiaſticall Offices tend to a ſupernaturall end, Magiſtracy and humane Laws (ſaith Suarez) is from Nature, and the Law ſaith, de jure gentium eſt omnis principatus. That excellent and learned Lawyer, Ferd. Vaſquius ſaith, That all Princedome hath its riſe from the ſecondary Law of Nature, to wit, à jure gentium, from the Law of Nations: Hence Kings, Princes, Parliaments, Iudges, Lord juſtices, Majors, Sheriffes, Conſtables, &c. in their root are naturall, but in particulars, Rulers are from the prudence of humane ſocieties, there is a higher inſtitution for Church▪ officers, Eph. 4. 11. they have not their riſe from Nature, and therefore that Celebrious and renowned Antiquarie, D. Salmaſius in that learned work of his, De primatu papae condemneth the dignity and jurisdiction of Patriarchs above Metropolitans, as flowing from the writs of Princes, and Synodical conſtitutions of Fathers, not from any Divine Inſtitution, the higheſt was as Theodoret ſaith, foreign ▪ Now God as creator and Nature doth not, ſure Nature cannot appoint a Vicar of the Mediator Chriſt, for if the Magiſtrate be an Eccleſiaſticall adminiſtration, then it muſt be an office intrinſecally ſupernaturall, and intrinſecally and directly tending to a ſupernaturall end; now the Papiſts for ſhame doe build their head of the Church upon a divine inſtitution, and on Chriſts words, Thou art Peter, and on this rock I will build my Church, and I will give to thee the keyes of the Kingdom of heaven; Chriſt never ſaid any ſuch thing to a Magiſtrate; and if the Magiſtrate be an Eccleſiaſticall adminiſtration, and the head of the Church, and the Vicar of Chriſt as Mediator, he muſt have more then this, and the keyes of the Kingdom of God muſt be given to him above Peter and all the Apoſtles, for all Church-officers act their part as ſuch, à & ſub Magiſtratu, from and under the Magiſtrate, as his Vicars, ſo as the Magiſtrate in America who lived and died never hearing of the Goſpel, nor of his Lord Mediator, is yet by office the Vicar of the Mediator, and obliged as a Magiſtrate though a meer heathen to beleeve in him of whom he never heard, if the adverſary ſay right, which is unpoſſible, Rom. 10. 14. But ſaith Mr. Coleman, If Chriſt p. 610be rightfull King of the whole earth, where did Chriſt grant a liberty to a great part of the world, to remain Infidels and enemies to him and his Government?

Arg. 4. In Anſwer to which, I draw a fourth Argument; All the Heathen Magiſtrates who never heard of the Mediator Chriſt and the Goſpel, cannot by office be the Deputies and Vicars of the mediatory Kingdom, for they are not the profeſſed ſubjects ofThe Adverſaries muſt teach univerſall Redemption. Chriſt as Mediator, nor given to him as his poſſeſſion and inheritance, neither actually, nor in Gods decree; for thouſands of them lived and died without Chriſt or any obligation to beleeve in, or ſerve the Lord Ieſus as Mediator, for if Chriſt be not their rightfull King as Mediator, nor their King at all as Mediator, they cannot be his ſubjects as Mediator, far leſſe can they be his Deputies and Vicars by office of his Kingdome; but Chriſt is not King as Mediator in any ſort or title of ſuch as are Heathen Magiſtrates, for as Mediator he is neither King, titulo & jure acquiſitionis, nor efficaci applicatione, neither merito, nor efficacia, he neither gave a price as Mediator to buy them, becauſe the adverſaries then muſt ſay, that Chriſt is ſo King of the whole earth, as he hath died for all and every one of mankind: nor are they his ſubjects ſo much as in the profeſſion of the word of his Kingdom, for they never heard it; if the Adverſaries can ſay that Chriſt died for all and every one of mankinde, and ſo for theſe Heathen Kings, I can refute this Article of Arminianiſme; and though Chriſt had died for them, yet are they not ſubjects in ſo much as in profeſſion, and ſo in no capacity nor obligation to ſerve with their ſword, Chriſt as Mediator, for they are not in that ſtate obliged to beleeve in him, nor to know him as Mediator; how then are they obliged by office to ſerve him as Mediator, except he had revealed himſelf to them in the Goſpel? Hence I need not prove that Chriſt is their King by efficacious applying of the merits of his death to them, nor can any ſay this Argument may prove that Paſtors by office are the Ambaſſadors of Chriſt, becauſe they are not all the ſubjects of Chriſt given to him as Mediator, either in the decree of Election, nor actually redeemed; for many Paſtors who are by office the Ambaſſadors of Chriſt as Mediator, are Reprobates, as was Iudas and others; for the Argument is not drawn from any ſaving claime that heathen Princes who never heard of Chriſt p. 611hath to Chriſt, but it is drawn from no claim at all, no not ſo much as in profeſſion; now this claim in profeſſion all Paſtors have, elſe they cannot be Paſtors.

It is doubtſome that Maſter Coloman ſaith, and not to a purpoſe, That Chriſt granteth not a liberty to the greateſt part of the world, to remain infidels and enemies to him and his Government: For thus he giveth them a liberty negative, ſo as they are not obliged to believe a Goſpel that they never heard, nor is their negative infidelity a ſin, for which they are condemned: they are condemned, Becauſe they glorifie not the Creator as God, Rom. 1. 21. And do not the things of the Law, that are written in their hearts, Rom. 2. 12. 14. Mat. 25. 42, 43, 44. And in this ſenſe God giveth to them liberty to remain infidels, but he giveth them not liberty poſitively to remain infidels and enemies to Chriſt, that is, he willeth not voluntate ſigni; that they ſhould live in a ſinfull courſe of unrenewed nature; but they are not poſitively enemies to Chriſt and to his Government, who never by the leaſt rumour heard of Chriſt or his Kingdom or Government: Hence all our Divines ſay, that privative unbeliefe of thoſe that hear the Goſpel, doth condemn, but not the negative unbeliefe of thoſe who never heard the Goſpel: Thus the adverſaries muſt ſay, except they with Arminians, and eſpecically with Moſes Amyrald teach, That there be two wayes of preaching Chriſt, and two ſorts of faiths in Chriſt, one of thoſe that hear the Goſpel, and another of thoſe who are to believe in Chriſt, though they never hear of, or know any letter of the Goſpel, who yet by the book of creation and providence are obliged to believe in Chriſt, which were an irrationall obligation, Rom. 10. 14.

Arg. 5. All power mediatory in Heaven and in earth, that is given to Ieſus Chriſt as Mediator, is all ſpirituall, all Eccleſiaſticall power; and therefore Chriſt upon this receipt of all power, Mat. 28. 18. draweth a concluſion, v. 19. foreign, &c. Go…ye therefore and teach all Nations, &c. but a Kingly power of this world by carnall weapons, and by ſword to fight, is not given to Chriſt mediator; for he denieth expreſly, Ioh. 18. 36. that he hath ſuch a Kingdom as Mediator, or that he was inſtructed with the ſword as Mediator, Luk. 12. 13. Now as God and Creator of the world, Chriſt could not deny but he had a Kingdom worldly, and that he hath a regnum potentiae, an univerſall Kingdom of power, as Lord of p. 612Hoaſts; to diſpoſe of all the Kingdoms of the world, and to rule amongſt the children of men, and to rule over the children of men, and to give them to whomſoever he will, Dan. 4. 25. & 8. 18. …er. 27. v. 6, 7, 8, 9. Pſal. 24. 1. Pſal. 50. v. 12. Nor is this Kingdom and Power given to Chriſt, nor is he made Prince and a King as God; but as Mediator to give repentance to the Houſe of Iſrael, and forgiveneſſe of ſins, Act. 5. 31. I grant it is ſaid, Phil. 2. 9. God hath highly exalted Chriſt, and given him a name above every name, that at the name of Ieſus every knee ſhould bow, of things in heaven, and of things in earth, and things under the earth. What? doth not this (ſay the adverſaries) comprehend a royall power given to Chriſt? and hath not Chriſt from this power to ſubſtitute Magiſtrates in his place, as his vicars under him, and as little mediators? I anſwer, it doth in no ſort follow: for that is a ſpirituall power, as is clear, Rom. 14. v. 9. For to this end Chriſt both died, and roſe, and revived, that he might be Lord both of dead and living, v. 11. For it is written, as I live ſaith the Lord, every knee ſhall bow to me, and every tongue Cl. Salmaſius de primatri pape, 1. Part. in apparatu, p. 148. 149. nullum jus in corpora …abuernat ut Magiſtratus civiles, ſad animarum curam gerebant ut veri paſtores docere, paſcere munera fuere ſpiritualia longè diverſa ab imperio, poteſtate & juriſdictione Magiſtrat…um.ſhall confeſſe God: So it is clearly expounded of Chriſts exalting at the right hand of God, Act. 5. 31. for ſpirituall and ſupernaturall ends, I grant as Mediator and King he breaketh his enemies, Devils, and men, Pſal. 2. 9. With a rod of yron, and daſheth them in pieces like a potters veſſel, and maketh his enemies his footstool, Pſal. 110. 1. But that is no carnall power, ſuch as earthly Kings uſeth, it is a ſpirituall power, for the reaſon is given, ver. 2. The Lord ſhall ſend the rod of thy ſtrength out of Sion: By which v. 5. as a great Anti-royaliſt, He ſtrikes through Kings in the day of his wrath: Now Chriſt as Mediator ſendeth not out Kings and Princes to conquer ſouls to him with their ſword: Renowned Salmaſius ſaith, When Chriſt ſent his Apoſtles firſt to preach the Goſpel, and to lay the foundation of the Chriſtian Church, did he ſend out with them lictors, purſevants, men of war with a bundell of rods, and with axes to compell men to come in to his Kingdome? Commanded he to ſmite them with ſwords and axes, who would not receive the Goſpel? No, yea he would not have them to take with them a ſtaffe, a ſcrip, or ſhoes: But though Chriſt ſubdue all his enemies, Devils, and wicked men, it ſhall never follow that Chriſt is for that, King and head of Devils, and wicked men: For Chriſt is as Mediator King and Head, or mediatory King and Head of thoſe that are the ſubjects, p. 613and redeemed conqueſt of this King, and of thoſe who are members of the body of which he is Head, now this body is his Church only, Col. 1. 18. He is the Head of the Body the Church, Eph. 1. 22, 23. And gave him to be Head over all things to the Church, Which is his Body, the fulneſſe of him that filleth all: The Body of Chriſt to be edified, Epheſi. 4 12. Till we all (all that body of the Saints to be perfected, v. 11.) come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt, v. 16. from whom the whole Body fitly joyned together, and compacted by that which every joynt ſupplieth, according to the effectuall working in the meaſure of every part, maketh increaſe of the Body unto the edifying of it ſelfe in love: Now never Divine can ſay, that Devils and wicked men, who ſhall bow to Ieſus, are the ſubjects of this Kingdom of Chriſt, who have right to the fruits of the Kingdom, Righteouſneſſe and peace, and joy in the Holy Ghoſt, Rom. 14. 17. far leſſe that they are of the Body; that is, Chriſts Body, Chriſts fulneſſe, Chriſts Body to be perfected, edified, to Come in the unity of faith, and of the knowledge of the Son of God, into a perfect man, &c.

Arg. 6. Theſe Megiſtrates that are the mediatory vicars, deputies, and heads of the Head Ieſus Chriſt and his Kingdom, theſe are of his Body, and ſubjects under the King and Mediator Chriſt,Magiſtrates as ſuch not members of the Church. the chiefe Head and King: For it is not to be preſumed, that Chriſt will appoint theſe to be heads and vicars of his Body, and little Kings over his Kingdom, as he is Mediator, who are not members of his Church, nor ſubjects of his mediatory Kingdom: But Magiſtrates as Magiſtrates, are not members of his Church, nor ſubjects of his mediatory Kingdom: no more then Husbands as Husbands, Fathers as Fathers, are members; and their ſhould have been Husbands and Fathers, though the Lord Ieſus never had been Mediator, advocate, and Prieſt of a redeemed Church.

Obj. But are Paſtors and teachers, and Elders as ſuch, members of the Chriſtian Church?

Anſ. If eyes and ears be members of the body, and watchmen members of the city, then are they, ex officio, by their office members of the Church▪ But if the Magiſtrate as a Magiſtrate be a member of the Church, then all Magiſtrates, Heathen, and Turkiſh are members of the Chriſtian Church, ex officio, by vertue of their office.

p. 614Arg. 7. That opinion is not to be holden which layeth ground, that Chriſt Mediator is a temporary King, hath under him Magiſtrates, even heatheniſh, who have nothing to do with a MediatorChriſt Mediator, not a temporary King. to bear a temporall ſword: for a ſupernaturall and ſpirituall end as Chriſt… under heires, he himſelfe being the firſt heir of all ſuch▪ and ſo maketh heathens within the verge of the mediatory Kingdom; as if Chriſt were as Mediator, a King to Heathen, and all and every one of mankind, who muſt have Magiſtrates, and ſo maketh the Kingdome of men as men, and the Kingdom of Grace commenſurable, and of alike latitude and extenſion, and maketh nature and grace of equall comprehenſion: But ſuch is the former opinion, the propoſition cannot be denied, except by Arminians, Socinians, Papiſts, who do maintain an univerſall redemption, a grace univerſall, a Catholick Kingdom of Grace comprehenſive of all and every man, of Pharoah, Evil▪merodach, Belſhazer, all the Kings of Romans, Perſians, Aſſyrians, Chaldeans, and of Turk, India, and ſuch as worſhip the Sunne and Moon, the Devil, and the work of mens hands: The aſſumption is granted by Maſter Coleman who ſaith, Chriſt is the rightfull King of the whole earth, he meaneth Chriſt as Mediator, to whom the Father hath given a Kingdom.

Obj. Doth not Chriſt as King make all his enemies his footſtool, and ſubdue all things to himſelfe? Ergo, his Kingdome is as large as all things.

Anſ. The Lord Ieſus Chriſts power Kingly, and his power mediatory, which includeth a power as God (for he is Mediator and a mediatory King, according to both natures) doth no way make him King of Devils, of Hell, of ſin, of the reprobate, and damned, no more then Davids power over Ammonites, and Moabites, makes him King and feeder of the Ammonites and Moabites: Never Divine ſaid, that Chriſt was King of Devils, and King of Hell; though he ſubdue Devils and Hell, and make them his footſtool, Col. 2. 15. But as hability and gifts was not ſufficient to make Chriſt a Prieſt, but he behooved to have foreign authority and a lawfull calling, Heb. 5. 4, 5. ſo he behooved to be called, ſet, and eſtabliſhed on the Holy-hill of Zion, as a King of the Fathers making, Pſal. 2. 5, 6. Pſal. 89. 26, 27, 28, 29. Luk. 1. 32, 33. ver. 68, 69. 54, 55. And therefore though as King and an eternall King, he ſubdue all things, even his p. 615enemies; yet it followeth not, he is King and Mediator, and Head of his enemies.

Arg. 8. All thoſe whom Chriſt maketh officers, Legats and Ambaſſadors of his mediatory Kingdom, they have either the word of the Kingdom committed to them, as Paſtors and Doctors, and of old, Apoſtles, Evangeliſts, Prophets, that they may make work on the conſciences of men to make them Kings and Prieſts unto God, or they are by the word of admonition and rebuke, to deal for the ſame end, as governours and Elders, 1 Cor. 12. 28. 1 Tim. 5. 17. for the officers of the Kingdome, and ſword or ſcepter of the Kingdome, the Word of God, Pſal. 45. 4. Rev. 19. 15. Heb. 4. 11. Rev. 1. 16. which are the means, are congruouſly proportioned, to the end, the gathering of the Saints, the perfecting of his body, Eph. 2. 11, 12. But never did Chriſt appoint the Magiſtrate with his ſword, and his temporary rewards, and praiſe of well doing, to have any action on the conſcience of men, or to co-operate for ſo high an end directly and kindly; for ſure the ſword cannot reach that end, except indirectly and by accident, in ſome imperated acts: He may procure that there be ſuch means as word and ſeals, andSo the Belgick Arminians, apol. fol. 302. Grotius in picta… ordi. Hol. p. 113. Vte…b. p. 28. Church-officers, and ſo be an intrinſecall mean to ſet up thoſe which are the ſpirituall and truly intrinſecall means, and this is all.

Object. 1. Was not this the firſt ſtep of papal tyranny, that the Church-men would be exempted from the power of the Magiſtrate, and ſ…t themſelves up as ſupream, collaterall, Independent powers in all Eccleſiaſticall affairs, as the Magiſtrate was ſupream in all politick buſineſſe?

Anſ. It is a calumnious conſequence, Paſtors and Teachers will not be judged by the Magiſtrate in things meerly Eccleſiſticall, …o ſtand to his Eccleſiaſticall deciſion, as if his lips, ex officio, ſhould preſerve knowledge; Ergo, Paſtors and Doctors do exempt themſelves from the Lawfull power of the Magiſtrate in his civill judging by the ſword; it is as if they would ſay, Church-men refuſe to ſubmit to an uſurped and unlawfull power of the Magiſtrate; Ergo, they refuſe to ſubmit to their lawfull power. 2. They bring not one word to prove, that this was the firſt ſtep of papal tyranny; now a ſupremacy▪ and independency in doctrinals and civill things, the adverſaries deny not: If King Ahab finde the Prieſts of Iehovah turn Prieſts of Baal, and the Prophets propheſie lies, we and p. 616the adverſaries agree that King Ahab hath a ſupream independent power, to judge and puniſh them with the ſword, and if King Ahab will take on him to burne incenſe to the Lord, the Prieſts and Prophets of the Lord have an immediate ſupream independent power, to rebuke King Ahab for uſurping that which is independently and incommunicably proper to the Prieſts onelyonly, and they may refuſe to bee judged by King Ahab, when he would judge them for giving out this ſentence, It belongeth not to King Ahab, or King Vzziah to burne incenſe to the Lord, but to the Prieſts, the ſons of Aaron, 2 Chron. 26. Will they ſay this ſupremacy of the Prieſts is a ſtep to papall Tyranny? 3. This is rather papall Tyranny it ſelfe that the Magiſtrate as head of the Church, and as an Eccleſiaſticall perſon may as a Magiſtrate governe, in all externalls, the Church, as he pleaſeth, with a royall, ſupream, independent power; and becauſe the Magiſtrate may ſend others to rule for him, 2 Chron. 19. 8, 9. 1 Pet. 2. 13, 14. Ergo, he may commit this royall power to a creature called a Prelate as to his Deputie, in his name to judge; as Phocas gave firſt a ſupremacy to Boniface the third, which no Biſhop of Rome had before; and judge if this be not the firſt ſtep to Papall Tyranny? They poſſibly may ſay, The Magiſtrate can commit no Magiſtraticall power to any Churchman, for Chriſt for bad them to take on them the civill domination of the Lords of Gentiles, Luke 22. 26, 27.

Anſ. But this is an Eccleſiaſtick, not a civill adminiſtration; and if it be a lawfull Eccleſiaſticall ſupremacy, why may not the Magiſtrate who hath power to ſend Deputies to act in his name, depute a lawfull Eccleſiaſticall power, to Eccleſiaſticall perſons, Paſtors and Doctors, who in the mind of the adverſaries are all but the Deputies of the Magiſtrate in all that they doe.

Obj. 2. But is it not Popery that the Magiſtrate ſhall be obliged as a Lictor to execute the decrees of the Church?The Magiſtrate not the ſervant of the Church.

Anſ. I know not, if the Lictor with blind obedience be to behead Iohn Baptiſt, or if Doeg ſhould kill the Lords Prieſts, becauſe King Saul commandeth him. 2. This Argument concludeth that neither Magiſtrate nor people ſhould beleeve Articles of faith, becauſe the Church and Paſtors ſaith ſo, but becauſe Iehovah ſaith ſo, nor is the Ruler to beleeve or execute what the Church decrees, becauſe they decree it, but becauſe he beleeveth it is the will of Chriſt, p. 617what they give out in Name of Chriſt. 3. Is it not Popery that the Paſtors and Teachers ſhould execute the lawes of the Magiſtrate both in diſpenſing Word, Sacraments, and Diſcipline? for they may not as Paſtors and Doctors judge whether the Eccleſiaſticall decrees of the Magiſtrate be the will and minde of Jeſus Chriſt or no. The Magiſtrate in doctrine and diſcipline is the onelyonly ſupream judge here, as in all cauſes civill, as he exerciſeth a foreign and a dominion in the on Luke 22. 27. ſo alſo in the other, except the Adverſaries ſhew us a difference. Yea as Mr. Pryn with the Erastians ſay, Becauſe there is no certain form of the government of the Church in Scripture, he hath an Arbitrary power as Magiſtrate to appoint any government in the Church not contrary to the Word, any Officers, Prelates, and Cardinals, any ceremonies as pleaſeth him, and may impoſe them on the conſciences of Paſtors and people, which is the higheſt Papall Tyranny on earth.

Obj. 3. If the Magiſtrate be therefore ſubject to the Church not as a Magiſtrate, but as he ſcandalouſly tranſgreſſeth the Law of God, ſo that the Church may not rebuke and cenſure him, as either a Magiſtrate, or as a Magiſtrate doing his duty, but onelyonly as a Tranſgreſſor: Then neither 1. one particular Paſtor as a Paſtor is ſubject to the Church, yea no man in a lawfull calling or relation as ſuch is ſubject to the Church, for the Church cannot rebuke or cenſure a Husband as a Husband, a father as a father, a Painter as a Painter, no more then the Church can cenſure a Magiſtrate as a Magiſtrate; for then ſhould the Church cenſure and condemn all theſe relations and callings, as husband, father, painter, Magiſtrate as intrinſecally unlawfull. Nor can the Church cenſure and rebuke husband, father, painter, muſitian, &c. when they do right, and doe but fulfill their relations and callings, in doing the duties of husband, father, painter, no more then the Church can cenſure and rebuke the Magiſtrate when he doth his dutie.

Anſ. 1. This is not the totall, compleat, and adequate cauſe,The adequate and compleat cauſe why the Magiſtrate is ſubject to the Church why the Magiſtrate in ſpirituall things is ſubject to the Church, but the halfe of the cauſe onelyonly; you muſt take in the other conſideration, he is in ſpiritualibus, ſubject to the Church, not only as he doth ſin; but 1. As he may ſin ſcandalouſly. 2. As he may be directed, informed, and ſwayed with precepts, promiſes, counſels, p. 618threatnings toward a ſupernaturall end to eternall life; take in all theſe three, and we grant all. The Magiſtrate and all in other relations and profeſſions and callings are equally in ſpirituall things ſubject to the Church, as the Miniſters of Chriſt, and in all other relations and callings, as fathers, husbands, painters, muſitians, are in civill things equally ſubject to the Magiſtrate, according to the three former caſes in a civill conſideration.

Obj. 4. But then you must prove ſolidly from the word, that the Magiſtrate is ſubject to the Church in ſpirituall things?

Anſ. It is enough if I prove that the Magiſtrate is ſubject to the Church, to Paſtors and Doctors in things belonging to his ſoule, and as a man and a Chriſtian in civill things are ſubject to him,That the Magiſtrate is ſubject to the rebukes and cenſures of the Church proved from the Word. which to me is clear in the Word of God, as 1. Becauſe Timothy and all watchmen in their perſon are commanded to rebuke them that ſin before all, and that in the ſight of God, and the Lord Ieſus, and the elect Angels, without preferring one before another, or doing any thing by partialitie, 1 Tim. 5. 20, 21. 2 Tim. 4. 2. And if Levi muſt not know his father or his mother, in the Lords cauſe, Deut. 33. 9. and Ieremiah in rebuking not be diſmayed of Kings, Princes, and Prophets, Ier. 1. 17. neither muſt Miniſters accept the perſons of judges, Chriſt rebuked his mother to whom otherwiſe he was ſubject, Ioh. 2. 4. Luke 2. 51. 2. There is the practiſe of the Prophets, Chriſt and the Apoſtles, that they have rebuked Kings, Rulers, Magiſtrates, Prieſts, Prophets, every page almoſt of the Old and New Teſtament ſaith this. 3. God hath no whit exempted the Rulers from rebukes, as they be men, they can and do ſin. 4. Princes are the ſheep of Chriſt, and redeemed as a part of the flock for the which Chriſt gave the blood of God; Ergo, they are to be fed and watched over, leſt they alſo as grievous wolves prey upon the flock, Acts 20. 28, 29, 30. then there muſt be ſome over them, and thoſe who ſhould ſpeake the word of the Lord to them, and ſo the word of rebuke, and who ſhould watch for the ſouls of Magiſtrates, as thoſe who muſt give an account, whom the Magiſtrates muſt obey as others in the ſame condition who have ſouls, Heb. 13. 7, 17. 1 Pet. 5. 1, 2, 3.▪ 1 Theſ. 5. 12, 13, 14. 5. All the cenſures of the Church are for the good of ſoules, that the Spirit may be ſaved in the day of the Lord, 2 Theſ. 3. 14, 15. 1 Tim. 1. 19, 20. 1 Cor. 5. 5, 6. and for edification, 2 Cor. 10. 8. Iude v. 23. Ergo, the ſouls of p. 619Magiſtrates ſhould not be defrauded of this mean of edification. 6. Paſtors as Miniſters, Stewards, Ambaſſadors, Watchmen, are intruſted with the word of reconciliation, 1 Cor. 4. 1, 2. and 1 Cor. 3. 5. and 4. 15. 2 Cor. 5. 19, 20. 1 Tim. 3. 1. 2 Cor. 4 7. Ergo, they muſt divide the Word aright to all within the family, 2 Tim. 2. 15. and rebukes and cenſures are a part of the word of reconciliation, no leſſe then promiſes, and they are to prophecy death and life, as God in his word commandeth, Ezek. 3. 17, 18, 19, 20. and 13. 19. and 33. 7, 8, 9. 10.

7. The power of the Lord Jeſus in cenſuring, is extended to men as …ll doers, not as Magiſtrates, or not Magiſtrates, 1 Cor. 5. 2. Gal. 5. 10. the power of binding and looſing is extended to a treſpaſſing brother, who will not hear the Church, Mat. 18. 15, 16. and 16. 19, 20. The Magiſtrate is a brother, Deut. 17. 15. one of the Iſrael of God, as Saul was of of the Tribe of Benjamin, David of Iudah.

8. The Church may judge ſuch as are within the Church, 1 Cor. 5. 12. but ſuch is the Chriſtian Magiſtrate.

9. Correction is a priviledge of ſons and Members of the family, Heb. 12. 6, 7. Rev. 3. 19. Ergo, the Magiſtrate ſhould not be deprived of that wherein all Chriſtians ſhare, Gal. 2. 28.

10. Diſcipline is a part of Chriſts Kingly government, if the government be on Chriſts ſhoulders as King, as it is Mat. 28. 19, 20. Epheſ. 4. 11, 12. Eſa. 22. 22. and if the Goſpel be the Word and Scepter of his Kingdome, Mark. 1. 14, 15. and 4. 11. Matth. 21 43. Luke 4. 43. and 8. 1. Acts 1. 3. and 8. 12. and 20. 25. and 28. 31. Pſal. 45. 3. Rev. 1. 16. Then if Magiſtrates be the ſubjects of Chriſt as King of the Church, they muſt be ſubject to thoſe who preach the Kingdome, carry the Scepter, and rule under Chriſt as King.

11. Upon the ſame ground, if they decree grievous decrees, Iſa. 10. 1. Micah 3. 1. and be wolves ravening the prey, Ezek. 22. 27. let them have either Royall or Parliamentary power, they are to be rebuked, debarred from the holy things of God, excommunicated, and their ſins bound in earth, as in heaven, Mat. 18, 18. Mat. 16. 19. Nor ſhould Courts or Parliaments or Thrones, be cities of refuge to unjuſt and ſcandalous men.

12. Upon the ſame ground Magiſtrates are not to be deprived p. 618duplicate page p. 619duplicate page p. 620of the good of private rebukes, and admonitions, except we hate the Magiſtrate in our heart, and ſtrive not to gain his ſoul, Levit. 19. 17. Mat. 18. 15, 16. Luk. 17. 3, 4. Pſal. 141. 5.

13. Eraſtus himſelf granteth, that Magiſtrates may be rebuked;Eraſt. l. 5. c. 1 p 299, 300. Eraſt. l 6. c. 3. p 349. Sanè ut Idololatram et Apoſtatatam negamus membrum eſſe Eccleſiae Chriſti ſic etiam nequitiem ſuam defendentem negamus inter membra Eccleſiae cenſendum eſſe et quem admodum illos ex Chriſtiano caetu juaicamus exterminandos, ſic hoc putamus in …o caetu non eſſe ferendos. Arminiani in apolog. The ſupream and principall power of Church affairs not in either Magiſtrate or Church. and when he granteth that Apoſtates and Idolaters are not members of the Church, and that they are to be caſt out of the Church, as he doth alſo; he muſt either grant that Chriſtian Magiſtrates cannot turn Apoſtates and Idolaters, which is againſt Scripture and experience, or that if they turn Apoſtates and Idolaters, they remain no longer members of the Church, but are to be excommunicated; or then Chriſt muſt have made ſome ſpeciall exception, that Kings though Idolaters and Apoſtates, do yet remain members of the Church, and are not to be caſt out of the Church, which (beſide that Eraſtus cannot ſhew) is contradictory to his words: Hence it is clear, the Magiſtrate if he turn as Saul did, a wicked man, he is to be excommunicated: But 1. By whom? by the Church? Eraſtus will deny he can be judged by the Church, becauſe he is above the Church: by himſelfe? that is againſt reaſon: By other Magiſtrates? he is the only ſupream in that Church, and by what reaſon he is above the Church, he is above the other Magiſtrates, and other Magiſtrates are guilty of the ſame fault.

Obj. 5. The ſupream and principall power (called Architectonica of governing the Church in externals, either agree to the Magiſtrate, or to the Church; not to the Magiſtrate (as they ſay) if to the Church: Then 1. The univerſall care and inſpection over the Church is taken from the Magiſtrate, and given to the Church; Ergo, 2. Then the Chriſtian Magiſtrate not indirectly only, but directly muſt be obliged to follow the judgement of the Church, in ordaining, depriving, puniſhing of Miniſters, or of any excommunicated. 3. The ſubjects muſt be obliged not to obey, yea, to diſobey the Magiſtrate, if he decern any thing contrary to the Church; and the Magiſtrate as a lictor and ſervant muſt execute all.

Anſ. 1. There is no reaſon to ſay, that the ſupream and principall power by way of royall dominion (as the argument ſuppoſeth) in Church matters, ſhould agree to either Magiſtrate on earth, or Church; it is a Roſe of the Crown of him who is the only King of Kings, and Lord of Lords, and ſo the Major is falſe: Nor is that care and inſpection which is due to the Magiſtrate, taken from him p. 621when we aſcribe to Chriſt what is his due. 2. Neither doth it follow, that the Magiſtrate is directly obliged to follow the judgement of the Church, except we did make the judgement of the Church ſupream and abſolute, and armed with ſuch a dominion as the adverſaries give to the Magiſtrate; in which caſe it followeth, that the Church is directly and abſolutely obliged to follow the judgement of the Magiſtrate, according to the way of the adverſaries; and that if this argument be good, they muſt aſcribe blind obedience, either to the Church or Magiſtrate, not to the Magiſtrate they ſay; Ergo, to the Church: Nor can they take it off by ſaying that the Magiſtrates dominon is limited by the Word of God; for they know that we teach, that all the conſtitutions and decrees of Synods made by the Church as the Church, is limited by the Word of God; yet they ceaſe not to object to us, that we make the Magiſtrate a ſervant, and a lictor to the Church, and obliged by his place to give blind obedience to the Church, and therefore they are obliged to anſwer the argument, and remove papal dominion from their way, according to their owne argument, if they will be willing to take in to themſelves, with the ſame meaſure, that they give out to others: But if they give a miniſteriall power of judging to the Church, (the argument is eaſily anſwered) which they cannot give to the Magiſtrate, except they make his office to oblige the conſcience, and his commands as magiſtraticall to be given out under the pain of the ſecond death: Now his ſword is too ſhort to reach to this, I hope, except you make the vengence that he executeth on evil doers Rom. 13. to be eternall fire, and his ſword to be no materiall nor viſible ſword, but ſuch as commandeth Devils and Hell, which is abſurd; for the Magiſtrates power of judging and commanding, is commenſurable to his power of rewarding and puniſhing, that is, both is temporary, within time, on the body of this world: The Paſtors have a power of commanding, though only miniſteriall, but free of all domination, or externall coaction, which is ſpirituall, and the puniſhment is accordingly ſpirituall, a binding in earth and heaven; I borrow only the word of puniſhment, it being no ſuch thing properly.

Obj. 6. If the end of the Church be a ſpirituall, and of the Magiſtrate be a temporall good; and if the Magiſtrate have no ſpirituall power to attain to his temporall end, no more then the Church hath p. 622any temporall power to attain to her ſpirituall end; is not this a contradiction, that the Magiſtrate ſhould determine what the true Church and Ordinances are, and then ſet them up with the power of the ſword? for the Magiſtrates power to judge and puniſh in ſpirituall cauſes, muſt be either ſpirituall or civill, or then he hath none, and ſo acts without commiſſion: Now for civill power, the Magiſtrate hath it only over the bodies and goods of men, and hath it not over the ſoul, nor can he have it (ſay …) in ſoul caſes: It is confeſſed that the Magiſtrate hath no ſpirituall power to attain a temporall end, and therefore thoſe who provoke the Magiſtrate, without either civill orBlood Ten. c. 84. p. 122, 12▪ ſpirituall power to puniſh, or proſecute, in ſpirituall cauſes, are to fear that they come too near to thoſe frogs that proceed out of the mouth of the Dragon and Beaſt, and falſe Prophet, who with the ſame argument ſtirre up the Kings of the earth to make war againſt the Lambe and his followers, Rev. 17. Bloody Tenent.

Anſw. 1. All this argument is builded on a great miſtake, and aAnd. Riv. in decal. in Mand. 5. pag. 206. Though the Magiſtrate pupuniſh Eccleſiaſticall ſcandals, yet his power to judge and puniſh is not Eccleſiaſticall and ſpirituall▪ as the Church rebuketh and cenſureth civil breaches of the ſecond table, and yet their power is not civill. conſeqence never proved, except by this one word of the Author. (Therefore ſay I) and it is this: The Magiſtrate hath no civill power over the ſoul, therefore (ſay I) he hath no power in ſoul matters, and cannot judge and puniſh in ſpirituall cauſes. Sir, this is a non ſequitur, The learned Divine Rivetus ſaith well, The Magiſtrates power in ſpirituall things to judge and puniſh, is formaliter, and in it ſelf and intrinſecally civill, but objective in regard of the object and extrinſecally, it is ſpirituall. 1. I ask when the Author and his take a profeſſor into Church-communion, they judge whether he be juſt, mercifull, and peaceable, when they excommunicate any member, for murther, for unjuſtice in taking away the goods of his brother? whether the Church doth judge and puniſh in the cauſes of juſtice, mercy and peace, which properly belongeth to the civill Magiſtrate, not to the Church properly; but only ratione ſcandali as they are offenſive in the Church of God: I ask (I ſay) if the Churches power in judging and puniſhing be civill, or ſpirituall; not civill, for this Author will ſay, that the Church hath no power over the lives and goods of men, thoſe belong to the Magiſtrate, and to his civill power: Yet he cannot deny, but the Churches power in judging and puniſhing here, is formally ſpirituall, and objectively and unproperly civill; ſo ſay I the Mgaiſtrates power in ſpirituall cauſes, is formally civill and objectivel… only ſpirituall, p. 623and he neither hath, nor needeth any ſpirituall power formally to attain his temporall end, nor needeth the Church any power formally civill to attain her ſpirituall end: The reaſon is, becauſe powers have their ſpecification and nature from their formall object, not from the materiall; becauſe the Magiſtrate puniſheth here…ies and falſe Doctrine as they diſturbe the Peace of the civill State; therefore his power is civill, and becauſe the Church cenſureth unjuſtice, inceſt, 1 Cor. 5, 1, 2. and ſins againſt the ſecond Table, becauſe they are ſcandalous in the Church, and maketh the name of God to be ill ſpoken of, though materially thoſe ſins be puniſhable by the Magiſtrate, yet is the Churches power ſpirituall, becauſe it judgeth thoſe as ſcandalous and offenſive to God; and therefore the power is ſpirituall, becauſe the object, to wit, as ſcandalous to the Church, and as offenſive to God is ſpirituall, even as deſtructive to civill Peace, is formally a civill object. 2. The Magiſtrate without any ſpirituall power judges what is the true Church and true ordinances, ſetteth them up by his ſword; he doth ſet them up only for a civill end, becauſe they conduce moſt for the peace and flouriſhing condition of the civill ſtate, whereof he is head, not that the members of his ſtate may attain life eternall; for the Magiſtrate intendeth life eternall to his ſubjects in ſetting up a true Church, and true Ordinances, not as a Magiſtrate, but as a godly man: As the woman of Samaria brought out the Samaritanes, that they might receive Chriſt in their heart by ſaith, as ſhe had done: But as a Magiſtrate he intendeth not life eternall to his ſubjects; ſo a Maſter as a Maſter, hireth a man to ſerve who is a believer, and as a Maſter he judgeth ſuch a one will be moſt faithfull, and active in his ſervice; now the Maſter judgeth him not to be a Saint, that he may be a fit member of the Church: The Church only as the Church is to judge ſo of this ſervant, nor doth he judge him a believer, that he may obtain life eternall, nor doth he love and chuſe him as his ſervant, that he may obtain life eternall; Chriſtians as Chriſtians, judge and love one another that way: So the Husband as a Husband doth chuſe a believing woman for his Wife, judging ſhe will perform the duties of a Wife, better then an unbelieving Wife, he judgeth her to be a believer as a Husband, and loveth her with a Husband-love as a Husband; but if he love her becauſe the image of God is in her, and as an heir of life eternall, p. 624then he loveth her as a Chriſtian man, not as a Husband, and it is a Chriſtian love he hath to her, ſuch as he hath to other godly women that are alſo co▪ heirs with himſelf of life eternall; and this is a lawfull and a Chriſtian love: But if this Husband ſhould bear a Husband-love, ſuch as he doth to his own Wife, to all other godly Wives, it ſhould be an adulterous and unlawfull love: So the Magiſtrate as a Magiſtrate, judges, loves, chuſes, and ſetteth up true Ordinances, a true Church, as means of a flouriſhing Kingdom, and of externall Peace, and pulleth down the contrary as means deſtructive to the peace and ſafety of his ſubjects: But he judgeth not in a ſpirituall manner, and with any ſpirituall power of the ſword, of thoſe as fitting and conducing to life eternall, and inward peace of conſcience with God; but as a juſtified and believing Saint, he judgeth, chuſeth, and loveth Ordinances, and the true Church in this conſideration, and no wiſe as a Magiſtrate: If thoſe Relations of Magiſtrate and Chriſtian had been conſidered by the Author, he had not compared the Magiſtrate puniſhing idolatry to the Dragon, and the godly Paſtors who exhort the Magiſtrate to puniſh falſe teachers to the Beaſt, and the falſe Prophet, who maketh war with the Lambe: For the godly magiſtrate who advanceth the throne of the Lambe, is praiſe worthy; he doth cut off all wicked doers from the city of the Lord, Pſal. 101. 8. and doth this as a Magiſtrate, that his Kingdome might have peace and well grounded proſperity; but as a man according to Gods heart he doth it formally ſet on high the throne of the Lambe, nor would he have compared thoſe worthy and dear brethren of New England the Saints of the moſt high, eſpecially reverend Maſter Cotton to the frogs that proceeded out of the mouth of the falſe Prophet, Rev. 17. 3. Nor do the Papiſts uſe this argument at all, but another argument, and for a contrary concluſion; for the Pope as the Pope is an earthly Monarch, and as Pope hath power to tranſlate Crowns and Kingdoms, and as Pope the Holy Ghoſt in him commandeth the Kings of the Earth, to make war with the Lambe and his followers, as Papiſts teach; do we aſcribe any ſuch power be the Church or Churchmen? are Malignants, Prelates, and Papiſts, the followers of the Lambe?

Obj. 7. If the people may erect what government they will, and ſeems moſt fit for their civill condition; then governments by them ſo p. 625erected have no more power, nor for no longer time then the civill power or people conſenting and agreeing ſhall betruſt them with; for people are not deprived of their naturall freedom by the power of tyrants: And if ſo, that Magiſtrates receive their power of governing the Church from the people; Then a people as a people naturally conſidered (of what Nature or Nation ſoever in Europe, Aſia, Africa, America) have fundamentally and originally as men, a power to govern the Church, to ſee her do her duty, to correct her, to redreſſe, to reform, to eſtabliſh, &c. And this is to ſubject God, Chriſt, heaven, the ſpirit, to naturall, ſinfull, and unconſtant men: Indian and American governments are as true and lawfull governments as in the world; and therefore their governours are keepers of the Church and of both Tables (if any Church ſhould ariſe or be amongſt them) and therefore (if Chriſt▪ have betruſted the civill power with his Church) they muſt judge according to their Indian and American conſciences, for others they have not.

Anſ. 1. No doubt the power that makes Magiſtrates, becauſeBlood Tenent. c. 93. pag. 137, 138. of vertue and dexterity to govern, may unmake them when they turn tyrants, and abuſe their power; and upon the ſame ground, as men create Magiſtrates, ſo Chriſtian men as Chriſtian men, act to chuſe Chriſtian and gracious Magiſtrates: as if a Husband as a man chuſe a Wife (as grace perfumeth and ſpiritualizeth all the common actions of men) ſo Chriſtian men are to chuſe Chriſtian Wives, Chriſtian Maſters, Chriſtian ſervants; ſo is a Church to chuſe a Chriſtian, not an American Magiſtrate, Deu. 17. they are not to chuſe a ſtranger, but one from amongſt their brethren, and men fearing God, and hating coveteouſnes, Exo. 18. 21. Deu. 17. 15, 16, 17, 18, 19, 20. and 1. 16. and that a Chriſtian Magiſtrate receivePeople as people may give power to a Magiſtrate to adde his auxiliary power to defend the Church, judge and puniſh offenders in the Church power to govern in the Church (I deny him to be a Governour of the Church) from Chriſtian people, I ſee no inconvenience: Suppoſe that a Chriſtian woman chuſe a Pagan Husband, ſhe ſins in her choiſe; and as a ſinful woman chuſeth a Pagan who hath no other then a Pagan conſcience, to be the guide of her youth, and her head, and to love her, as Chriſt loved his Church, and to rule her according to his marital and Husband-power in ſome acts of her Chriſtian converſation: Yea, when Chriſtians did fight under Heathen Emperours, they gave power as all ſouldiers do to their Commanders, to thoſe Heathen Captains, to command Chriſtians p. 626according to their Pagan conſciences, for other conſciences it cannot be ſuppoſed Heathen have as this Author ſpeaketh; nor do I ſee ſuch an inconvenience, that men as men chuſe a Magiſtrate who is a Heathen, to ſee not the Church as the Church; but men of the Church do their duty, and to puniſh them civilly when they omit Church duties, when providence compelleth Iudah: Yea, when God commandeth Iudah to ſubmit to a Babyloniſh or Perſian King, who according to his Babyloniſh conſcience is to command them to keep the oath of God, to abſtain from murther▪ yea, to build again the houſe of God, and is to puniſh the men of Iudah, if they do the contrary: Here evidently the Church is to chuſe Heathen Kings, who according to their Heathen conſciences, are to judge and puniſh ſins againſt both Tables; but they chuſe them to adde there auxiliary power to help and deſend the Church, not any privative or abſolute power to ſet up what ordinances they will: Nor is it ſuppoſed that men as men may give to Indian and American Magiſtrates, power to judge, by rule of Indian conſciences; what is blaſphemy againſt Ieſus Chriſt, what is apoſtacy from the Chriſtian ſaith, to Iuda…ſme, and to puniſh it: For in that fare, the Indian Magiſtrate is uncapable of Magiſtracy in thoſe acts, though eſſentially he be a lawfull Magiſtrate in other acts; juſt as Chriſtian men and Saints by calling may make a Chriſtian Corinthia… amongſt themſelves, their Magiſtrate; and yet he cannot judge whether Ti…ius the Phyſi…ian in Corinth hath poyſoned Sempronius, as he hath a Chriſtian conſcience, but not a medicinall conſcience (to ſpeak ſo) or the skill and art of a Phyſi…ian to know what is poyſon, what not; yet did men as men create this Chriſtian Magiſtrate, to judge & puniſh murthers, and poyſoning of Chriſtians. 2. Let us alſo turn the Tables: the Author cannot deny, but Ten thouſand Chriſtians and Indians, half of each ſide, may come to be one civil incorporation; they create with common conſent a Chriſtian Magiſtrate over themſelves, this they do as a ſociety of men. The Indians worſhip their God in that ſociety, by offering their children to the Devil, and this is their Indian conſcience; for it is not to be ſuppoſed that an Indian can worſhip his God with other then an Indian conſcience: By this Authors way, Indians and Chriſtians gave to this Chriſtian Magiſtrate, to judge of this Indian and bloody worſhip, with a Chriſtian conſcience, for it is ſuppoſed he can judge with no other conſcience: p. 627I demand whether or not this Magiſtrate be obliged to puniſh ſuch horrid ſhedding of innocent blood? If he be, he is ſet over this incorporation to bear the ſword of the Lord, and with a Chriſtian conſcience to judge and puniſh Indian conſciences: Is not this as great an inconvenience as what he objecteth to us? Beſides that, according to this way, he muſt not puniſh the killing of the children to the Devil; why? this is againſt the will of the meek Saviour in whom the Chriſtian Magiſtrate believes, to perſecute an Indian for his conſcience, as this Author thinketh: Now it is no leſſe an Indian conſcience worſhip, and no murther to offer an innocent child to the Indian God, then it was to the Jews to offer an innocent Bullock or a Ram to Jehovah.

Obj. But God hath forbidden in the Law of nature to kill infants to God upon any pretence.

Anſ. In the Law of nature God hath forbidden all falſe worſhip. 2. The Law of nature hath forbidden to offer any blood to God, that is, the Law of nature will never warrant us to offer in a whole brunt offering an innocent Beaſt to God, created for the uſe of man, and it ſhould be againſt the Law of nature, to kill Beaſts for any religious uſe, or for any uſe, except to be food or medicine for man: Except God in a poſitive Law, had commanded whole burnt offerings, and offering of Beaſts to God: ſo the Law of nature forbids Indians to kill infants; but they tell you, there is a poſitive Law of their God, and in conſcience they are obliged to kill their children to this God, and you muſt convince their conſcience, that this is murther, not right worſhip, by reaſon and light of truth, not with a club and force of ſword, which hath no influence upon the conſcience.

3. It followeth not, that God hath ſubjected God, Chriſt, Heaven, the Spirit to naturall men; for an Indian Magiſtrate remaining an Indian, never received power from mem as men, nor from God, to judge of Chriſtian worſhip: yea, Indian Magiſtrates as Indians are uncapable of judging or puniſhing what is againſt Chriſt, Heaven, the Spirit, and yet they are Lawfull Magiſtrates; for their ignorance of Chriſt excludeth them from having any ſuch formal power; what Magiſtraticall power they have which they cannot put forth in acts, is not to a purpoſe for this power, which they cannot exerciſe, ſhall never ſubject, Chriſt, Heaven, the Spirit to the p. 628conſciences of naturall men, or Indian Magiſtrates: this conſequence therefore ſhould have been proved▪ not preſumed as a truth. 4. He ſaith, If any Church ſhould ariſe amongſt thoſe who have Indian Magiſtrates, Chriſt ſhould betruſt the Indian civill power with his Church. I anſwer, This is non-conſequence alſo, for the ſtate of heathenſhip in the Indian, ſhould exclude him from any ſuch truſt; if a Church ariſe they are to be under the Indian Magiſtrate, while God in his providence free them from under him, that they may chuſe a Chriſtian Magiſtrate, who may be a nurſe-father to them? 5. The Lord be truſteth his Church to the civil power as an auxiliary power, not to exerciſe any magiſtraticall power over the Church, and over their conſcience; but only for the Churches good, and for their conſcience.

Theſe would be diſtinguiſhed, a governour of, or over theA governor of, or over the Church, a governor in the Church, a governor for the Church, are differen…. Church. 2. A Governour in the Church. 3. A Governour for the Church; neither Chriſtian nor Heathen Magiſtrate is a Governor of the Church, or over the Church: An Heathen Magiſtrate may be a Governour in the Church, giving to the Church in his dominion leave to live under him, as Nebuchadnezzar did to the Church in captivity. The Chriſtian Magiſtrate is a Governour for the Church; 1. Men are governed as men politically by Magiſtrates though Heathen. 2. Men are governed as Chriſtians and Citizens of Heaven, and Members of Chriſts inviſible body, by the inward government of the Spirit and Word. 3. Men are governed as Members of Chriſts viſible Body in Church-ſociety Eccleſiaſtically, by Church-officers called foreign, Heb. 13. 7. 13. who watcheth for our Souls, and are over us in the Lord, and muſt give an account to God, whom we are to obey in a Church-ſociety: ſo Pilate is called, Mat. 27. 2. it is given to Kings and Rulers, 1 Pet. 2. 14. foreign, Act. 23. 24. ſo it is oppoſed to foreign to one that ſerveth, Luk. 22. 26. no queſtion it is a word borrowed from the ſeventy interpreters who uſe it, Ioſh. 13. 21. Mich. 3. 9. Ezech. 44. 3. Dan. 3. 2. the words foreign, 1 Tim. 5. 17. foreign, Rom. 12. 8. 1 Theſ. 5. 12. are aſcribed to Church-officers: Yea, the wordforeign Pag… dijs non malcdices. foreign a Ruler or a Commander, Act. 23. 5. is aſcribed to the High-Prieſt, who was but a Church-officer, and the ſtile given to Rulers, Exod. 22. 28. from which theſe words are taken, is Gods: ſo Ioh. 10. 35, 36. compared with Pſal. 82. 1. Exod. 21. 6. and proveth the p. 629ſame, though Church-officers be onelyonly Miniſters, not Lords, not Princes, having any dominion over the Lords inheritance.

Obj. 8. But is not this an eaſie way to extricate our ſelves out ofMr. Colemans reexamination. p. 15. all doubts, if we ſay in Church-government, that the doctrinal and declarative part is in the Miniſters of Chriſt, as Mat. 28. Go teach, &c. and the punitive and cenſuring part in the Chriſtian Magiſtrate, Rom. 13. according to that for the puniſhing of evill doers, as Mr. Coleman ſaith.

Anſ. This Eraſtian way will intricate us not a little, and is deſtructiveThe diſtinction of an doctrinal or declarative, and of a punitive part of Church-government, of which the former is given to Paſtors, the latter to the Magiſtrate, a heedleſſe and ſenſeleſſe notion. of the Covenant of both Kingdoms. 1. Its a diſtinction void of Scripture and reaſon, for the Apoſtolick Churches by it muſt have no Government as Churches at all: for to publiſh the Goſpel which is made the one half; Yea, all Church-government (for this punitive part is a dream) is not Church-government, nor any part thereof.

1. Maſter Coleman deſires that the Parliament would give to preachers Doctrine and power of preaching and wages, learning and competency: as for Governing of the Church, let the Magiſtrate have that, Miniſters have other work to do, and ſuch as will take up the whole man. Sermon, Pag. 24, 25. Then preaching the Word to the Church, cannot be any part of Governing of the Church.

2. Becauſe Church government is properly acted by the Church, with the power of the keyes, to bind and looſe in earth, as in Heaven by Church-cenſures, and pardoning of an offender, and committed to many, to the Church, to a ſociety gathered together, Mat. 18. 18. 1 Cor. 5. 1, 2, 3, 4, 5. But publiſhing of the Goſpel is done by one ſingle Paſtor, even to the end of the world, even where there is no Church, even in the hearts of the Athenienſes, Act. 17. 33, 34. of Felix, Act. 24. 25. of the Iayler not Baptiſed, Act. 16. 29, 30, 31. of the woman of Samaria, Ioh. 4. 28, 29, 30. The Goſpel exerciſeth a doctrinall and externall government on thouſands, the like without the Church viſible: yea, and who never are members of a viſible Church; is this any Church-government of which we now ſpeak? and in all the Scripture a power of the keyes to govern the viſible Church, was never committed to any one ſingle man by Ieſus Chriſt; if an Apoſtolick-priviledge of Pauls excommunicating his alone be objected, I can eaſily anſwer, p. 630Apoſtles continue not to the end of the world. 2. This doctrinal publiſhing of the word, is the plants and flowers of the Gardens but Church-government is the hedge, and thoſe two are not to be confounded. 3. Paul differenceth them as two diſtinct qualities of a Preacher, 1 Tim. 3. while he will have him apt to teach, ver. 2. and v. 4, 5. one that can rule the Church of God well; and 1 Tim. 5. 17. ruling well, is diſtinguiſhed from labouring in the Word and Doctrine as a charge worthy of leſſe honour, from a charge worthy of double honour. 4. All Proteſtant Divines diſtinguiſh Doctrine and Government, the former belonging to the being and eſſence of a viſible Church, as an eſſentiall note thereof, I mean the publike and ſettled publiſhing of the Goſpel; the other is only a thing belonging to the well being of the viſible Church, and an accident thereof; ſo it is a heedleſſe tenent to make the former a part with the latter. 5. When we ſwear a conformity of Doctrine and worſhip in one Confeſſion, one Catechiſme, one Directory, we do not ſwear the ſame over again, when we ſwear to endeavour the neareſt uniformity in Church-government, &c. which we cannot but do, if the Doctrine and Worſhip be nothing but a part of Church-government; or if it be all Church-government: n…w if Mr. Colemans punitive part be but his own dream, as I hope is eaſily proved, there is no Church Government at all. Now how Mr. Coleman did ſwear to indeavour the neareſt uniformity of a Chimera, and a thing that is juſt nothing, let himſelf conſider.

As for Mr. Colemans punitive part of Church Government by the Magiſtrate, this by his way is done by the power of the ſword of the Magiſtrate, ſaith he, and therefore citeth Rom. 13. He beareth not the ſword in vain, &c. Hence either the Apoſtolique Church had no cenſures at all, and ſo no viſible government and order, but preaching of the Word was all; and except we would adde to our pattern, and be more wiſe then the Holy Ghoſt and the Apoſtles, we ought to have no Church Government, but onelyonly preaching the Word; or then the Apoſtles, Paſtors, and Teachers medled with the ſword of the Emperour Nero in diſcharging the punitive part, for with no other inſtrument doth the Magiſtrate puniſh ill-doers, but with the ſword, Rom. 13. 4, 5. This text Mr. Coleman citeth to make bloody Nero a Church-governour: But no ground is for this in the Word, that Paul, Peter, Timothy, Archippus meddled with the Emperours ſword, or that the weapons of their warfare p. 631were carnal; or that Paul was the Miniſter of God, bearing the ſword for the puniſhment of evil doers: I think Paul ſpeakethThat the Magiſtrates puniſhing with the ſword, ſeandalous perſons ſhould be a part of Church-government, a reaſonleſſe conceit. of civil bodily puniſhing, Rom. 13. and no violence greater can be offered to the Word of God; for if that power be an Eccleſiaſtical adminiſtration, every ſoul, and ſo the Chriſtian Magiſtrate, is to be ſubject to this Eccleſiaſtical and Church power; and if ſo, then to the Church: If Mr. Coleman deny the conſequence, I conceive to be ſubject to the Magiſtrate, is Rom. 13. to be ſubject to the power civil, that is, of God: If the Magiſtracy be an Eccleſiaſtical ordinance and a vicegerent power of the mediator, as they ſay it is; then to be ſubject to the Magiſtrate, is to be ſubject to this Church power, and to be ſubject to the Church. 2. The puniſhing power of the Magiſtrate as ſuch, doth not bind and looſe on Earth, and open and ſhut Heaven; for then hoc ipſo, becauſe the Magiſtrate doth judge and puniſh evil doers, the mans ſin ſhould be bound in Heaven; now ſo the judging and puniſhing power ſhould take hold of the conſcience: But it is certain, the Magiſtrate as judge may take away the life of a Capital Delinquent, when he knoweth the man repenteth and believeth, and findeth mercy with God; Ergo, this magiſtratical power is not Eccleſiaſtical; for if the man to the knowledge of all repent, the Church hath no power to bind his ſin on Earth, nor will God bind his ſin in Heaven; but yet the Magiſtrate as a Magiſtrate is to puniſh; Ergo, this puniſhing power is no Eceleſiaſtical power, nor any part of Church-government.

3. The punitive power of the Magiſtrate hath influence on men as ill-doers, whether they be within the Church or without the Church, and worketh on men as Members of the Common wealth, whether Chriſtians, or Heathens, Indians, or Americans: But no punitive power of the Church, is or can be extended to thoſe that are without the Church, but Paſtors and the Church leaveth them to be judged of God, 1 Cor. 5. 12. nor can they be caſt out of the viſible Church, who were never within it.

4. The punitive power of the Church as ſuch, floweth from Chriſt as Mediator, Head and King of the Church; becauſe Chriſt as Head and Mediator, hath appointed a ſhepheards ſtaffe, diſcipline, or rebukes, Church-cenſures, and Excommunication for his ſheep, his redeemed ones, family, and people, for whom he is Mediator, p. 632his Scepter and Rod muſt be congruouſly and ſutably proportioned to his Crown, and ſpiritual Royal power: But the punitive power of Magiſtrates floweth from God the Creator, as the whole world is the family of God; ſo for the preſervation of humane ſociety, the Lord hath been pleaſed to appoint Magiſtrates, and the punitive power of them by the ſword, to correct ill-doers for the peace, good, and ſafety of humane ſocieties.

5. All punitive Church-power is for edification, 2 Cor. 10. 8. That the mans ſpirit may be ſavdd in the day of the Lord, 1 Cor. 5. 5. that the party may be gained by private and publike Church rebukes, Mat. 18. 15. If he hear thee, thou haſt gained thy Brother, v. 18. If he neglect to hear the Church, let him be to thee as an Heathen, &c. Ergo, if he hear the Church his ſoul is gained, 2 Theſſ. 3. 14, 15. 1 Tim. 1. 19. but the intrinſecal end of puniſhing an evil doer, is not the gaining of his ſoul, but a political civil ſatisfaction of juſtice for a wrong done to humane ſociety, that others may fear, and do ſo no more; the Magiſtrate in uſing his ſword as a Magiſtrate, looketh not to this as the intrinſecall end of the ſword, to convert a ſoul, to augment the number of the ſubjects of Chriſts mediatory Kingdom; nor doth he as a Magiſtrate proportion the meaſure of the ſtroke of the ſword according to the repentance aud godly ſorrow of the man who hath ſinned; but in juſtice his eye is not to pity or ſpare the blaſphemer, though as dear to him as a father and friend, Deut. 13. 6, 8, 9. 10. Deut. 33. 9. whether he repent, or not repent; but the Church cenſure, reſpecting intrinſecally the gaining of the ſoul, is proportioned to the offenders ſorrow for his ſin, that he be not ſwallowed with over much ſorrow, 2 Cor. 2. 7, 8, 9, 10.There is neither coaction, nor properly ſo called puniſhment in the Church. Trigland. diſ. The…lo. de poteſt. civil et Ecclefiaſt. c. 13. p. 257.

6. This punitive part of Church Government, is neither in name, nor in thing: in Scripture Triglandius denieth that there is any Eccleſiaſtical, co-active, or compulſive power properly ſo called in the Church; there is no violence uſed by Chriſt as King of his Church; this ſhepheard carrieth the Lambs in his boſome▪ Iſai. 40. 11. Hyeronimus ſaid well, The King or Magiſtrate ruleth over men that are unwilling, he meaneth in puniſhing them; but the Paſtor doth it to men that are willing: And renowned Salmaſius citing this, addeth that of the Apoſtle Peter to the Elders, Feed the flock foreign; It is not pena a proper p. 633puniſhment that the Church doth inflict, nor doth the ScriptureHyeronymus in Epitaphio N… potiani, Rex …olentibus preeſt, epiſcopus volentibus. Cl. Salm. in apparatu ad libr…s de primati. part. 1. p. 154. 155. adeo autem vole…tibus p…nitentia dab…tur ut negata pro paena eſſet, et pro beneficio peteretur atque acciperetur, a delinquentibus, ut ex multis Canonibus concili… rum conſtat, Epiſtolis Canonicis, et ſcriptis aliis patrum. ſpeak ſo, nor is the thing it ſelf puniſhment, or any punitive power here; indeed all co-active power of the Magiſtrate as the Magiſtrate, and all puniſhment iſſuing from it, is againſt the will of the puniſhed, and is inflicted with the dominion of the ſword; we know how the Adverſarie ſide here with Papiſts who make all Church cenſures to be pennances inflicted upon penitents againſt their will: Therefore ſaith Salmaſius, Of old, cenſures were ſo voluntary, that to deny them was a puniſhment, and they were deſired and ſought as a Benefit, as the ancient Canons of Councels, and Canonick Epiſtles, and writings of Fathers bear witneſſe; and this doth prove, if Ieſus Chriſt have a willing people, Pſal. 110. and if rebukes and cenſures be to the Saints as medicine that will not break the head, Pſal. 141. 5. no medicine is received unwillingly by wiſe men, and no medicine is a puniſhment; then the punitive power of the Magiſtrate hath no place in the Church as the Church.

7. The Magiſtrate diſpenſeth no Eccleſiaſticall cenſures as a Magiſtrate: For 1. He rebuketh not as a Magiſtrate, for rebukes as rebukes intrinſecally tend to the gaining of the ſoul; ſo as to receive rebukes willingly, is a Character of a child of God, and to hate it a ſigne of a wicked man, Eccleſi. 7. 5. Prov. 28. 23. and 6. 23. and 1. 23. c. 13. 18. c. 15. 5. 10. 31. 32. Prov. 5. 12. and 10. 17. and 15. 10. and 9. 8. and 13. 1. ſo the ſword cannot inflict this cenſure, nor can the Magiſtrate caſt out of the Synagogue or Church; he can baniſh, which is a locall caſting out; but not excommunicate, if he be ſaid to be an Eccleſiaſticall perſon exerciſing punitive power in the Church, becauſe he judgeth and puniſheth ſins againſt the Church, 1. This is nothing, except he inflict ſpirituall puniſhment of rebuking and excommunication, which he cannot do, becauſe he hath not to do with the conſcience, or the converting of a ſinner. 2. If he be a Church-governour, becauſe he puniſheth ſins againſt the Church, but in ſo far as they diſturb the Peace of the State, then Paſtors may be civil Governours, and uſe the ſword, which Chriſt forbiddeth, Luk. 22. 26, 27. and 12. 13, 14. becauſe they inflict ſpirituall puniſhment, ſuch as publike rebukes on murtherers, p. 634parricides, but in a ſpirituall way, to gain ſouls to Ieſus Chriſt; and they rebuke murthers, thefts, thought not as committed againſt the State and Peace of humane ſocieties, but as offenſive to God, ſcandalous to the Church, and deſtructive to the ſouls of thoſe who commit ſuch offences: All the puniſhment Eccleſiaſticall which we plead for (though we borrow only the name, it being unproperly ſo called) is ſpiritual rebukes, debarring of wicked men from the ſociety of the Saints, and the holy things of God, that they pollute not ſuch pearls. Bullinger is alledged by Eraſtus as a favourer of this way, and ſome private Epiſtles of Bullinger written to Eraſtus cited, but nothing of the publike writings of Bullinger: It is true he ſaith, he is pleaſed with Eraſtus his Theſes, but 1. That he was not of Erastus his mind wholly, is evinced from theſe Epiſtles. 1. Bullinger ſtrove with the Anabaptiſts of his time,That Bullinger is not of the mind of Eraſtus. Bulling. Epiſ. privat. ad Eraſtum. who contended for either a Church of regenerate perſons, or none. Bullinger. Diu cum Anabaptiſtis noſtris contendimus hac de re, et oſtendimus veram Eccleſiam poſſe eſſe, et dici Eccleſiam, quae excommunicatione hâc careat. 2. He ſaith, he himſelf, D. Wolphius, Lavater, Hallerus, Zwinglius, Gualther, never condemned the Church of Geneva; Ergo, they never condemned Presbyterial Government. 3. He ſaith it will be for the edification of the Churches of the Palatine, that this excommunication be. Now we know divers there aſcribed to the Magiſtrate plus aequo, and ſaid that the tythes belonged jure divino to the Magiſtrate: The truth is theſe Divines were too obnoxious to the luſt of Chriſtian Magiſtrates. Calvin, Farel, complain much of the Magiſtrates uſurpation in this. 4. They thought hard to exulcerate the minds of Princes to excommunicate the Magiſtrate, and longè magis abalienatos reddere, inferiores gradus conſcendere, ſuperiores vero intactos reddere: But was it not an abuſe to excommunicate the poor people, and ſpare the Magiſtrate?

3. Bullinger would not have the queſtion of excommunicationBul. Epiſ. ad Eraſt. to come in publike; why? cum hoc tempore aliâs ſatis afflicta ſit Eccleſia.

4. He ſeems to incline that none ſhould be debarred from the Lords Table, that acknowledgeth their ſins, coena ſit libera omnibus peccata ſua agnoſcentibus et veniam a Chriſto petentibus; we ſay Amen, ſo they be truly penitent to the Church, and not ſuch as p. 635Paul ſpeak of, 2 Tim. 3. 1, 2, 3, 4, 5. to whom confeſſion of ſins before the Church is a manifeſt form of godlineſſe.

5. Bullinger and Gualther writ to the Prince Elector to puniſh ſcandalous perſons: But with all quanquam arbitramur illuſt. Principem admonitionem noſtram ſibi ſoli reſervaturum, qua duntaxat diſſidia manefeſta in Eccleſia praevenire voluimus: Hence this (tecum ſentimus) of Bullinger written to Eraſtus was; 1. His private opinion, that he deſired not to be known to the Churches; therefore Eraſtus wronged Bullinger, who left his ſecret letters to be printed. 2. Many learned men in theſe Churches beſide Anabaptiſts, and the Palatinate Catechiſme were againſt Eraſtus.

6. He ſaith Zwinglius was the chief man to have excommunicationEpiſt. ad Eraſtum. brought in inductam cuperet.

7. He deſired Beza not to anſwer Eraſtus, for peaces cauſe, and the ſame he wrote to Eraſtus.

A learned and holy preacher to the Prince Elector, wrote thusPetr. Dathenus. to Bullinger. Queror (fr. m. d. dilecte) quod approbaris Theſeis D. Eraſti, contra diſciplinam Eccleſiaſticam ſcriptas, quae non tantum impiae ſunt, ſed viam ſternunt ad Atheiſmum; hortor et obſecro ut publicè teſteris te novas illas Theſeis improbare, Quod niſi ſeceris, futurum eſt ut videaris diſſentire non tantum a doctâ illa vetuſtate, ſed etiam a Zwinglio, et Oecolampadio aliiſque, adeoque et cum teipſ… pugnare.

Bullinger in 1 Cor. 5. Excommunicatio non eſt exercenda, ut Anabaptiſtae volunt, a toto Eccleſiae coetu, ſed a dilectis ad hoc hominibus.

Excommunicatio apud veteres eſt excluſio a communione Sacramentorum.

Excommunicatio eſt ſupplicium temporale, diſciplina externa ad medendam inſtituta.

Bullinger in Mat. 18. eſſe Ethnicum et publicanum ſignificat eſſe et haberi inter facinoroſos, quibus nihil neque officij neque ſinceri committas.

Idem. Hortor ut ſalutare hoc pharmacum (excommunicationis) e caetu Sanctorum pontificis avarit…a eliminatum reducatur.

Idem in Mat. 18. finis conſilij domini eſt, (in negotio diſciplinae) ut corrigantur ſcelerati in Eccleſia, et auferantur ſcandala.

Bullinger in 2 Theſ. 3. hic habemus abſtenſionem ſen excluſionem, qua a tribuum ſocietate et publicorum paſcisorum uſu-fructu excludimus p. 636…on…maces et omnes admonitiones contemnentes; aliter etiam locus poteſt interpretari. Theſe be contradictory to Eraſtus his expoſitions, and way which maketh excommunication nothing, and putteth all Church-diſcipline on the point of the Magiſtrates ſword. I cannot ſay but that ſaying did too little prevail with Bullinger, Amicus Socrates, Amicus Plato, ſed magis amica veritas: for Eraſtus was his intimate and too dear friend, etiam er…ores amicorum et n…i ſunt nobis pergrati.

Bullinger in Mat. 18. in illa: Dic Eccleſiae. Excommunicatio eſt diſciplina …xterna ſanctorum in Eccleſia converſantium, quâ ex communione abii…iuntur ſanctorum, aut commodè alioqui corriguntur, coercent…ve qui ſcandalizant Eccleſiam,—hae particulares Eccleſiae deligunt ſibi quoque veluti Senatum Collegiumve optimorum virorum qui juxta Canonem ſacrism diſciplinam hanc exerceant: What is this but a Presbytery? Ceterum qualis fuerit Ethnicorum et publicanorum reputatio facile eſt colliger… ex Evangelio et Paulo ad Ephe. 2. Certe alieni ſunt a gratia, nihil Communionis haebentes cum ſorte ſanctorum.

Bullinger, Ser. 5. decad. 10. pag. 384. Sicut autem dominus privatim voluit admoneri et corripi praevaricantes Eccleſiae Miniſtres, ita ejuſdem admonitions et correctionis bonum extendit ad univerſam Eccleſiam: Ergo, h…buit vetus Eccleſia ſanctum Presbyterorum ſenatum, qui delinquentes in Eccleſia diligenter admonebat, corripiebat graviter, adde et conſortio excludebat Eccleſiaſtico, ſi nihil emendationis expectari poſſe videretur,—1 Cor. 5. decrevi ut is qui hot ſeelus patravir, &c.

Muſculus in locis Commun. de Miniſtris verbi, pag. 204. diſciplina Eccleſiaſtica includi… morum correctionem, tum privatorum, tum publicorum, deinde et judicia Eccleſiaſtica—hiſce quoque de rebus non conſtituet Miniſter ſuopte arbitratu, ſed erit ad inſtitutionem earum director, et ad…ib…bit ſuffragia et conſenſum ſuae plebis, ne quid invitae Eccleſiae imponatur; denique curabit ut plebs ipſa viros graves, timentes. Dei ac boni Teſtiomnij deligat, quorum cur … et vigilantiâ Eccleſiae diſciplina adminiſtretur, et ſi quid gravioris momenti accidat ad Eccleſiam ipſam referatur.

I grant it was the error of that worthy inſtrument of Reformation that he referreth all to the Chriſtian Magiſtrate: and ſo he ſaith, haec omnia—pertinen… ad illas Eccleſias tantum quae Chriſtianum p. 637Magiſtratum non habent; non poteſt hic certi quiequam praeſcribi, ſed fideles et prudentes Miniſtri pro conditione temporum, publici ſtatus et neceſſitatis Eccleſiaſticae diſciplinam hanc ſic attemperabunt, ut omnia fiant decenter, honeſtè et in aedificationem Eccleſiae in Mat. 18. Habendi ſunt pro hominibus prophanis et a Rep. Chriſtianorum alienis, qui excommunicati ſunt.

He favours not a little the Eraſtian way; for he maketh Moſes the inſtitutor of Religion to Aaron, and the Miniſters the ſervants of the Chriſtian Magiſtrate, loc. de Magiſtratu. Wolfangus Muſculus 16 de Magiſt. pag. 630. penes Magiſtratum eſt locorum Eccleſiaſticorum conſtitutio; defendere leges poſſunt Inferiores, ſed conſtituere non poſſunt niſi Superiores, pag. 631, 632.—Reſpondet ad illud dic Eccleſiae. Eccleſiae Dei magiſtratui pio ac fideli tunc diſtribuebantur ut eccleſiis ab apoſtolis plantatis uſu uenit: Yet he goeth not with Eraſtus, for he ſaith, pag. 634. Neque docet Magiſtratus, neque adminiſtrat Sacramenta, ſed haec faciunt Miniſtri, pag. 628. Moſes primus Catholicus Iſraelis Magiſtratus—omnem in populo Dei religionem conſtituit ipſique Aaraoni et Levitarum ordini facienda et vitanda praeſcripſit—adeo ut cura inſtituendae ac moderandae religionis pertineat ad Magiſtratum, adminiſtrandae vero ad ſacerdotem; porro ſi peccaverit formam praeſcribit—quomodo procedendum ſit cum impaenitentibus.

Lucratus es fratrem; fructus eſt laboris tui. Dic Eccleſiae. Tertius gradus habet provocationem ad totam eccleſiam h. e. ad coetum fidelium cujus vos eſtis membra; eſt autem Eccleſiae hic cetus fidelium in quo verbum Chriſti et Sacramenta recte adminiſtrantur; hanc formulam poſt ſecuti ſunt apoſtoli, ut eſt 1 Cor. 5. 3. et 2 Cor. 2. 6. ſit tibi h. e. quo loco aperti hoſtes Chriſti et aperti peccatores habentur; ſic illum habeto; nihil ſit tibi cum eo negotij, ſepara te ab illo, ſatis jam cognoviſti hominem, conſtat eum induratum et reprobum eſſe; hic eſt authoritas finalis ſententiae Eccleſiae.

Aretius Coment. in 1 Cor. 5. propoſitio. Homines Chriſtum profeſſi, quoad fieri poteſt, flagitioſos vitare debent. Corinthiis omni ſtudio laborandum ut inceſtuoſum ſuo et Eccleſiae bono ad tempus excludant.

Finis excommunieationis alter vt ſalvus ſit totus homo in di… mortis, vel in noviſſimo judicio—alter finis reſpicit Eccleſiam, ſic omnibus vitanda eſt vobis contagio.

p. 638In Matthew 7. Sanctum canibus non dandum. Vult Chriſtus oſtendere doctrinam Evangely et myſteria pietatis non eſſe Communicanda ingratis et contemptoribus—perſecutoribus et voluptuarijs hominibus. Gualtherus in Matthew 18. homili. 220. Sit tibi volut quiſpiam Ethnicus et quiſpiam publicanus, id eſt, hoc judicio agnoſce eum non eſſe civem aut membrum germanum Eccleſiae, et quia ipſe ſeſe a ſocietate Eccleſiae ſegregat, dum hujus judicio refragatur, ſit tibi Ethnici et publicani loco, cum quo nihil p…rro conſorty habeas, ſed Dei judicio illum permitte, qui tantam contumaciam inultam minimè ſinet; but he addeth, hunc ordinem obſervarunt olim Chriſtiani homines dum nullos haberent Magiſtratus Chriſtian…s.

Interdum etiam Satanae tradebant tales, quod non ex paucorum arbitrio fiebat, ſed cum publico Eccleſiae conſenſu, 1 Cor. 5.

Quod autem hoc omne ad ſuam excommunicationem Anabaptiſtae The error of Gualther to pleaſe the uſurping Magiſtrate.detorquent nimium inepte et ridicul… (ut alia omnia) faciunt; nam primo inſolenter vendicant quod apoſtolis datum fuit, et Satanae tradere volunt homines excommunicatione ſuâ, quâ ne culicem quidem poſſunt occidere; deinde etiam in coenam invehunt ſine Chriſti inſtituto et exemplo: To which I muſt ſay the Anabaptiſts were right, and Gualther in an error in this point.

Gualther. in 1 Cor. 5. accuſat Eccl…ſiam propter inceſtum, quod inceſtuoſum non ſine publicâ totius Eccl…ſiae infamiâ nimis diu tolerarint—propter unius hominis ſcelus totam Corinthiorum Eccleſiam, et imprimis hujus praefectos et doctores (quid hoc aliud eſt quam Col. legium paſtorum et Seniorum) tam graviter accuſat; ſed ita illi merebantur, quod indulgentiores fuiſſent hactenus erga eum, quem punire poterant, et cujus libidinem coercere jam pridem debuiſſent.

Tota Eccleſia excommunicat—erant in Eccleſia tunc conſtituti Seniores, at horum arbitrio cauſam non permittit apoſtolus`—quotquot ergo rem tanti momenti ad paucos referunt, vel etiam ſibi ſoli vindicant excommunicandi poteſtatem, ij Eccleſiam jure ſuo ſpoliant, & Tyrannidem affectant piis intolerabilem.

Nec enim mihi neceſſarium videtur, ut Eccleſiae Christi…nae ist a ad ſe trahant, quae principes habent vere Christianos, quorum authoritate, morum diſciplina constitui & conſervari potest, urgent quidem-Excommunicationem Anabaptistae, & quia hanc improbamus, nos Eccleſias impuras habereclamant; ſunt etiam alii qui etſi principes p. 639habeant verè Christianos, neque leges deſint quibus morum licentia coercetur, ad hoc tamen ſenatu Eccl…ſiaſtico opus eſſe aiunt, qui in quorumvis mores animadvertat, et cui in principes quoque jus ſit, et eos qui ſcandalum aliquod publicum dederunt, a caenae dominioae communione arceat, et eoſdem non niſi ſuo judicio probatos, et praeſtitis prius ſatisfactionibus publicis ad Eccleſiae ſocietatem et caenae uſum rurſus admittat—quaſi vero non alia diſciplinae forma inſtitui poſſet, quam quae ipſis conficta eſt. Diſtingunt illi inter juriſdictionem Eccleſiaſticam et politicam quoad meram diſciplinam et ſcelerum poenas, at diſtinctio iſta ex pontificorum officina deprompta eſt; in ſacris vero ſcripturis nuſquam habetur.

In Lucam. c. 12. in illa (quis me conſtituit judicem) docet ut ſinguli ſe intra metas ſuas contineant neque res aggrediantur a ſua vocatione alienas: He ſpeaketh againſt Anabaptiſts of that time who preached without a calling.

The Reader may perceive that Bullinger, Gualther, and Muſculus 1. Do acknowledge, that the place Mat. 18. and 1 Cor. 5. do clearly prove an Eccleſiaſtical excommunication, which Eraſtus denieth. 2. That Eraſtus expoundeth theſe two places againſt theBullinger Gualther and others differ much from Eraſtus. mind of thoſe his friends: And never Divine in the world, Proteſtant, Papiſt, Lutheran, never Councel, Father, Doctor, Ancient, or Modern, expounded the place Let him be to thee as a Heathen, as Eraſtus doth. 3. Theſe Divines difference the Magiſtrate and the Church, in cenſures, power, function. Eraſtus confoundeth them, and ſaith as the Anabaptiſts of old did; againſt whom, Luther, Bullinger, Gualther, Lavater, Muſculus, Wolfius, Aretius, Simlerus, diſputed, that the civil Magiſtrate may lawfully diſpence the Word and Sacraments. 4. They never condemned the Diſcipline of Geneva; Eraſtus doth. 5. They acknowledge there was in the apoſtolick Church, an Eccleſiaſtical Senate or Presbytery: Eraſtus ſaith, this is a deviſe wanting Scripture. 6. They denied Excommunication to be exerciſed by all the Church, as a deviſe of the Anabaptiſts: Bullinger ſaith, 1 Cor. 5. a dilectis ad hoc hominibus. Eraſtus ſaith, it muſt be exerciſed by the whole Church, if there be any ſuch thing. 7. Bullinger and Gualther, think that Diſcipline is neceſſary in the Church: Eraſtus refuſeth any ſuch thing.

2. Bullinger and Gualther do think, that the Lords Supper, which is an action of publike thankſgiving and communion, ſhould p. 640not be turned into a puniſhment, which is a Uſe that Chriſt and hisGual. in Ep. ad Theod. Bezam an caena á. inſervire debeat excommunicationi, atque adeo in alium uſum converti, quam qui nobis a Chriſto monſtratus, & ab apoſtolis traditus eſt. Apoſtles hath not taught us: But this is eaſily anſwered, 1. The pearls and holy things of the Goſpel are not turned into another Ʋſe then Chriſt hath ordained; becauſe they are denied to dogs and ſwine as a puniſhment of their ſwiniſh diſpoſition; and if theſe pearls were given to ſwine, ſhould they not be turned to another Uſe then is ordained by Chriſt? Is not the union of members in a Church-body a ſweet bound? is this communion tranſlated to a baſtard end, unknown to Chriſt and the Apoſtles? becauſe the inceſtuous man is caſt out of that Communion? This is as who would ſay, the Table of the Houſe is a ſymbol of a ſweet Communion of all the children of the Houſe; Ergo, the Table is turned from its native Uſe, and is abuſed, if a flagitious and wicked ſon be turned out at the doors and removed from the Table. I think the contrary is true; the Lords Table ordained for children, is converted into an Uſe not known to Chriſt and his Apoſtles, when the Table is prepared for dogs and ſwine; and this argument is againſt Chriſt, Mat. 7. as much as againſt us. 2. By this the excommunicated caſt out of the Houſe, is not debarred from the Table of the Houſe. What ſenſe is here? the offender is caſt out from amongſt the children of the Lords family, and yet is admitted to the Table of the family?

3. Theſe great Divines teach, that in the dayes of Chriſt and the Apoſtles, there was ſuch an ordinance as excommunication, and that the Church who worketh not miracles, for any thing that we read, and received a precept from the Holy Ghoſt for Excommunication, as a moral and perpetual mean to remove ſcandals, toThe Chriſtian Magiſtrate cannot ſupply the place of Excommunication. humble and ſhame an obſtinate offender, to preſerve the Church from contagion, and to edifie all, as is clear, Mat. 18. 15, 16, 17, 18, 19. 1 Cor. 5. 1, 2, 3, 4, 5, 6. 2 Theſ. 3. 14, 15. Rom. 16. 17. 2 Cor. 10. 8. that the Church (I ſay) or men muſt be wiſer then Chriſt, and remove this mean of edification, and ſubſtitute the ſword of the Magiſtrate that hath no activity or intrinſecal influence for ſuch a ſupernatural end as edification: this cannot but be a condemning of the lawgiver Chriſts wiſdom. Whereas Mr. Prinne and others ſay, that by the preaching of the Word, not by Church-diſcipline, men are converted to Chriſt, as witneſſe the many thouſands of godly people in England where there have been no government, p. 641but prelatical: I anſwer▪ 1. This is to diſpute againſt the wiſdom of Chriſt who aſcribeth to private rebukes and Church cenſures, the gaining of ſouls, the ſaving of the ſpirit, repentance, and humiliation, Mat. 18. 15, 16. 1 Cor. 5. 5, 6. 2 Cor. 2. 6, 7, 8, 9. 2 Theſ. 3. 14, 15. Rom. 16. 17. 2 Cor. 10. 8. becauſe preaching is more effectual; Ergo, is the Diſcipline not effectual? 2. Conſider if thouſands more would not have been converted if Chriſts Government had been ſet up for which Mr. Cartwright, Mr. Ʋdal, Mr. Dearing, and the godlieſt did ſupplicate the Parliament. 3. Conſider if there hath not been in Scotland as many thouſands, comparing the numbers rightly, when the Church was terrible as an Army with Banners. 4. Conſider how the Tigurine Churches and others, for want of the hedge, have been ſcandalouſly wicked. 5. The Magiſtrate by puniſhing drunkenneſſe, or fornication or extortion (for he cannot take away the life for theſe) doth not keep the lump of the whole Church from being leavened and infected with the contagion of ſuch: The Church by removing and caſting out ſuch an one, muſt do that; and the perſonal ſeparating from ſuch as walk inordinately, cannot be an act of the Magiſtrate, and yet cannot but be a perpetual and moral mean or ordinance that the Church is to uſe, not only when they have not a Chriſtian Magiſtrate, but perpetually; for we are to withdraw from thoſe that walk inordinately, and are not to be corrupted with having intire fellowſhip with wicked men, whether the Church have a Chriſtian Magiſtrate or no: I am to gain my brother by rebuking, and by telling the Church, and to eſteem one that heareth not the Church, as an Heathen, or a Publican, that I may gain him: Whether there be a Chriſtian or an Heathen Magiſtrate in the Church, except it can be proved, that the Magiſtrate as the Magiſtrate, is to gain ſouls to God: Yea, Muſculus, Bullinger, and Gualther, have alike reaſon to ſay, there is no need that we rebuke privately a treſpaſing brother, and that we forgive him ſeven times a day, when the Church hath a Chriſtian Magiſtrate, as they can ſay there is no need of Excommunication: for if the ſword can ſupply the room of one ſpiritual ordinance of God, why not of another alſo? and the text will bear us out as well to ſay, we are not to eſchew the company of a ſcandalous brother, for ſhaming of him, and for the danger of being leavened by him, becauſe the Magiſtrates ſword p. 642may ſupply the want of that mean of edifying, as well as it may ſupply the want of Excommunication: Yea, they may ſay there is no need of publike rebukes by the Word, the ſword may ſupply theſe alſo.C. 18.

The Helvetian Con…eſſion is approved by the Tygurine Paſtors, by the Divines of Berne, Baſil, Geneva. Deus ad colligendam vel conſtituendam ſibi Eccleſiam eamque gubernandam et conſervandam ſemper uſus eſt Miniſtris—Miniſtrorum virga, inſtitutio, functio vetuſtiſſima ipſius Dei eſt, non nova, non hominum eſt ordinati…—cumque omninò oporteat eſſe in Eccleſia, diſciplinam, et apud veteres quondam uſitata fuerit excommunicatio, fuerint que judicia Eccleſiaſtica in populo Dei, in quibus per viros prudentes et pios (ipſiſimum presbyterium) exercebatur diſciplina, Miniſtorum quoque fuerit ad edificationem diſciplinam moderari, &c. Magiſtratus officium praecipu…m eſt pacem et tranquillitatem publicam procurare et C. 30.conſervare—Gallica Confeſſio. the 29. Credimus veram Eccleſiam gubernari debere eâ politiâ, ſive diſciplinâ quam D. N. I. C. ſancivi…, ita ut, viz. in ea ſ…nt paſtores, presbyteri ſive Seniores et diaconi, &c. Anglicana, Art. 33. Qui per publicam Eccleſiae denunciationem rit… ab unitate Eccleſiae praeciſus et excommunicatus is ab univerſa fidelium multitudine—habendus eſt tanquam Ethnicus et publicanus.

Art. 37. Cum Regiae Majeſtati Summam gubernationem tribuim…—non damus Regibus noſtris aut verbi Dei, aut Sacramentorum adminiſtrationem—ſed eam tantum praerogativam quam in ſacri… ſcripturis a deo ipſo, omnibus piis princibus ſemper fuiſſe attributam, hoc eſt ut omnes ſtatus atque ordines fidei ſuae commiſſos, ſive illi Eccleſiaſtici ſint, ſive civiles, in officio contineant, et con…umaces ac delinquentes gladio civili coerceant.

Scoticana, Art. 18. poſtremo loco (nota verae Eccleſiae eſt) diſciplina Eccleſiſtica rectè adminiſtrata, ſicut Dei verbum praeſcribit, ad reprimendum vitium, et vertatem fovendam. 24. Inſuper Regum, principum, gubernatorum—eſſe potiſſimum et imprimis Religionis purgationem et conſervationem affirmamus adeo ut non tantum propter civilem politi…, ſed et propter conſervationem verae religionis, ut Idololatria et ſuperſtitio quaevis ſupprimatur, a deo ſint ordinati. The Belgick confeſſion hath the ſame, Art. 30, 31, 32. and 36.

Confeſſio. Auguſtana. nonnulli incommodè commiſcue runt poteſtatem Eccleſtaſticam & poteſtatem gladii. It diſtinguiſheth well p. 643between the power of the keyes in the Church, and the power of the ſword in the Magiſtrate.▪ To this agreeth Confeſſio Swevica, Art. 13. and Confeſſio Bohemica, Saxonica, Baſilienſis, Tetrapolitana.

Amongſt our late writers, I ſhould conceive that renownedCl. Salmaſi. de primatu papae, Part, 1. in apparatu, pag. 288. 289. Hyeronicus Monſtra mihi quiſnam imperatorum celebrari id concilium iuſſerit. Salmaſius, that rich treaſure of Antiquity, can ſtand as one for all to ſpeak for us in this point. The Emperours (ſaith he) had of old a ſuffrage in chuſing of Metropolitans, Patriarchs, and Popes, and of convocating General Councels: So as Ierome maketh it a Mark of a General Councel, that it was indicted by the Emperour; and there was reaſon, becauſe, it concerned the conſciences of the Magiſtrate as the Magiſtrate, what Paſtors, Popes, and Doctors there were in their dominions to watch over their ſouls, and the ſouls of their ſubjects. It is true, de facto, Honorius the Emperour did ordain Marcellinus moderator of the conference at Carthage between the Catholicks and the Donatiſts, The Emperours added the force of a civil Law to the Councels: So Iuſtinian. Conſtitut. 130. ſanxit ut quatuor conciliorum Canone… pro legibus haberentur; Ergo, the Councels had the force of Eccleſiaſtical Lawes, without the Emperours; But they had not the force of civil Lawes, having civil penalties annexed to them, without the Emperours; Ergo, the confirmation of Councels made by the Emperours, were politick and civil confirmations: for the decrees of the Councel of Ieruſalem, were Eccleſiaſtical decrees, without the will, Law, and Authority of any Emperour on earth, and laid an Eccleſiaſtical tye on the Churches, without the Emperour, Act. 16. 4, 5. So is that of Salmaſius to be expounded, as he expoundeth himſelf.Salmaſius in apparatu, pag. 292. Principis eſt leges de Religione condere, de fide Catholicâ, de Epiſcopis, de Clericis, deque aliis huiuſmodi que externam poteſtatem ſpectant, five foreign circa res et perſonas Eccleſiaſticas, eaque fecere Chriſtiani Imperatores in Eccleſia ſui temporis, haeo enim eſt foreign ſive foreign poteſtas qua principles legum ſanctionibus non uni generi ſibi ſubditorum conſulere debent, ſed in univerſum, omnibus tam laicis, quam Eccleſiaſticis, quatenus Eccleſia eſt in Repub. et Reip. pars, non Reſpublica Eccleſiae.

Now that Emperours appointed time and place of Synods, which were external circumſtances, is clear: But that the Emperours nominated the perſons, who ſhould come, appointed an Eccleſiaſtical p. 644preſident in the Synod to moderate, and that they defined the number of Biſhops, is denied: Except 1. That they did this in a great ſchiſme, and when the Church could not agree amongſt themſelves: Or 2. In ſuch a general defection, as was under Arrius, which was an extraordinary caſe. 3. That the Emperour requeſted by Letters, that ſuch and ſuch godly Biſhops …ight come to the Synod, not ſuch: But whereas, d… facto, he as a Magiſtrate commanded ſuch to come, and did diſcharge others under pains to come (except they were other wayes incarcerated and known parties, and ſo could not be judges) is againſt the liberty of the Church and the freedom of Synods.

So Salmaſius, Non igitur leges tantum facere d… religione ac fide In ap…atu pag. 293. 294.omnibus obſervandas, dummodo verbo divino rei contraveniant, poteſt princeps Chriſtianus, vel ſummus Magiſtratus, ſed etiam ſuos ſubditos ad decreta Synodalia obſervanda quae verbo Dei conformia ſunt, obligare, et Cogere: ubicunque ſane imperio opus eſt per vim agente ac jubente, aut juriſdictione cogent…, et …er…e…te, nihil iſtic habent qu…d agant verbi Miniſtri, neque jus agendi ullum, etiamſi de re aut perſona Eccleſiaſticâ queſti… ſit, aut de religione agatur, ſed ad principes aut Magiſtratus ea vis coactiva oe illud jus imperativum et co…ivum pertinet.

There is a Law making (unproper I grant, becauſe declarative in Mortal men, conſtitutive in the head Chriſt only) touching Faith and Religion which is politick; but it is when there is a conſtitu…e Church, ſubſequent, not antecedent, and in order to bodily coaction by the ſword which is due to the Magiſtrate▪ O… this Lawgiving doth Salmaſius ſpeak as his words clear, and becauſe bodily and externall co-action is not the Churches, therefore the Magiſtrate as the Magiſtrate according to Salmaſius, hath no proper Eccleſiaſtick power.

The reciprecation of ſubordination of Paſtors and MagiſtratesIn appar. p. 298. is clearly taught by Salmaſius Miniſter, Eccleſiae principem Chriſtianum ligare et ſolvere id eſt, ſuſpendere et excommunicare aque poteſt ut alium quem libet de grege per illam internam poteſtatem et foreign quam a deo acc…pit. At princeps rurſus poteſt Epiſcopum per illam ſuam exteriorem foreign, quae no… animam, ſed corpus curat, cogere, coercere, ad officium comp…ere, ſi exorbitet, etiam deponere, et abijcere, et exilio punire, vita quoq…, ſi meruerit, ſ…nt…ntiam, p. 645dicere, privare—a principe abjectus Epiſcopus Miniſterij tantum atque officij functionem amittit, atque exercitium intra limites juriſdictionis duntaxatvel ditionis quae principi ſubjecta eſt—at non poteſtatem, quam in ordinatione accepit, per impoſitionem manuum, poteſt eripere princeps, cum nec eam poſſit dare.

Cum ſit duplex poteſtas Eccleſiaſtica, altera interna, externa altera, tam peccant qui utramque principi vel Magiſtratui civili tribunt, quam qui utramque denegant miniſtro Eccleſiaſtico. And he proveth that the Paſtors have received immediately from Chriſt, and not from the Magiſtaate, their internal and external power of governing the Churches.

Joſias. Simlerus profeſſor Tigurinus comment. in Exod. 20. in p. 303.Mand. 5. Magiſtratuum officium eſt tollere idola, vi et armis—conciona…orum vero ut error…m oſtendant, Idololatriam damnent, verbi gladi… jugulent, et Magiſtratum ſui officij admoneant in rebus exteruis tollendis ut Can. 15- Concil. Carthagi. 5.

Lavater in Ezech. c. 44. Dominus dicit repellend…s a miniſterio incircumciſos carne, hoc eſt, indulgentes libidinibus et incircumciſos corde, hoc eſt, imbutos pravis opinionibus; collige quanta cura et diligentia requiratur a ſacerdotibus, conformiter enim cuſtodibus.

Lavater in Ezech. 22. 26. reprehendit in ſacerdotibus quod ſancta ſua violarint, non enim tractarint quemadmodum ipſe instituerat. Nam in templo proſtabant Idola, ſacrificia non legitime offerebantur—an non hodie Sacramenta ab adulteris, ebrioſis et aleatoribus admiſtrantur?

Idem in Ezech. 23. 38. et quum immolaſſent filios idolis. Si adultera de adulteri ſtratis ſurgens rectâ ad maritum ſuum veniat, et amorem coniugalem ſimulet, judicium eſt magnae impudentiae—redeuntes a valle Hinnon et cultu daemonum, tanquam re bene geſta, cruentis manibus templum ingrediebantur citra conſcientiam oraturi.

Ioan. Wolphius in Nehemiam ait, c. 2. v. 20. aedificatores Eccleſiae nihil agere debere quam quod in mandatis divinitus datum ſit.

Idem in Ezram, c. 10. hoc enim exemplo V. T. diſcimus quae facto opus ſit in N. T. nempe ut crebris ſynodis in vitam, in doctrinam et mores, in vocationem Eccleſiaſtorum inſpiciatur.

Hence it is clear that Simler, Lavater, and Wolphius, do clearly 1. Difference between the two powers of the Sword and Church. 2. That the Prieſts in the Old, and Miniſters in the New Teſtament p. 646are not to prophane holy things. 3. That by Aſſemblies and Synods Church-cenſures are to be diſpenſed.

Yea, even Robert▪ Burhillus de primatu Regio contra Becanum Ieſuitam. c. 10. ſed neque in exteriore juriſdictione, aut excommunicationis aut ordinationis poteſtatem regi facimus, aut cultus divini novas formulas procudendi, aut diſpenſandi—adde quod nec …s …itribuimus, leges ſuâ ſolius authoritate ferendi quae canonum Eccleſiaſticorum vim obtin…ant.

The mind of D. Pareus and P. Martyr may be known by what is ſaid, and is cleared in that learned diſſertation of Iac. Trig. Nor ſhall I need to burden the Reader with citations of Fathers, Greek and Latine, Doctors, Councels, with all our Proteſtant Divines, Luther, Calvin, Beza, Farel, Marlorat, Piſcator, Sibrandas, Iunius, Gomaras, Trelcatius, Bucanus, &c. which were eaſie to do if not needleſſe, and acknowledged by the Adverſary. I have alſo in anſwering Eraſtus (I hope) anſwered all that Mr. Prinne hath ſaid, either in his queſtions, or vindication; becauſe moſt of all he hath (I ſpeak it not to diminiſh or detract from the learning of that reverend man, …r …ſſe to irritate) is fully to be ſeen in Eraſtus: ſo that in anſwering Eraſtus, I hope, that ingenuous, zealous, and learned Divine will Acquieſce. The Lord eſtabliſh Ieruſalem and make her a peaceable habitation.

FINIS.

p. 647AN INTRODVCTION To the Doctrine of Scandal.