The Divine Right of Church Government and Excommunication, Religious polemic · Introduction · Section 2

The Divine Right of Church Government and Excommunication · Religious polemic · Introduction · Section 2

p. 13SECT. II.

THE Adverſaries amongſt theſe things of Church-Policy, doBilſon of perpetuall Gover. c. 3. Hooker of Eccleſ. Polic. l. 3. reckon ſuch things as concerne the outward man, and externals only; and therefore Bilſon, Hooker and the reſt, as Cameron and others, will have Chriſts kingdom altogether Spirituall, Myſticall, and inviſible, and Chriſt to them is not a King to binde the externall man, nor doth he as King take care of the externall government of his own houſe, that belongeth (ſay they) as other externall things to the Civill Magiſtrate, who with adviſe and counſell of the Church, Biſhops and their unhallowed Members, may make Lawes in all externals, for the Government of the Church, and all theſe externals though Poſitive, are alterable; yea, and added to the word, though not as additions corrupting, but as perfecting and adorning the word of God and his worſhip.

In oppoſition to this, our fourth Argument ſhall be, he who is4. Arg. Chriſt the Head of hi… Church i… the externall poli…y thereof. the only Head, Lord, and King of his Church, muſt governe the politick, externall body his Church, perfectly by Laws of his own ſpirituall policy, and that more perfectly then any earthly Monarch, or State doth their ſubjects, or any Commanders, or any Lord or Maſter of Family, doth their Army, Souldiers, and members of their Family.

But Chriſt is the head and only head of the Church, for by what title Chriſt is before all things, he in whom all things conſiſt, and is the beginning, the firſt borne fram the dead, and hath the preheminence in p. 14all things; and he is onelyonly, ſo…ely and abſolutely all theſe, by the ſame title he is the Head, and ſo the onelyonly Head of the Body the Church, Col. 1. 17, 18. And he is the head of his Politick body, and ſo a head in all externals, as well as of myſticall and inv…ſible body, for if his Church be an externall Politicall body, and ruled by Organs, Eyes, Watchmen, Rulers, Feeders, and ſuch as externally guideth the flock, as it is, Eph. 4▪ 11, 12, 13, 14, 15, 16. 1 Cor. 12. 28. Matth. 16▪ 17, 18. A ſociety to which Chriſt hath given the keys of his Houſe, and ſo externall power in a viſible Politick Court on earth to binde and looſe, to take in and put out, to open and ſhut the doors of his viſible Politick houſe; then this Politick body muſt have a head in externall policy, and this head in externals muſt as a head governe by Laws all the members in their externall ſociety; for a body without a head is a monſter, and a Politick body, without a head Politick, and one that ruleth Politically, is a Monſter. And Chriſt is the King, yea the only King of his own Kingdom, either as this Kingdom is myſticall and inviſible, or as it is Politick, externall, and viſible on earth, as theſe Scriptures proveth, 1. Mat. 28. 18. Ieſus …aith unto me, is all power given in Heaven and in earth: I hope this power is only given to Chriſt, not to Pope or earthly Prince: It is the name above all names, Phil. 2. 9. King of Kings▪ Rev. 17. 14. And upon this Kingly power, Chriſt doth an ex…ernall Act of Royall power, and giveth not only an inward but alſo a Politicall, externall power to his diſciples, ver. …9. Go Teach, and Baptize all Nations: Is this only inward and heart-…eaching, and inward Baptizing by the ſpirit? I think not, God hath reſerved that to himſelf only, Iſa. 54. 13. Ioh. 6 44. 45. Joh. 1. 33. and Ioh. 20, 21. 22. Upon this that the Father ſent Chriſt, and ſo ſet him his King upon his holy hill of Zion, Pſa. 2. 6. Chriſt performeth an externall Politick miſſion, and ſendeth his diſciples with power in a Politick externall way to remit and retain ſins, in an externall way, for there is clearly two remittings and retainings of ſins in the Text: None can ſay of the Church, its my Church, but he who is King of the Church; and Chriſt ſaith, Matth, 16. 18. that it is his Church, and upon this it is his Kingdom, and the keyes are his keys, and they are keys of a Kingdom viſible and Politick on earth, as is evident, ver. 19. I will give unto thee, the keys of the Kingdom of Heaven, and whatſoever thou ſhalt binde on earth, (in an externall Politicall court p. 15of Church Rulers, as it is differenced from an internal, and myſticall binding in Heaven) ſhall be bound in Heaven, &c. For it is clear that there is an internall binding in Heaven, and a Politicall and externall binding on earth, and both are done by the keys of the Kingdom of Heaven: But Chriſt can have or give no Politicall or ex…ernall keys of an externall and Politicall King, but as he is a King: Yea, and Excommunication doth not only binde the inward man in Heaven, but alſo the externall man on earth, excluding him from the Society of the Church as a Heathen, and a Publican, and purging him out from the externall communion of the Church, as if he were now no brother, Matth. 18. …7▪ 18. 1 Cor. 5. 7. 10, 11, 12. Now this externall ſeparating and judging of an offender by the Church is done by the keys of the Kingdom; Ergo, by Christ as a King, ruling the externall man Politically, and ſo by the key of the houſe of David, which is laid upon Chriſts ſhoulder, Iſa. 22. 22. And by a Royall Act of him, upon whoſe ſhoulder is the Government, Iſ▪ 9 6. Who ſitteth upon the throne of David to order the kingdom, & to eſtabliſh it with judgement & juſtice. For the Church doth bind and looſe in the externall Court, either by a Commiſſion from him who as head of the Church, and who as King gave to her the Keys of the Kingdom; or by a generall Arbitrary power given to the Magiſtrate and Church, to do in theſe things as they pleaſe; ſo they do nothing contrary to the Word, though not according to the Word, as they are to do in Doctrinals; if the former be ſaid, then muſt the externall Government be upon the ſhoulder of Chriſt as King, which is that which we teach: If the latter be ſaid, then might the Magiſtrate & Church appoint ſuch an Ordinance as excommunication, and ſo they may by their ArtitraryA promiſe of Pardoning of ſin made to the right uſe of the keys proveth diſcipline to be a part of the Goſpel. power, make a Goſpel Promiſe of ratifying an Ordinance in heaven, and of pardoning ſins in heaven; for he that can make the ordinance, can make alſo the Goſpel-Promiſe, and he that can by an Arbitrary power make one Promiſe or part of the Goſpel, may make all. And if either Magiſtrate or Church can appoint ſuch an Ordinance as hath a Promiſe of b…nding & looſing made good in heaven, they may alſo take away ſuch Ordinances and Goſpel Promiſes; for it is the ſame power to make and adde, to unmake and deſtroy Ordinances. Hence alſo I argue for the Immutabili…y of a Scripturall Platform, that the Church cannot alter at her will: thus, That muſt be of Divine p. 16inſtitution which is an eſſentiall part of the Goſpel; but the Platform of Church-Government in the word is ſuch, and ſo muſt be no leſſe Immutable then the Goſpel. I make good the major Propoſition thus: That which eſſentially includeth a Promiſe of the New Teſtament, that muſt be a part of the Goſpel which conſiſteth eſpecially of Promiſes, Heb. 8. 6. 2 Cor. 7. 1. Gal. 3. 17. Gal. 4. 23, 24. But there's a Promiſe of forgiving ſins in Heaven made to the Church, uſing the Keys aright, and of Chriſts preſence in the excerciſe of the Keys, as walking amongſt the golden Candleſticks, Matth. 18. 18, 19. 20. Math. 16. 18, 19. Iob. 20. 23. Rev. 2. 1. Now if any ſhall object, this Argument proveth only that which is not denyed, to wit, that ſome part of Diſcipline only, is of Divine inſtitution which is not denyed, for a power of binding and looſing, of remitting and retaining ſins, is of Divine inſtitution: But hence it is not concluded that the whole Platform, and all the limbs, joynts, bones, and toes are of Divine inſtitution, they being matters of ſmaller concernment. I Anſwer, As from a part of the Doctrine of the Law and Goſpel that is of Divine inſtitution; for Example, that I keep, obſerve and do the Law, that I believe and repent, which are things of Divine inſtitution: I infer that the whole Platform of Law and Goſpel, is of Divine inſtitution, and the particulars of Obedience and Faith, are not Arbitrary to the Church; juſt ſo in Diſcipline, I ſay the like, there is no more reaſon for one part written by God, then for another.

Farther, if the Church be a viſible Politick Kingdom, as it is, Mat. 13. v. 45, 46, 47, 48. Matth. 16. 19. Matth. 8. 12. And if the Word be the Word, Scepter and Law of the Kingdom, as it is, Matth. 6. 10. Matth. 13. 11. Luk. 4. 43. Matth. 4. 23. Mark 13. 8. Luk. 21. 10. 14. Luk. 8. 10. Yea, the Sword and Royall power of the King, Rev. 1. 16. Rev. 19. 15. By which he Ruleth and Raigneth in his Church, Iſa. 11. v. 4. Pſal. 110. 2. Heb. 1. 8, 9. Pſal. 45. 3, 4. 5, 6, 7. Iſa. 61. 1, 2. 2 Cor. 10. 4, 5, 6. 1 Pet. 2. 4, 5, 6, 7. And if by this Word the King Raigneth, bindeth, looſeth, and conquereth ſouls and ſubdueth his Enemies, Matth. 18. 18, 19, 20. Matth. 16. 19. Rev. 6. 2. Then certainly Chriſt muſt Raign Politically, and externally in his Church, and walk in the midſt of the golden Candleſticks, Rev. 2. 1. And if Chriſt Aſcending to Heaven as a Victorious King, Leading Captivity Captive, gave gifts to men, and appointed an externall p. 17policie, for the gathering of his Saints by the Miniſtery of certain officers of his Kingdom, as it is, Pſal. 68. 18. Even that the Lord God might dwell amongſt them, Eph. 4. 11, 12, 13, 14, 15, 16. Then he muſt Raign in the externall Policie of Paſtors, Teachers, Elders, by Word, Sacraments, and Diſcipline. Now the King himſelf, the Lord who Raigneth in this externall Policie, muſt be the only Lawgiver, Iam. 4. 12. Iſa. 33. v. 22. There can be no Rabbies or Doctors on earth, who as little Kings can make Laws under him, Mat. 23. v. 8, 9, 10. Yea, not Apoſtles who can teach how the Worſhip ſhould externally be ordered, but what they receive of the King of the Church, 1 Cor. 11. 23. Act. 15. v. 13, 14, 15, 16, 17, 18. How the houſe ſhould be Governed, Heb. 3. 1, 2. 4, 5. Yea, nothing more reaſonable, then that Whatſoever is commanded by the God of Heaven, ſhould be done in, and for the houſe of the God of Heaven, under the pain of his Wrath, Ezr. 7. 23. 1. That there ſhould be Officers in a Kingdom, and Laws to Govern the Subjects, beſide the will of the Prince or Judges of the Land, or that the Members of a Family, or Souldiers in an Army ſhould be Governed by any Rule, Cuſtome, or Law, beſide or without the will of the Maſter of the Houſe, and of the Generall & Commanders, is all one, as if Subjects, Families and Souldiers, ſhould be Ruled and Governed by their own will and wiſdome, and not by their King, Iudges, Maſters and Commanders; for the queſtion is upon this undeniableThe will of Chriſt as King, is the Rule of the Government of his houſe. ſuppoſition, that Chriſt is the only Head and King of his Church, and ſo the Head and King of Prelats (if they be of the body) and of the Rulers, Guides, and Paſtors of the Church, which are to be Governed and Ruled by certain Laws, no leſſe then the people, whither or no this Repreſentative Church of Rulers, being Subjects and Members of the Head and King of the Church, are to be Ruled by the wiſdome, Laws, and Commandments of this King the Lord Jeſus; or if they have granted to them a vaſt Arbitrary power to Govern both themſelves and the people, by adding Poſitive Mandats of Arbitrary Commanders, ſuch as Prelats are (in the minde of thoſe who think they have no patent of any Divine right) and of Surplice, Croſſing, kneeling for reverence to wood, to bread and wine. The matter cannot be helped, by ſaying that Chriſt is the Myſticall, Inviſible King, (ſome doubt if he be the only King of the Church, which is too groſſe to be reſuted) of the Church in p. 18things ſpirituall, and in regard of the inward operation of the Spirit; but he is not a Politicall and viſible Head in regard of externall Policie; this diſtinction muſt hold alſo in regard of the people, who as Chriſtians and believers are rather under Chriſt as a Myſticall and inviſible Head, then the Rulers who are not as Rulers, but only in ſo far as they are believers, Myſticall Members of the Head Chriſt; for Chriſt exerciſeth no Myſticall and Internall operations of ſaving Grace upon Rulers as Rulers; but upon Rulers as believers, then he cannot be the Myſticall and inviſible King of Rulers as Rulers, to give them as a King, an Arbitrary power to be little Kings under him, to Govern as they pleaſe; and the truth is, Chriſt is a Politicall Head and King of his Church, not properly a viſible Head, 2 Cor. 5. 16. Except that he is a viſible Head in this ſenſe, in that he Raigneth and Ruleth, even in the externall viſible Policie of his Church, through all the Catholick viſible Church, in his Officers, Lawfull Synods, Ordinances, giving them Laws in all Poſitive externals, which place the Beaſt, the King of the Bottomleſſe Pit, the Pope uſurpeth: But I would gladly be informed of Formaliſts, how the King is the Head and Vicegerent of Chriſt over the Church; if Chriſts Kingdom be only ſpirituall, Myſticall Internall, not Politicall, not externall; for ſure the King as King, exerciſeth no internall and Myſticall operations upon the conſciences of men under Jeſus Chriſt, his power is only Politicall and Civilly Politicall, about, or without the Church, not properly within the Church: Surely if Rulers be Subjects and Members under Chriſt the Head and King: I ſhall believe that Chriſt muſt in all Poſitive things of externall Policie, give to them Particular Laws in the Scripture, and Rule them; and that they being Members, not the Head, muſt as particularly be Ruled in all externals Poſitive, by the will and Law of the Head Chriſt, and that they are not Kings, Heads and Law givers, and Rulers to themſelves: And eſpecially upon theſe conſiderations. This King and Head muſt be particular in an immutable, perpetuall, and unalterable Platform of Church-Government. 1. Salomon for wiſdome in the order, degrees, number, attire of his ſervants and Policie of his houſe to the admiration of the Queen of Sheba, in this we conceive was a type of a greater then Salomon. 2. The Poſitives of the policie of Chriſts houſe, muſt be congruous to a ſupernaturall end, the edification of ſouls, and that p. 19Symbolicall Rites of mens deviſing, ſpeak ſupernaturall duties, that Chriſt hath already ſpoken in the Scripture, as that Croſſing ſpell out Dedication to Chriſts Service, Surplice, paſtorall holineſſe, which both are Gospel truths, 1. Pet. 1. 18. 1 Pet. 2. 24. Iſa. 52. 11. Is as ſupernaturall a mean for edification, as that bread and wine ſignifie Chriſts body and blood; & therefore the one more then the other ought not to be left to humane reaſon, but muſt be expreſly ſet down in Scripture. 3. All theſe muſt lay a tie upon the conſcience; but if they have their riſe from the vain will of Prelats and men, they can never bind my conſcience; for how can they bind my conſcience as the Scripture bindeth them on me, and yet Rulers as Rulers in the name of Chriſt the King, cannot preſſe them upon me? Formalists give divers Replies to this: As, 1. Hooker: You are Hooker, Eccleſ. Policie, l. 3. 123, 124.conſtrained to ſay that of many things of Church-Policie, ſome are of great weight, ſome of leſſe, that what hath been urged of immutability of Laws, it extendeth in truth no farther then only to Laws, wherein things of greater moment are preſcribed; as Paſtors, Lay-Elders, Deacons, Synods, Widows; elſe come to particulars, and ſhew if all yours be perpetuall, and our particulars unlawfull. Anſ. 1. Things of greater and leſſe weight, we acknowledge in Church-Policie, and in Doctrinals too; but in this ſenſe only: 1. That they be things Poſitive. 2. They be both things that are unchangeable by any, except by God himſelf, and oblige us Neceſſitate precepti, by the neceſſity of a Divine Commandment, as Matth. 23. 23. To pay tythe of Mint, Anniſe, and Cummin, is a leſſe matter then the weightierThings of Policie, becauſe leſſe weighty then the greater things of the Law, are not therefore mutable at the pleaſure of men. duties of the Law, Iudgement, Mercy, and Faith: But there is nothing ſo ſmall in either Doctrinals or Policie, ſo as men may alter, omit, and leave off theſe ſmalleſt Poſitive things that God hath commanded; for Chriſt ſaith, Paying of tythe of Mint, ought not to be omitted, though the Church of Phariſees ſhould neglect it, and command ſome other petty ſmall things in place thereof: If therefore Prelats ſhould obliterate the Office of Ruling Elders which Chriſt the Lord inſtituted in his Church, and put themſelves in as Governours in their Room, they may put out Paſtors and Sacraments, and take in for them, Turkiſh Prieſts, and Circumciſion, with a ſignification that Chriſt is already come in the fleſh: We urge the immutability of Chriſts Laws, as well in the ſmalleſt as greateſt things, though the Commandments of Chriſt be greater or leſſe in p. 20regard of the intrinſecall matter, as to uſe water in Baptiſme, or to Baptiſe is leſſe then to Preach Chriſt, and believe in him, 1 Cor. 1. 17. Yet they are both alike great, in regard of the Authority of Chriſt the Commander, Matth. 28. 18, 19. And its too great boldneſſe to alter any Commandment of Chriſt, for the ſmallneſſe of the matter, for it lieth upon our conſcience, not becauſe it is a greater or a leſſer thing, and hath degrees of obligatory neceſſity, lying in it for the matter; but it tyeth us for the Authority of the Law-giver: Now Gods Authority is the ſame when he ſaith, (You ſhall not Worſhip falſe Gods, but me the only true God) And when he ſaith, (You ſhall not adde of your own one ring or pin to the Ark, Tabernacle Temple) yea, either to break or teach others, to break one of the leaſt of the Commandments of God, maketh men the leaſt in the Kingdom of God, Matth. 5. 18. And to offend in one is to offend in all, Iam. 2. 10. 2. That our things of Church-Policie are perpetuall, we prove, and that what we hold of this kinde, we make good to be contained in the Scripture, either expreſly, or by due conſequence; and, ſo the Church and their Rulers, act nothing in our way, but as Subordinate to Chriſt as King and Head of the Church, and Surplice, humane Prelats, Croſſing, we hold unlawfull in the houſe of God, becauſe they are not warranted by the King and Head Chriſts word; and becauſe the deviſers and practiſers of theſe do neither deviſe nor act, in theſe, as Subordinate to Jeſus Chriſt as King, Prieſt, or Prophet, by the grant of our Adverſaries.

Hooker, l. 3. Eccleſ. Pol. pag. 124. The matters wherein Church-Policy are converſant, are the publick Religious duties of the Church, as adminiſtration of the Word, Sacraments, Prayers, spirituall cenſures of the Church and the like, to theſe the Church ſtand alwayes bound; and where Policy is, it cannot but appoint, ſome to be leaders of others, and ſome to be led; If the blinde lead the blinde, they both periſh: and where the Clergy is any great multitude, order requireth that they be diſtinguiſhed by degrees, as Apoſtles and Paſtors were in the Apoſtolick Church: And number of ſpecialities there are which▪ make for the more convenient being of theſe principall parts of Policy.

Anſ. 1. If Chriſt as King have appointed word and Sacraments in generall, and Cenſures; he hath appointed the Word, Sacraments and Cenſure in ſpeciall; to wit, ſuch a word, ſuch Sacraments, p. 21Baptiſme, the Lords-Supper, ſuch Cenſures, Excommunication, admonition, or then he hath left the Specialities of written and unwritten Word, to the arbitriment of men, and that there be Excommunication, or no Excommunication; and this Doctrinall and the like he hath left to mens deviſing; to wit, (Croſſing is a Dedication of the childe to Chriſt) now Jerome Adverſ. Helvid. ſaith Vt hec que ſcripta ſunt non negamus, ita ea quae non ſunt ſcripta re…nuimus, and Auguſt. Lib. de paſto. c. 11. Quicquid inde (è ſcriptura) Andieritis, hoc nobis bene ſapiat, Quicquid extraeſt, respuite, n… erretis in nebulâ. Now to ſay, we may receive ſome truths of things Arbitrary or mutable, croſſeth Cyrill. Allexand. Glaphyre in Gen. l. 2. foreign.

That which the holy Scripture hath not ſaid, by what means ſhould we receive, and account it amongst theſe things that be true? Cyrill would deny all your Ceremonies to ſpeak any thing, but lies; andBaſil. l. de Fide. ſo would I: Yea, to bring in any thing that is not written, Baſilius ſaith, it is foreign, a demonſtration of Pride, and Origen in Levit. Hom. 5. Si quid autem, ſuperfuerit, quod non Divina Scriptura decernat, nullam aliam debere tertiam Scripturam ad autoritatem ſcientiae ſuſcipi (licet) I think ſome third Scripture which is neither the old or the New-Teſtament muſt be ſought to make good the Doctrines, that dumbe humane Ceremonies teach us: 2. That the blind lead the blinde is not ſafe; but it is no Argument to prove that this is an immutable thing in policy, that there ſhould be Leaders, and ſome that are led, except you ſuppoſe the Prelates to be the ſeeing men, and the Paſtors and People to be blinde. 3. I utterly deny this conſequence: The Clergy is a great multitude; Ergo, order neceſſarily requireth, that by degrees they be diſtinguiſhed in Prelates and Paſtors; for the Prelats are a multitude; Ergo, order requireth that one be Pope to command all the reſt: The Apoſtles were a multitude; Ergo, There was a neceſſi…y of a Monarch-Apoſtle, the Prelaticall Government is Monarchicall; dothOrder requireth not a Monarchical Prelate. order require in all multitude no Government but a Monarchy? Nor do we finde any warrant that Apoſtles had juriſdiction over Paſtors in the Scripture, nor in any Eccleſiaſticall Records; but where Papacy was working; Paul, as if he had been to go out of this life, and never to ſee the faces of the Elders of Epheſus, Act. 20. 25. p. 22Left unto them as Elders all of equall degrees of power of juriſdiction, the feeding and Governing of the Church of God, Act. 20. 28, 29, 30. 4. The particulars of Policy, as Surplice, Croſſing are no more circumſtances of Worſhip then Aarons Ephod, a veſture is a circumſtance, but a Religious veſture teaching us of Paſtorall holineſſe, is worſhip, not a Circumſtance: Men can place no Religion in Circumſtances.

Hooker, Eccle. Poli. l. 3. p. 125. It is in vain to argue from Chriſts office, if there be an immutable Platforme in Scripture, it is as if one ſhould demand a Legacy by vertue of ſome written Teſtament, wherein there being no ſuch thing specified; he pleadeth that there it muſt needs be, and bringeth Arguments from love and good will, which awayes the Teſtator bore him, imagining that theſe or the like proofes will convict a Teſtament to have that in it, which other men can no where by reading finde, its our part to admire what he hath done, rather then to dispute what he in congruity of reaſon, ought to do: how unſearchable areHow the care and wiſdom of Chriſt proveth, that Chriſt hath left an unalterable platforme in his teſtament, his judgements?

Anſ. 1. It is very true, a Platforme of diſcipline is queſtio facti, A queſtion of Fact, rather then Law; we hear nothing in this compariſon, but what Papiſts with equall ſtrength of reaſon do bring for their unwritten Traditions; for they ſay Proteſtants are to prove a fact and deed of Jeſus Chriſt, that he hath left in his written Teſtament a perfect and immutable Platforme of Doctrine and manners, to which nothing can be added; and this they prove from the care, wiſdom and love of Chriſt to his Church, for he ought to reveale his will perfectly, and compleatly in his Scripture, otherwiſe he hath not the love, care, and wiſdom of a Law-giver to his own people, if he leave them in the miſt, and in the dark, and write not down all things touching Faith and manners: Now we can no where finde by reading Scripture, any thing for the Baptizing of Infants, or a remedy for women to be cured of Originall ſin in the Old-Teſtament in lieu of circumciſion; we finde no warrant for the Feaſt of Dedication, in the Law of Moſes, nor for the dayes of puring, obſerved by the Iewes, nor for Images, invocation of Saints, Prayer for the dead, the perpetuall Virginity of the Virgin Mary, and many ſuch Doctrines which the Church believeth. But we anſwer, becauſe theſe vain doctrines (we except the Baptizing of Infants, warranted p. 23by Scripture) are not in Scripture, they are the vaine and ſapleſſe doctrines of men, and will-worſhip: But to preſſe the compariſon, If any ſhould demand a Legacy by vertue of a Teſtament, in which the Teſtator hath teſtified his good will, wiſdom, care to his Brethren in ſuch a manner, that he had ſaid; I have left in my Teſtament to my Brethren, my mind to inſtruct them, for every good worke, to lead them in all truth, to teach them every good way, to underſtand equity, judgement and righteouſneſſe, to cauſe them walke ſafely, ſo that their feet ſhall not ſtumble, and I have left them my word to be a Lamp, and light to their feet in walking: Then I would inferre from this Teſtament two things: 1. That the love and care of our Teſtator Chriſt, ſo revealed, warranteth us to plead for light in Chriſts Teſtament, how to walk in every good way, and ſo how to walk in all the wayes of the orderly worſhip of God, and of Governing of Gods houſe, by Paſtors, Teachers, Elders, Deacons, by their Lawfull calling, qualifications, duties; by the Churches Courts in admonition, excommunication, by the uſe of the keys: 2. Becauſe the Teſtament is perfect to inſtruct in every good way, particularly, and in all duties of worſhip, and this Teſtament forbiddeth all adding and diminiſhing, and ſpeaketh not one word of Croſſing, Cringing, and bowing to Altars, of wearing of Surplice: Therefore theſe are not Gods Lawfull wayes, and if I walk in them, I can do nothing but fall and ſtumble: 3. We do not here argue ſimply from the wiſe, and congruous dealing of God, what he ought to do, nor from the love of Chriſt, as a King and he…d ſimply, but from the love, care and wiſdom of Chriſt, as he is ſuch a King and Head, upon whoſe ſhoulder is the whole Government, and upon whom are all the veſſels of the houſe, great and ſmall: 4. It is no leſſe then blaſphemy to aſcribe the not particularizing of Ceremonies, ſuch as Croſſing, Surplice, humane Feaſts to the unſearchable Wiſdom, and wayes of God, to which Paul, Romanes 11. referreth the great deeps of Supernaturall Providence in Gods Election and Reprobation, his calling of the Gentiles and rejecting of the Iewes; and obſerve (I pray) this conſequence; the wayes of the Lord paſt finding out; Ergo, The Lord hath ſet down no Platforme of Church-Policy in his Sons Teſtament; but hath left it to the wiſdom of the Church to deviſe, Croſſing, kneeling to Creatures, Surplice, or ſome ſuch like: But ſince we have a pattern of p. 24perfectly formed Churches in the Apoſtles times, who had power even, In actu excercit…, of Diſcipline and Church-worſhip, and the Apoſtles mention things of an inferiour nature: How is it that we have no hint of Croſſing, Kneeling, Surplice, corner. Cap, nor any ſuch, like unto theſe? And yet they were as neceſſary for decency then, 1 Cor. 5. Col. 2. 5. 1 Cor. 11. 20. &c. Rev. 2. 1. 2, 14, 18, 20, 21. 1 Cor. 14. 40. as now,

Others of great learning reply, that Chriſt is not the only immediate Mr. Prynne Truth triumphing over falſehood, p, 113. 114.Head, King, Law-giver, and Governour of the Church, for that is quite contrary to Gods Ordinance in eſtabliſhing Kings, Magistrates, higher powers, nurſe-Fathers, Paſtors, Doctors, Elders; for by this, there ſhould be no Kings, Parliaments, Synods, no power of juriſdiction in them to make Lawes, to ſuppreſſe and puniſh all manner of Idolatry, Superſtition, Hereſies. But I anſwer, that Chriſt is the only immediate Head, King, Law-giver, and Governour of his Church, as upon his ſhoulder only is the Government, Iſa. 9. 6. And the key of the houſe of David, Iſa. 22. 22. And by what right he is the head of all things; and ſet above all▪ principalities and power, and might, and dominion, and every name that is named, not only in this vvorld, but alſo in that vvhichwhich is t… come; He is the head of the Catholick Church which is his body, Eph. 1. 21, 22, 23. And he is ſuch a head even in externals, in giving Apoſtles, Prophets, Evangeliſts, Paſtors, and Teachers, who for the vvork of the miniſtery, perfecteth the Saints, Collat. Roinal. cum, Io. Hartio. Sect. 2. p 40 Chriſt the only immediate King and head, and Law-giver of his Church without any deputy heads or Vicars, D. Roinald. 16. d. 41.in vvhom the vvhole body (of the Church) is fitly joyned together and compacted by that which every joynt ſupplieth, according to the effectuall vvorking, in the meaſure of every part, maketh increaſe of the body, to the edifying of it ſelf in love, Epheſ. 4. 11, 12▪ 13, 14, 15, 16. Now theſe places maketh Chriſt the only immediate head in externals, and internall operation of that body which is the fulneſſe of Chriſt: Let any of the Formaliſts, if Chriſt be not the only immediate Head, Shew us of King or Biſhop who is the Mediate, Miniſteriall, inferior Head of the Catholick Church, even in externall Government: For Iohn Hart in his conference with D. Roinald, ſaith, Chriſt is the only principall, imperiall, and inviſible Head; but the Pope (ſaith he) is the viſible and Miniſteriall Head; So do all Papiſts ſay; but our Proteſtant Divines Anſwer, That it is a repugnancy that a Subject or a Member of the King and Head, ſhould be in any ſenſe both a Subject and a King, a part or Member and a p. 25Head; and Roynald ſaith, This name to be Head of the Church is the Royall Prerogative of Jeſus Chriſt; Yea, the head, in externals, muſt be with the Catholick body, as Chriſt hath promiſed to be with his Church to the end of the world; neither King nor Pope can in the externall Government be with the particular Churches to the end: It is true, the King may be with his Church by his Laws and power; yea, but ſo may the Pope be, if all Paſtors on earth be but his Deputies, and if Paſtors be but the Kings Deputies, and ſent by the King, ſo is the King the Head of the Church; but then the Catholick Church hath as many heads, as there be lawfull Kings on earth; But we deſire to know, what mediate acts of Law-giving which is eſſentiall to Kings and Parliaments in civill things, doth agree to Kings, Parliaments, and Synods; Chriſt hath not made Paſtors under-Kings to create any Laws morally obliging the conſcience to obedience in the Court of God, which God hath not made to their hand; if the King and Synods only declare and propound, by a power of juriſdiction, that which God in the Law of nature or the written word hath commanded; they are not the Law-makers, nor creators of that morality in the Law, which layeth bonds on the conſcience; yea, they have no Organicall, nor inferiour influence in creating that morality, God only by an immediate act as the only immediate King, made the morality, and if King, Parliaments, and Synods, be under Kings and under Law-givers, they muſt have an under-action, and a Miniſteriall ſubſervient active influence under Chriſt in creating as ſecond cauſes, that which is the formall reaſon, and eſſence of all Lawes binding the conſcience, and that is the morality that obligeth the ſoul to eternal wrath, though King, Parliament, Paſtors or Synods, ſhould never command ſuch a Morall thing: Now to propound, or declare, that Gods will is to be done in ſuch an act, or Synodicall Directory or Canon, and to command it to be obſerved under Civill and Eccleſiaſticall paine, is not to make a Law, it is indeed to act authoritatively under Chriſt as King: but it maketh them neither Kings, nor Law-givers, no more then Heralds are little Kings, or inferiour Law-givers, and Parliaments, becauſe in the name and Authority of King and Parliament they Promulgate the Lawes of King and Parliament: the Heralds are meer ſervants, and do indeed repreſent King and Parliament, and therefore to wrong them, in the promulgation of Lawes, is to wrong King and Parliament; but the p. 26Heralds had no action, no hand at all in making the Laws, they may be made when all the Heralds are ſleeping, and ſo by no propriety of ſpeech can Heralds be called mediat Kings, under-Lawgivers, juſt ſo here, as touching the morality of all humane Laws, whether Civill or Eccleſiaſticall, God himſelf immediatly; yea, from Eternity by an Act of his free-pleaſure made that without advice of men or Angels, for who inſtructed him? neither Moſes, nor Prophet, nor Apoſtle; yea, all here are Meri precones, only Heralds; yet are not all theſe Heralds who declare the morality of Lawes, equals may declare them charitative, By way of charity to equals, but theſe only are to be obeyed as Heralds of Laws, whom God hath placed in Authority, as Kings, Parliaments, Synods, the Church, Maſters, Fathers, Captains; And it followeth no wayes that we diſclaime the Authority of all theſe, becauſe we will not inthrone them in the chaire of the Supreame and only Lawgiver, and head of the Church, they are not under-Law-givers and little Kings to create Laws, the morality of which bindeth the conſcience (for this God only can do) Ergo, there be no Parliaments, no Kings, no Rulers, that have Authority over men, it is a moſt unjuſt conſequence; for all our Divines againſt Papists, deny that humane Laws as humane, do binde the conſcience▪ but they deny not, but aſſert the power of juriſdiction in Kings, Parliaments, Synods, Pastors.