Of
the
Right
of
CHVRCHES
,
And
of
The
Magistrates
power
over
them
.
CHAPTER
I.
OF
the
nature
of
power
and
authority
.
That
there
are
but
two
wayes
to
bring
men
to
yield
obedience
;
either
by
a
coactive
power
,
or
by
perswading
them
by
advice
&
counsell
.
That
there
is
no
medium
betwixt
command
and
counsell
:
which
sheweth
that
Ecclesiasticall
jurisdiction
is
a
name
without
a
thing
,
not
being
exercised
by
either
of
them
.
The
division
of
power
,
and
of
the
subordination
and
coordination
of
powers
.
Many
errours
and
mistakes
are
discovered
about
subordination
and
coordination
of
powers
.
That
the
power
called
Ecclesiasticall
doth
signifie
nothing
;
and
such
as
it
is
,
is
subordinate
to
that
of
the
Magistrate
.
THe
nature
of
power
,
right
,
command
,
obedience
,
function
,
law
,
judgement
,
are
so
twisted
together
and
linked
,
that
it
is
not
possible
to
treat
of
one
alone
:
for
as
the
perfection
of
power
is
command
,
so
power
is
exercised
with
lawes
by
those
that
have
right
to
it
and
a
function
in
the
state
:
obedience
is
a
yielding
to
power
,
command
,
lawes
,
counsells
and
advices
.
The
word
Potestas
,
power
,
denotes
three
things
;
Person
,
Right
and
Office
.
Often
it
is
taken
for
the
person
or
persons
that
are
the
soveraign
Magistrate
:
it
is
also
opposite
to
jus
or
right
;
thus
Tacitus
,
in
the
third
Book
of
his
annals
,
saith
that
right
is
weakned
when
power
comes
in
.
In
a
large
sense
it
is
defined
,
A
faculty
to
bring
any
thing
to
passe
,
either
by
right
or
by
wrong
:
or
thus
;
A
faculty
in
the
agent
to
move
it self
towards
the
patient
either
necessarily
,
or
at
the
will
of
the
agent
:
necessarily
in
a
naturall
body
,
but
arbitrarily
in
an
intelligence
either
Divine
,
or
Angelicall
and
humane
.
Authority
as
it
hath
relation
to
man
,
is
a
faculty
in
the
agent
,
to
move
it self
at
the
will
of
the
patient
:
for
power
is
exercised
over
men
against
their
will
;
but
authority
is
over
those
that
willingly
yield
,
and
are
perswaded
and
convinced
:
yet
sometimes
power
and
authority
are
promiscuously
used
.
But
philosophers
,
humanists
,
and
statists
usually
ascribe
authority
to
men
,
and
writings
,
that
put
no
coercion
or
force
to
mens
actions
:
thus
they
attribute
great
authority
to
the
placita
and
responsa
of
wise
and
prudent
men
,
whose
judgements
,
dictates
and
definitions
who
ever
giveth
no
credit
〈◊〉
,
is
taxed
of
foolishnesse
not
of
rebellion
or
disobedience
:
and
so
to
men
,
commendable
for
their
age
,
wisedome
,
prudence
and
experience
;
as
the
Heathens
did
to
their
Plato
,
Socrates
,
Aristoteles
,
Zeno
,
Princes
of
Schools
,
who
captivated
the
minds
,
not
the
bodies
,
of
their
hearers
.
'T
is
in
that
sense
Cicero
,
in
his
first
Book
of
Offices
,
in
the
very
beginning
,
speaks
of
the
great
authority
that
Cratippus
and
Athens
had
,
though
neither
of
them
had
power
either
of
legislation
or
of
jurisdiction
:
and
in
his
Epistles
,
he
often
mentioneth
those
that
were
in
great
favour
and
authority
with
Caesar
and
Pompey
,
although
they
had
no
power
of
jurisdiction
over
them
.
Albeit
Grammarians
should
put
no
difference
betwixt
power
&
authority
;
yet
nature
,
custome
,
and
the
practise
of
all
nations
,
yea
the
holy
Scripture
distinguisheth
power
of
jurisdiction
and
command
,
which
imposeth
penalties
upon
the
transgressours
,
from
that
authority
which
enforceth
not
the
outward
man
,
but
only
worketh
upon
the
soul
,
perswadeth
and
begetteth
belief
,
respect
and
reverence
.
Power
of
jurisdiction
is
alwayes
attended
with
command
,
and
followed
with
obedience
,
either
active
or
passive
,
to
the
command
of
the
power
:
but
authority
,
being
for
the
most
part
attended
with
some
of
these
,
old
age
,
gravity
,
wisedome
,
prudence
,
experience
,
strength
of
reason
,
eloquence
,
by
its
exhortations
,
dehortations
,
counsells
,
produceth
in
those
that
are
wrought
upon
and
perswaded
,
the
effect
of
obedience
,
not
with
constraint
,
but
freely
and
voluntarily
;
not
for
fear
of
punishment
to
be
inflicted
by
men
in
case
of
non-obedience
,
but
either
(
may
be
)
for
fear
of
offending
God
,
or
because
strength
of
reason
maketh
one
yield
to
a
truth
;
or
one
yields
to
authority
to
avo●d
an
evill
,
or
purchase
some
good
.
Briefly
,
the
holy
Scripture
,
reason
,
mans
wisedome
and
reach
,
nature
and
custome
,
yea
all
tongues
of
men
,
can
utter
or
imagine
but
two
wayes
by
which
a
man
is
drawn
to
yield
obedience
,
or
put
upon
that
duty
to
obey
and
yield
:
either
because
the
command
of
a
power
puts
a
force
or
penalty
on
the
outward
man
;
or
because
the
authority
of
counsell
,
advice
and
exhortation
hath
so
convinced
the
inward
man
,
and
perswaded
him
,
that
it
must
needs
move
the
outward
to
yield
an
obey
.
Plautus
in
Bacchides
act.
4.
sc.
7.
could
say
,
ego
neque
te
jubeo
,
neque
veto
,
neque
suadeo
;
I
neither
bid
thee
,
nor
forbid
thee
,
nor
yet
perswade
thee
.
Sure
the
holy
Scripture
maketh
use
but
of
these
two
wayes
to
draw
obedience
from
a
man
,
2.
Thessal.
3.
v.
12.
We
command
,
and
exhort
you
.
Curtius
lib.
5.
speaking
of
the
souldiers
of
Darius
,
who
were
rather
drawn
by
command
then
that
they
approved
his
counsell
,
saith
,
Regis
imperium
magis
quam
consilium
sequebantur
:
and
Livy
in
his
29.
book
,
nec
imperium
illud
meum
,
sed
consilium
;
this
is
not
my
command
,
but
advice
.
So
in
all
states
,
councels
&
assemblies
,
civill
or
religious
,
men
bring
their
designes
to
an
end
,
either
by
advising
and
counselling
,
or
making
lawes
and
constitutions
in
order
to
their
commands
.
Cicero
,
in
his
Oration
for
Rabirius
,
saith
,
that
the
soveraign
counsell
is
seated
in
the
Senate
,
but
the
soveraign
command
in
the
Consuls
:
and
Tacitus
,
speaking
of
the
Germane
and
Gallick
Kings
,
saith
that
they
were
endowed
with
a
perswasive
power
,
but
not
with
a
commanding
power
:
so
Curtius
lib.
6.
of
the
Kings
of
Macedon
in
capitall
matters
,
the
power
of
the
Kings
was
little
worth
,
except
they
could
by
their
authority
perswade
.
The
like
may
we
say
of
the
power
of
Synods
or
church-assemblies
,
without
a
power
of
magistracy
,
that
their
canons
and
decrees
,
except
men
be
convinced
and
perswaded
to
yield
and
assent
,
are
of
small
validity
.
The
most
learned
Divines
did
never
put
a
medium
between
command
,
and
counsell
or
advice
.
Thus
Rivet
upon
the
decalogue
:
there
is
some
subjection
of
the
Magistrate
to
the
Ecclesiasticall
colledge
,
but
such
as
is
not
a
power
of
jurisdiction
as
under
a
command
but
of
direction
and
counsell
.
And
in
the
same
place
;
We
say
that
the
Magistrate
doth
not
depend
on
any
:
so
that
we
do
not
exclude
counsell
,
but
comm●nd
;
for
it
is
one
thing
to
make
use
of
couns●ll
,
another
to
submit
himself
to
command
.
So
for
matter
of
law
(
as
we
shall
see
somewhere
else
)
&
which
is
a
product
of
power
,
if
it
doth
not
put
a
penalty
upon
the
transgressours
of
it
,
it
is
a
mere
counsell
and
advice
.
So
saith
Campanella
real
.
Philosoph
.
cap.
4.
apoph
.
12.
Lex
nulla
potest
esse
sine
poena
,
ubi
non
exprimitur
,
est
arbitraria
;
alioqui
consilium
erit
,
non
lex
.
My
reverend
Father
,
in
an
Epistle
to
Subrandus
Lub●rt●s
,
and
in
his
book
of
the
temporall
monarch●e
of
the
Pope
ch.
8.
saith
,
take
away
the
co●ctive
power
in
judges
,
then
their
judgements
are
but
counsells
,
since
the
execution
dependeth
on
the
will
of
man
.
Under
counsell
●…ank
entreaty
,
warning
,
exhortation
,
dehortation
:
counsell
perswadeth
,
command
compelleth
,
and
is
an
act
of
jurisdiction
〈◊〉
defined
by
the
Lawyers
,
potestas
jus
dicendi
etiam
in
nolentem
,
a
power
which
giveth
law
to
the
unwilling
:
whereas
the
other
,
if
it
be
jurisdiction
(
and
so
may
I
call
it
,
though
it
be
but
a
product
of
the
inward
jurisdiction
)
it
is
over
those
that
from
unwilling
are
made
willing
;
such
is
the
jurisdiction
of
the
power
of
the
keyes
by
the
preaching
of
the
Gospell
.
As
I
know
no
medium
betwixt
these
;
so
I
do
not
conceive
that
a
jurisdiction
presbyteriall
,
classicall
,
synodicall
,
or
even
congregationall
,
can
ever
have
any
workings
that
run
in
a
middle
channell
,
and
are
neither
acts
of
magistracy
,
nor
of
counsell
and
advice
:
but
a
consistory
or
synod
must
needs
exercise
either
one
of
these
two
jurisd●ctions
singly
,
or
both
jointly
.
For
example
,
a
synod
of
Dordrecht
dispensing
both
jurisdictions
,
the
one
from
Christ
,
the
other
from
the
magistrate
,
may
by
the
one
convince
some
remonstrant
ministers
of
the
truth
of
the
five
points
handled
;
but
by
the
other
jurisdiction
they
will
remove
the
obstinate
remonstrants
from
their
flock
.
Thus
a
synode
of
Arians
,
if
authorised
by
the
magistrate
,
may
compell
the
orthodox
Bishops
to
relinquish
their
sees
,
but
never
perswade
them
to
change
their
opinions
.
But
the
Ecclesiasticall
history
affordeth
us
a
notable
example
,
proving
the
nullity
of
Ecclesiasticall
and
Presbyteriall
power
,
which
is
neither
advice
,
counsell
,
nor
the
inward
jurisdiction
by
which
the
inward
man
is
perswaded
and
convinced
,
nor
a
power
of
magistracy
compelling
the
outward
man
to
obedience
.
Paulus
Samosatenus
,
being
by
a
Synod
of
Antioch
excommunicated
,
and
deposed
from
his
see
,
and
one
Domnus
voted
to
be
in
his
place
;
Paulus
slighting
the
synods
judgement
,
and
the
synod
being
not
invested
with
any
power
to
execute
their
sentence
against
Paulus
Samosatenus
had
recourse
to
their
Emperour
Aurelianus
a
heathen
,
who
not
onely
judged
in
the
behalf
of
the
synod
of
Antioch
,
but
actually
outed
Paulus
,
and
put
Domnus
in
his
place
.
This
history
we
have
in
the
seventh
book
of
Eusebius
ch.
39.
I
aske
here
,
what
was
the
sentence
of
the
synod
against
Paulus
Samosatenus
,
but
advice
and
counsell
,
and
a
declaration
of
their
mind
,
that
Paulus
deserved
to
be
excommunicated
,
and
put
out
of
his
place
,
and
Domnus
to
take
his
place
?
and
indeed
that
sentence
of
excommunication
and
deposition
signified
just
nothing
,
untill
power
of
execution
went
along
with
it
.
All
this
is
sufficient
to
evince
that
all
jurisdiction
Papall
,
Episcopall
and
Presbyteriall
,
is
a
name
without
a
thing
,
if
it
be
not
coercive
;
else
that
it
is
merely
a
counsell
and
admonition
,
by
which
if
a
man
be
not
perswaded
to
obey
,
the
transgressour
cannot
incurre
any
penalty
,
and
thereby
be
deprived
of
life
,
liberty
and
goods
:
so
that
all
censure
,
as
excommunication
,
which
is
not
a
product
of
magistracy
and
a
coercive
jurisdiction
,
falls
to
the
ground
,
and
is
like
the
bulls
of
the
Pope
,
which
hurt
none
but
those
that
are
afraid
of
them
.
For
the
act
of
excommunication
must
be
a
product
of
a
commanding
jurisdiction
,
or
of
counsell
and
advice
;
we
having
clearly
seen
that
there
is
no
medium
betwixt
these
two
.
If
it
be
an
effect
of
coercive
jurisdiction
,
then
it
must
be
a
product
of
magistracy
delegated
by
the
soveraign
power
without
,
or
exercised
within
the
assembly
of
those
that
do
excommunicate
.
Either
way
excommunication
finds
no
footing
,
since
it
is
not
a
mere
advice
,
nor
,
as
they
will
have
it
,
a
mere
product
of
coercive
power
;
which
the
very
Papists
,
at
least
those
that
newly
came
from
amongst
them
,
namely
Antonius
de
Dominis
,
conceived
to
be
necessarily
joyned
with
all
Ecclesiasticall
sentences
;
else
that
they
were
mere
declarations
of
the
mind
.
These
be
his
words
lib.
5.
de
rep.
ca.
1.
Nos
potius
Episcopi
&
Min
stri
declaramus
esse
excludendum
,
quam
actu
corporali
excludimus
;
we
Bishops
and
Ministers
do
rather
declare
that
one
is
deserving
to
be
excluded
,
then
we
exclude
him
bodily
;
one
being
an
act
of
command
,
the
other
of
advice
.
Thus
in
the
2.
chapter
he
saith
,
that
no
church
can
excommunicate
without
magistracy
:
Nihil
sine
potestate
laica
obtinebimus
;
neminem
Ecclesiastica
potestate
possumus
extrudere
,
abripere
,
expellere
.
These
two
jurisdictions
,
the
one
of
advice
and
counsell
,
the
other
of
magistracy
,
neither
of
them
being
like
the
presbyteriall
jurisdiction
challenged
,
may
be
instanced
in
all
kinds
of
societies
,
families
,
meetings
,
religious
or
civill
;
whereas
our
presbyterian
brethren
cannot
so
much
as
produce
one
single
act
exercised
in
a
consistory
or
synod
which
is
not
an
effect
of
magistracy
,
or
of
counsell
and
advice
,
and
is
not
either
compelling
the
outward
man
,
or
perswading
the
inward
.
Thus
a
father
of
a
family
,
to
bring
his
son
to
walk
in
the
wayes
of
God
,
must
go
about
it
either
by
perswasion
,
or
by
compulsion
,
hale
him
perforce
to
church
,
hoping
that
God
may
there
work
upon
his
heart
.
Thus
a
private
church
,
by
the
jurisdiction
of
the
keyes
and
power
of
perswasion
,
may
win
a
brother
;
but
by
the
other
jurisdiction
will
expell
him
,
and
put
him
out
of
the
congregation
.
One
thing
very
considerable
,
and
which
overthroweth
all
jurisdiction
which
steps
between
the
jurisd●ct●on
of
magistracy
and
that
of
the
word
,
which
in
foro
externo
,
in
the
court
of
man
,
is
counsell
and
adv
ce
but
in
f●ro
interno
,
in
the
cou●t
of
conscience
,
is
command
,
strict
injunction
with
threatning
;
that
thing
considerable
,
I
say
,
is
,
that
it
is
of
the
nature
of
the
division
of
power
exercised
in
all
societies
,
as
of
most
of
the
things
delivered
either
in
nature
,
philosophy
,
or
Scripture
,
that
naturally
it
brancheth
into
two
;
by
which
dichotomy
most
tru●hs
a●e
discovered
.
Thus
naturall
philosophy
divide●h
●…ance
into
first
and
second
;
the
whole
world
into
heaven
and
earth
;
sensitive
creatures
into
man
and
beast
,
rationall
and
irra●…nall
:
thus
the
Scripture
divides
Angels
into
good
and
bad
;
men
into
elect
and
reprobates
;
the
Testament
into
new
and
old
;
the
people
of
God
into
Iewes
and
gentiles
;
the
whole
man
into
flesh
and
spirit
,
new
man
and
old
;
things
enjoyed
into
spirituall
and
temporall
;
Gods
Kingdome
into
earthly
and
heavenly
.
And
thus
,
to
come
to
our
purpose
,
there
be
two
powers
,
one
internall
,
the
other
externall
;
two
swords
,
the
sword
of
the
word
or
spirit
in
the
ministery
,
and
the
sword
of
magistracy
;
two
courts
,
one
outward
,
called
forum
externum
,
governing
the
outward
man
,
and
imposing
lawes
on
him
;
the
other
forum
internum
,
governing
the
conscience
,
perswading
and
convincing
it
.
So
for
judgement
and
obedience
;
judgement
is
either
a
commanding
,
or
counselling
,
advising
,
and
may
be
called
judgement
of
approbation
:
obedience
is
either
to
commands
or
counsells
.
He
were
here
a
cunning
Oed●pus
,
who
could
find
room
for
Ecclesiasticall
court
,
judgement
and
law
,
or
find
a
medium
at
least
of
participation
betwixt
those
two
jurisdictions
,
the
one
coercive
or
of
magistracy
,
the
other
perswasive
and
exercised
by
perswasion
;
such
is
that
which
is
exercised
in
the
word
,
to
which
(
as
St.
Peter
speaketh
)
man
yieldeth
not
by
constraint
,
but
willingly
and
with
a
ready
mind
.
Even
all
actions
where
art
,
mans
wisedome
,
industrie
,
nature
,
and
Gods
blessing
and
grace
do
concur
,
do
evidently
shew
the
necessity
of
this
dichotomy
,
and
the
nullity
of
what
is
imagined
to
be
interposed
betwixt
the
power
of
magistracy
and
the
power
of
ministery
,
betwixt
the
power
of
compulsion
and
the
power
of
perswasion
.
For
example
,
the
acts
of
magistracy
are
like
the
acts
of
a
plough-man
,
who
hath
a
command
over
his
ground
to
plough
it
,
dung
it
,
then
harrow
it
,
and
scatter
his
seed
:
but
the
acts
of
ministery
,
or
rather
the
acts
of
God
in
the
ministery
,
by
working
upon
the
heart
,
convincing
,
and
making
the
man
to
follow
willingly
Gods
call
,
are
like
the
other
acts
,
which
are
not
so
much
in
the
power
of
the
plough-man
;
as
in
Gods
sending
the
rain
upon
his
ploughed
and
sown
land
,
blessing
or
frustrating
all
his
past
labours
.
This
being
the
nature
of
power
,
next
is
to
be
considered
how
it
is
divided
,
and
how
powers
are
subordinate
or
coordinate
.
I
could
never
conceive
that
power
can
be
branched
but
into
two
,
viz.
externall
and
internall
.
The
internall
power
is
either
divine
,
or
of
art
:
the
divine
power
is
either
naturall
,
or
of
the
word
;
which
is
either
ordinary
,
or
extraordinary
.
Ordinary
is
upon
these
that
are
either
convinced
,
or
hardned
:
the
extraordinary
is
either
of
prophecy
,
or
of
miracles
:
that
of
prophecy
is
either
under
the
old
,
or
the
new
Testament
.
The
externall
power
is
either
private
,
or
publick
.
Private
power
is
that
freedome
in
every
private
man
or
society
to
act
things
and
in
things
,
wherein
the
publick
is
little
or
nothing
concerned
,
and
no
way
disturbed
:
which
power
doth
much
belong
to
private
churches
,
as
we
shall
see
in
another
place
.
The
publick
externall
power
is
either
soveraign
,
or
subordinate
and
delegated
.
The
soveraign
is
either
of
legislation
,
or
of
jurisdiction
.
The
subordinate
is
a
power
delegated
by
the
soveraign
to
cities
,
provinces
,
families
,
societies
of
whatsoever
kind
,
as
churches
,
schools
,
colledges
,
halls
,
universities
,
corporations
:
so
that
there
is
no
externall
power
commanding
obedience
under
some
penalty
,
making
lawes
,
and
compelling
the
outward
man
,
wherewith
masters
,
husbands
,
fathers
,
halls
,
corporations
,
societies
,
churches
are
invested
,
but
is
derived
from
the
soveraign
externall
power
,
which
we
call
power
of
magistracy
.
Here
is
no
more
room
for
ecclesiasticall
power
then
for
maritall
,
paternall
,
despoticall
,
as
neither
for
medicall
if
you
will
,
and
so
for
pharmaceuticall
,
military
,
rurall
,
and
the
like
;
all
which
are
a
like
subordinate
to
the
soveraign
externall
power
,
called
the
power
of
magistracy
:
for
I
do
conceive
that
church-power
or
jurisdiction
are
as
improperly
called
ecclesiasticall
,
as
if
the
jurisdiction
wherewith
a
colledge
of
physitians
might
be
invested
were
called
medicall
or
physicall
;
since
a
minister
,
a
physitian
,
a
merchant
,
as
such
,
are
not
invested
with
jurisdiction
:
which
cannot
be
said
of
a
justice
of
peace
,
of
a
constable
,
or
of
a
sergeant
,
who
as
such
are
invested
with
a
power
and
jurisdiction
:
and
sure
the
power
of
a
sergeant
might
lesse
improperly
be
called
sergeantall
,
then
that
of
a
church-man
,
ecclesiasticall
.
The
coordinate
powers
,
when
neither
of
them
is
subordinate
to
the
other
,
are
the
power
of
the
word
in
the
ministery
,
and
the
power
of
magistracy
:
the
one
being
Gods
spirits
jurisdiction
over
the
hearts
and
aff●ct●ons
of
men
;
the
other
the
magistrates
jurisdiction
compelling
men
to
an
outward
act
of
obedience
:
which
powers
I
have
shewed
that
nothing
could
step
between
,
as
medium
either
of
participation
or
of
negation
;
although
our
presbyterian
brethren
tell
us
,
that
the
ecclesiasticall
is
also
coordinate
,
if
not
to
the
power
of
the
word
,
at
least
to
the
power
of
the
magistrate
:
a
power
(
they
say
)
which
is
distinct
both
from
the
power
of
the
word
,
and
from
the
power
of
the
magistrate
.
But
this
having
already
been
disproved
by
reason
,
I
will
alledge
but
one
of
their
own
,
namely
Triglandius
de
potestate
ecclesiastica
against
Vedelius
,
as
good
as
confessing
he
cannot
tell
what
to
make
of
that
ecclesiasticall
power
,
and
where
it
must
be
placed
:
for
in
the
description
he
makes
of
the
power
of
the
magistrate
about
sacred
things
,
and
that
of
the
power
of
the
word
,
which
yet
he
calls
ecclesiasticall
,
he
leaves
no
room
for
a
presbyterian
ecclesiasticall
power
of
excommunicating
,
deposing
,
and
making
lawes
authoritatively
,
as
they
speak
.
Though
,
I
say
,
he
calls
that
power
ecclesiasticall
,
yet
it
hath
but
merely
the
name
of
it
;
for
he
giveth
such
a
description
to
it
,
as
I
could
give
no
other
to
the
power
of
the
word
.
These
be
his
words
,
in
the
prefa●…
to
the
reader
:
The
ecclesiasticall
power
is
the
spirituall
power
seated
in
the
administration
of
the
keyes
of
the
Kingdom
of
heaven
,
striking
at
the
soul
,
and
intrinsecally
affecting
the
consciences
of
men
;
which
God
maketh
use
of
as
an
inst●ument
and
a
mean
for
their
conversion
and
salvation
;
and
for
that
cause
is
so
much
nobler
then
the
civill
,
as
the
soul
is
nobler
then
the
body
,
and
eternall
felicity
and
salvation
is
more
excellent
then
temporall
prosperity
.
But
this
power
none
of
the
divines
attribute
to
the
magistrate
.
There
is
nothing
in
this
description
that
belongeth
to
the
ecclesiasticall
presbyterian
power
,
such
as
Mr.
Gillespie
would
give
us
:
for
excommunication
doth
not
strike
at
the
soul
,
but
at
the
body
;
and
the
opposition
he
maketh
of
the
things
he
likens
it
to
,
do
shew
he
speaketh
of
such
a
power
as
is
called
the
power
of
the
resurrection
,
Philip.
3.
v.
10.
and
the
power
of
God
,
Rom.
1.
v.
16.
and
by
which
we
are
the
sons
of
God
,
Ioh.
1.
v.
12.
which
properties
cannot
belong
to
the
power
of
excommunication
,
and
of
making
lawes
in
a
synod
,
which
being
carried
by
the
major
part
of
votes
,
though
it
were
but
of
one
,
oblige
all
men
to
obedience
.
Yet
my
●everend
●…nd
Mr.
Caesar
Calandrin
conceiveth
,
that
Triglandius
by
the
keyes
understood
both
keyes
,
of
the
word
,
and
of
discipline
.
To
that
I
say
,
1.
that
Triglandius
description
of
ecclesiasticall
power
reacheth
only
to
the
soul
,
and
not
to
the
ordering
the
outward
man
by
discipline
:
2.
that
a
key
is
an
admission
to
the
Kingdom
of
grace
,
and
not
to
a
visible
assembly
:
3.
a
key
is
an
instrument
to
get
in
those
that
are
without
,
if
they
please
to
come
in
willingly
;
not
to
force
them
in
,
or
to
keep
them
from
entering
;
nor
to
cast
out
those
that
are
within
by
excommunication
,
except
they
desire
to
go
out
of
themselves
.
They
use
to
expell
men
with
staves
and
●udgels
,
but
not
with
a
key
,
except
it
be
taken
by
the
wrong
end
,
and
to
a
wrong
use
.
What
Triglandius
saith
,
that
this
power
none
of
the
divines
attribute
to
the
magistrate
,
is
true
of
the
power
of
the
word
in
converting
from
darknesse
to
light
;
which
indeed
none
of
the
divines
ascribe
to
the
magistrate
.
But
if
he
had
spoken
of
a
power
of
presbyterian
ecclesiasticall
judicatories
,
it
had
not
been
true
what
he
saith
,
that
none
of
the
divines
attribute
it
to
the
magistrate
;
for
it
is
the
opinion
of
Bullingerus
,
Musculus
,
Gualterus
,
great
and
famous
divines
,
who
take
off
from
the
ministers
all
such
presbyteriall
power
,
and
give
it
to
the
true
owner
,
even
to
the
Christian
magistrates
.
Now
let
us
see
how
farre
he
extendeth
the
power
of
the
magistrate
in
sacred
things
;
by
which
it
is
plain
he
affords
no
room
for
presbyterian
power
to
interpose
between
the
power
whereof
we
have
just
now
seen
the
description
,
and
the
power
of
the
magistrate
.
These
be
his
words
ch.
16.
p.
317.
It
belongeth
to
the
civil
power
to
deliberate
what
religion
he
will
have
to
be
exercised
among
his
subjects
:
if
he
doth
remove
the
true
religion
,
he
abuseth
indeed
his
power
,
yet
for
all
that
his
power
must
not
be
denied
.
I
would
fain
know
by
what
power
the
magistrate
doth
these
things
:
Is
it
an
ecclesiasticall
,
or
civil
?
If
civil
,
then
some
acts
of
the
ecclesiasticall
power
are
subordinate
to
the
civil
:
if
ecclesiasticall
,
I
ask
whether
it
is
coordinate
to
that
of
the
ministers
power
,
or
subordinate
to
the
civil
power
.
If
subordinate
,
't
is
all
I
say
.
If
coordinate
,
then
it
is
ten
times
more
absurd
to
fain
two
equall
powers
and
judicatories
over
the
same
persons
,
and
in
the
same
cause
and
matter
,
as
we
shall
see
in
another
place
.
To
clear
all
mistakes
about
subordination
of
powers
:
1.
When
we
say
that
ecclesiasticall
power
is
subordinate
to
the
power
of
the
magistrate
,
we
do
not
understand
a
subordination
of
functions
;
for
neither
the
functions
of
physitians
,
merchants
,
professours
of
arts
,
no
more
then
that
of
ministers
,
are
subordinate
to
magistracy
;
but
that
whatever
jurisdiction
ministers
,
physitians
,
merchants
,
or
professours
of
arts
have
,
is
subordinate
to
the
magistrate
.
And
indeed
this
hath
been
one
great
cause
to
deny
a
subordination
of
ecclesiasticall
to
civil
;
because
persons
,
and
functions
,
and
the
affairs
about
these
functions
,
having
alwayes
been
separated
,
this
errour
hath
soon
crept
in
,
that
jurisdiction
and
rule
must
be
also
separated
:
but
if
jurisdictions
have
need
to
be
separated
and
distinct
,
because
functions
are
so
;
there
would
be
as
many
jurisdictions
in
a
state
,
as
there
be
professours
of
arts
and
sciences
.
And
since
functions
that
have
no
affinity
with
magistracy
make
no
distinction
of
jurisdiction
;
much
lesse
the
sacred
function
and
magistracy
,
that
are
so
near
a
kin
,
have
need
to
have
severall
jurisdictions
.
And
indeed
the
affinity
is
great
;
both
tending
to
the
promoting
of
the
soveraign
good
,
and
for
many
1000.
years
the
same
person
having
been
invested
with
them
both
.
2.
It
is
a
great
mistake
of
some
,
who
,
because
a
jurisdiction
is
from
God
,
and
subordinate
to
him
,
deny
it
to
be
subordinate
to
the
magistrate
.
For
is
not
the
maritall
or
paternall
power-subordinate
to
God
,
and
yet
to
the
magistrate
?
and
is
not
despoticall
power
subordinate
to
God
,
Colos.
4.
and
yet
to
the
magistrate
?
3.
Neither
do
we
say
,
that
all
those
whose
jurisdiction
is
subordinate
to
the
magistrate
,
ought
to
exercise
their
power
by
authority
from
the
magistrate
only
:
for
they
must
do
it
as
servants
,
1.
●n
all
just
and
lawfull
things
;
2.
not
with
an
eye-submission
,
(
as
St.
Paul
saith
of
servants
)
as
men-pleasers
,
but
as
subject
to
Christ
,
and
from
a
principle
of
conscience
,
though
there
were
no
magistrates
at
all
.
4.
This
consideration
will
remove
many
mistakes
,
that
it
may
well
stand
that
a
power
,
a
command
,
a
law
,
a
precept
may
be
both
from
God
&
from
the
magistrate
:
thus
the
decalogue
is
as
well
a
law
of
the
magistrate
,
as
of
God
.
Yea
I
maintain
,
that
a
command
or
law
of
God
hath
no
force
of
law
in
the
court
of
man
,
or
in
any
presbytery
,
synod
or
assembly
whatsoever
,
binding
to
active
or
passive
obedience
,
except
it
hath
the
stamp
of
magistracy
,
and
be
published
anew
by
the
soveraign
magistrate
;
and
that
no
man
can
be
punished
legally
for
robbing
and
stealing
,
yea
not
for
killing
,
much
lesse
can
he
be
excommunicated
,
except
there
be
a
law
of
man
against
robbers
and
murtherers
,
and
that
some
magistracy
impowereth
churches
or
synods
to
passe
a
sentence
of
excommunication
.
5.
This
also
hath
been
a
great
mistake
,
which
made
many
deny
a
subordination
of
ecclesiasticall
to
civil
,
because
those
that
embrace
the
true
religion
,
and
live
under
those
that
hate
them
or
persecute
them
,
endeavour
as
to
have
a
communion
independent
from
the
magistrate
,
so
also
a
jurisdiction
.
6.
Another
errour
in
making
the
church
jurisdiction
not
subordinate
,
but
wholly
independent
from
the
magistrate
,
is
,
this
assertion
easily
descending
into
the
minds
of
those
that
affect
rule
and
jurisdiction
,
viz.
that
the
end
of
magistracy
is
outward
peace
and
quietnesse
only
,
and
purchasing
all
means
to
the
attaining
of
the
preservation
of
temporall
life
,
wealth
and
prosperity
;
having
nothing
to
do
with
promoting
the
eternall
good
and
happinesse
of
the
soul
.
But
this
errour
is
not
only
refuted
by
the
very
heathens
,
but
also
by
the
most
learned
orthodox
Divines
,
both
English
and
others
.
Pareus
on
the
13.
to
the
Romans
dubio
5.
saith
the
end
of
the
magistrate
is
not
only
the
civil
good
,
but
also
the
spirituall
good
of
the
subjects
,
that
religion
may
flourish
in
the
church
according
to
the
word
of
God
:
and
so
Junius
Meditat.
on
the
122.
Psalm
tom.
1.
col.
721.
saith
,
that
the
magistrate
is
to
procure
by
divine
and
humane
right
the
good
of
the
spirituall
Kingdom
of
Christ
.
But
Antonius
de
Dominis
lib.
5.
de
republica
ecclesiastica
cap.
5.
§.
1.
is
very
prolix
and
nervous
to
prove
,
that
he
that
is
invested
from
God
with
a
power
to
purchase
naturall
felicity
,
is
also
invested
with
a
power
to
promote
the
spirituall
.
7.
It
is
also
a
great
errour
,
to
make
a
coordination
of
powers
seated
in
the
same
persons
.
For
,
if
it
could
be
imagined
that
one
part
of
the
people
were
the
Church
,
and
the
other
part
the
Commonwealth
,
they
might
be
also
imagined
independent
one
from
another
:
thus
a
society
of
merchants
,
and
a
colledge
of
scholars
,
may
be
well
imagined
to
be
corporations
so
independent
one
from
the
other
,
that
none
of
the
society
of
merchants
are
part
of
the
colledge
,
and
none
of
the
colledge
are
part
of
the
society
.
But
granting
that
the
same
persons
are
members
of
the
society
of
merchants
and
of
the
colledge
of
scholars
,
the
command
,
law
,
discipline
of
those
two
corporations
,
as
long
as
they
admit
the
same
members
,
must
have
either
a
perpetuall
conflict
and
clashing
,
or
the
command
of
one
corporation
must
be
subordinate
to
the
command
of
the
other
;
or
else
if
they
be
both
coordinate
,
they
must
also
be
both
equally
subordinate
to
a
power
set
over
them
both
.
This
is
the
case
between
the
Church
and
the
Commonwealth
.
Granting
that
the
same
persons
are
members
of
the
Commonwealth
,
and
of
the
Church
,
it
is
not
possible
to
make
these
two
jurisdictions
coordinate
,
and
yet
subsist
together
in
peace
,
love
and
amity
:
and
without
one
disturbs
the
other
,
they
must
joyntly
agree
to
have
one
power
over
them
;
or
the
law
,
injunction
and
commands
of
one
,
must
be
subordinate
to
the
lawes
of
the
other
.
8.
The
grandest
inconvenience
in
this
coordination
of
powers
and
jurisdictions
is
,
that
the
same
persons
being
members
of
societies
under
both
these
powers
,
and
submitting
to
the
commands
of
both
,
shall
be
in
continuall
perplexity
which
to
obey
,
if
both
do
not
command
one
thing
.
There
is
such
a
communion
in
mens
actions
,
causes
,
relations
,
functions
,
callings
,
commands
,
duties
,
jurisdictions
,
freedoms
,
liberties
,
among
those
that
live
under
one
soveraign
power
,
and
within
the
precincts
of
one
jurisdiction
,
that
it
is
impossible
that
any
outward
action
can
be
performed
in
whatever
relation
a
man
be
considered
,
as
husband
,
master
,
father
,
pastor
,
lawyer
,
physitian
,
merchant
,
at
home
or
in
church
,
in
a
synod
,
or
in
a
city
,
or
hall
,
except
they
all
are
modified
,
ruled
and
directed
by
one
supreme
jurisdiction
;
otherwise
the
saying
of
Tacitus
would
prove
true
,
ubi
plures
imperant
,
nemo
obsequitur
,
where
there
be
many
coordinate
powers
,
there
is
none
found
to
obey
.
When
a
magistrate
doth
command
a
subject
to
attend
him
in
the
wars
,
this
command
doth
exempt
him
from
the
commands
and
injunctions
that
may
be
made
to
him
as
he
is
a
son
,
member
of
a
consistory
,
or
of
a
synod
,
or
of
some
other
corporation
:
therefore
,
when
the
King
of
Scotland
in
the
year
1582.
commanded
the
magistrate
of
Edenburgh
to
entertain
and
feast
a
French
Ambassadour
on
a
set
day
,
and
the
presbytery
of
Edenburgh
,
to
crosse
this
command
,
had
enjoyned
a
fast
upon
the
same
day
,
since
both
commands
could
not
be
obeyed
at
once
by
the
magistrate
of
Edenburgh
,
either
the
magistrates
commands
must
be
subordinate
to
those
of
the
presbytery
,
or
the
commands
of
the
presbytery
must
be
subordinate
to
those
of
the
magistrate
;
or
else
the
different
commands
of
both
must
be
subordinate
to
a
third
power
,
above
both
presbytery
and
magistrate
.
I
have
brought
in
my
Paraenesis
a
cloud
of
witnesses
,
Martyr
,
Musculus
,
Gualterus
,
Iunius
,
Pareus
,
Cassander
,
Hooker
,
Antonius
de
Dominis
,
proving
the
necessity
,
that
the
power
called
ecclesiasticall
should
be
subordinate
to
that
of
the
magistrate
.
I
will
only
alledge
Musculus
,
in
whom
we
shall
see
the
sense
of
all
the
rest
;
loc.
com
.
de
magistratibus
.
The
way
and
nature
of
government
cannot
bear
that
in
the
same
people
there
be
two
authentick
powers
,
two
diverse
legislations
and
dominations
,
except
it
be
by
subordination
;
as
there
is
no
place
for
two
heads
upon
one
body
.
Learned
Dr.
Hammond
,
who
is
neither
for
Geneva
presbytery
,
nor
of
Erastus
opinion
,
nor
yet
of
Musculus
,
Bullingerus
&
Gualterus
,
who
made
little
account
of
excommunication
;
yet
he
holds
,
that
ecclesiasticall
power
is
subject
to
the
civil
magistrate
,
who
in
all
causes
over
all
persons
is
acknowledged
supreme
under
Christ
.
These
be
his
words
,
in
his
tract
of
the
power
of
the
keyes
,
p.
87.
though
by
them
he
overthroweth
all
power
in
ministers
and
Bishops
of
excommunicating
independently
from
the
magistrate
,
which
yet
he
strives
to
assert
against
Erastus
.
Mr.
Rutherford
and
Mr.
Gillespie
think
,
that
if
it
were
granted
that
the
magistrate
is
Christs
viceregent
,
it
would
subvert
wholly
the
grounds
upon
which
ecclesiasticall
presbyterian
power
is
built
.
I
question
whether
this
concession
of
Dr.
Hammond
that
the
magistrate
is
the
governour
of
the
Church
under
Christ
,
would
not
equally
unsettle
his
episcopall
excommunication
.
I
should
in
this
chapter
,
as
I
intended
at
first
,
shew
the
vanity
and
nullity
of
the
multitude
of
divisions
and
subdivisions
of
ecclesiasticall
power
,
which
,
like
wooden
legs
to
a
lame
man
,
must
be
more
in
number
,
and
worse
for
substance
,
and
unfitter
to
walk
upon
,
then
good
legs
of
flesh
and
bones
to
another
:
for
whereas
this
must
have
but
two
,
the
other
must
have
as
good
as
four
,
and
yet
very
bad
ones
.
According
to
our
principles
,
these
two
only
things
well
considered
and
retained
,
namely
,
the
power
of
the
word
in
the
ministery
,
and
the
externall
power
of
magistracy
,
will
clear
and
decide
the
whole
controversy
,
and
assert
the
right
of
churches
,
and
the
power
of
magistracy
in
them
and
over
them
:
whereas
all
the
limbs
of
the
ecclesiasticall
power
,
which
are
more
in
number
then
the
pillars
of
Salisbury
church
,
are
not
capable
to
prop
up
the
ecclesiasticall
jurisdiction
independent
from
that
of
the
magistrate
.
But
it
would
be
now
too
long
and
tedious
a
task
,
having
handled
that
subject
very
largely
in
the
second
chapter
of
my
Paraenesis
,
and
hoping
to
speak
further
of
the
same
when
I
meet
with
M.
Gillespie
,
who
being
a
great
schoolman
,
hath
devised
a
number
of
cases
and
boxes
to
lodge
his
ecclesiasticall
power
in
.
CHAPTER
II.
Of
the
nature
and
division
of
right
divine
and
humane
.
In
vain
do
they
call
things
of
divine
positive
right
,
which
are
acted
by
a
naturall
right
:
such
are
many
church
acts
.
Things
that
are
of
divine
right
may
be
said
to
be
of
humane
right
,
and
on
the
contrary
,
those
things
that
are
of
humane
right
may
be
said
to
be
of
divine
right
:
which
is
an
argument
that
,
by
right
,
power
cannot
be
divided
betwixt
clergie
and
laity
.
RIght
,
in
Latine
jus
,
differs
from
law
,
as
rule
from
justice
:
for
law
is
the
rule
it self
,
but
right
is
the
justice
of
the
rule
.
Sometimes
it
signifieth
that
vertue
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
equity
,
which
abates
of
the
rigour
of
the
law
.
But
right
in
generall
that
comprehendeth
all
rights
,
is
that
which
is
due
to
every
one
by
either
equity
,
that
is
by
the
law
of
nature
and
of
nations
,
or
by
an
instituted
law
.
Sometimes
right
is
so
stiled
,
by
those
that
will
call
it
so
,
because
they
have
the
better
sword
:
thus
Ariovistus
answered
Caesar
,
that
right
of
war
was
,
that
the
victor
should
give
law
to
the
vanquished
.
By
naturall
right
we
understand
that
which
is
consonant
to
right
reason
.
Commonly
right
is
divided
into
private
and
publick
.
Private
right
is
the
same
with
personall
right
;
which
is
had
either
independently
from
masters
,
parents
,
husbands
;
those
that
have
it
are
called
sui
juris
:
or
dependently
upon
masters
and
parents
.
The
publick
right
is
either
naturall
,
as
when
St.
Paul
saith
that
the
Gentils
do
naturally
the
things
of
the
law
;
or
instituted
,
and
is
called
positive
right
,
having
a
positive
rule
,
which
is
given
either
by
God
or
by
men
.
God
giveth
it
1.
to
certain
persons
,
as
to
Abraham
,
Isaac
,
Iacob
,
Moses
,
&c.
2.
to
a
certain
people
,
as
to
Israel
:
3.
to
all
men
,
either
for
a
time
,
as
the
law
of
not
eating
bloud
;
or
for
ever
,
as
the
Sacraments
,
and
the
preaching
of
the
Gospell
.
It
is
not
possible
to
give
an
exact
division
of
right
.
Many
things
that
are
of
naturall
right
are
also
of
divine
and
instituted
right
;
so
,
many
divine
precepts
,
as
is
the
decalogue
,
are
of
humane
institution
:
but
custome
hath
prevailed
,
that
these
precepts
should
be
of
positive
right
,
that
have
no
footstep
in
nature
,
as
is
the
observation
of
a
seventh
day
,
the
forbidding
of
eating
the
tree
of
death
and
life
.
We
say
things
to
be
of
naturall
right
,
in
which
we
are
rather
born
then
brought
up
,
and
which
are
naturally
imprinted
in
us
;
as
is
the
law
defined
by
Tullius
1.
leg
.
law
is
a
soveraign
way
imbred
in
nature
,
commanding
things
to
be
done
,
and
forbidding
things
contrary
.
By
that
law
we
know
many
things
instituted
and
delivered
in
Scripture
:
as
that
obedience
is
due
by
children
to
parents
,
by
servants
to
masters
,
by
wives
to
husbands
;
that
theft
,
murder
is
to
be
avoided
;
and
,
to
come
nearer
to
our
purpose
,
that
there
is
one
God
;
that
he
must
be
worshipped
;
that
he
cannot
be
worshipped
except
it
be
in
meetings
and
assemblies
in
one
place
;
that
in
those
assemblies
all
must
be
done
in
order
;
that
the
whole
assembly
,
if
it
be
numerous
,
must
be
governed
by
some
choice
men
chosen
out
of
the
whole
body
,
and
deputed
from
them
;
likewise
the
law
of
nature
and
of
nations
teacheth
us
,
that
what
is
agreed
on
by
the
major
part
of
those
deputies
,
must
stand
for
a
law
;
that
that
law
must
be
obeyed
under
penalties
:
albeit
if
we
be
ruled
by
the
positive
law
of
God
,
we
are
not
so
much
to
follow
the
number
of
suffrages
and
votes
in
carrying
of
a
law
,
as
the
soundnesse
and
goodnesse
of
the
law
.
This
also
is
a
law
of
nature
,
practised
even
by
all
nations
,
that
soveraign
command
about
sacred
things
,
yea
the
chief
sacerdotall
function
,
belongeth
to
the
soveraign
power
;
of
which
law
a
part
hath
been
abrogated
by
the
revealed
law
of
the
Scripture
,
which
did
so
sever
the
sacerdotall
function
from
the
regall
,
that
the
regall
still
kept
the
soveraign
jurisdiction
about
sacred
things
.
This
is
also
a
law
of
nature
and
nations
,
that
every
assembly
and
convention
of
men
should
have
power
to
chuse
,
admit
,
and
exclude
members
of
their
own
society
,
and
to
perform
all
acts
conducing
to
their
subsistence
.
Those
rights
of
nature
God
by
a
superiour
dictate
or
command
in
the
Scripture
hath
not
abrogated
;
for
grace
doth
not
take
away
,
but
perfects
nature
.
So
that
no
member
of
a
society
is
to
recede
from
its
naturall
right
,
liberty
,
and
priviledge
,
except
by
a
positive
law
of
God
or
man
he
is
restrained
and
commanded
otherwise
.
Those
rights
of
the
naturall
law
being
well
understood
,
it
will
easily
be
stated
,
by
what
right
or
power
,
naturall
,
civil
,
politicall
,
(
I
had
almost
said
ecclesiasticall
)
despoticall
,
paternall
,
maritall
,
not
only
every
society
,
family
,
but
also
each
member
acteth
:
for
the
greatest
mistake
about
ecclesiasticall
power
is
,
that
many
acts
of
ministers
and
people
are
said
to
be
of
ecclesiasticall
,
ministeriall
,
divine
,
positive
right
,
which
indeed
are
acts
grounded
upon
the
law
of
nature
and
nations
,
and
are
derived
from
a
liberty
and
common
prudence
,
that
every
rationall
and
free
man
maketh
use
of
in
ordering
all
kinds
of
societies
,
fraternities
,
corporations
,
whereof
he
is
a
member
,
without
needing
to
flie
to
a
power
taking
its
right
and
name
as
if
it
were
of
another
classis
,
nature
and
kind
,
and
independent
from
any
other
.
For
as
a
man
being
at
once
master
of
a
great
family
,
fellow
of
a
colledge
of
physitians
,
a
citizen
,
and
member
both
of
the
Commonwealth
,
and
of
the
Parli●ment
,
besides
of
a
church
,
is
not
said
to
act
by
so
many
kinds
of
rights
and
powers
,
as
his
stations
are
in
the
Commonwealth
,
as
if
in
his
colledge
he
acted
by
a
medicall
or
academicall
power
,
in
city
or
hall
by
a
civicall
power
,
in
a
church
by
an
ecclesiasticall
or
church
power
;
all
being
supposed
to
be
alike
coordinate
,
and
not
being
subordinate
to
the
supreme
power
:
so
naturall
power
,
right
,
liberty
,
and
prudence
in
ordering
all
kinds
of
affairs
,
societies
,
and
families
,
are
no
otherwise
distinct
in
kind
or
species
,
then
a
yard
that
measured
cloth
differs
from
that
which
measured
searge
:
as
a
yard
is
alike
appliable
to
silk
and
thred
,
and
the
same
hammer
will
knock
in
an
iron
naile
and
a
wooden
pin
;
so
the
same
power
and
prudence
governeth
the
church
and
a
colledge
.
It
is
also
observable
,
that
a
man
being
at
once
a
member
of
a
family
,
hall
,
city
,
Parliament
,
church
,
doth
not
act
alwaies
according
to
the
quality
of
his
relation
,
function
,
and
place
,
publick
or
private
;
not
acting
as
a
physitian
,
father
,
or
husband
,
but
as
a
judge
;
and
not
as
a
church-member
,
but
as
a
free
member
of
a
society
.
Thus
a
member
of
a
colledge
of
physitians
joyneth
in
consultation
with
his
brethren
in
a
case
of
physick
,
as
a
physitian
;
but
in
making
lawes
,
regulating
the
practise
of
physick
,
and
the
apothecaries
entrenching
upon
the
physitians
,
he
doth
not
act
as
a
physitian
,
but
as
a
judge
,
and
as
a
person
invested
with
judiciall
power
from
the
state
.
The
same
physitian
in
a
Parliament
,
upon
the
matter
and
question
of
physick
and
of
physitians
to
be
regulated
,
may
speak
pertinently
of
his
art
as
a
physitian
,
but
doth
not
vote
&
give
his
consent
to
the
making
of
a
law
about
physick
as
a
physitian
,
but
as
a
judge
of
the
land
.
Likewise
,
to
be
sure
by
what
right
pastors
and
people
act
in
the
church
,
the
acts
and
actions
of
a
pastor
or
church-member
are
to
be
considered
either
as
acts
of
pastors
and
of
church-members
,
or
as
they
are
acts
of
rulers
and
members
of
a
society
.
The
act
of
a
pastor
as
pastor
,
is
to
discharge
all
ministeriall
function
commanded
in
the
revealed
word
,
and
not
declared
by
any
dictate
of
nature
.
In
those
acts
I
see
no
right
of
jurisdiction
,
but
over
the
inward
man
,
when
by
the
power
of
the
word
the
sinner
is
brought
to
the
obedience
of
the
crosse
of
Christ
.
The
acts
of
church-members
,
as
such
,
are
either
in
relation
to
the
pastor
,
or
of
one
member
to
another
.
In
relation
to
the
pastor
,
the
acts
are
to
submit
to
the
minister
ruling
them
,
and
dispensing
unto
them
the
word
.
They
may
have
that
liberty
to
try
his
doctrine
,
and
to
do
as
they
of
Beroea
,
who
searched
the
Scriptures
,
to
know
whether
it
was
so
as
St.
Paul
preached
unto
them
:
this
is
also
an
act
of
every
faithfull
member
of
the
church
,
not
to
assent
to
any
doctrine
,
because
it
hath
been
assented
unto
by
the
major
part
of
suffrages
:
but
in
things
that
concern
order
and
discipline
,
to
yield
to
the
constitutions
agreed
on
by
the
major
part
of
the
assembly
;
so
that
by
them
the
bond
of
charity
and
the
truth
of
the
doctrine
be
not
violated
and
perverted
.
The
acts
of
church-members
relating
one
to
another
are
,
to
bear
one
anothers
burthens
,
to
forgive
and
edifie
one
another
,
to
preferre
another
before
himself
.
The
acts
of
pastors
and
church-members
as
they
are
endowed
with
a
power
common
to
all
other
societies
,
are
1.
to
do
all
things
orderly
;
2.
to
make
a
discipline
sutable
to
time
and
place
,
since
there
is
not
in
the
Scripture
a
positive
precept
concerning
the
same
;
3.
to
oblige
every
member
to
the
lawes
of
the
discipline
voted
by
the
major
part
of
the
members
;
4.
to
admit
and
expell
the
members
which
by
the
major
part
are
thought
fit
so
to
be
.
Many
other
acts
are
performed
by
the
same
members
not
as
church-members
:
as
to
appeal
to
a
superiour
tribunall
,
as
magistracy
or
synod
,
in
case
of
wrong
sustained
;
for
they
do
not
oppose
a
just
defence
to
wrong
by
any
other
right
,
then
a
member
of
any
society
should
do
.
Thus
an
assembly
of
Christians
meeting
in
a
church
way
,
being
persecuted
or
assaulted
in
their
temple
by
rude
and
wicked
men
,
doth
not
oppose
a
just
defence
by
weapons
or
otherwise
as
church-members
,
but
as
men
invested
with
naturall
power
against
an
unjust
violence
.
In
short
,
ministers
and
people
have
many
act●ngs
within
the
sphear
of
Christian
duties
,
which
are
not
proper
to
them
as
Christians
and
members
of
churches
;
being
like
in
that
to
a
physitian
,
who
doth
not
build
as
a
physitian
,
or
to
a
counsellor
of
State
carrying
a
letter
to
a
friend
,
who
acts
then
the
part
of
a
letter-bearer
:
thus
a
father
hath
a
power
over
his
son
by
a
naturall
paternall
right
;
but
he
doth
instruct
him
in
a
Gospell
way
by
a
paternall
Christian
right
and
duty
,
grounded
upon
a
positive
precept
of
the
Scripture
:
thus
Queen
Mary
of
England
established
a
religion
by
a
naturall
right
,
power
and
duty
annexed
to
all
soveraignty
to
order
sacred
things
with
a
soveraign
authority
;
but
Queen
Elizabeth
did
overthrow
the
false
worship
,
and
did
set
up
Protestant
religion
,
not
only
by
the
same
right
that
Queen
Mary
had
,
but
also
by
a
positive
right
,
as
principall
church-member
,
as
Ezechiah
,
Iosiah
,
&c.
appointed
by
God
to
be
heads
,
and
nursing
fathers
and
mothers
of
the
churches
.
The
same
things
,
lawes
and
constitutions
that
are
of
divine
right
,
are
also
of
humane
right
:
and
likewise
the
things
that
are
of
humane
right
,
in
a
good
sense
may
be
said
to
be
of
divine
right
.
Things
are
said
to
be
of
divine
or
humane
right
,
either
because
the
matter
of
right
is
concerning
Gods
worship
or
humane
policie
,
or
because
God
or
man
is
the
author
of
them
.
Thus
the
lawes
of
the
Iewes
,
regulating
their
Commonwealth
,
are
said
both
to
be
of
divine
and
humane
right
:
divine
,
because
God
is
the
authour
of
them
;
humane
,
because
they
order
all
affairs
about
mine
and
thine
,
right
and
wrong
,
and
betwixt
man
and
man
.
Likewise
many
things
have
been
instituted
with
great
wisedome
by
magistrates
and
councils
,
which
may
well
be
said
to
be
both
of
divine
and
humane
right
:
Divine
,
because
they
further
the
purity
of
worship
and
power
of
godlinesse
;
humane
,
because
they
were
instituted
by
men
,
and
may
suffer
alteration
and
reformation
.
So
things
that
are
every
way
of
divine
right
,
both
for
the
matter
and
institution
,
as
the
eating
of
the
passeover
,
and
the
observation
of
the
Sabbath
,
may
be
said
to
be
of
humane
right
,
because
commanded
and
enjoyned
by
humane
authority
.
The
very
calling
of
synods
,
which
they
say
is
of
divine
institution
,
both
for
their
institution
,
which
is
Apostolick
,
and
for
the
matter
that
is
handled
in
them
,
none
but
a
papist
did
yet
deny
to
be
the
Emperours
and
magistrates
right
.
Thus
fasting
,
prayer
,
publick
humiliation
,
though
duties
to
be
performed
by
divine
right
and
precept
,
are
also
of
humane
right
,
as
commanded
and
ordered
by
the
magistrate
in
a
publick
way
.
Thus
it
was
the
good
Kings
of
Iuda's
right
,
and
none
can
blame
them
for
it
,
to
command
fasting
and
prayers
.
Lastly
,
things
that
are
every
way
of
humane
right
,
and
made
by
man
,
and
have
for
their
object
the
regulating
of
humane
affairs
,
as
are
the
lawes
concerning
conduit-pipes
,
buildings
,
forests
,
chases
,
&c.
may
conveniently
be
said
to
be
of
divine
right
,
because
by
divine
right
they
oblige
the
conscience
.
Hence
we
may
gather
,
how
impossible
it
is
to
share
betwixt
laity
and
clergy
by
Divine
and
humane
right
,
power
of
legislation
and
jurisdiction
,
about
things
,
causes
and
persons
;
as
that
pastors
and
ministers
should
be
over
things
that
are
of
divine
right
,
and
magistrates
over
those
things
that
are
of
humane
right
,
without
clashing
of
powers
,
causes
and
persons
;
there
being
such
a
complication
of
right
,
causes
and
persons
,
that
they
cannot
be
so
much
as
imagined
a
sunder
:
besides
that
the
preaching
of
the
Gospell
and
magistracy
do
comprehend
all
actions
of
man
,
and
parts
of
life
,
wherein
men
ought
to
live
godly
,
justly
and
soberly
.
CHAPTER
III.
The
nature
,
matter
,
forme
,
and
author
of
law
.
The
canons
and
sentences
of
Church-judicatories
have
no
force
of
law
,
except
they
receive
it
from
the
sanction
of
the
magistrate
.
The
defects
in
the
division
of
lawes
into
Divine
and
humane
;
into
morall
,
ceremoniall
and
politick
;
and
into
Ecclesiasticall
and
civil
.
INtending
chiefly
to
prove
the
vanity
and
nullity
of
a
power
called
ecclesiasticall
distinct
from
that
of
the
magistrate
,
since
also
no
power
of
legislation
nor
of
jurisdiction
can
be
exercised
without
a
power
to
make
a
law
,
and
to
command
obedience
to
the
law
;
it
will
be
requisite
to
know
the
nature
of
law
;
that
so
making
good
,
that
Church-officers
are
not
invested
with
any
power
to
make
lawes
,
or
to
command
obedience
to
them
,
all
their
jurisdiction
may
be
brought
to
just
nothing
.
Law
sometimes
is
taken
for
a
dictate
of
nature
,
or
right
reason
,
and
consent
of
nations
:
thus
they
say
of
Aesop
,
that
though
he
was
free
by
nature
,
yet
the
law
of
man
enslaved
him
:
generally
it
is
defined
,
the
rule
of
actions
and
duties
.
This
ensuing
definition
I
conceive
to
be
one
of
the
most
perfect
;
Law
is
a
rule
of
life
and
of
morall
actions
,
made
and
published
by
a
legislatour
armed
with
a
judiciall
power
,
commanding
things
to
be
done
,
and
forbidding
things
that
are
not
to
be
done
,
under
recompenses
and
penalties
.
To
understand
the
nature
of
law
,
we
must
consider
the
matter
of
law
,
which
is
,
whatever
can
be
commanded
,
whether
God
or
man
be
the
author
of
it
;
so
that
no
causes
or
things
can
be
exempted
from
being
the
matter
of
the
law
of
God
,
or
of
man
:
it
is
enough
that
it
may
be
commanded
.
The
very
doctrine
and
matter
of
faith
may
be
matter
of
the
law
;
for
the
Hebrew
thorah
signifieth
both
law
and
doctrine
:
so
that
there
is
no
doubt
but
that
not
only
the
decalogue
,
but
also
all
the
doctrine
of
the
Gospell
is
matter
of
the
law
.
For
were
there
any
thing
that
should
not
be
the
matter
of
the
law
of
man
,
we
had
need
to
have
a
visible
infallible
judge
on
earth
,
besides
the
soveraign
magistrate
,
who
should
determine
which
thing
must
be
the
matter
of
the
law
,
which
not
.
The
very
doctrine
of
the
Trinity
is
made
the
matter
of
the
Code
of
Justinian
;
and
Theodosius
commanded
that
all
his
subjects
should
embrace
the
religion
that
Peter
the
Apostle
,
Damasus
of
Rome
,
and
Peter
of
Alexandria
professed
.
2.
Next
we
must
consider
the
form
of
the
law
,
which
giveth
force
of
law
,
and
without
which
law
would
be
no
law
,
and
no
obedience
were
due
to
it
in
the
court
of
man
.
That
form
is
the
stamp
or
sanction
of
the
soveraign
power
,
obliging
men
to
obey
upon
penalties
.
Law
,
saith
Campanella
,
without
penalty
is
no
law
but
counsell
.
That
form
is
expressed
in
short
in
the
Digests
;
Legis
virtus
,
&c.
the
vertue
of
the
law
is
to
command
,
to
forbid
,
to
permit
,
to
punish
.
The
soveraign
power
giveth
the
form
of
law
to
any
matter
that
is
the
subject
of
a
mans
dutie
or
obedience
either
to
God
or
man
:
yea
it
giveth
form
to
the
lawes
of
God
,
which
though
they
oblige
the
conscience
,
whether
published
or
no
by
the
magistrate
;
yet
they
are
of
no
force
in
the
court
of
man
,
to
oblige
for
fear
of
punishment
,
and
,
as
the
Apostle
speaketh
,
for
wrath
,
except
they
are
commanded
by
the
magistrate
.
So
that
it
is
properly
man
that
giveth
name
and
force
to
a
law
;
and
a
man
may
well
say
with
St.
Austin
,
ep.
66.
that
Jesus
Christ
commandeth
by
the
magistrate
;
hoc
jubent
Imperatores
quod
jubet
&
Christus
,
quia
cum
bonum
jubent
,
per
illos
non
jubet
nisi
Christus
.
3.
We
must
consider
the
author
of
the
law
,
either
as
he
that
hath
given
his
counsell
,
and
(
it
may
be
)
furnished
the
matter
and
contrivance
of
the
law
,
as
Tribonianus
to
Iustinian
;
or
he
that
hath
given
sanction
and
force
of
law
to
the
matter
brought
to
him
,
such
was
only
Justinian
,
and
not
Tribonianus
.
Sometimes
the
same
person
contrives
the
law
and
giveth
sanction
to
it
;
such
was
Solon
and
Lycurgus
.
God
,
who
is
the
author
of
his
lawes
,
is
not
the
enforcer
of
them
among
the
Mahumetans
,
nor
any
where
else
,
without
a
Moses
;
but
with
those
people
whom
he
doth
encline
to
obedience
by
a
law
of
the
spirit
.
4.
To
the
nature
of
the
law
it
is
required
,
that
the
legislator
be
armed
with
a
sword
to
punish
the
transgressours
of
the
law
;
therefore
equity
,
truth
and
justice
are
no
conditions
required
to
the
validity
of
a
law
,
for
it
receives
force
from
the
will
of
him
who
is
able
to
make
his
will
good
,
were
it
never
so
bad
.
5.
It
is
required
that
the
legistator
should
command
his
own
lawes
,
not
anothers
,
commanding
in
his
own
name
,
and
not
in
the
name
of
another
;
and
therefore
those
that
are
invested
with
judiciall
soveraign
power
,
are
to
give
account
of
their
actions
only
to
God
.
By
what
I
have
said
,
it
is
easily
conceived
what
force
of
law
have
the
judgements
,
sentences
,
canons
,
decrees
of
ecclesiasticall
judicatories
,
except
they
receive
form
and
sanction
from
the
magistrate
;
without
which
they
are
but
counsels
,
admonitions
,
and
advices
.
1.
Touching
the
matter
,
they
may
afford
it
,
as
Tribonianus
to
Iustinian
:
in
that
sense
they
may
be
the
authors
of
a
law
:
but
they
cannot
give
form
and
sanction
to
it
,
obliging
men
under
penalties
in
case
of
disobedience
,
since
they
are
not
invested
with
coactive
power
,
without
which
law
is
no
law
;
except
they
have
that
power
in
subordination
to
the
magistrate
;
for
two
coordinate
powers
cannot
give
sanction
to
the
same
law
,
except
it
could
be
imagined
,
that
the
will
of
one
should
never
crosse
the
will
of
the
other
,
which
is
not
conceivable
.
2.
Ministers
and
church-judicatories
are
not
to
command
any
lawes
,
much
lesse
their
own
lawes
,
but
only
deliver
the
commands
of
a
superiour
,
either
God
or
the
magistrate
.
The
pastor
may
say
with
Moses
Exod.
18.
v.
15.
I
do
make
the
people
know
the
statutes
of
God
&
his
lawes
;
but
he
cannot
lay
any
penalty
upon
the
breaker
of
the
law
,
except
,
as
Moses
,
he
be
invested
with
magistracy
.
But
were
the
minister
not
only
to
deliver
the
commands
of
God
,
but
also
lay
a
command
;
this
he
could
not
do
but
in
the
name
of
God
:
and
therefore
the
magistrate
hath
this
priviledge
,
that
although
he
be
a
minister
of
God
as
well
as
the
minister
of
the
Gospell
,
yet
he
may
command
in
his
own
name
the
law
of
God
,
which
the
minister
of
the
Gospell
may
not
.
It
is
the
opinion
of
the
gravest
Divines
,
that
ministers
have
no
power
of
legislation
▪
which
being
granted
,
it
is
not
possible
they
should
have
a
power
of
jurisdiction
:
for
it
was
never
heard
that
he
that
hath
no
power
of
(
or
capacity
to
)
legislation
,
can
have
any
to
jurisdiction
;
for
every
member
of
Parliament
is
supposed
to
be
capable
of
exercising
jurisdiction
,
but
were
he
disinabled
to
have
a
power
of
legislation
,
by
that
he
should
loose
all
capacity
to
bear
any
office
of
jurisdiction
.
Camero
is
very
expresse
in
his
tract
de
Ecclesia
p.
369.
where
having
shewed
that
there
be
two
things
which
are
the
matter
of
law
,
1.
faith
and
good
manners
,
2.
things
that
pertain
to
order
and
discipline
;
he
addes
,
in
neither
kind
the
church
hath
power
to
make
lawes
:
having
said
a
little
before
that
what
proceedeth
from
the
church
ought
rather
to
be
called
admonitions
and
exhortations
,
then
lawes
.
Musculus
is
no
lesse
expresse
in
his
common
places
p.
6●1
.
We
do
confidently
assert
,
that
all
that
power
by
which
authentick
lawes
are
made
binding
the
subjects
to
obey
,
whether
they
be
called
civil
or
eccle
siasticall
,
do
not
belong
to
the
church
,
that
is
,
to
the
multitude
of
the
faithfull
and
subjects
;
nor
to
the
church-minister
;
but
properly
to
the
sole
magistrate
,
to
whom
is
given
a
mere
command
(
merum
imperium
)
over
the
subjects
.
3.
This
sheweth
the
invalidity
of
all
canons
,
decrees
and
sentences
of
church-judicatories
;
which
except
they
be
known
to
be
equitable
,
true
and
just
,
are
not
to
be
obeyed
:
since
the
validity
of
an
ecclesiasticall
law
is
not
like
that
of
the
magistrates
,
which
be
it
never
so
unjust
,
hath
the
force
of
a
law
:
but
sure
none
of
our
presbyterian
brethren
will
maintain
,
that
all
judgements
and
sentences
of
church-judicatories
are
infallible
;
and
therefore
it
belongeth
to
every
man
censured
by
such
a
judicatorie
,
to
be
well
informed
of
the
justice
,
truth
and
equity
of
the
censure
,
before
he
obeyeth
it
,
yea
before
it
hath
the
force
or
name
of
a
censure
.
For
it
fares
with
the
sentences
of
ministers
,
as
with
the
counsels
of
physitians
,
which
must
convince
the
party
of
the
necessity
of
vielding
to
this
or
that
remedy
:
their
commands
must
have
alwayes
some
reason
annexed
,
why
they
must
be
obeyed
:
but
the
law
of
the
magistrate
needs
none
,
and
permits
none
to
interpret
it
,
but
obey
it
according
to
the
letter
.
Lawes
are
variously
divided
:
into
Divine
and
humane
;
ecclesiasticall
and
civil
;
morall
,
ceremoniall
and
politick
.
Some
call
those
divine
,
which
are
made
by
God
;
and
those
humane
,
which
are
made
by
men
:
others
call
them
divine
lawes
,
which
rule
the
conscience
;
and
those
humane
laws
,
which
govern
the
outward
man
.
But
none
of
these
divisions
are
without
their
defects
:
for
humane
lawes
govern
and
oblige
the
conscience
,
as
the
Apostle
tells
us
Ro.
13.
and
albeit
all
humane
lawes
are
not
divine
,
yet
all
divine
lawes
are
so
far
humane
,
as
the
magistrate
giveth
a
sanction
to
them
,
and
imposeth
an
obligation
in
the
court
of
man
to
obey
them
.
Likewise
the
division
of
lawes
into
morall
,
policick
and
ceremoniall
,
hath
its
defects
:
for
I
conceive
that
the
morall
law
is
the
ground
and
basis
of
the
ceremoniall
and
politick
,
and
a
rule
by
which
God
is
to
be
worshipped
,
State
,
cities
,
families
,
fathers
,
husbands
,
children
,
servants
must
be
governed
.
So
that
the
ceremoniall
law
is
but
the
morall
law
applied
to
the
use
of
divine
worship
;
and
the
politick
or
civil
law
is
but
the
morall
law
applyable
to
the
practise
and
conversation
of
life
at
home
and
abroad
.
The
holy
Scripture
putteth
no
such
distinction
.
1.
God
was
alike
the
author
of
them
all
.
2.
God
only
and
Moses
his
deputy
on
earth
did
give
a
sanction
and
stamp
of
obligation
to
them
all
.
3.
The
matter
indeed
was
diverse
;
and
so
are
the
military
lawes
distinct
from
the
matrimoniall
and
testamentary
,
and
yet
are
they
all
comprehended
under
the
civil
law
,
because
the
civil
magistrate
giveth
force
of
law
to
them
alike
:
upon
that
account
why
may
not
the
morall
and
ceremoniall
law
be
called
civil
?
4.
Because
when
the
Scripture
speaketh
of
the
perfection
of
the
law
of
God
,
of
those
that
walk
in
the
lawes
of
God
,
that
the
law
of
Moses
was
read
every
Sabbath
,
that
many
dayes
passed
without
law
;
the
whole
body
of
the
lawes
given
by
Moses
is
understood
,
without
any
such
partition
.
5.
Because
the
same
persons
judged
every
causes
and
matter
punishable
by
the
law
,
there
being
,
as
Mr.
Gillespie
faineth
,
no
such
thing
as
a
judicatory
ecclesiasticall
for
ecclesiasticall
causes
&
a
civil
bench
where
the
judges
decided
civil
or
politick
causes
;
for
so
we
should
need
a
third
bench
of
judges
medling
with
morall
matters
and
causes
.
Yet
Mr.
Gillespie
,
p.
14.
grants
that
the
Jewes
had
no
other
civil
law
but
Gods
own
law
;
and
besides
that
the
Levites
judged
not
only
in
the
businesse
of
the
Lord
,
but
also
in
the
businesse
of
the
King
,
1
Chron.
2.
v.
30.
&
32.
And
so
falls
down
the
division
of
lawes
into
ecclesiasticall
and
civil
;
for
1.
They
differ
not
in
kind
,
otherwise
then
a
man
from
an
animall
;
this
being
the
genus
,
the
other
the
species
.
2.
All
lawes
devised
by
men
,
whatever
subject
and
matter
they
are
about
,
are
civil
,
politick
,
and
lawes
of
that
power
that
giveth
them
force
and
vigour
of
lawes
:
such
are
all
the
constitutions
about
discipline
of
the
church
,
which
in
vain
they
call
ecclesiasticall
.
3.
If
a
law
were
to
be
called
ecclesiasticall
,
because
it
handleth
lawes
for
the
government
of
the
church
,
we
should
need
as
many
kinds
of
lawes
as
there
be
societies
in
the
world
,
and
we
should
have
one
peculiar
classis
for
lawes
to
govern
schools
and
Universities
,
another
to
govern
societies
of
merchants
,
a
third
for
societies
of
drapers
.
I
do
not
deny
but
that
a
law
may
be
as
properly
called
ecclesiasticall
,
as
a
law
is
called
nauticall
,
military
,
testamentary
,
matrimoniall
,
either
because
they
are
about
matters
of
churches
,
armies
,
wills
,
husbands
,
wives
;
or
because
they
were
invented
for
the
benefit
of
churches
,
souldiers
,
married
people
,
and
the
like
:
but
in
vain
do
they
think
to
call
a
law
ecclesiasticall
because
not
only
it
is
of
church-matters
,
but
also
because
it
must
be
made
by
ecclesiasticall
men
,
and
receive
form
and
sanction
from
them
,
and
because
all
causes
&
matters
which
they
call
ecclesiasticall
must
be
judged
by
ecclesiasticall
men
.
For
1.
As
ecclesiasticall
power
(
if
there
be
any
such
thing
)
must
be
subordinate
to
the
civil
,
as
we
have
proved
before
;
so
ecclesiasticall
lawes
to
the
civil
lawes
.
2.
Ministers
having
no
power
of
legislation
nor
of
jurisdiction
;
therefore
lawes
to
govern
Christians
in
churches
need
not
to
take
their
name
from
church
,
minister
or
ministery
,
but
from
the
magistrate
,
who
is
the
maker
,
latour
and
giver
of
them
,
and
binds
men
to
a
submission
to
them
under
penalty
.
Musculus
,
in
the
above-quoted
place
,
disproveth
at
large
this
division
of
lawes
into
civil
and
ecclesiasticall
,
and
tells
us
,
how
far
lawes
are
to
be
called
ecclesiasticall
,
though
they
be
in
truth
the
magistrates
lawes
;
only
because
they
are
made
by
him
for
the
good
of
the
church
:
for
as
properly
,
saith
he
,
lawes
may
be
called
scholasticall
and
Academicall
,
because
they
were
made
for
the
good
and
benefit
of
schools
or
Universities
;
and
so
far
,
and
no
further
,
can
it
be
allowed
that
lawes
should
be
ecclesiasticall
.
CHAPTER
IV.
Of
the
nature
of
judgement
:
what
judgement
every
private
man
hath
,
what
the
magistrate
,
and
what
ministers
,
synods
and
church-judicatories
.
They
have
no
definitive
judgement
,
as
Mr.
Rutherfurd
asserts
;
but
the
magistrate
hath
the
greatest
share
in
de
finitive
judgements
:
which
is
proved
by
some
passages
of
Mr.
Rutherfurd
,
and
of
Pareus
and
Rivetus
.
Who
is
the
judge
of
controversies
?
NOt
to
run
over
all
the
acceptions
of
judgement
,
which
I
have
handled
in
my
Paraenesis
,
I
will
mention
but
one
,
that
serveth
to
decide
the
whole
controversie
,
which
lieth
in
a
narrow
room
,
whether
the
magistrate
,
or
pastors
assembled
in
a
presbytery
and
synod
,
or
even
private
men
be
judges
of
controversies
about
faith
and
discipline
.
Iudgement
is
an
act
,
by
which
every
man
endowed
with
reason
,
or
pretending
to
have
any
,
upon
debating
within
himself
,
and
weighing
things
to
be
done
or
to
be
believed
,
at
length
resolveth
peremptorily
what
either
he
will
do
himself
,
or
will
have
others
to
do
,
about
things
he
conceiveth
to
be
true
,
just
and
usefull
.
For
to
the
nature
of
judgement
it
is
not
required
,
that
the
thing
that
a
man
will
do
himself
,
or
will
have
others
to
do
,
be
true
,
just
and
good
;
it
being
enough
that
he
apprehendeth
them
to
be
so
.
I
make
two
judgements
;
one
private
,
the
other
publick
.
The
private
I
call
judgement
of
discretion
,
by
which
every
one
having
weighed
and
debated
within
himself
the
truth
,
equity
,
goodnesse
or
●sefulnesse
of
counsels
,
advices
,
commands
,
doctrine
and
persons
,
at
length
choseth
and
pitcheth
rather
upon
this
then
that
:
this
judgement
may
be
called
judgement
of
knowledge
and
apprehension
.
The
publick
judgement
is
the
delivery
of
ones
private
judgement
so
far
as
concerneth
others
,
by
which
a
man
uttereth
what
he
conceiveth
fitting
for
others
to
do
or
believe
.
This
judgement
in
ministers
,
presbyteries
,
synods
,
wise
men
,
counsellors
,
physitians
and
others
not
invested
with
any
jurisdiction
,
and
who
have
more
authority
then
power
,
is
called
advice
,
counsell
,
declaration
,
when
they
deliver
their
sense
,
meaning
and
opinion
upon
any
debated
subject
,
concluding
something
which
they
conceive
others
are
to
embrace
,
believe
or
practise
.
In
magistrates
and
men
invested
with
jurisdiction
,
both
this
publick
judgement
and
the
private
have
the
same
operation
;
as
in
ministers
,
synods
,
counsellors
and
the
like
:
but
over
and
above
it
causeth
them
to
command
what
they
conceived
fitting
to
be
received
and
practised
.
By
the
publick
judgement
Pastors
do
what
St.
Austin
saith
,
Epist.
48.
to
Vincentius
;
pastoris
est
persuadere
ad
veritatem
persuadendo
;
pastors
are
to
bring
to
truth
by
persuasion
:
sed
magistratus
est
cogendo
;
but
magistrates
are
to
bring
to
it
by
constraint
and
by
commanding
.
From
these
publick
judgements
every
private
man
is
to
appeal
to
his
private
judgement
of
discretion
;
not
yielding
and
giving
his
assent
to
the
declarations
,
canons
,
sentences
of
ministers
,
any
further
then
by
his
judgement
of
discretion
he
conceiveth
them
to
be
true
,
just
and
usefull
;
not
obeying
actively
the
commands
of
the
magistrate
,
in
case
he
conceiveth
them
,
by
the
same
judgement
of
discretion
,
to
be
against
faith
and
good
manners
.
The
staring
thus
and
dividing
of
judgement
decideth
,
as
I
conceive
,
all
the
questions
and
doubts
arising
about
this
subject
,
and
answereth
all
Mr.
R●therfurds
and
Gillespies
definitions
and
objections
concerning
judgement
.
They
make
a
fourfold
judgement
;
apprehensive
,
discretive
,
definitive
,
and
infallible
,
which
belongeth
only
to
Jesus
Christ
.
The
definitive
,
they
say
,
is
proper
to
ministers
and
church-judicatories
.
But
they
forget
the
main
judgement
,
which
giveth
life
and
force
to
all
the
rest
,
and
is
the
magistrates
,
when
he
bringeth
to
execution
things
well
debated
by
the
judgement
of
declaration
,
and
approved
of
by
the
judgement
of
discretion
.
In
that
division
of
theirs
they
also
commit
two
great
errors
.
1.
That
they
make
of
one
judgement
two
;
for
to
the
judgement
of
discretion
they
adde
a
judgement
of
apprehension
,
which
differs
only
in
degrees
from
the
other
;
and
were
these
judgements
distinct
,
yet
they
go
alwaies
together
,
and
are
alwaies
in
the
same
person
,
and
do
belong
to
the
private
judgement
.
2.
They
ascribe
a
definitive
judgement
to
pastors
and
church-judicatories
,
which
they
themselves
had
need
to
explain
what
they
mean
by
:
for
,
1.
must
every
private
man
stand
to
it
,
and
not
appeal
from
it
to
his
judgement
of
discretion
?
2.
if
they
do
not
stand
to
it
,
what
inconvenience
,
harm
or
danger
,
or
worse
consequence
can
befall
him
,
then
any
one
that
despiseth
good
counsell
or
advice
,
which
put
no
obligation
,
except
they
be
reduced
into
lawes
and
commands
by
the
magistrate
?
3.
must
the
magistrate
adhere
to
that
definitive
judgement
,
and
command
them
without
debating
within
himself
whether
those
definitions
be
agreable
with
his
own
publick
or
private
judgement
?
which
indeed
is
to
make
of
him
an
executioner
.
If
he
must
not
stand
to
the
definitions
of
pastors
and
synods
,
but
rather
they
must
stand
to
what
he
conceiveth
most
fitting
;
then
it
is
evident
that
that
judgement
of
pastors
,
called
by
them
definitive
,
is
of
no
validity
,
and
hath
need
to
take
another
name
,
since
neither
magistrate
nor
private
men
are
obliged
to
stand
to
it
,
except
they
be
convinced
that
it
is
reasonable
,
and
that
its
definitions
are
true
,
just
and
usefull
.
The
evidence
of
this
truth
about
judgement
is
so
clear
,
that
Mr.
Rutherfurd
and
Gillespie
are
unwares
carried
sometimes
to
deliver
the
substance
of
what
we
said
before
.
I
will
alledge
but
two
passages
out
of
Mr.
Rutherfurds
book
,
of
the
divine
right
of
church-government
;
for
there
he
overthroweth
his
definitive
judgement
of
pastors
or
church-judicatories
,
and
setteth
above
it
not
only
the
judgement
of
the
magistrate
,
but
also
that
of
every
private
man
:
for
sure
,
that
definitive
judgement
that
may
be
reversed
and
rejected
without
any
redresse
by
the
ministers
,
cannot
be
of
any
weight
or
validity
.
The
first
passage
is
ch.
25.
quest.
21.
p.
668.
The
magistrate
is
not
more
tyed
to
the
judgement
of
a
synod
or
church
,
then
any
private
man
is
tyed
to
his
practise
.
The
tye
in
discipline
,
and
in
all
synodicall
acts
and
determinations
,
is
here
as
it
is
in
preaching
the
word
:
the
tye
is
secondary
,
conditionall
,
with
limitation
,
so
far
forth
as
it
agreeth
with
the
word
;
not
absolutely
obliging
,
not
Papal
qua
,
nor
because
commanded
,
or
because
determined
by
the
church
;
and
such
as
magistrates
and
all
Christians
may
reject
,
when
contrary
to
or
not
warranted
by
the
word
of
God
.
If
such
words
had
faln
from
Grotius
or
Mr.
Coleman
,
they
would
have
been
branded
for
rank
Erastianisme
.
If
all
the
presbyterians
will
but
put
their
names
with
probatum
est
to
them
,
all
controversie
will
be
ended
,
and
the
power
in
the
hands
of
church-officers
will
be
no
longer
distinct
from
that
of
the
magistrate
,
and
all
presbyterian
jurisdiction
of
excommunicating
,
deposing
,
and
making
lawes
authoritatively
,
will
be
taken
away
.
So
that
,
if
we
give
credit
to
Mr.
Rutherfurd
,
all
acts
,
sentences
and
excommunications
pronounced
by
synods
and
presbyteries
,
are
no
further
valide
,
then
as
they
are
conceived
by
the
magistrates
and
private
men
agreeable
with
the
word
.
The
other
passage
of
Mr.
Rutherfurd
doth
no
lesse
pull
down
the
definitive
judgement
of
ministers
,
and
by
it
all
presbyterian
jurisdiction
;
p.
577.
As
the
church
is
to
approve
and
command
the
just
sentence
of
the
civill
judge
in
punishing
ill
doers
;
but
only
conditionally
,
so
far
as
it
is
just
:
so
is
the
magistrate
obliged
to
follow
,
ratifie
,
and
with
his
civil
sanction
confirm
the
sound
constitutions
of
the
church
,
but
conditionally
;
not
absolutely
and
blindly
,
but
only
so
far
as
they
agree
with
the
word
of
God
.
Studying
brevity
,
I
am
loth
to
load
the
reader
with
authorities
out
of
most
eminent
divines
,
Zanchius
,
Martyr
,
Iunius
,
Pareus
,
Camero
,
Rivetus
,
and
others
;
all
jointly
proving
,
1.
that
all
the
judgements
and
sentences
of
synods
,
church-judicatories
,
presbyteries
,
are
mere
counsels
,
advices
,
and
no
lawes
obliging
to
obedience
or
to
assent
,
except
they
receive
the
ultimate
sanction
from
the
magistrate
;
2.
that
the
magistrate
ought
not
to
take
the
ministers
or
synods
judgement
barely
because
it
comes
from
them
,
but
follow
his
own
judgement
.
I
will
alledge
but
one
or
two
out
of
Pareus
,
and
one
out
of
Rivetus
,
That
of
Pareus
is
on
the
13.
Rom.
All
faithfull
,
even
private
men
,
ought
to
judge
of
faith
and
of
religion
;
not
only
with
an
apprehensive
judgement
,
that
by
it
they
may
understand
the
true
religion
;
but
also
with
a
judgement
of
discretion
,
that
they
may
distinguish
the
true
from
the
false
,
hold
to
one
and
reject
the
other
:
much
more
ought
the
Christian
magistrate
to
judge
of
the
religion
,
not
only
apprehensively
and
discretively
,
but
also
definitively
.
Here
we
have
a
definitive
judgement
proper
to
magistrates
as
well
as
to
ministers
and
church-judicatories
.
In
the
same
place
;
A
Prince
ought
to
defend
the
true
religion
,
suppresse
the
false
,
banish
blasphemies
and
heresies
:
he
ought
then
to
know
of
all
these
singly
,
and
by
his
office
judge
of
them
:
for
if
he
were
only
to
draw
the
sword
at
the
beck
of
the
priests
,
without
knowledge
and
judgement
,
and
without
making
any
question
whether
the
judgements
of
the
pastors
are
right
or
no
;
what
would
he
be
but
a
sergeant
and
an
executioner
,
as
the
Iewes
made
of
Pilate
,
saving
to
him
,
If
he
had
not
been
a
malefactour
,
we
would
not
have
delivered
him
to
thee
?
Rivet
on
the
decalogue
hath
these
words
:
We
joyn
those
two
together
:
that
the
magistrate
should
not
only
act
by
others
prejudice
,
but
also
by
his
own
judgement
;
not
that
he
should
trust
so
much
to
his
,
but
also
let
ministers
of
the
Gospell
have
their
parts
;
not
relying
on
his
fancy
,
but
being
counselled
by
the
pastors
of
churches
,
calling
synods
,
and
there
hearing
godly
and
learned
men
discoursing
out
of
the
word
of
God
,
of
controversies
of
religion
,
and
of
articles
of
faith
;
then
what
he
hath
himself
approved
of
to
be
the
truth
,
let
him
embrace
it
and
spread
it
.
There
he
maketh
no
more
of
synods
,
then
a
Prince
of
his
state-counsellors
,
or
a
sick
man
of
his
physitians
,
whose
judgements
they
take
for
counsells
and
advices
,
and
not
for
definitive
sentences
.
And
so
speaketh
Maresius
Coll.
Theol.
loc.
16.
thes.
77.
Ministers
of
churches
do
not
so
much
represent
judges
in
a
senat
,
as
prudent
doctors
and
learned
,
gathered
to
give
counsell
;
and
their
result
is
like
the
advice
of
physitians
about
the
health
of
the
body
.
By
what
I
have
said
of
judgement
,
and
alledged
out
of
Mr.
Rutherfurd
,
that
question
so
much
debated
betwixt
the
Romanists
and
the
Protestants
,
who
is
the
judge
of
controversies
in
matters
of
faith
,
is
easily
decided
:
for
doubtlesse
the
ministers
of
the
Gospell
have
by
their
education
,
function
and
ministeriall
duty
,
that
publick
judgement
to
declare
either
in
churches
or
synods
,
what
by
the
judgement
of
discretion
they
conceive
to
be
the
mind
and
the
ordinance
of
Christ
;
but
this
judgement
inforceth
and
obligeth
no
man
to
assent
to
it
,
except
they
also
by
their
private
judgement
of
discretion
apprehend
it
to
be
such
.
So
ought
neither
magistrates
,
nor
the
power
of
magistracy
seated
in
churches
,
to
command
or
enjoyn
it
as
a
law
to
be
obeyed
,
or
a
doctrine
to
be
believed
,
except
apprehended
by
the
judgement
of
discretion
to
be
the
mind
or
an
ordinance
of
Christ
.
Ministers
in
divinity
,
physitians
in
physick
,
each
professour
of
art
in
his
art
,
not
only
because
they
are
more
versed
in
that
thing
they
professe
,
but
also
ex
officio
,
have
a
judgement
that
carrieth
and
giveth
more
authority
;
but
it
being
fallible
,
and
therefore
subject
to
the
revisall
of
others
,
whether
magistrates
or
subjects
,
and
not
attended
with
command
obliging
to
obedience
,
either
active
or
passive
,
it
is
only
authentick
to
them
that
are
perswaded
and
convinced
to
yield
to
it
.
CHAPTER
V.
An
examination
of
the
30.
chapter
of
the
confession
of
faith
made
by
the
Rever
.
Assembly
of
Divines
.
That
in
their
Assembly
they
assumed
no
jurisdiction
,
nor
had
any
delegated
to
them
from
the
magistrate
,
and
therefore
were
not
to
attribute
it
to
their
brethren
.
That
the
ecclesiasticall
jurisdiction
is
the
same
with
the
magistrates
jurisdiction
.
Mr.
Gillespies
reasons
examined
.
THe
reverend
Assembly
of
Divines
,
in
the
30.
and
31.
chapters
of
their
Confession
of
Faith
,
are
strong
assertors
of
a
double
jurisdiction
.
Before
I
come
to
examine
what
they
say
,
and
their
proofs
alledged
in
the
margent
,
I
would
be
well
understood
,
that
I
do
not
quarrell
against
the
spirituall
jurisdiction
over
the
inward
man
in
the
ministery
;
when
a
minister
doth
command
from
Christ
,
and
the
people
yields
obedience
,
being
once
inlightened
and
convinced
:
all
is
done
on
both
parts
willingly
,
and
not
by
constraint
:
the
weapons
of
that
jurisdiction
are
not
carnall
,
and
yet
very
mighty
;
not
by
putting
away
by
excommunication
,
but
by
pulling
down
the
strong
holds
of
sin
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
,
2.
Cor.
10.
v.
4.
&
5.
The
Lord
Iesus
Christ
,
(
say
they
,
sect.
1.
)
as
King
and
head
of
his
Church
,
hath
therein
appointed
a
government
in
the
hands
of
Church-officers
distinct
from
the
civil
magistrate
.
It
may
be
the
Rev.
Assembly
do
only
intend
to
adjudge
jurisdiction
to
other
church-assemblies
and
synods
,
and
none
to
themselves
,
for
these
reasons
.
1.
They
were
bound
by
their
charter
by
which
they
were
called
,
not
to
exercise
any
jurisdiction
and
authority
ecclesiasticall
whatsoever
,
or
any
other
power
,
(
for
these
be
the
words
of
the
ordinance
;
)
and
besides
,
are
en
joyned
,
not
to
assume
any
authority
,
but
to
advise
and
give
counsell
upon
such
things
as
shall
be
propounded
to
them
,
and
to
deliver
their
opinions
and
advices
.
2.
And
the
same
they
did
by
their
practise
;
for
they
assumed
no
jurisdiction
,
but
having
perfected
the
Confession
of
Faith
,
the
Catechisme
,
&
platform
of
government
,
they
presented
them
to
the
Parliament
under
the
name
of
humble
advice
:
for
they
were
not
to
determine
any
thing
authoritatively
,
albeit
they
pretend
no
lesse
was
due
unto
them
,
as
they
speak
in
the
31.
chapter
sect.
3.
that
ministers
in
synods
may
determine
authoritatively
matters
of
religion
.
3.
But
both
the
power
which
was
delegated
to
the
Assembly
,
and
the
exercise
of
that
power
during
their
sitting
at
Westminster
,
being
a
lively
representation
of
the
extent
of
power
which
all
councels
&
synods
under
an
orthodox
magistrate
ever
enjoyed
or
ought
to
have
,
I
wonder
much
they
would
ascribe
judiciall
authority
to
ministers
in
synods
,
which
they
themselves
had
not
,
never
look't
for
,
were
not
to
have
,
and
which
they
never
saw
practised
before
in
any
assemblies
convocated
by
the
magistrate
.
4.
Had
the
Lord
Jesus
Christ
instituted
a
jurisdiction
distinct
and
independent
from
the
magistrate
,
they
were
to
disclaim
that
ordinance
which
delegated
a
power
which
was
none
of
their
own
,
but
was
derived
immediatly
from
Christ
,
not
by
the
intervention
and
the
chanell
of
the
magistrate
,
unto
themselves
as
ministers
of
Christ
:
and
if
any
ordinance
before
their
sitting
was
to
be
expected
,
it
was
not
to
be
directed
to
the
ministers
,
but
to
the
people
,
who
were
to
be
enjoyned
to
suffer
the
ministers
to
exercise
that
jurisdiction
which
they
authoritatively
challenge
from
Jesus
Christ
.
5.
Had
the
jurisdiction
of
the
Assembly
been
acknowledged
,
the
magistrate
,
as
our
brethren
the
Scots
speak
,
should
have
submitted
to
all
resolutions
of
the
Assembly
,
being
no
longer
humble
advices
,
but
canons
,
decrees
and
lawes
made
authoritatively
,
by
the
Governours
of
churches
under
Iesus
Christ
.
But
what
sense
can
be
given
to
these
words
,
when
they
say
,
there
is
a
government
distinct
from
the
magistrate
?
Is
it
such
a
distinction
as
is
betwixt
subordinates
,
or
betwixt
coordinates
?
If
the
magistrates
power
and
the
presbyterian
power
are
coordinates
,
each
must
needs
be
independent
one
from
the
other
;
which
how
inconsistent
it
is
under
one
magistrate
,
we
have
discussed
in
another
place
.
If
these
powers
be
subordinate
,
it
must
be
one
of
these
three
wayes
:
1.
in
coercive
power
;
2.
in
judgement
or
judiciall
determinations
,
that
are
to
passe
for
lawes
,
obliging
all
sorts
of
people
to
obedience
either
active
or
passive
:
3.
in
the
affinity
of
power
in
nature
and
definition
,
which
necessarily
imports
subordination
betwixt
them
.
1.
For
matter
of
coercive
power
,
the
ecclesiasticall
having
none
,
they
must
be
beholden
to
another
power
,
which
indeed
makes
it
to
be
power
;
all
externall
power
and
jurisdiction
being
but
childrens
play
,
ens
rationis
,
a
bubble
,
a
name
without
a
thing
,
without
a
power
of
coercion
.
2.
For
judgement
;
if
ecclesiasticall
men
cannot
execute
their
power
without
the
magistrate
,
the
question
will
be
whether
he
shall
execute
their
injunctions
as
a
judge
and
interpreter
,
or
as
a
sergeant
and
executioner
,
not
interpreting
the
commands
of
the
court
,
but
fulfilling
them
with
a
blind
obedience
and
judgement
:
for
there
is
no
medium
betwixt
these
two
.
If
as
a
judge
,
then
he
ought
to
judge
of
the
judgements
of
ministers
,
ere
he
doth
command
them
to
be
observed
;
and
so
in
a
manner
all
determinations
of
ministers
will
be
but
counsels
and
advices
,
seeing
before
they
have
force
of
law
and
of
rule
,
they
must
receive
the
ultimate
judgement
and
approbation
from
the
magistrate
.
3.
Subordination
of
powers
implieth
affinity
of
definition
and
nature
betwixt
the
subordinates
:
as
Surgerie
being
subordinate
to
Medicine
,
proveth
the
affinity
betwixt
Medicine
and
Surgery
.
Yea
,
if
subordinate
jurisdictions
stand
in
pari
gradu
,
and
in
equall
distance
from
the
power
they
are
subordinate
unto
,
it
argueth
an
identity
of
jurisdictions
among
them
:
as
if
the
jurisdiction
of
a
colledge
of
physitians
and
of
a
corporation
of
merchants
be
both
subordinate
to
one
magistrate
,
it
is
manifest
that
the
jurisdiction
of
that
colledge
and
of
that
corporation
are
but
one
,
as
springing
from
one
head
of
jurisdiction
;
thus
if
the
jurisdictions
of
a
church
and
of
a
corporation
are
of
equall
distance
in
subordination
from
one
spring-head
of
jurisdiction
,
no
doubt
the
jurisdiction
of
that
church
and
of
that
corporation
are
but
one
jurisdiction
.
Now
that
the
nature
of
the
jurisdiction
of
pastors
,
churches
and
synods
,
is
the
same
with
that
of
magistracy
,
&
needeth
not
to
be
coordinate
with
it
,
it
is
evident
by
many
proofs
.
1.
There
is
the
same
use
of
judgement
,
prudence
and
discretion
:
as
by
the
same
yard
one
may
measure
cloth
,
silk
and
thred
;
so
may
the
same
wise
politicall
head
,
and
the
same
prudence
and
discretion
govern
a
state
,
a
church
,
and
a
family
.
Dionysius
the
tyrant
used
to
say
,
he
did
employ
the
same
art
in
governing
his
school
at
Corinth
,
and
his
Kingdom
of
Sicily
.
2.
There
is
the
same
nature
of
law
in
both
jurisdictions
:
for
the
nature
of
the
law
consisteth
not
in
its
being
just
,
equall
and
honest
;
but
in
its
being
published
by
him
or
them
that
are
invested
with
magistracy
.
The
better
men
,
(
that
is
,
not
the
wiser
and
the
most
rationall
,
but
the
richer
and
the
most
potent
)
give
law
to
the
rest
.
The
philosophers
permit
us
to
weigh
and
interpret
their
lawes
;
but
the
magistrate
enjoyneth
blind
obedience
to
his
.
Seneca
saith
that
the
magistrates
law
doth
not
dispute
,
but
commandeth
:
and
Tullie
in
his
th●…d
book
de
natura
Deorum
saith
,
I
am
to
receive
from
thee
,
O
philosopher
,
satisfaction
from
reason
;
but
I
am
to
yield
to
the
lawes
that
our
ancestours
have
delivered
us
,
though
they
give
no
reason
.
In
like
manner
all
presbyterian
synods
,
namely
the
generall
assembly
of
Scotland
,
do
not
give
so
much
leave
to
inferiour
ecclesiasticall
judicatories
or
private
persons
,
to
examine
their
decrees
by
a
judgement
of
discretion
,
as
those
of
Beroea
took
to
themselves
when
they
examined
St.
Pauls
doctrine
,
and
searched
the
Scripture
,
to
know
whether
it
was
so
as
he
preached
:
for
their
ecclesiasticall
constitutions
have
force
of
law
,
only
because
they
have
the
sanction
of
an
ecclesiasticall
assembly
,
and
are
not
to
be
disputed
by
any
inferiour
judicatory
;
whereas
the
nature
of
an
ecclesiasticall
law
should
be
quite
different
from
the
civil
,
viz.
that
it
should
not
be
the
product
of
a
jurisdiction
compelling
or
requiring
to
assent
or
obey
,
except
the
inward
man
be
perswaded
and
convinced
.
It
may
be
our
presbyterian
brethren
will
say
that
,
for
example
,
excommunication
hath
no
further
validity
of
sentence
,
then
as
it
is
just
,
and
done
deservedly
:
which
indeed
proves
the
nullity
of
all
excommunications
;
for
all
being
done
in
the
name
of
Christ
,
all
must
needs
be
just
and
valid
,
and
every
one
excommunicating
in
the
name
of
Christ
should
excommunicate
infallibly
,
and
his
excommunication
should
be
an
effect
of
an
unerring
judgement
;
which
till
it
be
known
to
be
infallible
,
a
man
may
justly
question
the
validity
of
his
excommunication
.
3.
In
this
also
there
is
a
great
affinity
and
agreement
betwixt
the
jurisdiction
they
call
ecclesiasticall
,
and
the
civil
(
and
therefore
no
need
to
make
two
of
one
;
)
that
ecclesiasticall
presbyterian
jurisdiction
is
bounded
by
the
same
limits
as
is
the
civill
jurisdiction
,
which
is
against
the
nature
of
all
other
jurisdictions
different
from
the
magistrates
power
,
though
subordinate
to
it
,
as
is
the
maritall
and
paternall
powers
;
none
doubting
but
a
father
in
England
hath
a
power
over
his
son
in
France
,
and
that
a
wife
is
subject
to
her
husband
however
distant
from
him
.
Now
it
is
granted
by
all
,
that
the
jurisdiction
of
churches
combined
,
and
that
of
synods
never
went
beyond
the
magistrates
jurisdiction
;
that
the
churches
of
Persia
,
Aethiopia
and
India
were
not
tyed
to
observe
the
deciees
of
the
first
councill
of
Nice
,
nor
the
reformed
churches
of
France
those
of
the
synod
of
Dordrecht
,
neither
the
church
of
Barwick
to
submit
to
the
orders
of
the
generall
assembly
of
Scotland
:
and
yet
some
do
not
stick
to
maintain
,
that
a
man
excommunicated
in
Scotland
,
is
also
bound
by
the
same
sentence
in
France
or
Holland
,
because
,
if
we
may
believe
them
,
it
is
reasonable
that
the
sphear
of
activity
within
which
excommunication
acteth
should
as
much
spread
down
wards
as
upwards
;
and
that
since
a
man
bound
by
excommunication
at
Edenburgh
is
also
tyed
in
heaven
,
good
reason
he
should
be
bound
and
fast
in
any
part
of
the
earth
.
4.
This
also
which
all
churches
,
classes
and
synods
assume
,
makes
their
jurisdiction
wholly
concurring
in
nature
and
property
with
the
jurisdiction
of
the
magistrate
;
which
is
,
that
as
in
all
civil
and
politicall
assemblies
,
the
major
and
the
stronger
part
in
votes
,
not
in
reasons
,
doth
carry
it
;
so
decrees
and
canons
,
because
the
major
part
have
voted
them
to
be
such
,
are
therefore
receivable
by
inferiour
ecclesiasticall
judicatories
,
as
they
call
them
:
whereas
,
since
they
pretend
that
ecclesiasticall
jurisdiction
is
of
a
quite
different
nature
from
that
of
the
magistrate
,
it
were
most
convenient
that
it
should
not
be
like
it
in
this
main
particular
,
but
that
private
men
or
churches
should
adhere
to
truth
,
not
to
multitude
;
not
numbring
the
votes
,
but
weighing
the
reasons
.
And
indeed
this
was
well
considered
by
the
Parliament
,
in
their
ordinance
for
calling
of
the
assembly
:
for
though
they
took
upon
themselves
that
power
of
legislation
&
jurisdiction
,
whose
votes
are
not
weighed
,
but
numbred
,
and
which
cannot
be
otherwise
exercised
in
this
world
;
yet
they
very
prudently
conceived
,
that
such
a
jurisdiction
could
not
be
assumed
by
churchmen
,
as
such
,
in
matters
of
religion
:
for
they
never
intended
,
that
whatsoever
should
be
transacted
or
defined
by
the
major
part
of
the
ministers
of
the
Assembly
,
should
be
received
for
a
canon
and
an
ecclesiasticall
law
,
that
should
stand
in
force
;
since
they
expressely
enjoyn
,
in
the
rules
which
they
prescribed
to
the
assembly
,
1.
that
their
decisions
and
definitions
should
be
presented
to
the
Parliament
,
not
under
the
name
of
law
made
to
them
,
but
of
humble
advice
;
2.
that
no
regard
should
be
had
to
the
number
of
the
persons
dissenting
or
assenting
,
but
that
each
party
should
subscribe
their
names
to
their
opinion
.
5.
Another
argument
to
prove
that
the
ecclesiasticall
and
the
magistrates
power
are
not
coordinate
,
but
that
the
ecclesiasticall
is
subordinate
to
that
of
the
magistrate
,
and
that
they
both
are
of
the
same
nature
,
is
,
that
both
of
them
,
magistrate
and
ministers
,
challenge
not
only
the
duty
of
messengers
from
God
,
in
delivering
to
the
people
the
lawes
of
God
;
but
also
as
judges
exercise
power
about
making
new
lawes
,
which
do
oblige
to
obedience
for
conscience
sake
:
for
the
assemblies
&
presbyteries
of
Scotland
do
not
only
presse
obedience
to
the
lawes
expressely
set
down
in
Scripture
,
but
also
to
their
canons
,
decrees
and
constitutions
.
6.
Another
argument
to
prove
the
identity
of
the
powers
ecclesiasticall
and
civil
is
,
that
both
are
conversant
about
lawes
and
constitutions
that
are
made
by
men
:
such
are
most
of
the
canons
and
constitutions
of
synods
and
ecclesiasticall
assemblies
,
which
are
no
more
expresse
Scripture
then
the
Instinian
Code
:
and
therefore
it
is
altogether
needlesse
to
constitute
two
coordinate
humane
legislative
powers
.
7.
But
suppose
that
all
the
decrees
,
canons
,
constitutions
of
presbyteries
and
church-assemblies
were
word
of
God
,
and
divine
precepts
,
this
very
thing
,
that
they
are
divine
constitutions
,
and
that
one
jurisdiction
or
other
must
be
conceived
enjoyning
by
a
sanction
,
and
commanding
obedience
to
them
,
argueth
that
ecclesiasticall
and
civil
jurisdiction
are
but
one
:
For
what
can
the
ecclesiasticall
jurisdiction
do
more
,
then
to
give
a
sanction
to
the
lawes
of
God
?
which
thing
the
magistrate
is
to
do
.
If
he
must
give
a
sanction
to
the
decalogue
,
why
not
to
all
other
precepts
which
are
equally
of
divine
institution
?
8.
It
is
absurd
to
put
under
the
Gospell
a
difference
betwixt
the
jurisdiction
or
law
of
Christ
,
and
the
law
of
God
the
universall
Monarch
,
as
Mr.
Gillespie
speaketh
p.
261.
for
there
is
no
precept
of
the
decalogue
,
there
is
nothing
good
,
holy
,
honest
and
of
good
report
,
but
is
the
law
of
Jesus
Christ
:
and
therefore
since
the
magistrate
cannot
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
minister
of
God
,
as
St.
Paul
calls
him
,
but
he
must
be
a
minister
of
Jesus
Christ
,
and
that
he
cannot
be
keeper
of
the
decalogue
and
of
the
law
of
God
under
Moses
administration
,
but
he
must
be
also
the
keeper
of
the
law
of
Christ
;
what
need
to
constitute
two
coordinate
judiciall
powers
,
each
of
them
being
pari
gradu
subordinate
to
Jesus
Christ
?
Lastly
,
if
the
Kingdom
of
Jesus
Christ
is
not
of
this
world
,
and
that
this
Kingdom
,
as
our
brethren
tell
us
,
is
the
presbyterian
government
,
then
this
Kingdom
must
have
a
jurisdiction
and
lawes
quite
different
from
the
Kingdom
and
jurisdiction
of
this
world
;
which
yet
doth
not
prove
true
by
the
parallels
we
have
made
of
both
jurisdictions
.
Mr.
Gillespie
,
a
member
of
that
Assembly
,
pag.
85.
endeavoureth
to
shew
what
a
wide
difference
there
is
betwixt
these
two
jurisdictions
,
in
their
nature
,
causes
,
objects
,
adjuncts
:
but
I
might
upon
the
same
grounds
maintain
the
like
wide
difference
betwixt
martiall
,
navall
,
testamentall
,
paternall
,
maritall
and
civil
power
;
all
differing
,
and
yet
subordinate
to
that
of
the
magistrate
.
I
might
also
attribute
to
each
society
its
peculiar
power
;
placing
in
a
colledge
of
physicians
a
medicall
power
,
subordinate
to
God
the
God
of
bodies
,
health
and
outward
safety
,
as
the
civil
is
subordinate
to
the
God
of
the
Universe
,
and
the
ecclesiasticall
to
Christ
.
For
if
the
God
of
nations
hath
instituted
the
civil
power
,
and
the
God
of
saints
the
ecclesiasticall
,
as
Mr.
Gillespie
speaketh
;
what
hinders
but
that
the
God
of
nature
hath
instituted
the
medicall
power
?
And
if
morall
good
be
the
object
of
the
civil
power
,
and
spirituall
good
of
the
spirituall
power
;
why
may
not
bodily
health
be
the
object
of
the
medicall
power
?
CHAPTER
VI.
Whether
Iesus
Christ
hath
appointed
a
jurisdiction
called
ecclesiasticall
,
as
King
and
head
of
his
Church
.
Of
the
nature
of
the
Kingdom
of
God
.
In
what
sense
the
magistrate
is
head
of
the
Church
.
WE
proceed
to
examine
what
the
Rever
.
Assembly
say
,
that
Jesus
Christ
hath
instituted
this
ecclesiasticall
●…sdiction
as
King
and
head
of
his
Church
.
Mr.
Gillespie
,
one
of
their
body
,
and
therefore
the
best
interpreter
of
their
meaning
,
saith
in
his
2.
book
chap.
5.
that
Jesus
Christ
hath
two
Kingdoms
:
1.
a
generall
,
as
he
is
the
eternall
Son
of
God
,
the
head
of
all
principalities
&
powers
,
raigning
over
all
creatures
;
2.
a
particular
Kingdom
,
as
he
is
mediatour
,
raigning
over
the
church
only
:
by
which
church
he
understandeth
a
visible
church
of
saints
,
combined
in
such
a
body
as
is
the
church
of
Scotland
,
enjoying
the
ordinances
and
the
discipline
of
Christ
.
And
of
this
Kingdom
he
understandeth
Matth.
16.
v.
28.
There
be
some
standing
here
,
which
shall
not
taste
of
death
,
till
they
see
the
Son
of
man
coming
in
his
Kingdom
.
So
doth
Beza
against
Erastus
,
who
,
with
Mr.
Gillespie
,
out
of
those
words
of
Christ
,
my
Kingdom
is
not
of
this
world
,
concludeth
two
things
:
1.
that
the
ecclesiasticall
government
is
distinct
from
the
civill
or
that
of
the
magistrate
;
2.
that
that
Kingdom
is
an
aggregation
of
many
churches
under
one
presbytery
.
In
the
6.
chap.
of
the
same
book
he
is
very
prolix
to
prove
,
that
Jesus
Christ
,
as
mediatour
and
head
of
the
Church
,
hath
not
appointed
the
magistrate
to
be
his
viceregent
in
the
government
of
the
church
in
the
second
acception
.
I
confesse
that
the
holy
Scripture
mentioneth
two
Kingdoms
;
but
that
both
these
be
visible
ones
,
I
deny
flatly
:
particularly
,
that
Jesus
Christ
is
called
King
and
head
of
the
church
,
in
reference
to
the
visible
congregations
of
Christians
,
or
that
by
the
body
of
Christ
is
meant
the
visible
assembly
of
those
that
make
outward
profession
of
the
Christian
religion
.
Let
us
then
consider
in
this
Kingdom
of
Jesus
Christ
as
mediatour
,
the
nature
of
the
King
and
head
,
of
his
scepter
,
sword
,
power
,
weapons
,
keyes
,
fullnesse
;
that
so
we
may
see
if
all
these
qualifications
,
yea
if
any
one
of
these
are
proper
to
any
visible
church
particular
and
nationall
.
Both
Rivet
and
Reynolds
,
in
their
comments
upon
the
110.
Psalme
,
make
this
Kingdom
wholly
spirituall
,
not
of
this
world
,
much
lesse
seen
in
this
world
,
though
known
to
be
in
this
world
.
It
is
that
Kingdom
which
is
many
times
mentioned
in
the
Gospell
;
but
never
once
taken
for
a
visible
government
of
men
professing
outwardly
the
name
of
Christ
,
but
for
the
Kingdom
of
grace
,
and
that
government
which
Christ
hath
over
those
whom
he
ruleth
by
his
spirit
of
adoption
.
The
keyes
of
this
Kingdom
are
the
door
of
utterance
in
the
ministery
,
whereby
men
have
entrance
:
these
keyes
keep
out
from
coming
in
those
that
are
without
doors
,
but
never
put
out
any
that
are
once
in
;
and
therefore
most
absurd
it
is
to
ground
the
power
of
excommunication
upon
the
power
of
the
keyes
,
committed
by
Jesus
Christ
to
the
Apostles
:
if
the
Kingdom
of
which
Christ
speaketh
is
the
Kingdom
of
heaven
or
of
grace
,
will
they
say
that
an
excommunicated
person
is
put
o●
of
the
Kingdom
of
grace
?
The
scepter
and
sword
of
this
Kingdom
is
the
word
of
God
.
The
weapons
are
not
carnall
;
nor
are
they
used
to
the
putting
a
man
out
by
excommunication
:
but
to
the
pulling
down
the
strong
holds
of
sin
;
not
by
tying
a
man
with
church-censures
,
but
bringing
into
captivity
his
imaginations
to
the
obedience
of
Christ
.
This
truth
broke
through
the
darknesse
of
popery
,
and
was
acknowledged
by
those
that
were
oppressed
by
the
Popes
tyrannie
:
so
in
the
year
1080.
the
advocate
of
the
Emperour
confut.
9.
saith
,
that
the
preaching
of
Gregory
the
7.
was
new
,
since
the
church
had
no
other
sword
then
that
of
the
spirit
,
which
was
the
word
of
God
.
This
language
was
acknowledged
by
the
canonists
to
be
in
the
mouths
of
the
Popes
adversaries
,
who
yet
kept
within
the
communion
of
Rome
,
never
dreaming
of
a
Wicleff
or
a
Luther
;
as
can
.
inter
.
33.
quest.
3.
Ecclesia
non
habet
gladium
nisi
spiritualem
,
qui
non
occidit
,
sed
vivisificat
.
The
law
of
this
Kingdom
is
not
the
discipline
or
censure
of
the
church
,
but
the
law
both
of
the
Gospell
and
of
faith
,
called
also
the
law
of
the
spirit
.
For
by
the
power
of
that
Kingdom
,
described
by
the
holy
Ghost
in
the
new
Testament
,
and
mentioned
in
50.
places
,
is
not
in
any
of
them
understood
the
ecclesiasticall
power
,
or
any
such
thing
as
the
power
of
ministers
,
presbyteries
,
synods
,
to
make
decrees
,
canons
,
to
determine
authoritatively
,
to
suspend
,
excommunicate
and
absolve
:
but
alwayes
is
meant
that
power
that
translateth
from
darknesse
to
light
,
and
from
the
power
of
satan
unto
God
;
by
which
we
are
made
sons
of
God
,
Ioh.
1.
v.
12.
by
which
we
are
enlightened
,
Act.
26.
v.
18.
and
raised
unto
newnesse
of
life
.
The
fullnesse
of
that
Kingdom
is
,
the
saving
gifts
and
graces
given
to
the
members
.
The
head
of
this
Kingdom
is
Jesus
Christ
,
our
King
,
Priest
and
Prophet
,
ruling
by
his
spirit
his
subjects
which
are
his
members
,
offering
,
satisfying
and
interceding
only
for
them
,
teaching
none
savingly
but
them
.
There
is
no
governour
or
viceregent
of
this
church
,
but
the
spirit
of
God
working
in
the
heart
by
the
word
preached
or
read
,
and
guiding
into
all
truth
.
Though
God
hath
no
visible
governours
of
this
Kingdom
,
yet
he
hath
externally
many
subservient
instruments
and
ministers
for
the
advancing
of
that
Kingdom
;
as
magistrates
by
their
jurisdiction
,
pastors
by
their
function
,
all
godly
people
by
their
generall
calling
and
dutie
,
their
persecutions
,
afflictions
,
maladies
;
and
particularly
the
ministers
of
the
Gospell
are
main
agents
in
Gods
hands
for
the
building
up
of
that
Kingdom
.
What
they
know
they
do
,
is
the
least
part
of
their
ministery
;
they
themselves
being
ignorant
,
what
and
how
they
work
by
it
in
mens
hearts
.
Gods
chief
minister
is
Christ
in
the
word
:
the
power
is
the
efficacious
working
of
the
word
:
the
keyes
are
the
openings
of
the
heart
to
the
word
,
or
rather
the
openings
of
the
word
to
the
heart
,
and
the
receiving
of
the
person
into
the
heavenly
fellowship
.
This
power
is
not
placed
in
the
ministers
,
but
the
word
;
which
though
it
is
delivered
by
them
not
only
in
a
way
of
beseeching
and
exhorting
,
but
also
of
commanding
,
yet
that
jurisdiction
is
only
effectuall
on
those
that
of
unwilling
are
rendred
willing
:
so
that
it
is
rather
the
jurisdiction
of
the
word
,
then
of
the
minister
:
for
the
ministers
operation
in
the
ministery
is
like
to
that
of
the
artists
in
their
chymicall
operations
,
where
they
are
rather
spectators
then
actors
,
admovendo
agentia
passivis
;
for
nature
and
fire
are
the
main
agents
.
They
are
like
an
husbandman
in
a
vintage
,
who
maketh
not
the
wine
,
but
ordereth
it
,
powring
it
from
one
vessel
to
another
.
This
being
the
nature
of
the
Kingdom
and
church
of
God
,
of
which
Christ
is
the
head
and
King
;
it
remaineth
to
enquire
,
who
is
the
viceregent
of
God
,
in
governing
the
visible
congregations
of
Christians
meeting
about
the
worship
of
God
.
Properly
the
magistrate
is
not
head
of
the
church
,
more
then
of
other
societies
:
for
as
the
callings
of
a
physitian
,
merchant
,
smith
,
sea-man
,
so
of
a
Christian
,
as
Christian
and
church-member
,
are
not
subordinate
to
magistracy
;
but
only
under
the
notion
of
,
and
as
they
are
members
of
families
,
societies
,
corporations
and
commonwealths
:
in
all
which
magistracy
is
virtually
and
eminently
resident
;
in
regard
that
no
society
of
men
can
be
imagined
to
be
governed
either
without
a
power
delegate
from
the
magistrate
,
or
without
assuming
magistracy
within
it self
.
In
that
sense
the
magistrate
may
be
said
,
for
these
three
or
four
reasons
,
to
be
head
of
a
visible
nationall
church
.
1.
Because
the
matter
,
manner
and
extent
of
the
power
exercised
by
that
church
,
being
wholly
the
same
with
that
of
the
magistrate
,
it
is
needlesse
to
make
of
one
power
two
;
and
therefore
the
magistrate
being
the
supreme
governour
in
the
managing
of
that
power
exercised
alike
in
all
kinds
of
societies
within
his
dominion
,
he
may
very
properly
be
the
supreme
governour
as
well
of
churches
,
as
of
all
other
societies
.
2.
The
magistrate
may
be
said
to
be
head
of
the
visible
church
,
because
there
is
no
man
,
of
what
place
,
function
,
calling
,
dignity
so
ever
he
be
,
that
in
an
externall
visible
way
can
so
much
promote
the
interest
of
Jesus
Christ
,
and
the
building
up
of
his
Kingdom
,
as
the
supreme
magistrate
;
not
so
much
considered
as
Christian
,
but
as
magistrate
,
and
by
vertue
of
his
magistracy
.
None
doth
doubt
but
that
one
single
woman
,
namely
Queen
Elizabeth
,
being
a
magistrate
,
did
contribute
more
for
establishing
and
spreading
the
Gospell
of
Christ
in
England
,
then
all
the
godly
ministers
put
together
in
the
dayes
of
Queen
Mary
.
Let
but
one
single
magistrate
countenance
religion
,
this
will
avail
more
then
thousands
of
Greenhams
or
Bradfords
under
a
magistrate
of
a
contrary
religion
.
Sure
,
where
God
hath
given
more
ability
and
power
to
do
good
,
he
also
hath
placed
there
more
right
&
duty
to
promote
that
good
.
I
think
there
was
more
stresse
of
duty
laid
upon
Queen
Elizabeth
to
advance
Christs
Kingdom
in
England
,
then
on
100.
Bradfords
,
Latimers
and
Ridleys
in
Queen
Maries
dayes
.
A
3.
ground
may
be
added
,
why
the
sovereign
magistrate
may
be
called
the
head
of
the
church
,
(
and
which
is
much
pressed
by
Reynolds
,
Martyr
,
Musculus
,
Bullingerus
,
Gualterus
,
Zanchius
,
Pareus
,
)
is
,
because
all
the
decisions
of
ministers
about
matters
of
faith
or
discipline
,
are
but
mere
counsels
,
advices
and
directions
;
not
binding
externally
,
that
is
actively
or
passively
,
any
church
,
society
or
corporation
,
except
they
receive
a
sanction
from
the
magistrate
:
and
besides
that
these
sanctions
are
not
to
be
made
by
him
caeco
judicio
,
with
a
blind
judgement
,
standing
to
their
determination
,
without
examination
,
and
doing
as
much
as
those
of
Beroea
,
who
ere
they
believed
St.
Paul
,
searched
the
Scriptures
,
to
know
whether
it
was
so
as
he
preached
.
As
no
obedience
is
to
be
rendred
by
any
person
,
society
or
corporation
,
without
they
duly
weigh
in
their
judgement
of
discretion
whether
the
command
be
just
or
no
:
so
a
command
is
not
to
be
made
by
the
person
whose
duty
and
part
it
is
to
command
,
untill
he
first
understandeth
and
apprehendeth
by
his
judgement
of
discretion
the
thing
to
be
a
good
and
a
fitting
rule
of
obedience
.
So
that
since
presbyteries
and
●ynods
cannot
enforce
obligation
of
obedience
to
their
declarations
and
decisions
,
without
the
injunction
and
command
of
the
magistrate
;
since
also
he
is
not
to
enjoin
or
command
any
thing
repugnant
to
his
own
judgement
;
it
doth
consequently
follow
,
that
good
reason
it
is
,
that
he
who
last
is
to
judge
and
command
any
thing
,
propounded
and
debated
in
whatever
assembly
of
men
,
should
be
stiled
the
sovereign
judge
,
head
,
ruler
,
and
governour
of
those
things
that
are
solely
in
his
own
power
.
Fourthly
,
he
may
be
said
to
be
head
of
the
church
,
because
of
three
main
duties
which
are
annexed
to
his
office
of
magistracy
,
which
comprehend
what
is
requisite
for
life
,
godlinesse
and
happinesse
.
The
1.
is
provisio
mediorum
conducentium
ad
finem
optimum
,
provision
of
the
means
conducing
to
the
best
end
:
2.
remotio
impedientium
,
the
removing
of
hinderances
:
3.
actualis
directio
in
illum
finem
,
an
actuall
direction
&
ordering
things
to
that
end
.
These
3.
conditions
Javellus
a
Romish
Bishop
layes
down
to
assert
the
soveraign
power
of
the
magistrate
,
in
judging
,
providing
,
ordering
,
and
removing
,
in
order
to
obtaining
the
best
end
,
which
he
saith
is
the
main
felicity
of
man
.
Lastly
,
he
may
be
well
called
head
of
the
church
,
that
receiveth
appeals
from
all
church-judicatories
,
and
disannuls
or
ratifies
their
judgements
and
sentences
.
But
Mr.
Rutherfurd
denieth
those
acts
to
be
appeals
,
being
not
in
eadem
serie
,
from
a
lower
ecclesiasticall
court
to
a
superiour
ecclesiasticall
court
;
and
saith
,
that
from
an
ecclesiasticall
court
to
a
civil
,
as
to
the
magistrate
,
there
is
no
appeal
,
but
a
removall
by
a
declinator
,
a
complaint
,
a
refuge
.
But
we
having
proved
that
synods
,
presbyteries
,
&c.
have
no
jurisdiction
but
what
they
have
from
the
magistrate
;
therefore
all
appeals
from
a
church-judicatorie
to
the
magistrate
,
are
but
from
an
inseriour
court
of
the
magistrate
to
a
superiour
of
the
same
magistrate
.
Rivet
on
the
decalogue
had
not
learned
such
squibs
of
distinctions
betwixt
appeals
and
refuges
,
complaints
and
declinators
;
for
by
any
means
he
would
have
men
to
appeal
to
the
magistrate
from
church-sentences
:
Ministers
as
ministers
are
the
subjects
of
the
soveraign
magistrate
,
and
why
may
it
not
be
lawfull
for
subjects
to
appeal
from
the
judgements
of
subjects
to
the
supreme
magistrate
?
and
why
may
it
not
be
lawfull
to
the
supreme
magistrate
to
review
the
judgements
of
his
subjects
,
to
ratifie
them
,
if
they
be
good
,
and
abolish
them
,
if
they
be
bad
?
For
call
those
removals
what
you
will
,
so
that
the
thing
be
still
the
same
:
for
he
that
from
an
unjust
sentence
of
a
church-judicatorie
hath
his
recourse
to
the
magistrate
,
both
declines
the
sentence
of
that
court
,
appeals
to
a
higher
court
,
and
makes
his
complaint
to
him
that
can
redresse
him
,
help
him
,
and
disannull
the
first
sentence
.
I
confesse
,
if
a
man
be
condemned
in
England
,
he
may
have
his
refuge
to
some
neighbour
Prince
:
but
this
Prince
can
but
protect
him
from
the
execution
of
the
sentence
against
him
;
but
cannot
disannull
the
sentence
against
him
,
nor
restore
him
in
statu
quo
prius
.
Such
are
the
examples
of
Chrysostomus
,
Flavianus
and
Athanasius
,
which
are
to
no
purpose
:
for
they
repaired
to
the
Bishop
of
Rome
,
desiring
indeed
to
be
judged
by
him
;
but
they
did
not
look
upon
him
as
their
superiour
that
could
relieve
them
,
and
quash
the
sentence
against
them
;
they
repaired
to
him
only
as
to
a
mediatour
and
intercessour
.
Authorities
should
now
make
good
what
I
have
proved
to
be
consonant
to
reason
,
such
as
might
be
brought
out
of
the
best
reformers
,
as
Martyr
,
Reynolds
,
Pareus
,
Chamier
;
who
make
no
other
supreme
visible
governour
of
the
church
then
the
soveraign
magistrate
:
but
I
will
not
trouble
the
reader
with
many
quotations
.
Yet
to
shew
that
this
is
no
new
doctrine
,
I
might
produce
some
famous
Romish
authors
,
who
thought
no
lesse
in
the
darkest
times
of
ignorance
:
for
so
Claude
Fauchet
hath
left
written
,
a
famous
Historian
and
a
Papist
,
in
his
book
of
the
liberties
of
the
Gallicane
church
;
who
out
of
Gregorie
of
Tours
,
and
the
practise
of
his
time
,
proveth
that
the
Kings
of
France
were
reputed
heads
of
the
church
:
a
title
which
many
100.
years
after
was
much
found
fault
with
in
the
Kings
of
England
,
by
the
Romanists
,
yea
by
some
reformers
.
He
concludes
his
discourse
thus
:
which
sheweth
,
that
the
Bishops
of
that
time
did
hold
,
the
King
,
assisted
by
his
counsell
of
State
,
to
be
under
God
head
on
earth
of
the
church
in
his
Kingdom
,
and
not
the
Pope
;
whom
if
they
had
looked
on
as
the
head
,
they
would
have
sent
unto
him
the
conclusion
of
the
councill
of
Orleans
,
and
not
to
King
Clovis
.
So
speaketh
the
author
of
the
Review
of
the
councill
of
Trent
,
lib.
6.
cap.
5.
The
ecclesiasticks
in
France
do
not
hold
their
ecclesiastick
jurisdiction
from
the
Pope
,
but
from
the
King
;
though
the
Iesuits
teach
otherwise
.
CHAPTER
VII
.
The
strength
of
Mr.
Gillespies
reasons
,
to
disprove
that
the
magistrate
is
not
chief
governour
of
the
church
under
Christ
,
examined
.
ALl
that
I
have
said
doth
sufficiently
overthrow
what
Mr.
Gillespie
alledgeth
for
a
double
jurisdiction
,
and
against
the
magistrates
being
the
chief
governour
of
the
church
under
Christ
.
To
make
good
that
,
in
a
hundred
places
he
doth
much
under
value
the
magistrates
power
in
sacred
things
:
namely
p.
187.
that
the
magistrate
,
though
Christian
and
godly
,
doth
not
exnatura
rei
,
and
in
regard
of
his
particular
vocation
,
intend
the
glory
of
Iesus
Christ
,
as
mediator
and
King
of
the
church
.
In
the
next
page
;
The
glory
of
Iesus
Christ
,
as
mediatour
and
King
of
the
church
,
is
not
the
end
of
magistracy
.
And
in
the
same
page
he
saith
,
that
the
end
of
magistracy
is
not
godlinesse
&
honesty
,
but
peace
and
quietnesse
.
Pag.
235.
he
saith
,
the
magistrate
is
not
to
rule
in
the
name
of
Christ
.
Pag.
250.
he
saith
,
the
magistrate
of
England
is
not
a
member
of
the
church
as
a
magistrate
,
but
as
a
Christian
.
In
the
294.
page
;
the
civil
magistrate
is
Gods
viceregent
,
not
Christs
:
and
ibid.
If
the
magistrate
be
supreme
head
and
governour
of
the
church
under
Christ
,
then
the
ministers
of
the
church
are
the
magistrates
ministers
as
well
as
Christs
,
and
must
act
in
the
magistrates
name
,
and
as
subordinate
to
him
;
and
the
magistrate
shall
be
Christs
minister
,
and
act
in
Christs
name
.
By
all
this
he
declareth
his
opinion
,
more
then
he
proveth
it
.
But
to
elude
whatever
strength
this
carries
,
I
further
adde
,
that
God
maketh
use
of
two
main
instruments
to
promote
and
advance
the
Kingdom
of
Christ
as
mediatour
.
1.
The
first
is
the
sacred
function
,
wholly
set
a
part
by
God
to
preach
the
glad
tidings
of
God
reconciled
to
the
world
:
which
function
was
first
laid
on
Christ
,
and
then
on
the
Apostles
and
the
ministers
of
the
Gospell
,
who
are
embassadors
and
messengers
of
&
from
Christ
.
In
this
function
there
is
no
jurisdiction
annexed
,
but
what
the
spirit
in
the
word
hath
upon
mens
hearts
for
their
conviction
and
conversion
.
In
the
exercise
of
this
function
there
is
no
law
made
by
him
that
bears
it
,
but
the
law
of
the
spirit
;
no
censure
inflicted
,
but
on
such
as
either
willingly
and
not
by
constraint
undergo
it
,
and
chose
whether
they
will
or
no
;
or
when
it
pleaseth
God
in
judgement
to
afflict
the
despisers
of
Gods
ministers
&
ordinances
.
This
function
,
I
grant
,
is
not
exercised
in
the
magistrates
name
,
but
Christs
,
nor
is
it
subordinate
to
him
.
2.
The
second
thing
servient
(
if
I
may
so
speak
)
and
subservient
to
the
promoting
of
the
Kingdom
of
Christ
,
is
the
magistrate
and
magistracy
;
in
as
much
as
(
which
I
said
before
)
it
cannot
be
that
ministers
and
people
assemble
,
synods
be
called
,
an
outward
government
settled
,
lawes
published
,
good
men
rewarded
,
bad
men
punished
,
heresies
and
hereticks
rejected
,
ministers
maintained
,
union
preserved
,
except
ministers
,
people
,
synods
be
invested
with
a
power
of
magistrate
and
magistracy
.
These
two
,
as
I
suppose
,
being
undeniably
true
,
all
Mr.
Gillespies
assertions
above-mentioned
will
be
found
built
upon
the
sand
.
The
magistrate
having
not
the
sacred
function
on
him
,
is
no
minister
nor
ambassadour
of
and
from
Christ
,
neither
doth
the
inward
operative
jurisdiction
annexed
to
the
sacred
function
arise
from
magistracy
ex
natura
rei
.
In
that
regard
the
minister
preaching
the
Gospell
,
and
exercising
his
pastorall
function
,
is
not
the
magistrates
minister
,
but
Christs
.
But
as
magistracy
is
the
second
necessary
instrument
which
God
employeth
to
promote
the
Kingdom
of
his
Son
in
the
world
;
and
for
as
much
as
it
cannot
be
so
much
as
imagined
,
that
magistracy
is
inherent
in
all
pastors
and
assemblies
of
churches
and
synods
;
no
doubt
but
the
ministers
in
that
consideration
may
be
called
the
magistrates
ministers
,
as
both
in
the
same
respect
are
Christs
ministers
.
If
Christs
Kingdom
cannot
be
nor
ever
was
promoted
without
magistracy
actually
present
and
acting
,
then
the
magistrate
is
a
main
minister
of
Christ
in
those
acts
.
Reverend
and
learned
Mr.
Lightfoot
,
in
his
Harmony
of
the
New
Testament
,
upon
the
1
Cor.
5.
clearly
evinceth
,
that
church-officers
cannot
be
so
much
as
conceived
to
govern
the
churches
without
magistracy
either
assumed
or
delegated
:
for
having
told
us
,
that
every
synagogue
of
the
Jewes
had
magistracy
within
their
own
body
,
judging
betwixt
party
and
party
in
matters
of
money
,
Health
,
damage
,
yea
inflicting
corporall
punishments
;
he
addeth
,
all
things
well
considered
,
it
may
not
be
so
monstrons
as
it
seems
to
some
,
to
say
,
it
might
very
well
be
so
in
those
times
of
Christian
congregations
:
for
since
,
as
it
might
be
shewed
,
Christ
and
his
Apostles
,
in
platforming
the
modell
of
Christian
churches
in
those
times
,
did
keep
very
close
to
the
platform
of
synagogues
;
and
since
the
Romans
in
those
times
made
no
difference
betwixt
Iewes
Iudaizing
,
and
Iewes
that
were
turned
Christians
,
for
as
yet
there
was
no
persecution
raised
against
Christianity
;
why
might
not
Christian
congregations
have
and
exercise
their
double
function
of
ministry
and
magistracy
in
them
,
as
well
as
the
Iewish
synagogues
?
and
if
that
much
controverted
place
,
1
Tim.
5.
17.
should
be
interpreted
according
to
such
a
rule
,
it
were
neither
irrationall
nor
improbable
.
Here
by
the
way
one
may
see
,
that
in
synagogues
there
were
severall
functions
,
but
one
Imperium
and
jurisdiction
,
which
was
that
of
magistracy
;
2.
that
the
churches
of
Christians
were
modelled
according
to
Iewish
synagogues
;
3.
that
every
church
had
both
ministery
and
magistracy
.
By
this
likewise
down
goeth
what
he
saith
,
that
the
magistrate
,
though
Christian
and
godly
,
doth
not
in
regard
of
his
particular
vocation
intend
the
glory
of
Jesus
Christ
,
as
mediatour
and
King
of
the
church
.
The
main
end
as
well
as
duty
of
magistracy
is
,
the
care
of
religion
,
and
so
of
Christian
religion
:
his
aime
is
,
and
ought
to
be
,
not
so
much
peace
and
quietnesse
,
as
godlinesse
and
honesty
.
Must
a
magistrate
hide
his
power
,
which
is
his
talent
,
in
a
napkin
?
were
not
Adam
,
Abraham
,
Isaac
and
Jacob
,
by
their
paternall
,
magistraticall
power
tyed
to
promote
Gods
true
worship
?
It
is
very
strange
doctrine
,
when
he
saith
p.
189.
that
the
end
of
an
ecclesiasticall
sentence
,
as
delivering
to
Satan
,
is
,
that
men
may
learn
not
to
blaspheme
;
but
the
end
of
the
magistrate
in
punishing
blasphemers
,
is
only
that
justice
may
be
done
according
to
law
,
and
that
peace
and
good
order
may
be
maintained
.
A
rank
papist
could
hardly
speak
more
crudely
.
Ought
not
this
to
be
the
end
of
the
magistrate
in
punishing
transgressours
,
if
it
be
not
by
death
,
that
they
may
change
their
lives
,
and
be
better
then
they
were
?
Were
not
reformation
of
life
the
end
for
which
a
blasphemer
is
punished
,
but
only
peace
and
quietnesse
,
the
magistrate
might
as
well
let
him
go
unpunished
,
if
he
can
but
obtain
his
end
,
which
,
as
Mr.
Gillespie
saith
,
is
peace
and
quietnesse
;
which
hath
been
often
obtained
when
no
blasphemers
were
punished
.
It
is
observed
,
that
in
Augustus
time
there
was
for
12.
years
through
all
the
Roman
Empire
peace
and
quietnesse
,
though
the
life
of
all
his
subjects
were
a
perpetuall
blasphemy
against
God
.
But
,
I
pray
,
how
can
Christs
church
be
ruled
by
magistracy
,
except
it
be
in
the
name
of
Christ
,
promote
the
interest
of
Jesus
Christ
,
and
ayme
at
the
glory
of
Jesus
Christ
?
When
he
saith
,
that
the
magi●…rate
of
England
is
not
a
member
of
the
church
as
a
magistrate
,
but
as
a
Christian
,
and
that
he
governs
not
as
a
Christian
,
but
as
a
magistrate
;
I
confesse
I
understand
not
,
why
I
may
not
say
as
well
,
that
a
pastor
is
not
a
member
of
a
church
as
pastor
,
but
as
a
Christian
:
for
there
be
in
the
church
as
well
Balaams
and
false
teachers
,
as
persecuting
magistrates
.
Why
may
I
not
say
,
that
a
father
is
not
to
teach
the
fear
of
the
Lord
to
his
son
as
a
father
,
but
as
a
Christian
?
for
the
magistrate
is
not
to
rule
and
order
affairs
of
the
church
as
a
Christian
,
but
as
a
magistrate
:
otherwise
a
Christian
,
without
the
office
of
magistracy
,
might
do
the
like
.
How
can
the
duty
about
the
exercise
of
a
power
be
divided
from
the
power
it self
,
as
that
a
magistrate
should
be
by
his
duty
of
magistracy
keeper
of
both
tables
,
and
yet
should
have
no
power
given
from
God
for
the
keeping
of
these
tables
?
But
,
which
is
most
al
surd
,
how
can
the
keeping
of
the
two
tables
under
the
Gospell
be
separate
from
the
keeping
of
the
doctrine
and
discipline
of
the
Gospell
,
as
that
the
magistrate
should
be
keeper
of
one
,
and
the
pastors
of
the
other
?
If
the
magistrate
under
the
old
Testament
was
keeper
not
only
of
the
decalogue
,
but
also
of
the
covenant
of
grace
,
by
which
the
people
of
Israel
was
distinguished
from
the
rest
of
the
world
;
what
hinders
but
he
should
be
under
the
Gospells
administration
a
keeper
both
of
the
law
and
Gospell
?
except
Mr.
Gillespie
say
,
that
the
priests
were
keepers
of
the
law
whereof
David
speaketh
in
the
19
Psalme
,
and
the
magistrate
keeper
of
the
two
tables
given
in
mount
Sinai
.
As
for
the
magistrates
being
a
member
of
the
church
,
and
therefore
no
head
or
governour
of
the
church
;
I
believe
he
is
as
much
lyable
to
submit
and
stoup
his
will
to
the
commands
of
Christ
in
the
ministery
,
as
the
lowest
in
the
congregation
:
he
must
acknowledge
his
minister
the
better
man
,
as
honoured
with
the
highest
function
that
ever
was
,
and
which
the
Son
of
God
our
Lord
Jesus
Christ
took
upon
him
.
But
were
all
the
ministers
of
the
Gospell
as
many
Jesus
Christs
,
I
would
yield
unto
them
all
alike
jurisdiction
over
the
wills
and
minds
of
men
;
but
deny
them
an
externall
coercive
judiciall
power
over
their
bodies
,
estates
,
liberties
,
&c.
CHAPTER
VIII
.
Mr.
Gillespies
manifest
contradictions
in
stating
the
magistrates
power
in
matters
of
Religion
.
BUt
I
will
plainly
shew
,
that
in
this
matter
Mr.
Gillespie
doth
manifestly
contradict
himself
,
and
stands
on
no
sure
ground
:
for
what
he
hath
taken
from
the
magistrate
in
some
places
,
in
others
he
restoreth
to
him
:
In
some
he
grants
as
much
to
the
magistrate
as
if
he
had
been
another
Erastus
;
in
others
he
gives
him
nothing
at
all
,
and
makes
ecclesiasticall
and
civil
jurisdiction
to
be
res
disparatae
,
or
things
as
much
different
as
wisedome
and
a
candlestick
,
being
of
severall
classes
and
predicaments
,
so
that
one
hath
nothing
to
meddle
with
the
other
.
Thus
pag.
253.
these
be
his
words
:
We
deny
that
in
a
well-constituted
church
,
it
is
agreeable
to
the
will
of
Christ
for
the
magistrate
either
to
receive
appeals
,
properly
so
called
,
from
the
sentence
of
an
ecclesiasticall
court
,
or
to
receive
complaints
exhibited
against
that
sentence
by
that
party
censured
,
so
as
by
his
authority
upon
such
a
complaint
to
nullify
or
make
void
the
ecclesiasticall
censure
.
This
indeed
is
imperium
in
imperio
,
a
jurisdiction
within
a
jurisdiction
,
and
independent
from
it
.
Mr.
Gillespie
would
not
have
a
man
to
appeal
from
the
presbytery
or
synod
,
or
make
complaints
to
the
magistrate
,
nor
a
magistrate
to
receive
the
complaints
;
but
he
is
contented
that
the
magistrate
should
act
the
part
of
an
executioner
,
in
compelling
the
party
censured
to
submit
to
the
church-censure
:
which
indeed
is
a
most
ungodly
and
tyrannicall
proceeding
,
like
that
of
Pope
Julius
the
2.
who
would
have
King
Lewis
the
12.
to
execute
the
sentence
against
the
Waldenses
by
destroying
them
by
the
sword
,
and
burning
their
cities
,
without
taking
any
cognizance
of
the
fact
.
And
since
all
church-censures
do
signify
just
nothing
,
without
a
power
of
magistracy
giving
its
sanction
for
effectuating
the
sentence
of
the
church
;
here
,
if
we
believe
Mr.
Gillespie
,
the
pastor
is
like
the
intellect
,
and
the
magistrate
the
will
,
this
following
with
a
blind
obedience
the
dictates
of
that
.
But
who
shall
judge
,
when
the
church
is
well
constituted
,
that
then
the
magistrate
may
not
receive
complaints
and
appeals
?
and
may
not
sometimes
wrong
proceedings
und
unjust
sentences
passe
in
a
well-constituted
church
,
so
long
as
a
church
never
so
pure
is
not
infallible
?
and
on
the
contrary
,
may
not
an
unsettled
church
be
very
just
in
their
censures
?
why
then
should
it
be
more
agreeable
to
the
will
of
Christ
to
receive
appeals
from
a
just
sentence
in
an
unsettled
church
,
then
from
an
unjust
one
when
the
church
is
well-constituted
?
But
when
was
ever
such
a
well-constituted
church
,
unerring
in
their
judgement
,
as
all
appeals
from
their
judgement
to
another
should
be
unlawfull
?
was
or
is
that
church
well-constituted
,
that
either
ever
clashed
with
magistracy
,
or
was
divided
in
it self
,
as
now
it
is
?
Now
we
shall
find
Mr.
Gillespie
playing
two
other
parts
:
under
the
one
he
ascribeth
to
the
magistrate
as
much
as
ever
they
challenged
;
under
the
other
vizard
he
chalks
a
middle
way
of
magistrates
power
in
sacred
things
,
in
which
he
seems
to
give
something
to
the
magistrate
,
but
in
truth
gives
nothing
:
however
he
is
sure
to
raise
a
dust
of
distinctions
,
that
neither
satisfy
one
nor
the
other
.
Pag.
259.
he
alledgeth
the
25.
article
of
the
confession
of
the
church
of
Scotland
,
which
saith
,
that
to
Kings
,
Princes
,
rulers
and
magistrates
chiefly
and
most
principally
the
conservation
and
the
purgation
of
religion
pertaineth
;
so
that
not
only
they
are
appointed
for
civil
policy
,
but
also
for
maintenance
of
the
true
religion
,
and
for
suppressing
idolatry
,
and
all
superstition
what
soever
.
He
who
never
had
heard
of
a
double
jurisdiction
,
ecclesiasticall
and
civil
,
or
of
a
power
of
excommunicating
,
deposing
,
making
lawes
,
and
determining
so
authoritatively
about
matters
of
faith
and
discipline
,
that
the
magistrate
is
not
to
revise
their
judgements
,
or
receive
complaints
from
church-judicatories
;
he
who
never
,
I
say
,
had
heard
of
these
positions
,
would
never
deduct
them
by
any
consequence
out
of
the
words
of
the
confession
of
Scotland
quoted
by
Mr.
Gillespie
:
for
quite
contrary
,
they
unite
all
power
into
one
;
make
the
magistrate
sole
governour
of
churches
,
nationall
,
provinciall
,
and
consistoriall
,
and
sole
judge
of
heresies
,
canous
,
decrees
,
and
church-censures
;
and
besides
overturn
all
Mr.
Gillespies
ground
,
upon
which
he
thinks
to
have
laid
very
fast
the
fabrick
of
his
ecclesiasticall
jurisdiction
independent
from
the
magistrate
;
and
lastly
,
reinvest
the
magistrate
with
the
right
and
power
which
Mr.
Gillespie
hath
taken
from
him
,
when
every
where
he
denieth
these
three
things
,
1.
that
the
magistrate
as
magistrate
intends
the
glory
of
Jesus
Christ
,
no
otherwise
then
a
sea-man
or
a
picture-drawer
as
such
,
(
see
p.
187.
)
2.
that
he
is
to
rule
in
the
name
of
Christ
,
p.
235.
3.
that
a
magistrate
as
such
is
subservient
to
Christ
as
mediatour
.
But
let
us
examine
by
parts
the
force
of
the
words
of
the
confession
of
Scotland
,
and
how
they
agree
with
Mr.
Gillespies
usuall
determinations
.
1.
That
article
of
the
confession
ascribeth
to
the
magistrate
at
least
an
equall
jurisdiction
over
ecclesiasticall
persons
and
things
which
he
hath
over
civil
,
for
they
say
,
he
is
appointed
not
only
for
civil
policy
,
but
also
for
maintenance
of
the
true
religion
:
so
that
equally
he
is
charged
by
God
to
extirpate
heresies
,
reform
the
church
,
and
to
purge
the
Commonwealth
from
seditions
,
abuses
,
crimes
,
&c.
2.
Yea
the
article
puts
a
great
deal
more
stresse
of
duty
upon
the
magistrate
to
govern
the
church
,
and
maintain
and
reform
the
true
religion
,
then
to
rule
the
Commonwealth
;
besides
,
making
the
end
and
ayme
of
magistrates
and
magistracy
not
so
much
peace
and
quietnesse
,
as
honesty
and
godlinesse
;
and
not
so
much
the
glory
of
his
dominions
,
as
that
of
Jesus
Christ
.
3.
But
how
can
it
be
that
,
as
the
article
saith
,
the
magistrate
should
be
appointed
by
God
chiefly
and
principally
for
maintaining
the
true
religion
,
for
purging
it
from
heresies
,
schisme
,
idolatry
,
&c.
and
yet
the
while
he
should
not
rule
in
the
name
of
Christ
,
nor
should
be
subservient
to
the
Kingdom
of
Jesus
Christ
as
mediatour
,
as
Mr.
G●llespie
speaketh
?
Can
the
Lord
Iesus
appoint
officers
,
whose
office
and
place
is
chiefly
and
principally
to
promote
the
interest
of
Iesus
Christ
,
and
yet
those
officers
shall
not
intend
that
which
chiefly
they
are
to
intend
,
and
are
appointed
for
,
namely
the
glory
of
Iesus
Christ
,
and
the
advancement
of
his
Kingdom
?
How
can
the
article
stand
with
what
he
saith
p.
187.
that
magistrates
as
such
do
not
intend
the
glory
of
Iesus
Christ
,
otherwise
then
a
sea-man
,
a
printer
,
a
merchant
?
So
that
by
what
he
saith
,
the
magistrates
act
towards
the
promoting
and
advancing
Christs
Kingdom
hath
no
more
congruity
then
the
act
of
a
physitian
building
a
house
,
which
he
doth
not
build
as
a
physitian
,
but
as
an
architect
and
builder
.
Thus
Mr.
Gillespie
maketh
not
a
magistrate
or
magistracy
,
but
his
Christian
profession
,
subservient
to
the
interest
of
Iesus
Christ
.
4.
But
how
can
the
magistrates
principall
duty
be
to
purge
religion
,
extirpate
idolatry
and
heresy
,
with
a
power
only
depending
on
God
,
except
his
judgement
,
in
discerning
what
is
true
religion
and
what
idolatry
,
be
as
absolute
and
independent
on
any
judicatory
,
as
his
power
and
duty
is
?
It
God
hath
placed
in
the
same
person
or
persons
both
a
duty
and
a
power
to
reforme
and
purge
religion
,
sure
he
hath
not
denyed
him
the
main
condition
required
to
the
discharge
of
that
duty
,
and
the
exercise
of
that
power
;
and
that
condition
is
the
duty
of
a
judge
,
whose
judgement
of
a
law
or
sentence
,
whether
right
or
wrong
,
goeth
alwayes
along
with
his
judicall
power
:
so
that
the
magistrate
must
judge
with
a
judgement
of
discretion
,
and
approbation
of
the
truth
,
the
goodnesse
&
equity
of
any
matter
propounded
to
〈◊〉
by
presbyteries
and
synods
,
before
it
be
law
,
〈◊〉
,
decree
,
or
judiciall
sentence
,
obliging
externally
men
to
obedience
.
This
language
of
the
article
of
the
confession
of
Scotland
falls
sometimes
from
Mr.
Gillespies
pen
,
as
pag.
187.
It
lyes
upon
the
magistrate
to
advance
that
high
and
eminent
vocation
of
his
,
that
Christ
may
be
glorified
as
King
of
the
church
:
and
p.
191.
he
saith
,
magistrates
are
appointed
not
only
for
civil
policy
,
but
for
the
conservation
and
purgation
of
religion
.
But
Mr.
Gillespie
may
be
well
excused
,
if
he
let
fall
such
passages
from
his
pen
,
pulling
down
with
one
hand
what
he
hath
set
up
with
the
other
;
for
Beza
,
a
great
advocate
of
ecclesiasticall
jurisdiction
,
and
by
whom
it
hath
taken
a
great
rise
,
will
sometimes
thus
forget
himself
,
namely
in
an
epistle
of
his
(
it
is
the
83.
)
to
a
namelesse
friend
,
beating
down
at
one
blow
his
ecclesiasticall
jurisdiction
independent
from
the
magistrate
.
The
words
are
:
Docet
nos
igitur
Dei
verbum
,
&c.
The
word
of
God
teacheth
us
,
that
it
is
the
duty
of
magistrates
,
to
be
even
the
chief
guardians
of
ecclesiasticall
order
.
Therefore
their
charge
is
to
look
and
provide
,
that
a
presbytery
rightly
constituted
according
to
the
word
of
God
,
do
act
all
things
lawfully
,
and
when
need
is
,
to
interpose
their
authority
,
that
things
well
judged
and
constituted
be
performed
,
that
the
ring
leaders
of
disorders
be
restrained
and
punished
according
to
their
deserts
.
So
likewise
it
is
the
office
of
the
presbyterie
,
to
implore
the
ayd
of
the
magistrate
when
needfull
,
and
obey
him
when
he
rightly
admonisheth
.
Certain
it
is
,
the
magistrate
is
made
here
sole
judge
,
to
pronounce
when
the
presbyterie
is
well
constituted
,
and
its
judgements
are
right
,
and
to
interpose
his
authority
as
he
seeth
cause
.
And
at
the
end
of
the
epistle
,
officium
magistratus
vel
hoc
praecipuum
est
,
ut
qui
Domino
ministrant
legitime
vocentur
,
&
rite
officio
suo
fungantur
;
It
is
even
the
chief
duty
of
the
magistrate
,
that
those
that
minister
to
the
Lord
be
lawfully
called
,
and
perform
well
their
office
.
Thus
the
magistrate
is
made
judge
of
the
lawfullnesse
of
the
call
,
and
when
ministers
discharge
their
places
aright
.
Sure
he
that
hath
the
power
to
judge
of
the
lawfulnesse
of
a
call
,
hath
likewise
power
to
make
the
call
null
and
void
,
in
case
it
be
not
valid
enough
in
his
apprehension
and
judgement
.
Good
Lord
!
what
need
is
there
to
trouble
the
world
with
a
distinct
power
from
the
magistrate
,
which
is
thus
evacuated
and
made
void
by
another
power
?
CHAPTER
IX
.
The
concessions
of
Mr.
Gillespie
,
which
come
to
nothing
by
the
multitud●
of
his
evasions
and
distinctions
.
The
vanity
and
nullity
of
his
and
other
mens
divisions
&
distinctions
of
power
.
Martyr
,
Musculus
,
Gualterus
alledged
against
the
naming
of
a
power
ecclesiasticall
,
when
it
is
in
truth
the
magistrates
power
.
The
positions
of
Maccovius
,
about
the
power
of
the
magistrate
in
sacred
things
,
not
hitherto
answered
by
any
.
THus
we
see
that
even
Erastus
could
say
no
more
then
Mr.
Gillespie
and
the
confession
of
Scotland
.
But
Mr.
Gillespie
hath
many
evasions
of
modalities
,
causalities
,
and
distinctions
of
power
,
by
which
he
seems
sometimes
to
make
large
concessions
to
the
magistrate
;
but
which
,
when
he
pleaseth
,
and
it
serves
his
turn
,
he
can
elude
and
bring
to
nothing
,
throwing
in
the
eyes
distinctions
in
great
store
,
to
confound
the
judgement
;
which
is
a
strong
argument
of
weaknesse
&
unsoundnesse
,
as
of
a
house
,
so
of
a
cause
,
when
they
need
so
many
supporters
:
whereas
those
that
plead
for
the
magistrates
power
in
sacred
things
,
have
need
but
of
one
only
rule
,
to
state
and
define
the
whole
controversy
about
the
magistrates
power
,
and
the
measure
of
obedience
which
all
Christian
churches
,
synods
and
presbyteries
are
to
yield
to
them
;
and
that
rule
is
,
that
all
men
,
either
single
,
or
convened
and
met
in
a
society
,
under
whatever
name
or
title
,
do
submit
to
and
obey
the
magistrate
in
all
things
that
are
not
against
faith
and
good
manners
.
And
these
two
things
,
1.
the
internall
power
in
the
ministery
,
2.
and
the
externall
power
of
the
magistrate
,
nakedly
understood
,
make
short
work
,
and
rid
us
of
that
army
of
causes
,
kinds
and
distinctions
of
power
and
operations
,
which
M.
Gillespie
opposeth
to
a
single
combatant
;
who
notwithstanding
is
much
stronger
with
his
one
only
weapon
,
then
Mr.
Gil●espie
with
his
thousands
;
as
the
fable
saith
of
the
cat
,
whose
one
only
caveat
and
shift
to
avoid
〈◊〉
,
by
climbing
up
the
first
tree
or
house
,
did
more
avail
for
her
preservation
,
then
the
whole
bag-full
of
wiles
and
policies
of
the
fox
.
It
were
an
endlesse
labour
,
to
bring
into
a
body
all
the
divisions
,
distinctions
,
causalities
,
modalities
,
forms
and
objects
of
powers
,
dispersed
in
Mr.
Gillespies
book
.
Pag.
191.
he
maketh
two
objects
about
which
ecclesiasticall
power
is
conversant
:
first
,
the
object
of
the
magistrates
care
of
religion
,
and
the
object
of
the
operation
of
that
care
.
Thus
he
and
others
make
a
power
which
he
calls
a
care
of
the
religion
,
and
another
a
care
about
religion
.
As
for
the
power
itself
considered
generally
,
they
make
it
double
,
ecclesiasticall
and
civil
:
this
is
wholly
the
magistrates
;
in
the
other
the
magistrate
hath
also
a
share
:
for
they
say
,
this
ecciesiasticall
power
is
exercised
either
in
a
politick
way
,
or
in
an
ecclesiasticall
way
:
thus
they
make
an
ecclesiasticall
civil
power
residing
in
the
magistrate
.
Next
,
they
divide
ecclesiasticall
power
into
intrinsecall
and
extrinsecall
,
into
direct
and
indirect
;
the
extrinsecall
and
indirect
they
yield
to
the
magistrate
:
thus
you
have
again
an
ecclesiasticall
power
belonging
to
the
magistrate
.
Again
,
they
have
an
objective
and
formall
ecclesiasticall
power
,
which
needeth
a
further
subdivision
to
be
understood
:
for
they
make
an
objective
ecclesiasticall
power
conversant
about
persons
and
things
;
and
this
,
they
say
,
belongeth
only
to
the
magistrate
;
and
a
formall
ecclesiasticall
power
,
in
which
the
magistrate
hath
his
share
with
the
ministers
:
so
that
of
these
two
ecclesiasticall
powers
,
objective
and
formall
,
it
will
prove
that
the
magistrate
hath
3.
parts
,
and
the
ministers
but
one
:
for
this
ecclesiasticall
formall
power
is
again
divided
by
them
,
into
a
power
exercised
ratione
objecti
objective-way
,
about
things
and
persons
,
which
kind
of
power
,
say
they
,
belongs
to
the
sole
magistrate
;
and
into
a
power
exercised
in
an
ecclesiasticall
way
,
which
they
say
is
the
ministers
portion
.
Pag.
261.
he
hath
an
ecclesiasticall
power
,
which
he
divides
into
perfect
and
imperfect
,
which
he
calls
pro
tanto
:
of
this
stamp
is
this
division
of
ecclesiasticall
power
into
the
power
of
every
way
,
and
the
power
more
suo
:
which
distinctions
are
so
subtile
,
that
they
are
beyond
Scotus
apprehension
.
He
hath
also
a
division
of
ecclesiasticall
power
into
imperative
and
elicitive
;
this
is
proper
to
ministers
,
that
to
magistrates
:
and
then
an
ecclesiasticall
power
and
jurisdiction
properly
so
called
,
and
another
improperly
so
called
.
The
jurisdiction
improperly
so
called
he
and
all
his
brethren
ascribe
to
the
ministers
:
but
the
jurisdiction
properly
so
called
to
the
magistrate
.
Which
thing
no
way
agreeth
with
the
division
of
ecclesiasticall
power
into
perfect
and
imperfect
above-mentioned
:
for
whereas
they
make
the
perfect
ecclesiasticall
power
to
belong
to
the
ministers
,
and
the
imperfect
to
the
magistrate
;
here
they
make
the
ecclesiasticall
power
properly
so
called
to
pertain
to
the
magistrate
,
and
the
power
improperly
so
called
to
the
ministers
:
so
that
,
if
we
believe
them
,
the
power
properly
so
called
shall
be
the
imperfect
power
,
as
on
the
contrary
,
the
power
improperly
so
called
shall
be
the
perfect
power
;
which
is
against
any
mans
common
sense
and
logick
.
By
the
help
of
these
distinctions
,
the
Popes
and
their
advocates
have
defended
the
power
of
excommunicating
and
deposing
Kings
,
yea
of
disposing
of
their
tempora●ties
,
saying
,
that
the
Pope
hath
not
a
direct
power
over
them
,
but
an
indirect
;
but
yet
causing
to
be
seized
,
or
seizing
directly
of
their
dominions
;
as
Julius
the
II.
the
Kingdom
of
Navarre
:
per
indirectam
potestatem
,
&
in
casu
necessitatis
in
ordine
ad
spiritualia
,
potest
summus
pontifex
manum
imponere
regnis
&
imperiis
cum
plenissima
potestate
.
I
have
not
done
yet
ranking
in
files
the
severall
ecclesiasticall
powers
.
They
further
divide
it
into
elicitive
and
coercive
;
into
primary
and
secondary
power
;
into
the
power
managed
directly
,
and
ex
consequenti
;
into
a
power
of
reforming
abuses
under
the
notion
of
formality
of
scandall
,
and
a
power
under
the
notion
of
formality
of
crime
.
And
,
to
draw
to
an
end
of
dividing
,
they
have
more
divisions
of
ecclesiasticall
powers
,
as
into
directive
and
coercive
;
cumulative
and
privative
;
auxiliary
and
destructive
;
declarative
and
executive
;
authoritative
&
constitutive
:
the
auxiliary
they
derive
from
Charles
the
great
,
capitulari
Car.
mag.
Volumus
vos
scire
voluntatem
nostram
,
quod
nos
parati
sumus
vos
adjuvare
ubicunque
necesse
est
,
ut
ministerium
vestrum
adimplere
valeatis
;
we
will
have
you
to
know
,
that
we
are
ready
to
help
you
in
the
ministerie
.
Now
of
all
these
divisions
of
ecclesiasticall
powers
,
the
magistrate
hath
alwayes
one
half
;
the
ministers
sometimes
none
,
except
they
take
for
themselves
the
destructive
and
privative
powers
,
which
indeed
signify
just
nothing
,
and
are
●nt●arationis
;
except
also
they
content
themselves
with
a
power
and
jurisdiction
improperly
so
called
,
leaving
to
the
magistrate
the
opposite
member
of
power
properly
so
called
,
which
is
a
silent
confession
that
they
have
none
at
all
,
since
they
can
yet
find
no
name
for
it
.
I
have
one
division
more
of
ecclesiasticall
power
,
brought
by
Amyraldus
and
some
others
,
quite
different
from
the
rest
,
being
not
a
dichotomie
,
but
a
trichotomie
;
not
a
division
into
two
,
but
three
coordinate
powers
;
the
one
belonging
to
the
magistrate
,
the
second
to
lay-elders
and
deputies
of
the
church
,
and
the
third
appertaining
to
ministers
.
These
three
ecclesiasticall
powers
he
maketh
to
be
conspicuous
in
all
ecclesiasticall
assemblies
and
synods
:
where
the
magistrate
hath
his
ecclesiasticall
indirect
extrinsecall
power
,
as
they
call
it
,
the
ministers
have
their
intrin●…call
direct
ecclesiasticall
power
,
and
the
lay-elders
have
a
lesse
intrinsecall
direct
ecclesiasticall
power
,
for
it
hath
not
found
a
name
yet
;
for
it
is
(
say
they
)
neither
of
the
nature
of
ecclesiasticall
power
belonging
to
the
magistrate
,
nor
of
that
which
is
proper
to
ministers
,
but
a
mungrell
ecclesiasticall
power
,
in
regard
they
cannot
perform
by
their
power
those
acts
that
belong
either
to
magistracy
or
ministery
.
For
besides
that
they
cannot
preach
and
administer
the
Sacraments
,
Amyraldus
will
not
allow
them
any
voice
,
but
consultative
,
not
deliberative
,
and
only
in
matters
of
discipline
and
ecclesiasticall
policy
:
and
that
power
,
they
say
,
they
have
common
with
the
magistrate
,
who
over
and
above
hath
his
ecclesiasticall
power
,
which
neither
the
ministers
nor
lay-elders
have
any
thing
to
do
with
.
Lastly
,
the
ministers
have
their
ecclesiasticall
power
distinct
from
the
ecclesiasticall
power
of
both
.
The
bare
relating
of
these
divisions
of
power
and
modifications
of
ecclesiasticall
jurisdiction
,
is
sufficient
to
confute
them
;
so
that
there
is
little
need
of
authority
to
witnesse
their
nullity
and
vanity
.
Yet
three
grave
and
learned
divines
,
namely
Martyr
,
Musculus
and
Gualterus
,
would
have
the
name
and
the
thing
to
be
abolished
.
Martyr
loc.
com.
13.
class
.
4.
§
9.
sheweth
the
little
need
of
multiplying
powers
,
whenas
that
of
the
magistrate
is
sufficient
;
and
that
David
,
Salomon
,
Iosias
,
being
civil
magistrates
,
did
think
that
religion
belonged
to
their
care
;
and
Constantinus
,
Theodosius
,
Iustinianus
,
had
no
greater
thought
then
to
constitute
the
true
church
of
God
.
Musculus
is
yet
more
pregnant
,
loc.
com
.
de
magistratibus
:
what
hinders
,
I
pray
,
but
that
this
may
be
ecclesiasticall
,
which
is
done
neither
by
the
church
it self
,
nor
in
the
name
and
by
the
power
of
the
church
,
but
is
done
,
commanded
and
enjoyned
by
the
magistrate
within
the
church
,
in
the
name
and
power
of
God
,
and
to
procure
the
good
of
the
church
,
and
represse
the
evils
committed
in
the
church
?
A
little
lower
he
hath
these
expresse
and
golden
words
:
the
way
and
nature
of
government
cannot
bear
,
that
in
the
same
people
there
be
two
authentick
powers
,
two
diverse
legislations
and
dominations
,
except
it
be
by
subordination
;
as
there
is
no
place
for
two
heads
in
one
body
.
Gualterus
Homil.
in
1
Cor.
5.
is
no
lesse
expresse
:
They
distinguish
betwixt
ecclesiasticall
and
politicall
jurisdiction
:
but
this
distinction
is
taken
out
of
the
shop
of
the
papists
,
for
it
is
not
to
be
had
in
the
Scripture
;
for
it
is
plain
that
the
same
way
must
be
observed
in
the
New
as
in
the
old
Testament
.
And
a
little
lower
:
The
same
then
must
be
observed
in
the
new
Testament
,
and
no
need
there
is
that
the
ministers
of
the
word
should
have
a
peculiar
senate
,
taking
upon
them
what
belongeth
to
the
magistrate
:
they
may
be
censors
of
manners
,
such
as
are
needfull
in
a
greater
commonwealth
,
where
ordinary
magistrates
cannot
attend
all
businesses
;
but
these
are
created
by
the
magistrates
authority
,
and
ought
to
do
all
by
his
command
,
and
not
ly
a
peculiar
power
of
their
own
,
distinct
from
that
of
the
magistrate
.
Such
passages
,
and
many
more
,
I
alledge
in
my
Paraenesis
p.
16.
and
17.
No
marvell
if
those
that
recede
from
the
plainnesse
of
the
Scripture
,
have
knit
themselves
such
nets
and
windings
of
powers
,
in
which
while
they
think
to
be
safe●
they
lose
themselves
.
With
the
help
of
those
distinctions
and
divisions
of
power
,
M.
Gillespie
stretcheth
and
shortneth
his
ecclesiasticall
power
as
a
leathern
point
:
sometimes
lengthening
it
so
far
,
as
that
the
magistrate
may
take
hold
of
it
by
one
end
;
and
sometimes
giving
both
ends
and
the
middle
into
the
hands
of
the
ministers
.
I
will
alledge
one
or
two
more
places
out
of
Mr.
Gillespies
book
,
by
which
his
art
will
appear
in
extending
and
contracting
his
ecclesiasticall
power
;
one
while
making
the
magistrates
and
ministers
to
share
the
power
between
them
,
another
while
giving
to
either
,
all
or
nothing
.
Pag.
263.
speaking
of
the
extent
of
the
ecclesiasticall
power
of
the
magistrate
,
he
is
usefull
,
saith
he
,
and
helpfull
to
the
Kingdom
of
Christ
the
mediatour
;
magistracy
being
serviceable
to
purge
the
church
of
scandall
,
to
promote
the
course
of
the
Gospell
,
and
the
edification
of
one
another
.
But
how
?
not
perfectly
,
but
protanto
;
not
every
way
,
but
more
suo
;
not
intrinsecally
,
but
extrinsecally
;
not
primarily
,
but
secondarily
;
not
directly
,
but
ex
consequent●
;
not
sub
formalitate
scandali
,
but
sub
formalitate
criminis
,
or
not
under
the
notion
of
scandall
,
but
of
crime
.
I
alledge
this
not
to
confute
it
,
having
elsewhere
shewed
the
weaknesse
and
nullity
of
such
divisions
:
what
a
lame
and
impotent
thing
is
eccle●asticall
power
,
that
needeth
so
many
woodden
legs
and
crutches
?
But
,
I
pray
,
doth
not
the
magistrate
punish
blasphemy
as
a
scandall
,
and
a
contagious
offence
communicative
to
others
?
Pag.
264.
The
coercive
part
,
in
compelling
the
obstinate
and
unruly
to
submit
to
the
presbyteriall
and
synodicall
sentence
,
belongs
to
the
magistrate
:
not
as
if
the
magistrate
had
nothing
to
do
but
to
be
an
executioner
of
the
pleasure
of
church
officers
,
or
as
if
he
were
by
a
blind
and
implicite
faith
to
constrain
all
men
to
stand
to
their
determination
;
God
forbid
.
The
magistrate
must
have
his
full
liberty
to
judge
of
that
which
he
is
to
compell
men
to
do
;
to
judge
of
it
not
only
judicio
apprehensivo
,
by
understanding
and
apprehending
aright
what
it
is
,
but
judicio
discretivo
,
by
the
judgement
of
Christian
prudence
and
discretion
,
examining
by
the
word
of
God
the
grounds
,
reasons
,
and
warrants
of
the
thing
,
that
he
may
in
faith
,
and
not
doubtingly
,
adde
his
authority
thereto
:
in
which
judging
he
doth
judicare
,
not
judicem
agere
;
that
is
,
he
is
judex
suarum
actionum
,
he
judgeth
whether
he
ought
to
adde
his
civil
authority
to
this
or
that
which
seemeth
good
to
church-officers
,
and
doth
not
concur
therewith
,
except
he
be
satisfied
in
his
conscience
.
Whoever
examineth
narrowly
the
extent
of
power
which
he
yields
to
belong
to
the
magistrate
,
will
soon
discover
that
all
the
ecclesiasticall
power
is
to
be
managed
by
the
magistrate
.
1.
He
maketh
all
synodicall
or
presbyterian
power
to
be
of
no
force
,
without
a
coercive
power
:
2.
that
the
magistrate
must
have
his
full
liberty
to
judge
of
the
sentence
,
before
he
causeth
it
to
be
executed
:
3.
that
the
magistrate
having
both
the
last
judgement
of
approbation
,
and
of
that
they
call
imperative
,
or
command
,
to
yield
obedience
to
the
declarations
and
sentences
of
synods
or
consistories
,
it
is
plain
,
he
is
the
soveraign
judge
of
all
ecclesiasticall
judgements
,
sentences
and
debates
,
and
that
they
are
but
counsells
and
advices
,
till
the
magistrate
approveth
of
them
,
and
commandeth
them
.
This
single
passage
of
Mr.
Gillespie
graunted
unto
him
,
might
serve
for
an
answer
to
all
his
book
,
&
would
overthrow
all
ecclesiasticall
jurisdiction
.
And
indeed
all
the
controversie
lieth
in
the
narrow
compasse
of
these
few
lines
of
his
,
the
matter
of
which
by
right
should
have
been
the
main
subject
and
bulk
of
his
book
,
and
not
have
been
so
slightly
passed
over
:
for
this
is
the
very
hinge
,
on
which
Gualterus
and
Maccovius
conceive
that
the
whole
controversie
betwixt
Erastus
and
his
opposites
hung
,
and
which
,
as
it
is
stated
by
Maccovius
,
will
give
a
bone
to
pick
till
doomsday
to
the
assertors
of
an
ecclesiasticall
jurisdiction
;
it
is
a
Gordian
knot
,
which
they
will
never
disintangle
,
but
by
cutting
of
it
,
the
truth
of
it
being
so
undeniable
,
that
it
was
never
answered
by
Walaeus
,
Apollinus
,
Triglandius
,
nor
by
Mr.
Gillespie
,
who
indeed
in
this
paragraph
alledgeth
the
substance
of
Maccovius
positions
,
but
doth
not
answer
them
to
any
purpose
.
The
three
positions
of
Maccovius
are
brought
by
severall
in
various
terms
,
but
all
to
the
same
purpose
,
and
are
these
.
1.
It
is
the
duty
of
the
magistrate
to
look
and
take
order
that
the
word
of
God
be
preached
with
purity
,
that
the
Sacraments
and
the
discipline
of
the
church
be
duely
administred
,
and
to
make
a
diligent
enquiry
into
the
ministers
performing
of
these
,
and
to
punish
them
if
either
they
misse
,
or
do
amisse
in
the
d●scharge
of
their
places
.
Which
words
of
Maccovius
,
Rivetus
upon
the
decalogue
doth
expresse
in
equivalent
terms
.
It
is
the
duty
of
ministers
to
infuse
doctrine
,
to
wound
by
censures
,
to
administer
the
sacraments
immediatly
and
personally
,
and
,
as
they
speak
,
ex
officio
,
by
their
office
.
Now
the
magistrate
,
under
whose
authority
these
things
are
to
be
done
,
if
ministers
do
not
perform
them
,
by
his
grave
and
commanding
power
may
and
ought
to
force
them
,
and
enjo●n
them
to
do
these
things
,
and
to
do
them
well
;
and
to
punish
them
that
do
otherwise
then
they
should
do
.
2.
The
second
position
of
Maccovius
is
;
Since
no
determinations
or
sentences
of
presbyteries
and
synods
have
any
force
of
obligation
in
them
to
obedience
,
without
the
sanction
of
the
magistrate
;
therefore
not
the
presbyteries
and
synods
,
but
the
magistrate
is
the
supreme
judge
,
giver
and
maker
of
all
constitutions
,
sentences
and
determinations
of
consistories
and
synods
.
3.
The
third
is
;
The
magistrate
is
either
to
put
his
seal
of
sanction
,
and
give
his
judgement
of
approbation
to
all
the
judgements
,
sentences
and
definitions
of
synods
,
with
a
blind
judgement
,
and
stand
,
without
disputing
within
himself
,
to
what
they
agreed
and
decreed
among
themselves
;
or
he
must
disapprove
those
things
that
in
his
own
apprehension
are
not
good
and
convenient
,
and
approve
what
he
conceiveth
to
be
true
,
just
and
fit
.
Whatever
the
opposers
chose
,
they
are
at
a
stand
;
for
they
make
the
magistrate
either
a
soveraign
judge
and
arbiter
over
all
ecclesiasticall
matters
,
or
a
sergeant
and
blind
executioner
of
the
judgements
and
sentences
of
synods
and
presbyteries
.
Mr.
Gillespie
being
not
able
any
way
to
make
invalide
the
strength
of
these
positions
of
Maccovius
,
only
saith
,
that
the
magistrate
,
in
having
the
last
view
and
cognizance
of
all
ecclesiasticall
determinations
,
and
giving
his
sanction
to
them
,
does
not
judicem
agree
,
but
jud●care
;
which
I
know
not
how
to
English
,
but
that
in
so
doing
he
doth
not
the
part
of
a
judge
,
and
yet
doth
judge
of
the
thing
.
But
what
strength
hath
this
?
That
man
doth
the
part
of
a
judge
,
in
whose
power
and
breast
it
is
to
make
valid
and
currant
,
or
to
disannull
whatever
is
debated
and
determined
by
others
.
Of
much
like
strength
is
it
,
when
he
saith
,
that
the
magistrate
judgeth
whether
he
ought
to
adde
his
civil
authority
to
this
or
that
,
which
seemeth
good
to
church-officers
,
and
doth
not
concur
therewith
,
except
he
be
satisfied
in
his
conscience
.
Which
if
he
may
do
,
the
magistrate
hath
as
much
as
Maccovius
proveth
to
belong
to
him
:
for
in
that
he
is
not
satisfied
,
and
doth
not
concur
with
the
judgements
of
church-officers
,
he
maketh
all
their
judgements
void
&
null
&
of
no
force
,
to
oblige
either
actively
or
passively
any
man
or
assembly
under
his
jurisdiction
.
Had
not
the
states
of
the
low-countreys
approved
and
ratified
the
synod
of
Dordrecht
,
their
decrees
would
have
been
but
counsells
,
advices
,
and
answers
of
prudent
and
wise
men
,
and
had
not
put
any
obligation
upon
the
ministers
,
churches
,
schools
and
academies
within
their
dominions
,
more
then
upon
England
or
France
,
to
be
conformable
to
their
determinations
.
Next
,
in
the
conclusion
,
Mr.
Gillespie
saith
,
that
this
doth
not
make
him
supreme
judge
and
governour
in
ecclesiasticall
causes
,
which
is
the
prerogative
of
Iesus
Christ
;
nor
yet
doth
it
invest
the
magistrate
with
the
subordinate
ministeriall
forinsecall
directive
judgement
in
ecclesiasticall
things
or
causes
,
which
belongeth
to
an
ecclesiasticall
,
not
to
a
civil
court
.
I
understand
not
wherefore
he
bringeth
this
;
for
what
he
hath
said
before
doth
sufficiently
evince
the
magistrate
to
be
soveraign
judge
and
governour
over
all
persons
,
and
in
all
ecclesiasticall
causes
and
censures
,
so
long
as
they
are
of
no
force
,
and
cannot
be
brought
to
execution
,
except
the
magistrate
approves
of
them
,
and
commands
them
.
It
seemeth
Mr.
Gillespie
,
by
these
words
,
would
put
it
to
the
vote
,
who
must
be
the
supreme
judge
and
governour
in
ecclesiasticall
causes
;
whether
the
ministers
,
or
the
magistrate
.
It
is
sure
enough
,
if
we
believe
him
,
the
magistrate
must
not
be
.
It
remains
then
that
the
ministers
should
be
the
supreme
judges
and
governors
:
for
all
M.
Gillespies
drift
is
,
to
take
from
the
magistrate
that
which
he
saith
duly
pertaineth
to
the
ministers
,
and
in
short
,
to
put
,
as
he
conceiveth
,
the
saddle
upon
the
right
horse
.
For
to
what
end
should
he
except
against
the
magistrates
being
invested
with
the
power
of
supreme
judgement
and
government
in
ecclesiasticall
causes
,
but
to
reinvest
the
ministers
into
it
,
and
to
declare
,
that
that
usurpation
in
the
magistrate
was
done
to
the
prejudice
and
wrong
of
the
ministers
,
to
whom
it
is
due
by
right
?
Here
then
Mr.
Gillespie
maketh
the
ministers
of
the
Gospell
supreme
judges
and
governors
in
ecclesiasticall
causes
;
whereas
he
alwayes
before
declined
those
titles
,
as
belonging
only
to
and
being
the
prerogative
of
Jesus
Christ
.
But
suppose
ministers
in
synods
and
consistories
had
also
the
coercive
power
,
and
were
invested
with
that
externall
jurisdiction
,
that
giveth
force
and
sanction
to
all
their
censures
;
this
,
I
trow
,
would
not
make
them
more
or
lesse
supreme
judges
and
governors
in
ecclesiasticall
causes
,
then
the
magistrate
invested
with
the
same
power
.
Since
then
the
magistrate
takes
no
more
upon
himself
,
then
such
an
externall
jurisdiction
as
ministers
might
well
assume
by
the
delegation
or
concession
of
the
magistrate
;
why
should
Mr.
Gillespie
hence
inferre
,
that
this
power
in
magistrates
maketh
not
them
supreme
judges
and
governors
,
whenas
the
same
jurisdiction
laid
upon
ministers
neither
maketh
them
supreme
judges
and
governors
in
ecclesiasticall
causes
?
No
hurt
then
to
the
magistrate
by
this
inference
,
only
that
it
seemeth
to
acknowledge
,
that
some
do
hold
the
magistrate
to
be
supreme
judge
and
governour
in
ecclesiasticall
causes
,
giving
him
a
prerogative
which
belongeth
only
to
Jesus
Christ
.
I
believe
none
of
his
opposites
spoke
in
that
crude
manner
.
Magistrates
are
not
unerring
judges
;
they
fail
many
times
in
their
judgement
,
both
declarative
and
of
discretion
:
so
do
the
ministers
;
and
therefore
there
is
no
supreme
visible
judge
and
governour
in
ecclesiasticalls
,
to
whose
decisions
,
determinations
and
commands
a
conscience
is
obliged
to
yield
further
then
it
is
inlightened
or
convinced
:
for
there
being
a
tribunall
in
every
ones
conscience
,
usuall
appeals
are
made
to
it
from
the
magistrate
,
yea
from
the
sentences
of
synods
and
presbyteries
.
This
is
the
prerogative
of
Jesus
Christ
,
by
a
soveraign
judgement
and
determination
to
resolve
the
intellect
,
incline
the
will
,
and
convince
the
conscience
.
The
magistrate
is
not
made
by
any
of
Mr.
Gillespies
opposites
,
as
far
as
I
know
,
otherwise
supreme
head
or
governour
in
ecclesiasticall
causes
,
then
Martyr
,
Zanchius
,
Pareus
,
&c.
make
him
head
of
the
church
.
He
further
saith
,
that
what
he
stated
about
the
power
of
the
magistrate
in
ecclesiasticall
things
,
doth
not
invest
him
with
the
subordinate
ministeriall
forinsecall
judgement
in
ecclesiasticall
things
or
causes
.
I
think
,
if
Scotus
were
living
,
he
would
hardly
understand
what
is
the
meaning
of
ministeriall
forinsecall
directive
judgement
;
for
the
word
ministeriall
is
no
way
forinsecall
:
for
the
stile
of
forinsecall
maketh
the
minister
sit
in
a
court
of
judicature
as
the
judges
at
Westminister
Hall
,
giving
sentence
which
both
parties
must
stand
to
,
except
they
can
appeal
,
or
expect
a
redresse
in
a
superiour
court
.
Again
,
the
word
directive
agreeth
no
better
with
forinsecall
,
then
the
Papall
title
of
servant
of
servants
with
God
on
earth
,
and
the
spouse
of
Christ
:
for
whereas
the
word
forinsecall
giveth
no
leave
to
the
plaintiff
or
defendant
to
interpret
the
judgement
of
the
court
to
his
own
sense
or
apprehension
;
on
the
contrary
the
word
d●rective
doth
it
,
and
giveth
those
that
attend
the
word
,
and
hearken
to
the
directions
of
the
minister
,
a
priviledge
like
that
which
St.
Paul
yieldeth
to
the
people
of
Beroea
,
who
having
heard
St.
Paul
,
would
be
well
satisfied
ere
they
gave
credit
to
him
;
for
they
searched
the
Scriptures
,
to
know
whether
it
was
so
as
St.
Paul
would
have
them
to
do
,
or
as
he
said
unto
them
,
and
gave
them
directions
.
CHAPTER
X.
Whether
the
Lord
Iesus
Christ
hath
appointed
,
as
the
Rever
.
Assembly
saith
,
officers
in
government
distinct
from
the
magistrate
.
The
strength
of
the
place
2
Chron.
19.
by
them
alledged
,
examined
:
That
the
elders
in
that
place
are
not
church-officers
.
An
answer
to
Mr.
Gillespies
arguments
,
endeavouring
to
prove
that
Iosaphat
appointed
two
courts
,
one
ecclesiasticall
,
another
civil
.
IT
remaineth
in
the
examen
of
the
first
section
of
the
30.
chapter
of
the
confession
,
we
should
speak
a
word
of
the
church-officers
,
in
whose
hands
the
Rever
.
Assembly
saith
a
government
was
appointed
distinct
from
the
civil
magistrate
.
God
indeed
hath
appointed
in
the
church
,
officers
distinct
from
the
magistrate
;
as
he
hath
appointed
in
the
law
the
magistracy
of
Moses
to
be
distinct
from
the
Priesthood
of
Aaron
,
and
the
Priests
and
Levites
to
have
a
distinct
function
from
that
of
the
rulers
,
elders
,
captains
,
judges
,
&c.
But
God
never
appointed
the
jurisdiction
of
Aaron
and
of
the
Priests
and
Levites
to
be
distinct
from
that
of
Moses
and
of
the
supreme
magistrate
;
nor
ever
meant
with
the
diversity
of
offices
and
officers
to
introduce
a
diversity
and
distinction
of
jurisdictions
.
For
were
the
jurisdiction
exercised
by
church-officers
of
so
distinct
a
nature
from
the
magistrates
jurisdiction
,
as
the
paternall
jurisdiction
is
distinct
from
the
maritall
,
and
both
from
that
of
the
magistrate
;
one
could
not
thence
infer
,
that
they
are
not
all
three
subordinate
to
one
superiour
jurisdiction
:
Coordinate
jurisdictions
,
as
of
fathers
,
husbands
,
masters
of
families
,
Majors
of
towns
,
are
all
subordinate
to
one
supreme
jurisdiction
.
But
to
prove
that
church-officers
are
not
appointed
by
God
in
a
government
distinct
from
that
of
the
magistrate
,
but
in
subordination
to
it
,
the
reverend
Assembly
make
use
of
one
place
of
Scripture
,
in
their
humble
advice
for
government
;
which
though
they
quote
in
the
behalf
of
a
double
jurisdiction
,
yet
it
doth
totally
overthrow
it
:
their
words
are
;
As
there
were
in
the
Iewes
Church
elders
of
the
people
joyned
with
the
priests
and
Levites
in
the
government
of
the
church
,
(
as
appeareth
in
2
Chronic.
19.
v.
8
,
9
,
10.
&c.
)
so
Christ
,
who
hath
instituted
a
government
and
governours
ecclesiasticall
in
the
church
,
hath
furnished
some
in
his
church
besides
the
ministers
of
the
word
with
gifts
for
government
,
and
with
commission
to
execute
the
same
when
called
thereunto
;
who
are
to
joyn
with
the
ministers
in
the
government
of
the
church
,
Rom.
12.
7
,
8.
1
Cor.
12.
v.
28.
which
officers
reformed
churches
commonly
call
Elders
.
One
party
or
other
is
mightily
mistaken
,
and
do
wrest
the
Scripture
against
the
sense
of
the
holy
Ghost
,
so
clearly
manifested
in
the
literall
meaning
.
I
wish
with
all
my
heart
,
that
as
the
reverend
Divines
and
Mr.
Gillespie
propound
to
the
Christian
church
,
that
of
the
Jewes
for
an
example
of
jurisdiction
distinct
from
that
of
the
magistrate
;
so
they
would
take
no
other
umpire
and
judge
,
to
make
good
that
double
jurisdiction
,
then
this
text
they
have
chosen
:
for
I
am
confident
,
they
will
find
their
condemnation
in
it
;
no
place
in
the
Scripture
more
evidently
asserting
the
confusion
of
jurisdictions
amongst
the
Jewes
then
this
.
Me
thinks
the
presbyterians
&
anti-presbyterians
both
drawing
this
text
to
their
advantage
,
are
like
Salmasius
and
the
ministers
of
Leyden
,
about
the
question
of
wearing
long
or
short
hair
;
the
ministers
making
use
of
the
same
text
1
Cor.
11.
against
long
hair
,
that
Salmasius
doth
against
short
.
But
the
whole
context
,
from
the
8
verse
to
the
end
of
the
chapter
,
is
wholly
for
us
.
1.
The
text
saith
verse
8.
that
Iosaphat
appointed
for
the
judgement
of
the
Lord
and
for
controversies
,
Levites
,
Priests
and
chiefs
of
the
families
of
Israel
:
here
then
you
have
first
no
distinction
of
judicatories
,
but
rather
of
the
heads
either
of
families
,
or
so
called
for
their
wisedome
,
from
all
the
12.
tribes
of
Israel
,
to
one
Iudicatory
or
Sanedrim
,
as
the
Rabbins
&
the
best
interpreters
think
.
2.
In
setting
them
over
affairs
there
is
no
distinction
mentioned
,
as
that
the
Priests
&
Levites
should
manage
the
ecclesiasticall
,
&
the
heads
of
families
the
civil
;
for
expressely
all
kinds
of
debates
,
about
matters
criminall
&
not
criminall
,
were
to
be
judged
by
them
jointly
.
So
then
the
elders
of
the
Jewish
church
cannot
be
a
fit
parallel
with
the
elders
of
the
church
of
the
new
Testament
;
since
the
elders
under
the
old
Testament
were
judges
even
in
capitall
causes
,
but
under
the
new
they
were
not
:
besides
that
the
elders
under
the
old
Testament
were
to
make
but
one
councell
&
one
judicatorie
with
the
Commonwealth
,
with
the
Judges
and
Princes
of
the
land
;
but
neither
the
Rev.
Assembly
nor
M.
Gillespie
will
allow
the
elders
of
the
new
Testament
,
to
have
any
thing
to
do
to
sit
as
church-officers
with
the
judges
of
the
land
,
and
to
decide
causes
betwixt
blood
and
blood
.
3.
But
the
eleventh
verse
,
concerning
Amariah
the
chief
Priest
appointed
to
be
over
all
matters
of
the
Lord
,
and
Zebadiah
for
the
Kings
businesses
,
doth
further
clear
,
that
there
was
no
such
thing
amongst
the
Jewes
,
as
a
government
distinct
from
that
of
the
magistrate
;
though
many
cry
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
it
were
a
strong
place
for
a
distinct
and
double
jurisdiction
:
for
it
is
plain
here
,
that
Amariah
the
chief
Priest
was
appointed
to
be
,
as
Mr.
Gillespie
confesseth
p.
146.
the
Nasi
or
Prince
of
the
Sanedrim
,
and
chief
ruler
of
the
Senate
,
whereof
mention
is
made
in
the
8.
verse
,
and
which
was
made
up
of
Priests
,
Levites
,
and
the
elders
of
the
people
of
Israel
,
and
judged
of
such
causes
and
matters
as
usually
a
high
court
of
Parliament
do
.
This
Amariah
,
in
that
place
of
chief-presidency
in
the
Senate
,
is
said
to
be
over
all
matters
of
the
Lord
;
because
,
as
all
manner
of
lawes
,
constitutions
and
ordinances
,
were
all
from
God
the
author
and
latour
,
and
from
Moses
under
God
the
giver
of
them
all
;
so
every
matter
or
businesse
concerning
any
of
those
lawes
violated
and
broken
,
or
that
needeth
further
explanation
,
by
reason
of
the
infinity
of
cases
,
and
the
seeming
contradictions
between
one
law
and
another
,
was
truely
and
properly
called
the
matter
of
the
Lord
,
and
was
debated
in
the
Senate
:
for
no
doubt
all
causes
about
ceremoniall
lawes
,
and
judgements
concerning
degrees
of
marriages
,
inheritances
and
such
like
,
were
as
well
matter
of
the
Lord
,
as
the
judgement
of
leprosy
,
sacrifices
and
the
like
.
In
that
Senate
which
debated
such
matters
of
the
Lord
,
was
Amariah
Mr.
Speaker
.
Mr.
G●…spie
acknowledgeth
that
he
was
the
ruler
and
judge
of
the
people
,
for
thus
he
speaketh
p.
140.
that
the
high
Priest
was
a
ruler
of
the
people
,
as
well
as
of
the
Priests
and
Levites
,
is
man
fest
from
Act.
23.
v.
5.
where
Paul
applyeth
to
the
high
Priest
that
law
,
Thou
shalt
not
speak
evil
of
the
ruler
of
thy
people
.
Thus
M●
.
Gillespie
pleadeth
for
us
,
with
as
strong
arguments
as
we
could
ever
produce
for
our selves
:
viz.
1.
that
the
jurisdiction
of
the
high
Priest
,
as
such
,
was
not
distinct
from
that
of
the
magistrate
,
neither
before
nor
since
Christs
time
;
2.
that
his
jurisdiction
was
not
annexed
to
the
Priestly
office
,
but
to
the
office
of
a
judge
and
●uler
of
the
land
;
3.
that
he
judged
of
the
matters
of
the
Lord
as
judge
,
ruler
and
Prince
of
the
Senate
,
and
not
as
a
high
Priest
;
4.
that
,
there
being
not
two
Senates
,
as
Mr.
Gillespie
acknowledgeth
,
in
Christs
time
,
nor
before
his
time
,
one
ecclesiasticall
,
another
civil
;
that
one
S●nate
that
was
standing
could
not
properly
be
called
either
ecclesiasticall
or
civil
,
●ut
the
magistrates
Senate
,
endowed
with
one
,
and
that
externall
,
jurisdiction
in
all
causes
and
matters
,
and
over
all
persons
.
4.
Now
for
Zebadiah
,
the
case
is
clear
,
that
he
was
appointed
either
Steward
,
or
Mr.
Controller
,
it
may
be
chamberlain
of
the
Kings
houshold
;
or
rather
a
principall
minister
not
of
State
,
but
set
over
his
familie
,
lands
,
armies
,
moneys
,
jewels
,
&c.
5.
This
alone
,
that
Iehosaphat
appointed
both
Amariah
and
Zebadiah
to
be
chief
magistrates
and
rulers
,
one
over
the
matters
of
God
,
the
other
of
the
King
,
evinceth
,
that
all
jurisdiction
was
united
in
the
King
,
depended
on
him
,
and
was
subordinate
to
him
.
For
it
is
plain
out
of
Iosephus
,
lib.
9.
cap.
1.
that
these
two
magistrates
,
Amariah
and
Zebadiah
,
and
the
setting
of
them
over
the
matter
of
God
and
the
businesse
of
the
King
,
was
an
act
of
sovereign
jurisdiction
or
of
magistracy
;
summos
magistratus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ex
amicorum
numero
praeposuit
.
6.
The
matter
judged
in
that
Sanedrim
where
Amariah
was
Speaker
,
argueth
that
it
was
no
ecclesiasticall
court
.
Mr.
Gillespie
understandeth
betwixt
blood
and
blood
,
not
of
capitall
offences
,
but
concerning
forbidden
degrees
of
marriages
.
Which
though
it
were
,
he
must
prove
that
matrimoniall
causes
belonged
to
the
cognizance
not
of
civil
,
but
of
ecclesiasticall
tribunals
;
which
no
man
will
ever
be
able
to
prove
.
7.
To
take
away
all
doubt
,
but
that
Amariah
was
appointed
the
chief
ruler
of
the
people
of
God
under
the
King
,
in
all
matters
that
concerned
the
lawes
given
by
God
to
his
people
,
of
whatever
nature
they
were
,
and
Zebadiah
Governour
under
the
King
of
the
Kings
house
and
affairs
;
there
is
a
pregnant
place
1
Chronic.
26.
vers.
30.
and
32.
For
in
the
30.
verse
Hashabiah
and
his
brethren
,
even
one
thousand
and
seven
hundred
officers
on
this
side
Iordan
westward
,
are
said
to
be
set
over
the
businesse
of
the
Lord
and
the
service
of
the
King
;
and
〈◊〉
the
32.
it
is
said
,
that
David
made
ruiers
over
the
Reubenites
,
the
Gadites
and
the
half
tribe
of
Manasseh
,
for
every
matter
pertaining
to
God
,
and
the
affairs
of
the
King
.
First
,
here
we
see
neither
Priests
nor
Levites
,
but
men
of
other
tribes
,
set
promiscuously
over
both
the
matter
of
the
Lord
and
the
affairs
of
the
King
.
2.
Who
seeth
not
that
the
matter
of
God
is
the
matter
of
the
Commonwealth
,
even
all
judgements
,
lawes
,
constitutions
appointed
by
God
,
by
which
the
people
of
God
were
judged
and
righted
;
and
that
the
affairs
of
the
King
were
those
that
pertain
to
the
Kings
demeasnes
,
rents
,
armie
?
&c.
3.
And
who
seeth
not
,
that
all
the
affairs
and
all
the
matters
that
needed
to
be
ordered
and
regulated
in
those
places
and
tribes
,
are
divided
into
two
classes
,
viz.
into
the
matter
of
God
or
the
people
of
God
,
and
the
affairs
that
respected
the
Kings
own
businesse
and
service
?
4.
What
absurdity
then
would
it
be
to
imagine
,
that
the
affairs
of
the
King
were
civil
businesses
,
judged
and
handled
by
secular
men
,
and
the
matter
of
God
ecclesiasticall
causes
,
judged
by
ecclesiasticall
men
in
an
ecclesiasticall
judicatory
?
For
(
even
admitting
Mr.
Gillespies
sense
)
why
should
not
the
affairs
of
the
church
be
the
affairs
of
the
King
,
since
he
was
set
by
God
,
and
appointed
to
reform
it
?
and
why
should
not
the
affairs
of
the
Commonwealth
be
the
affairs
of
God
?
8.
Mr.
Gillespie
p.
14.
is
of
another
mind
then
he
meaneth
to
be
p.
140.
whence
we
have
quoted
him
for
us
;
for
in
the
14.
page
he
approveth
,
that
the
reverend
and
learned
assembly
of
Divines
should
draw
an
arg●ment
for
ruling
elders
out
of
the
2
Chron.
19.
see
pag.
15.
besides
,
whereas
it
is
the
opinion
of
all
Rabbins
,
and
most
D●vines
,
that
in
that
place
2
Chronic.
19
there
is
mention
but
of
one
Sanedrim
which
Iosaphat
did
●…form
;
Mr.
Gillespie
maintaineth
that
there
is
mention
made
of
two
;
one
ecclesiasticall
,
of
which
Amariah
was
president
,
and
anothe●
civil
,
in
which
Ze●adiah
was
Speaker
:
for
,
saith
he
,
where
was
it
ever
heard
of
,
that
a
Priest
was
President
of
a
court
,
and
●n
sacred
things
and
causes
,
that
a
civil
magistrate
was
president
of
a
court
,
and
that
in
civil
causes
,
and
yet
not
two
courts
,
but
one
court
?
But
where
will
he
make
good
that
distinction
of
power
and
Senat
among
the
Iewes
,
one
ecclesiasticall
,
the
other
civil
?
For
1.
he
himself
doth
not
deny
,
but
that
the
great
Sanedrim
was
an
intermixture
of
persons
and
preceedings
:
what
need
then
to
have
a
partition
of
power
?
2.
He
takes
for
granted
,
that
the
high
Priest
was
the
president
of
the
great
Sanedrim
:
if
he
was
,
no
absurdity
then
he
should
be
president
of
a
civil
court
,
such
as
they
cannot
deny
the
great
Saned●im
was
.
3.
If
he
were
president
of
a
civil
court
,
and
Priests
and
Levites
sate
with
him
in
the
same
court
,
what
need
we
suppose
another
court
called
ecclesiasticall
,
when
the
first
court
might
supplie
both
?
4.
But
that
this
was
but
one
court
,
it
is
plain
by
what
he
saith
p.
29.
and
33.
and
so
that
there
is
no
place
for
his
double
jurisdiction
and
Senate
or
Saned●im
,
the
one
ecclesiasticall
,
over
which
Amariah
was
,
the
other
civil
,
whose
speaker
was
Zebadiah
;
for
in
these
quoted
places
he
saith
,
that
the
government
of
the
Iewes
in
Christs
time
was
not
,
as
Iosephus
thinks
,
aristocraticall
simply
,
but
was
an
ecclesiasticall
aristocracy
,
&
it
was
in
the
hands
of
the
chief
priests
;
that
they
judged
of
all
causes
but
only
capitall
,
because
the
judgement
and
the
cognizance
of
them
was
taken
from
them
after
the
30.
year
of
Christ
;
which
he
proveth
p.
33.
out
of
Constantin
l'Empereur
.
5.
So
then
,
by
these
concessions
,
as
he
cannot
make
a
double
Sanedrim
in
Christs
time
,
so
neither
in
Iosaphats
time
.
6.
What
need
to
call
the
Sanedrim
in
Christs
time
ecclesiasticall
,
since
it
had
the
judgement
of
all
causes
and
over
all
persons
,
as
usually
the
magistrates
tribunall
hath
,
except
in
capitall
causes
?
7.
But
could
the
judgement
of
capitall
causes
taken
from
them
make
the
Sanedrim
in
Christs
time
more
an
ecclesiasticall
assembly
,
then
when
they
had
the
judgement
of
the
said
capitall
causes
?
must
a
court
be
called
ecclesiastic●…
,
because
it
hath
no
power
to
punish
by
death
?
were
it
so
,
all
court
leets
and
court-Barons
and
the
court
of
the
Exchequer
were
ecclesia●…icall
courts
,
because
they
have
no
power
to
punish
a
man
by
death
.
8
So
then
,
before
the
30.
year
of
Christ
,
when
the
Iewes
had
the
judgement
of
cap●…all
causes
,
their
Sanedrim
(
if
we
believe
Mr.
Gillesp●e
)
was
not
an
ecclesiasticall
,
but
a
civil
court
,
and
yet
it
was
made
up
of
Priests
,
Levites
,
and
elders
of
the
people
,
and
judged
of
all
causes
and
persons
:
which
sheweth
how
weakly
Mr.
Gillespie
proveth
,
that
there
was
an
ecclesiasticall
and
a
civil
Sanedrim
in
Iosaphats
time
,
whenas
he
cannot
so
much
as
deduce
them
unto
Christs
time
,
nor
after
Christs
time
,
but
by
one
at
a
time
,
stiling
that
one
Sanedrim
,
as
it
serves
his
turn
,
sometimes
civil
,
sometimes
ecclesiasticall
;
hoping
by
this
means
to
find
his
ecclesiasticall
Sanedrim
Matth.
18.
to
whom
our
Lord
sends
the
party
offended
for
a
redresse
,
in
those
words
,
tell
it
unto
the
church
.
CHAPTER
XI
.
A
case
propounded
by
Mr.
Cesar
Calandrin
,
which
he
conceiveth
to
assert
a
double
jurisdiction
,
examined
.
Of
the
two
courts
;
one
of
magistracy
or
externall
,
the
other
of
conscience
or
internall
.
That
ecclesiasticall
jurisdiction
must
belong
to
one
of
them
,
or
to
none
.
MY
noble
and
reverend
friend
Mr.
Caesar
Calandrin
propoundeth
a
case
,
which
he
hath
often
desired
me
,
by
word
of
mouth
and
by
letters
,
to
satisfie
him
in
.
He
is
confident
that
by
it
a
double
jurisdiction
is
made
good
.
I
will
set
it
down
in
his
own
words
.
A
murtherer
condemned
to
death
,
if
he
be
truely
penitent
,
the
spirituall
court
doth
absolve
him
;
and
yet
the
civil
magistrate
shall
punish
him
with
death
,
though
he
be
never
so
penitent
:
which
evidently
proveth
,
that
the
civil
and
ecclesiasticall
judicature
do
not
enterfear
,
but
are
of
a
quite
different
nature
.
Else
how
can
the
magistrate
punish
him
as
guilty
,
who
is
absolved
by
the
Consistory
?
or
how
can
the
Consistory
absolve
him
,
whom
the
magistrate
doth
condemn
?
The
Consistory
by
absolving
him
in
the
spirituall
court
,
doth
not
thereby
at
all
opposethe
sentence
of
condemnation
which
the
magistrate
hath
given
against
him
in
the
civil
court
.
The
condemnation
in
the
civil
court
stands
in
force
,
even
then
when
in
the
spirituall
court
it
is
no
longer
a
condemnation
,
but
is
changed
into
absolution
upon
his
repentance
.
The
magistrate
doth
not
regard
repentance
,
because
his
office
doth
not
extend
to
the
care
of
souls
:
the
Consistory
must
absolve
and
comfort
the
penitent
,
lest
Satan
should
tempt
him
to
d●spair
.
The
magistrate
cannot
take
exceptions
,
that
the
Consistory
absolveth
him
whom
the
magistrate
hath
cond●mned
:
nor
can
the
Consistory
take
exception
,
that
the
magistrate
puts
him
to
death
whom
the
Consistory
hath
absolved
.
I
adde
,
for
further
illustration
,
if
the
absolution
given
by
the
Consistory
were
upon
grounds
of
his
being
innocent
,
or
that
his
crime
did
not
deserve
death
;
this
,
I
confesse
,
would
thwart
the
sentence
of
the
civil
magistrate
:
but
the
Consistory
meddleth
not
with
the
s●ntence
of
the
magistrate
,
nor
with
his
civil
punishment
,
but
labours
to
keep
his
soul
,
being
penitent
,
in
a
right
posture
,
and
to
strengthen
it
against
temptations
.
The
argument
holds
as
well
on
the
other
side
.
The
magistrate
may
absolve
a
man
after
he
hath
satisfied
for
his
crime
in
the
civil
court
,
though
the
same
man
should
stand
condemned
in
the
spirituall
court
.
When
the
sentences
are
so
directly
contrary
,
and
yet
the
judicatures
do
not
enterfear
,
nor
at
all
meddle
nor
make
one
with
another
,
these
must
be
acknowledged
courts
of
a
different
nature
.
The
case
propounded
maketh
nothing
against
me
,
nor
for
a
jurisdiction
(
of
presbyteries
,
classes
and
synods
,
to
depose
,
excommunicate
,
and
make
lawes
authoritatively
)
independent
and
distinct
from
the
magistrate
;
which
is
the
hinge
of
all
our
controversie
.
1.
Properly
ministers
do
not
absolve
or
pardon
,
neither
are
they
otherwise
pardoners
then
saviours
;
but
only
upon
the
demonstrations
of
repentance
,
they
do
declare
pardon
of
sins
,
and
remission
either
past
or
to
come
.
For
I
do
not
enter
into
a
controversy
betwixt
Rever
.
and
learned
Mr.
Baxter
(
whom
I
give
thanks
for
his
kind
usage
and
civilities
)
and
my self
,
whether
repentance
goeth
before
remission
or
followeth
it
:
but
however
,
the
minister
doth
no
further
forgive
,
then
in
declaring
that
God
either
hath
forgiven
sins
already
,
or
will
forgive
them
.
So
that
he
,
neither
pardoning
nor
sealing
forgivenesse
of
sins
,
can
have
no
judicatorie
or
judgement
.
2.
I
never
denied
the
two
courts
distinctly
set
down
Rom.
13.
one
is
the
power
of
the
magistrate
,
to
which
we
are
subject
for
wrath
,
the
other
that
to
which
we
are
subject
for
conscience
sake
.
In
this
latter
God
hath
set
up
a
tribunall
,
wherein
the
conscience
passeth
sentence
either
of
condemnation
or
of
absolution
.
The
sentences
passed
in
these
two
courts
have
no
conflict
;
which
cannot
be
said
of
the
sentences
passed
in
presbyteries
,
which
many
times
are
opposed
and
reversed
by
the
magistrate
:
but
the
magistrates
condemning
is
no
hinderance
to
the
conscience
from
passing
a
sentence
of
absolution
,
either
for
the
fact
committed
,
or
for
other
sins
.
3.
Neither
is
the
minister
a
judge
whether
the
condemned
person
is
penitent
or
no
,
but
the
conscience
of
the
man
is
,
which
more
properly
is
the
judge
that
absolveth
or
condemneth
:
only
the
minister
furnisheth
evidences
,
helping
the
man
to
plead
guilty
or
not
guilty
.
4.
The
pastor
comforting
or
rowzing
up
the
prisoner
,
doth
discharge
the
part
of
a
messenger
,
and
not
the
part
of
a
judge
in
a
court
:
for
he
is
no
judge
of
a
man
,
who
leaveth
him
to
the
judgement
of
another
,
as
doth
the
minister
.
5.
The
nature
of
a
court
is
,
not
to
condemn
upon
supposition
that
the
prisoner
knoweth
himself
guilty
;
but
absolutely
to
condemn
that
person
whom
the
judge
and
jury
have
a
particular
knowledge
to
be
guilty
:
and
such
is
the
nature
of
the
court
of
conscience
,
when
it
justifieth
only
where
it
knoweth
it self
clear
,
and
condemneth
where
it
is
conscious
of
its
guiltinesse
.
But
no
pastour
hath
a
particular
knowledge
of
any
persons
evidences
for
heaven
,
but
what
he
gathereth
by
outward
signes
;
and
so
all
acts
of
his
,
either
of
absolution
or
of
condemnation
,
are
meerly
upon
supposition
,
and
no
acts
of
a
judge
,
and
therefore
no
acts
of
a
court
.
In
short
,
both
a
court
of
magistrates
and
a
court
of
conscience
,
in
absolving
or
condemning
,
know
what
they
do
;
but
the
pastor
knoweth
not
,
God
only
knowing
it
.
6.
The
action
of
a
pastour
absolving
is
no
act
of
court
,
but
an
act
of
the
same
nature
with
the
preaching
of
the
Gospell
,
by
which
pardon
is
pronounced
to
all
that
truly
repent
,
and
lay
hold
on
Christ
by
faith
.
7.
The
party
arraigned
in
a
true
court
,
(
such
is
the
court
of
the
magistrate
and
that
of
conscience
)
is
dismissed
clear
or
guilty
,
as
the
judge
of
the
court
shall
pronounce
:
but
none
can
be
guilty
or
not
guilty
,
and
stand
or
fall
,
as
the
minister
shall
verbally
pronounce
;
there
being
here
no
concurrence
of
any
act
of
his
,
but
that
of
the
spirit
in
the
word
by
his
ministery
.
8.
This
arraigned
person
,
who
is
necessitated
to
under
go
the
sentence
of
the
magistrate
either
for
absolution
or
condemnation
,
hath
no
such
necessity
to
go
to
the
church
or
pastour
,
except
he
hath
personally
offended
some
of
them
,
or
oweth
them
mony
:
in
which
case
his
reconciliation
is
no
appearance
in
any
court
;
only
a
brother
or
a
creditour
may
pardon
him
his
debt
or
offence
,
that
is
,
pray
God
to
forgive
him
.
Here
there
is
no
footstep
of
jurisdiction
of
either
party
on
the
other
:
but
in
case
the
party
arraigned
seeks
to
be
reconciled
to
God
,
none
being
able
to
make
his
peace
with
God
but
God
himself
,
nor
to
declare
peace
,
but
the
testimony
of
his
conscience
;
the
pastour
may
help
to
clear
his
evidences
,
and
so
may
any
godly
gifted
brother
,
and
well
read
in
the
Scripture
;
but
neither
of
them
properly
judgeth
him
,
or
maketh
his
peace
,
neither
is
here
any
jurisdiction
.
9.
The
nature
of
a
court
is
to
have
power
and
jurisdiction
over
those
that
are
unwilling
,
as
Jesus
Christ
saith
to
St.
Peter
.
Were
it
free
for
a
thref
to
appear
or
not
appear
before
the
court
,
and
go
to
prison
or
to
the
gellows
if
he
listed
,
such
a
coure
were
a
name
and
not
a
thing
:
but
we
pastor
〈◊〉
in
no
court
that
hath
power
over
the
prisoner
,
except
he
be
perswaded
to
call
him
,
or
to
admit
him
,
and
be
convinced
by
him
for
if
be
let
the
minister
alone
,
the
minister
●…th
neither
power
nor
court
to
convene
him
to
.
10.
What
he
saith
,
that
the
magistrate
cannot
take
exceptions
that
the
Consistory
absol●…
whom
the
magistrate
condemneth
,
as
if
it
would
not
concerne
the
magistrate
to
take
an
account
of
the
fact
of
the
minister
in
absolving
〈◊〉
prisoner
,
and
as
if
the
pastour
were
not
●…ged
to
give
an
account
of
it
to
him
,
may
be
questioned
:
for
the
magistrate
is
bound
to
take
●…re
that
his
prisoner
make
his
peace
with
God
before
he
die
,
and
to
use
all
means
towards
it
;
to
that
end
he
must
appoint
ministers
;
and
if
they
will
not
be
employed
about
that
work
,
or
in
case
they
do
it
amisse
,
I
say
,
he
may
interpose
his
power
and
authority
:
and
so
say
most
of
the
Divines
,
that
if
the
minister
do
not
discharge
his
place
in
all
its
functions
and
acts
,
that
the
magistrate
ought
to
enjoyn
him
to
do
it
.
And
thus
far
the
externall
acts
of
the
minister
,
visiting
the
prisoners
and
comforting
them
,
are
subordinate
to
the
jurisdiction
of
the
magistrate
.
11.
What
he
also
saith
,
that
the
magistrates
office
doth
not
extend
to
the
care
of
souls
,
may
likewise
be
questioned
:
for
the
contrary
is
proved
by
Scripture
,
and
the
authority
of
most
Fathers
and
Divines
.
St.
Austin
against
Cresconius
lib.
5.
cap.
51.
saith
,
that
Kings
are
Gods
ministers
,
not
only
in
things
that
pertain
to
humane
society
,
but
also
to
Divine
religion
.
Rivetus
on
the
decalogue
saith
,
that
the
●esser
care
of
the
magistrate
is
the
administration
of
the
Common-wealth●
,
but
the
first
and
chief
care
is
the
government
of
the
church
.
How
can
the
magistrates
be
nursing
fathers
,
ke●…ers
of
both
tables
,
bound
to
reform
,
settle
and
preserve
the
true
religion
,
and
promote
the
interest
of
Jesus
Christ
as
magistrates
,
except
they
ayme
at
the
saving
of
souls
?
But
though
the
office
of
the
magistrate
should
not
extend
to
the
care
of
souls
,
yet
this
doth
not
conclude
a
church-judicature
distinct
from
that
of
the
magistrate
:
for
neither
doth
the
magistrate
meddle
with
the
physitians
office
in
curing
diseases
,
or
look
to
the
health
of
horses
and
other
cattle
:
every
office
hath
its
severall
care
,
but
not
its
severall
jurisdiction
.
12.
This
may
be
also
questioned
,
that
the
Consistory
is
not
to
meddle
with
the
sentence
of
the
magistrate
:
for
if
he
cleareth
the
nocent
,
and
condemneth
the
innocent
,
he
hath
as
much
to
do
with
him
as
with
the
poorest
wretch
condemned
to
die
;
he
must
tell
him
,
as
John
told
Herod
,
it
is
not
lawfull
for
thee
to
do
that
,
and
cry
abomination
to
him
.
There
is
no
action
of
the
magistrate
,
no
sentence
or
judgement
of
his
,
wherein
there
is
either
right
or
wrong
,
but
falls
within
the
cognizance
and
reprehension
of
the
minister
.
13.
Briefly
,
in
the
case
propounded
,
there
is
not
the
least
footstep
of
jurisdiction
or
court
,
no
citing
,
no
witnesses
,
no
plaintiff
,
no
defendant
,
sentence
,
condemnation
,
absolution
,
sergeant
,
gaole
,
executioner
,
all
conditions
necessarie
in
every
judicatorie
;
not
so
much
as
one
of
them
is
found
in
the
court
of
Mr.
Calandrin
.
1.
They
do
not
cite
the
party
;
they
entreat
him
to
come
:
if
he
will
not
come
,
they
have
no
remedy
,
they
cannot
compell
him
.
2.
They
have
no
witnesses
,
nor
evidences
of
the
case
,
and
therefore
cannot
pronounce
sentence
.
3.
The
absolution
must
be
null
,
when
they
do
not
know
whether
it
shall
stand
.
4.
Neither
do
they
know
whether
God
will
not
absolve
whom
they
condemn
.
5.
They
cannot
put
their
sentence
in
execution
.
6.
This
can
be
no
court
,
which
the
arraigned
can
dismisse
when
he
pleaseth
.
14.
I
shall
willingly
admit
two
courts
,
whereof
I
have
spoken
largely
in
my
Paraenesis
,
one
called
forum
externum
,
the
externall
court
or
the
court
of
magistracy
,
which
is
to
be
found
in
some
measure
of
power
in
all
assemblies
and
societies
of
men
,
as
churches
,
synods
,
presbyteries
,
families
,
schools
,
colledges
,
corporations
,
&c.
and
the
other
called
forum
internum
,
or
the
court
of
the
conscience
.
1.
In
this
God
hath
set
a
tribunall
,
a
judge
,
a
witnesse
,
a
plaintiff
and
defendant
.
2.
In
that
all
is
carried
by
outward
evidences
,
whether
in
a
synod
,
presbyterie
,
or
any
other
court
.
3.
In
that
there
is
an
obligation
of
active
or
passive
obedience
to
the
laws
,
decrees
and
ordinances
that
have
the
sanction
of
a
law
,
whether
just
or
unjust
.
4.
In
this
obedience
is
due
for
conscience
sake
,
and
in
obedience
to
God
,
to
lawes
,
ordinances
,
and
commands
,
either
of
God
or
of
men
,
that
are
by
the
judgement
of
approbation
&
discretion
apprehended
to
be
good
,
just
and
holy
.
5.
In
this
there
is
a
stronger
stresse
of
obligation
laid
then
in
that
;
so
that
,
as
we
ought
rather
to
obey
God
then
men
,
a
man
is
obliged
notwithstanding
all
the
sanction
of
the
magistrate
,
to
appeal
from
the
court
of
the
magistrate
to
that
of
the
conscience
,
and
to
yield
no
obedience
to
any
lawes
,
injunctions
or
commands
of
magistrates
,
pastours
,
synods
,
presbyteries
,
churches
,
till
after
they
have
been
there
reviewed
and
approved
of
.
There
being
but
these
two
courts
and
jurisdictions
,
in
the
case
propounded
by
Mr.
Calandrin
,
the
minister
cannot
be
judge
in
another
mans
court
or
conscience
;
and
in
that
court
I
do
not
conceive
he
would
put
a
greater
tye
,
then
the
magistrate
doth
upon
any
man
,
as
to
bind
him
not
to
appeal
from
his
judgement
to
the
court
of
his
own
conscience
,
or
at
least
not
to
remove
the
cause
&
judgement
of
the
ministers
court
to
his
own
court
.
Neither
is
the
minister
judge
in
the
other
court
,
except
by
a
delegated
power
from
the
magistrate
,
or
by
an
assirmed
power
of
magistracy
,
binding
either
to
active
or
passive
obedience
;
neither
from
that
court
,
do
I
think
that
Mr.
Calandrin
would
bind
a
man
not
to
appeal
to
the
court
of
his
conscience
.
15.
To
draw
to
a
conclusion
;
in
the
case
propounded
by
Mr.
Calandrin
,
we
have
acts
of
function
,
but
none
otherwise
of
jurisdiction
then
in
the
function
of
a
physitian
;
whom
in
relation
to
his
sick
patient
,
either
being
alone
,
or
sitting
in
a
colledge
among
his
brethren
,
I
might
make
to
exercise
a
jurisdiction
distinct
from
that
of
the
magistrate
,
and
parallel
the
physitian
with
the
pastor
,
the
patient
with
the
penitent
,
the
colledge
of
physitians
with
the
consistory
,
the
curing
of
the
patient
with
the
absolving
of
the
penitent
,
and
so
make
the
case
propounded
in
the
behalf
of
ecclesiasticall
jurisdiction
applyable
to
the
medicall
jurisdiction
,
changing
only
the
persons
.
Yes
I
might
shew
,
that
a
parallel
being
made
,
the
medicall
would
outvie
the
ecclesiasticall
,
as
being
lesse
inconsistent
with
the
nature
of
jurisdiction
,
and
more
distinct
from
that
of
the
magistrate
.
For
1.
the
magistrates
office
extendeth
more
to
the
care
of
souls
then
to
that
of
bodies
:
2.
Physitians
more
properly
cure
diseases
,
then
ministers
pardon
sins
:
3.
Physitians
judgements
of
the
nature
of
diseases
are
more
certain
and
evident
,
then
the
ministers
judgements
of
grace
and
repentance
;
and
therefore
their
sentences
are
more
peremptory
.
I
might
instance
in
more
particulars
;
at
least
I
could
so
match
both
jurisdictions
,
as
to
make
them
alike
distinct
from
that
of
the
magistrate
.
Mr.
Calandrin
in
a
postscript
giveth
severall
exceptions
against
what
I
have
said
in
my
Paraenesis
,
of
the
two
courts
.
He
saith
,
I
do
not
deny
that
conscience
may
be
called
a
court
improperly
:
neither
do
I
say
that
it
hath
all
the
properties
of
a
court
of
magistracy
;
but
it
hath
the
necessary
conditions
required
in
a
court
:
and
that
name
it
hath
by
the
common
consent
of
all
Divines
,
Philosophers
,
school-men
,
heathens
,
Papists
and
Protestants
,
none
doubting
of
it
;
whereas
many
have
questioned
whether
there
be
any
such
thing
as
forum
ecclesiasticum
;
and
none
of
those
that
admitted
such
a
forum
or
ecclesiasticall
court
,
but
,
as
they
have
confessed
that
ecclesiasticall
jurisdiction
is
improperly
so
called
,
so
have
they
thought
no
lesse
of
an
ecclesiasticall
court
.
He
also
findeth
fault
with
me
for
saying
,
that
excommunication
was
no
act
of
ecclesiasticall
power
,
because
exercised
in
the
court
of
man
;
and
saith
,
Is
not
preaching
as
much
an
act
of
the
externall
court
as
excommunication
,
when
both
are
done
alike
with
words
outwardly
?
I
grant
that
the
preaching
of
the
word
is
an
externall
act
,
performed
by
outward
moving
of
the
lips
,
and
lifting
up
the
voice
;
and
so
all
outward
actions
of
men
,
as
buying
,
selling
,
walking
,
striking
with
a
hammer
,
eating
,
drinking
,
and
the
like
;
which
are
said
to
be
performed
in
the
court
of
man
,
not
because
they
are
juridicall
acts
,
but
because
they
are
the
subject
and
matter
not
only
of
suits
and
controversies
depending
on
the
court
of
man
,
but
also
of
lawes
and
orders
made
in
the
same
court
:
as
if
a
man
preached
not
at
all
,
or
preached
amisse
,
and
erroneously
or
seditiously
,
that
act
of
his
may
create
an
action
in
the
externall
court
of
man
;
so
may
all
other
actions
I
have
named
;
as
if
one
sell
another
mans
wares
unknown
to
him
,
if
he
walks
in
an
undue
place
,
and
time
,
if
he
strikes
his
neighbour
with
a
hammer
;
and
so
one
may
make
an
induction
of
all
actions
of
men
,
which
otherwise
are
no
forinsecall
acts
,
but
are
either
naturall
,
morall
actions
,
or
acts
of
function
,
and
not
of
jurisdiction
:
as
in
a
physitian
,
to
cure
the
sick
,
in
a
sea-man
,
to
set
his
ship
to
sail
,
in
a
merchant
,
to
vend
his
wares
,
and
so
in
a
Divine
,
to
do
the
acts
of
his
function
;
all
which
are
actions
performed
outwardly
in
the
court
of
man
,
albeit
they
be
not
forinsecall
.
And
by
reason
that
excommunication
is
an
outward
act
,
it
is
done
in
the
court
of
man
,
as
well
as
buying
,
selling
and
walking
;
and
besides
it
is
a
forinsecall
and
juridicall
act
,
binding
men
to
outward
obedience
,
either
actively
or
passively
,
and
of
the
same
nature
with
other
juridicall
acts
in
the
courts
of
men
:
but
such
an
act
preaching
of
the
word
is
not
,
binding
none
to
outward
obedience
,
except
he
be
first
inwardly
convinced
,
though
it
may
fall
out
to
be
the
subject
and
matter
handled
in
a
forinsecall
court
,
as
well
as
buying
and
selling
,
which
are
no
forinsecall
acts
,
as
excommunicating
is
.
Thus
Mr.
Calandrin
sees
,
1.
that
it
is
very
consistent
that
a
thing
or
action
be
done
in
the
forum
externum
,
and
yet
not
be
an
act
or
action
of
that
forum
;
2.
that
preaching
need
not
to
be
an
action
of
that
forum
,
for
that
it
is
performed
outwardly
,
as
well
as
excommunication
.
It
may
be
(
for
I
have
not
now
my
Paraenesis
by
me
)
I
referred
the
preaching
of
the
Gospell
to
the
forum
internum
,
or
the
court
of
conscience
;
which
I
did
,
not
in
regard
of
the
outward
act
,
but
of
the
preaching
to
the
heart
,
and
of
the
operation
of
outward
preaching
,
as
believing
,
loving
,
trusting
,
all
which
are
performed
in
the
court
of
conscience
.
This
serves
for
answer
to
what
he
saith
next
,
If
the
key
of
the
word
,
for
all
it
hath
externall
acts
,
may
neverthelesse
belong
to
the
forum
internum
,
why
may
not
the
key
of
censure
as
well
?
since
both
are
alike
in
relation
to
the
soul
and
the
inward
man
.
The
handling
of
the
key
of
the
word
,
as
it
is
outwardly
pronounced
,
is
an
act
not
of
jurisdiction
,
but
of
function
,
performed
in
the
forum
externum
;
but
as
it
is
a
preaching
to
the
heart
,
it
is
an
act
performed
in
the
forum
internum
,
or
the
court
of
conscience
:
but
the
handling
of
the
key
of
censure
is
an
act
of
jurisdiction
over
the
outward
man
,
however
the
inward
man
be
affected
,
and
compelling
to
an
outward
obedience
;
and
therefore
belongeth
not
to
the
forum
internum
,
in
which
such
acts
as
preaching
to
the
heart
,
loving
,
believing
,
denying
ones
self
,
are
performed
.
What
he
saith
,
that
both
the
key
of
the
word
and
of
censure
have
relation
to
the
soul
and
the
inward
man
,
proveth
not
that
excommunication
is
not
an
externall
act
of
an
externall
jurisdiction
.
For
an
act
of
outward
jurisdiction
in
the
forum
externum
,
may
produce
a
good
effect
in
the
forum
internum
,
even
in
the
soul
of
a
man
:
such
effect
may
excommunicationbring
forth
,
though
it
be
an
act
of
magistracy
and
outward
jurisdiction
;
so
may
the
laying
hold
of
a
malefactour
,
and
the
sentence
of
the
magistrate
pass't
upon
him
,
be
a
soveraign
remedy
for
the
salvation
of
his
soul
,
and
be
neverthelesse
an
act
of
magistracy
&
of
the
forum
externum
.
In
short
,
there
being
but
two
courts
conceivable
,
one
externall
,
the
other
internall
,
this
of
the
conscience
,
the
other
of
magistracy
;
I
know
no
medium
between
them
two
,
no
more
then
betwixt
command
and
counsell
,
and
betwixt
the
power
of
the
word
and
the
power
of
the
sword
.
CHAPTER
XII
.
Of
the
nature
of
calling
to
the
ministery
.
Ministers
are
not
called
by
men
,
but
by
God
,
by
a
succession
not
of
ordination
,
but
providence
.
The
plea
for
succession
is
Romanish
.
Ministers
are
no
successours
in
their
ministery
to
the
Iudaicall
Priests
,
but
to
the
Prophets
.
SInce
no
religion
can
stand
without
a
church
,
and
meetings
of
Christians
about
Divine
worship
,
and
no
church
without
government
,
and
no
government
without
governours
,
which
the
Rever
.
Assembly
calls
church-officers
,
and
no
governours
without
a
commanding
power
and
a
rule
to
govern
others
by
;
it
will
be
requisite
to
enquire
into
four
things
;
1.
the
calling
of
the
church-officers
;
2.
the
extent
of
their
power
,
and
of
the
obedience
due
to
them
;
3.
whether
all
church-officers
are
invested
with
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
as
the
Rever
.
Assembly
seemeth
to
say
;
4.
by
what
rule
and
discipline
they
are
to
govern
▪
For
the
calling
of
ministers
,
I
have
handled
that
subject
at
large
in
my
Paraenesis
.
I
make
the
calling
to
be
as
much
of
divine
authority
,
as
the
reverend
Ministers
of
London
do
in
their
jus
Divinum
of
the
ministery
,
yea
more
;
holding
,
that
they
have
no
call
from
men
,
but
from
God
immediatly
;
that
their
mission
is
from
Christ
and
the
Apostles
;
that
all
the
acts
of
church-ministers
,
people
,
and
magistrate
about
receiving
a
minister
,
are
not
to
send
him
,
but
to
acknowledge
Gods
call
and
mission
,
and
publickly
to
declare
their
willingnesse
and
readinesse
to
accept
of
his
ministery
among
them
:
for
all
these
following
acts
are
necessarily
to
be
supposed
,
before
a
man
be
acknowledged
a
Minister
of
the
Gospell
,
and
set
apart
by
God
for
the
great
work
of
saving
souls
.
1.
The
acts
of
his
internall
calling
,
or
rather
his
disposition
:
which
are
a
strong
desire
and
resolution
to
consecrate
his
life
,
time
and
studies
,
that
he
may
be
a
minister
of
the
Gospell
;
and
a
persuasion
that
he
is
by
God
thereunto
called
.
2.
The
acts
which
doe
make
up
his
externall
calling
,
and
by
which
men
acknowledge
Gods
call
,
are
,
1.
an
examen
(
by
a
competent
number
of
grave
,
pious
and
learned
ministers
)
of
him
that
intends
to
take
the
ministery
upon
himself
;
of
his
parts
,
abilities
,
learning
,
doctrine
;
also
of
his
life
and
conversation
;
which
they
must
testifie
publickly
,
whereby
it
may
appear
to
all
,
that
they
hold
him
every
way
fit
to
labour
in
the
word
and
doctrine
.
2.
The
election
of
a
particular
church
,
requiring
his
pains
amongst
them
,
and
desiring
him
to
be
their
ordinary
pastor
and
teacher
,
to
administer
unto
them
the
ordinances
of
the
word
and
sacraments
.
This
act
,
though
it
hath
much
of
humane
right
,
and
seemeth
to
depend
on
mans
will
and
choice
;
yet
in
a
right-constituted
church
,
and
in
an
assembly
of
good
men
met
in
the
name
of
Christ
,
there
is
much
of
Gods
call
concurring
with
the
choice
made
by
men
.
Thus
Ezech.
33.
at
the
beginning
,
God
declareth
by
his
Prophet
,
that
whatever
watchman
the
people
should
chuse
,
he
would
repute
that
choice
to
be
his
act
,
in
that
he
would
punish
those
that
should
slight
the
admonitions
of
the
watchman
,
and
did
not
take
them
for
Gods
warnings
,
and
would
take
an
account
of
the
watchman
for
his
failing
in
the
care
of
mens
souls
.
Which
place
of
Ezechiel
doth
much
confirm
what
I
have
said
chapt.
2.
of
the
nature
of
right
;
where
I
shewed
,
that
things
that
are
of
Divine
right
may
be
said
also
to
be
of
humane
right
,
and
things
that
are
of
humane
right
to
be
also
of
Divine
right
.
This
observation
I
have
from
my
precious
and
learned
friend
Mr.
Sadler
;
and
much
might
a
man
say
upon
it
,
to
shew
that
as
in
the
administration
of
the
church
of
the
Jewes
,
so
in
that
of
the
Christians
,
Divine
and
humane
right
,
government
,
lawes
,
injunctions
,
commands
,
go
along
together
,
without
needing
to
be
parted
into
two
coordinate
distinct
classes
of
jurisdiction
,
the
one
ecclesiasticall
,
distinct
and
independent
from
the
other
which
they
call
civil
.
One
may
also
thereby
see
,
that
much
labour
is
lost
in
asserting
the
jus
Divinum
of
the
ministery
,
as
if
it
had
nothing
of
humane
right
,
or
as
if
a
call
from
men
were
not
also
a
Divine
call
.
For
if
magistrate
and
people
should
chuse
themselves
a
watchman
over
their
own
souls
,
to
divide
the
word
unto
them
,
why
should
not
this
act
be
reputed
a
Divine
choice
,
and
a
Divine
installing
in
the
call
,
as
well
as
the
choice
of
the
watch-man
whereof
mention
is
made
in
Ezechiel
?
3.
The
third
act
towards
the
making
up
the
externall
call
,
is
a
publick
licence
to
exercise
the
ministery
whereunto
he
is
called
by
the
voice
of
God
,
the
choice
of
the
people
,
and
the
publick
testimony
of
other
ministers
.
This
act
of
giving
licence
,
being
an
act
of
jurisdiction
,
is
performed
under
an
orthodox
magistracy
by
the
magistrate
himself
;
but
under
an
heterodox
or
heathen
magistracy
,
by
the
keepers
of
the
confederate
discipline
,
who
supply
the
place
of
magistracy
.
The
4.
act
is
,
a
solemn
begging
of
God
a
blessing
by
the
ministers
met
in
a
coetus
,
presbytery
,
or
synod
,
or
otherwise
,
by
prayer
and
fasting
,
upon
the
resolution
of
the
party
that
is
to
take
the
ministery
upon
him
,
the
choice
of
the
church
,
and
the
licence
of
the
magistrate
.
This
action
may
be
performed
with
laying
on
of
hands
;
a
rite
which
may
be
used
for
decency
and
ornament
,
not
for
necessity
,
as
if
the
calling
was
null
without
it
:
and
so
Musculus
,
Bullingerus
,
Gualterus
,
Martyr
,
and
Mestrezat
,
late
reverend
Pastour
at
Paris
,
all
tell
us
.
I
know
of
no
ministeriall
ordination
,
but
that
which
is
performed
this
way
;
and
it
is
much
like
for
the
nature
of
it
to
Gods
making
man
and
wife
:
to
the
doing
whereof
there
is
no
concurrence
of
a
minister
or
ministers
requisite
,
but
only
to
begge
a
blessing
upon
the
man
and
the
woman
that
intend
to
joyn
themselves
in
the
state
of
matrimony
:
in
which
action
the
minister
contributes
no
more
to
the
integrity
of
it
,
then
his
grace
before
dinner
doth
to
make
it
a
meal
;
though
I
confesse
there
is
more
in
the
prayer
of
a
minister
towards
the
perfecting
of
the
last
act
of
ministery
,
then
in
his
prayer
before
the
consummation
of
matrimonie
,
or
before
a
meal
.
For
I
should
think
any
ministers
call
null
before
men
,
that
was
not
first
blessed
by
a
solemn
prayer
,
and
a
consecrating
to
God
both
of
the
ministers
and
people
.
I
have
been
induced
to
believe
,
that
ordination
is
completed
by
these
4.
acts
;
because
1.
I
find
it
most
agreeable
with
the
word
;
2.
by
them
the
calling
is
no
lesse
,
if
not
more
of
Divine
authority
,
for
this
way
there
is
as
much
caution
against
those
that
enter
into
the
ministery
by
the
window
,
and
not
by
the
door
,
as
is
observed
in
Sion
Colledge
.
I
make
not
only
the
ministery
to
be
as
much
of
divine
institution
as
the
reverend
ministers
of
London
in
their
jus
Divinum
of
the
ministery
;
but
besides
,
I
make
the
ministers
call
to
be
wholly
divine
,
and
receiving
nothing
from
or
by
men
;
which
the
reverend
ministers
do
not
:
for
as
men
do
not
institute
ministery
,
so
neither
ministers
;
it
is
with
them
both
as
with
the
doctrine
of
a
preacher
,
which
we
trye
whether
it
be
from
God
or
men
,
but
we
give
no
authority
to
it
.
And
as
besides
in
ward
evidences
,
by
which
we
discern
a
divine
wisedome
in
the
Scripture
,
we
have
some
outward
marks
and
testimonies
which
make
it
currant
to
be
of
divine
authority
,
even
among
those
that
do
not
believe
:
so
may
we
say
of
the
call
of
every
minister
;
which
neither
other
ministers
nor
the
people
make
either
to
be
a
call
,
or
a
divine
call
:
only
by
what
they
see
of
the
man
by
his
life
and
doctrine
,
and
by
those
mentioned
conditions
required
in
all
those
that
God
hath
inwardly
called
,
they
no
way
doubt
but
whom
God
hath
called
inwardly
he
also
will
call
them
outwardly
without
any
act
of
man
,
but
to
render
a
testimony
to
Gods
call
:
which
testimony
is
given
partly
by
the
party
himself
,
approving
himself
to
all
men
;
partly
by
other
markers
,
the
choice
of
the
church
,
and
the
licence
of
the
magistrate
.
3.
By
that
methode
we
answer
,
without
any
difficulty
,
the
Papists
question
,
how
reformed
ministers
came
by
their
calling
,
and
what
succession
they
have
;
which
tye
of
succession
is
laid
upon
the
presbyterian
ordination
;
which
will
be
easily
proved
void
and
null
,
if
the
succession
hath
been
never
so
little
interrupted
;
at
which
time
if
we
have
recourse
to
Gods
immediate
call
and
necessity
,
as
the
31.
article
of
the
confession
of
the
reformed
churches
in
France
hath
,
attributing
more
to
the
mission
of
God
then
to
that
of
men
;
what
inconvenience
is
it
to
give
the
same
glory
to
God
at
all
times
,
and
as
well
at
one
as
at
another
;
and
to
hold
,
that
God
hath
no
other
succession
then
that
of
his
providence
,
that
God
and
the
ministery
are
more
magnified
,
if
ministers
receive
their
office
immediatly
from
God
,
then
by
the
hands
of
men
?
what
need
we
endeavour
to
salve
and
make
up
a
lineal
succession
interrupted
by
this
shift
of
necessity
,
the
which
if
it
gives
more
glory
to
God
,
it
may
be
well
converted
into
a
necessity
not
to
be
without
it
?
For
doubtlesse
this
plea
of
succession
making
all
ordinations
valid
,
is
a
rank
Romish
one
,
and
very
strongly
asserting
,
if
admitted
by
us
reformed
,
that
there
is
no
visible
church
but
the
Roman
.
For
if
it
be
granted
to
them
,
that
as
there
is
no
church
without
ministery
,
so
no
ministery
without
ordination
,
and
no
ordination
without
lineall
succession
from
the
Apostles
;
they
will
easily
prove
that
succession
failing
,
the
ordination
hath
also
failed
,
and
with
it
the
ministery
,
and
so
the
church
;
which
can
never
recover
a
being
,
without
a
succession
be
shewed
from
the
Apostles
downward
;
as
the
Vestall
virgins
,
when
their
fire
was
out
,
did
not
kindle
it
at
the
fire
of
men
,
but
of
God
.
4.
It
serves
to
remove
an
old
mistake
,
that
the
ministers
of
the
Gospell
are
successours
to
the
Priests
and
Levites
;
whereas
they
have
rather
succeeded
the
Prophets
.
It
is
true
,
the
Preists
and
Levites
were
also
Prophets
,
as
they
were
keepers
of
the
law
,
and
were
to
read
and
expound
the
Scripture
,
and
in
that
office
I
grant
the
ministers
of
the
Gospell
have
succeeded
them
:
but
in
that
the
propheticall
office
was
not
continued
in
all
those
that
were
only
prophets
by
a
lineall
succession
of
ordination
,
but
meerly
by
a
succession
of
the
providence
of
God
,
who
never
left
himself
without
witnesses
,
Seers
and
Prophets
,
whom
he
raised
not
by
any
call
of
man
,
but
of
God
;
no
doubt
but
now
God
calleth
the
ministers
,
the
true
Prophets
of
the
new
Testament
,
by
the
same
succession
and
ordination
of
providence
,
not
by
a
creation
and
installing
by
man
.
That
the
ministers
of
the
Gospell
did
not
succeed
the
priefthood
,
it
is
manifest
;
for
that
being
rituall
&
typicall
,
ended
in
Jesus
Christ
,
there
remaining
only
the
propheticall
office
common
to
the
prophets
both
under
the
old
and
under
the
new
Testament
:
to
which
first
(
which
I
note
by
the
way
,
and
it
is
much
materiall
to
our
present
purpose
,
and
the
main
argument
of
the
book
)
as
no
jurisdiction
was
annexed
under
the
administration
of
the
old
Testament
,
but
what
they
had
over
the
uncircumcised
in
heart
;
so
neither
is
it
convenient
the
ministers
of
the
Gospell
should
have
any
other
.
This
being
the
nature
of
ministeriall
calling
,
or
ordination
(
if
a
man
will
call
it
so
)
and
no
superinduction
of
character
,
power
,
duty
,
gift
or
licence
being
conferred
by
the
ordaining
ministers
;
so
neither
is
there
any
thing
taken
away
by
any
act
of
theirs
,
of
deposition
or
exauctoration
;
only
every
one
withdraweth
his
feather
,
protection
and
countenance
:
the
magistrate
withdraweth
his
licence
;
the
ministers
say
,
they
will
not
hereafter
hold
him
a
fellow
and
partner
in
the
work
of
the
Gospell
with
them
;
the
people
declare
their
dislike
of
the
man
,
and
professe
they
will
make
use
no
further
of
his
ministery
;
which
act
is
no
more
an
act
of
jurisdiction
,
then
the
refusing
to
take
physick
is
an
act
of
jurisdiction
over
the
physitian
.
CHAPTER
XIII
.
The
nature
of
the
ministers
power
,
and
of
that
of
binding
and
loosing
:
the
power
of
the
keyes
.
Amyraldus
and
Mr.
Lightfoots
judicious
exposition
of
the
power
of
binding
and
loosing
.
The
power
of
governing
and
ruling
is
not
the
ecclesiasticall
contended
for
.
Mr.
Gillespies
arguments
answered
.
NExt
we
are
to
consider
the
nature
and
extent
of
the
power
of
the
ministers
of
the
Gospell
,
wholly
the
same
with
that
the
Prophets
under
the
old
Testament
had
;
a
power
not
forcing
the
body
,
but
enlightening
the
understanding
,
and
convincing
the
heart
,
ruling
the
affections
,
and
bringing
them
captive
to
the
obedience
of
the
crosse
.
A
power
which
the
new
Testament
mentions
in
a
hundred
places
,
either
in
the
same
words
,
or
in
equivalent
terms
,
and
yet
never
so
much
as
once
understandeth
by
it
a
presbyterian
synodicall
or
ecclesiasticall
power
,
of
deposing
,
excommunicating
,
and
of
making
lawes
and
canons
authoritatively
;
but
alwayes
meaneth
the
vertue
and
efficacy
of
the
spirit
of
God
in
the
word
and
ministery
,
called
the
power
of
God
Rom.
1.
v.
16.
1
Cor.
1.
v.
14.
and
chap.
2.
v.
5.
and
chap.
4.
v.
19
,
20.
Ephes.
3.
v.
20.
1
Pet.
1.
v.
5.
A
power
by
excellency
called
POWER
,
1
Cor.
2.
4.
by
which
we
are
the
sons
of
God
,
Joh.
1.
v.
12
,
13.
which
no
man
can
withstand
,
Act.
6.
v.
10.
by
which
the
eyes
are
enlightened
,
and
men
turned
from
darknesse
to
light
,
Act.
26.
v.
18.
pricking
,
burning
and
affecting
the
heart
with
sorrow
,
hope
,
joy
,
Act.
2.
v.
7.
Luc.
24.
v.
32.
diving
into
the
secrets
of
the
heart
,
Hebr.
4.
v.
16.
where
we
have
a
description
of
the
powerfull
effects
of
the
words
,
except
by
the
word
we
are
to
understand
the
word
incarnate
,
before
whom
all
things
created
are
said
to
be
naked
.
It
is
a
power
which
is
called
the
power
of
the
resurrection
,
Philipp.
3.
v.
10.
also
the
power
and
demonstration
of
the
spirit
,
1
Cor.
2.
v.
4.
a
power
of
the
wisdome
and
salvation
of
God
,
and
opposed
to
the
power
of
Sathan
and
darknesse
,
Act.
26.
18.
Col.
1.
v.
13.
a
power
described
in
magnificent
terms
and
mightily
emphaticall
,
2
Corinth.
10.
v.
6.
&c.
This
is
the
power
called
otherwise
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
by
which
the
slaves
to
sin
and
Satan
are
loosed
,
and
the
despisers
of
the
word
by
resisting
the
holy
Ghost
become
more
hard
and
bound
.
I
know
of
no
other
power
of
binding
and
loosing
,
no
other
keyes
of
the
Kingdom
of
Heaven
committed
to
the
church-officers
:
though
properly
speaking
,
the
keyes
of
the
Kingdom
of
Heaven
,
and
the
power
of
binding
and
loosing
,
are
not
committed
to
ministers
as
the
word
is
,
but
as
the
spirit
is
in
the
word
;
so
that
it
is
not
the
ministers
,
but
the
word
that
bears
the
keyes
;
the
opening
of
the
heart
with
those
keyes
as
it
is
only
the
work
of
the
spirit
,
so
is
it
known
only
to
the
spirit
of
God
in
the
heart
of
man
convinced
and
converted
,
and
not
to
the
minister
himself
,
who
only
apprehendeth
his
office
of
being
the
word-bearer
,
but
is
not
sensible
of
its
efficacy
and
workings
.
Amyraldus
thes.
10.
de
5.
falso
dictis
sacramentis
saith
,
that
the
power
of
binding
and
loosing
did
only
belong
to
the
Apostles
,
and
that
that
power
consisted
in
three
particulars
:
1.
that
being
led
by
an
unerring
spirit
,
whatsoever
in
revealing
the
mystery
of
the
Gospell
they
preached
,
and
approved
for
sound
doctrine
,
was
to
be
received
with
like
credit
as
if
it
had
been
delivered
by
Christ
himself
,
and
whatever
they
said
was
amiss
or
false
,
was
likewise
to
be
taken
as
if
it
had
been
pronounced
so
in
Heaven
:
&
this
,
saith
he
,
is
according
to
the
Hebrew
Idiome
,
to
bind
and
to
loose
:
2.
in
inflicting
corporall
punishments
and
vexation
by
Satan
upon
those
that
dishonoured
Christianity
:
3.
in
freeing
those
that
were
delivered
to
Satan
upon
their
repentance
,
and
forgiving
their
sins
.
He
is
yet
much
more
expresse
and
diffuse
upon
this
subject
;
but
I
study
brevity
,
which
makes
me
I
do
not
here
insert
his
own
words
in
Latin
;
but
however
he
saith
enough
to
undermine
the
foundation
upon
which
the
presbyterians
build
their
excommunication
,
which
hitherto
being
mainly
supported
by
that
power
of
binding
and
loosing
,
and
the
two
chief
stayes
,
namely
this
place
of
Matth.
18.
of
binding
and
loosing
,
and
that
of
the
incestuous
person
1
Cor.
5.
failing
,
there
now
remaineth
but
a
poor
single
crutch
to
draw
along
excommunication
,
cut
out
of
these
words
,
tell
it
unto
the
church
.
Mr.
Lightfoot
,
an
exceeding
learned
and
reverend
Divine
,
giveth
a
very
probable
exposition
of
the
power
of
loosing
and
binding
,
in
his
Harmony
Matth.
16.
which
doubtlesse
doth
carry
in
it
more
solidity
and
weight
then
the
vulgar
explication
given
by
the
Reverend
Assembly
and
others
,
of
the
power
of
censuring
,
excommunicating
and
absolving
.
He
saith
,
that
the
power
of
binding
and
loosing
was
given
only
to
the
Apostles
,
as
far
as
some
part
of
Moses
law
was
to
stand
in
practise
,
and
some
to
be
laid
aside
;
some
things
under
the
law
prohibited
were
now
to
be
permitted
,
and
some
things
permitted
to
be
now
prohibited
:
so
that
in
these
words
,
whatsoever
,
&c.
Christ
promiseth
to
the
Apostles
such
an
assistance
of
his
spirit
,
and
giveth
them
such
a
power
,
that
what
they
allowed
to
stand
in
practise
should
stand
,
and
what
to
fall
,
should
fall
;
in
short
,
what
they
bound
on
earth
should
be
bound
in
heaven
.
And
that
exposition
is
the
more
receivable
,
because
the
Greek
text
speaks
not
of
binding
or
loosing
persons
,
but
things
,
saying
,
not
,
whomsoever
you
shall
bind
,
but
whatsoever
things
ye
shall
bind
,
&c.
that
is
,
whatsoever
things
ye
shall
dispense
with
or
oblige
unto
.
He
also
on
the
1
Cor.
5.
parallels
this
place
of
binding
and
loosing
to
Joh.
20.
v.
22.
whose
sins
yea
retain
,
they
are
retained
,
&c.
and
saith
,
that
that
power
was
a
peculiar
gift
to
the
Apostles
,
when
Christ
breathed
on
them
,
by
which
they
spoke
strange
tongues
,
healed
diseases
,
killed
and
made
alive
,
delivered
up
to
Satan
,
and
bestowed
the
holy
Ghost
,
or
the
power
to
work
the
same
miracles
.
Which
exposition
strengtheneth
the
precedent
,
which
is
but
a
branch
and
an
effect
of
that
miraculous
power
conferred
on
the
Apostles
.
For
by
the
same
power
of
miracles
,
or
of
binding
and
loosing
,
whereby
they
delivered
to
Satan
,
and
healed
diseases
,
they
also
prescribed
how
far
some
rites
of
Moses
were
dispensable
.
We
have
then
three
expositions
of
the
words
of
Christ
,
whatsoever
ye
shall
bind
,
&c.
none
of
which
make
for
a
presbyterian
excommunication
,
but
contrarily
they
destroy
it
:
for
all
these
three
expositions
are
sutable
to
the
literall
and
mysticall
meaning
,
which
is
absolute
and
without
condition
;
Christ
promising
to
bind
and
loose
in
heaven
whatsoever
shall
be
bound
and
loosed
on
earth
:
whereas
those
that
expound
that
place
of
binding
and
loosing
of
excommunication
,
are
forced
to
put
a
condition
to
the
absolute
words
of
Christ
,
telling
us
,
that
they
must
be
understood
clave
non
errante
,
in
case
there
is
no
errour
in
him
that
excommunicates
.
And
therefore
Beza
against
Erastus
and
some
others
,
fearing
the
many
inconveniences
and
absurdities
that
follow
upon
the
literall
sense
,
that
Gods
binding
and
loosing
in
heaven
should
steer
according
to
the
binding
and
loosing
on
earth
by
excommunication
and
absolution
,
expounds
the
words
of
Christ
as
if
he
had
said
,
whatsoever
shall
be
bound
and
loosed
in
heaven
shall
also
be
bound
and
loosed
on
earth
,
that
is
,
the
minister
excommunicating
on
earth
doth
but
declare
what
God
hath
already
done
in
heaven
;
which
is
the
opinion
of
some
schoolmen
,
namely
of
Dominicus
à
Soto
lib.
4.
dist.
14.
qu.
1.
art.
3.
saying
,
that
the
words
,
ego
te
ligo
,
I
excommunicate
thee
,
are
equivalent
to
these
,
I
declare
that
God
hath
already
excommunicated
thee
.
But
I
think
this
exposition
is
cumbered
with
more
absurdities
then
the
vulgar
.
1.
Who
knoweth
the
mind
of
God
?
2.
and
whether
he
hath
excommunicated
from
the
inward
or
from
the
outward
communion
?
surely
not
from
the
inward
,
for
then
excommunication
should
not
be
a
soul-saving
ordinance
,
as
the
Rever
.
Assembly
tell
us
;
nor
from
the
outward
,
this
being
an
act
of
man
,
not
of
God
;
except
one
say
that
the
minister
outwardly
acted
,
what
in
his
secret
counsell
he
hath
decreed
:
but
still
the
difficulty
will
be
,
how
the
minister
is
acquainted
with
Gods
secret
and
not
revealed
will
;
and
if
he
be
acquainted
with
it
,
how
can
an
outward
action
,
in
which
the
pastor
may
erre
,
be
a
consequent
of
an
unerring
sentence
of
God
?
But
however
the
power
of
the
keyes
and
of
binding
and
loosing
is
to
be
understood
,
the
new
Testament
speaketh
of
governments
in
the
church
,
and
of
ruling
and
rulers
,
and
it
enjoyneth
the
faithfull
to
obey
those
that
rule
over
them
;
and
St.
Paul
biddeth
Timothy
not
to
receive
lightly
an
accusation
against
an
elder
.
So
farre
then
the
word
of
God
alloweth
a
government
distinct
from
that
of
the
magistrate
,
and
endoweth
the
ministers
of
the
Gospell
with
a
power
of
ruling
and
governing
.
But
this
power
is
neither
of
the
nature
of
the
magistrates
power
,
nor
of
that
they
call
ecclesiasticall
,
which
we
have
proved
to
be
wholly
the
same
with
the
magistrates
power
.
This
power
of
the
ministers
ruling
and
governing
is
something
like
that
power
that
Princes
and
masters
of
heathen
schools
had
over
their
disciples
,
scholars
and
auditors
,
as
Plato
,
Zeno
,
Aristotle
;
who
had
a
great
power
over
their
minds
,
but
no
jurisdiction
over
their
bodies
,
estates
and
outward
liberties
:
it
is
true
,
they
kept
them
in
awe
,
respect
and
obedience
;
but
it
was
a
voluntary
submission
to
their
precepts
,
like
that
of
Alexander
the
great
to
the
commands
of
the
Physitians
.
This
being
the
ministeriall
power
in
a
shadow
,
it
is
more
expressely
set
down
in
the
Scripture
:
and
no
doubt
that
power
is
the
noblest
power
and
greatest
power
in
the
universe
,
next
to
that
of
creating
and
redeeming
the
world
;
a
power
that
the
Son
of
God
had
and
managed
in
this
world
:
none
have
such
warrant
of
authority
,
as
to
be
Ambassadours
from
Christ
;
none
have
such
an
errand
:
there
is
no
tye
of
obedience
like
that
to
their
commands
.
But
still
this
ministeriall
power
,
commands
and
authority
,
and
the
obedience
due
to
them
,
are
not
of
the
nature
of
the
power
and
obedience
observed
in
churches
or
magistrates
judicatories
.
For
1.
The
magistrates
and
churches
judicatories
do
not
only
enjoyn
the
commands
of
God
,
but
also
their
own
:
but
the
ministers
of
the
Gospells
power
is
only
to
deliver
what
they
have
received
of
the
Lord
,
1
Cor.
11.
even
Moses
,
Deut.
4.
v.
5.
acknowledgeth
that
he
taught
nothing
but
what
God
enjoyned
him
.
2.
Accordingly
a
member
of
a
church
doth
not
obey
the
word
of
his
Pastor
,
but
of
God
,
Col.
2.
v.
22.
Marc.
7.
v.
7.
1
John
3.
v.
24.
&
chap.
5.
v.
3.
When
the
pastor
hath
no
command
of
the
Lord
,
as
1
Cor.
7.
v.
25.
then
he
delivers
his
own
judgement
and
counsell
;
and
that
counsell
a
church-member
hath
no
command
to
obey
;
though
he
ought
to
have
discretion
and
condescension
enough
to
follow
it
,
if
he
conceiveth
it
tends
to
mutuall
edification
.
Yet
in
a
church
constituted
,
there
being
need
of
a
power
of
magistracy
,
either
delegated
or
assumed
,
by
a
confederate
discipline
,
and
a
magistrate-like
jurisdiction
being
set
up
in
his
congregation
,
he
ought
,
as
every
church-member
,
even
when
he
apprehendeth
no
tye
to
obey
the
pastors
command
as
Gods
command
,
to
obey
,
by
an
obedience
either
active
or
passive
,
the
commands
of
that
magistrate
which
himself
hath
elected
,
when
by
a
joint
consent
they
all
agreed
upon
a
form
of
discipline
.
3.
Church-judicatories
,
if
they
make
any
lawes
,
decrees
,
or
resolve
upon
a
censure
to
be
inflicted
upon
a
church-member
,
they
require
obedience
and
submission
,
without
arguing
or
disputing
the
case
,
or
having
the
liberty
either
to
yield
to
them
,
or
to
decline
them
if
they
list
:
But
the
true
pastorall
power
commandeth
only
understanding
,
free
and
wise
men
,
that
are
able
to
judge
,
1
Cor.
10
v.
15.
like
those
of
Beroea
,
who
so
hearkened
to
the
voice
of
St.
Paul
,
that
ere
they
obeyed
it
,
they
consulted
the
Scripture
,
to
know
whether
it
were
so
as
he
taught
them
.
4.
The
ecclesiasticall
presbyteriall
power
,
like
that
of
the
magistrate
,
requireth
obedience
to
its
lawes
,
ordinances
and
decrees
,
not
because
they
are
good
,
just
and
equitable
,
but
because
it
so
pleased
the
law-givers
;
for
a
man
excommunicated
never
so
unjustly
is
to
submit
to
the
validity
of
the
sentence
,
&
not
to
the
equity
,
which
,
as
our
brethren
and
Mr.
Gillespie
teach
us
,
is
not
in
the
breast
of
the
party
judged
,
but
of
the
judge
:
But
the
true
ministeriall
power
requireth
no
obedience
to
its
commands
,
but
of
such
as
are
perswaded
or
convinced
of
the
goodnesse
,
truth
and
equity
of
the
law
and
sentence
.
The
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
both
to
believe
,
be
perswaded
,
&
to
obey
;
which
intimateth
that
he
truly
performeth
the
pastorall
commands
,
who
believeth
in
the
name
of
the
Lord
Jesus
:
for
this
is
the
main
commandement
of
Christ
;
as
the
next
is
,
that
we
should
love
one
another
.
Such
commands
are
not
obeyed
by
the
motion
of
the
body
,
but
by
that
of
the
heart
and
affections
.
The
power
of
magistracy
commandeth
the
hand
to
give
almes
to
the
poor
,
but
the
power
of
the
minister
commandeth
to
give
them
with
a
ready
mind
;
one
commandeth
the
gift
,
the
other
charity
and
a
disposition
sutable
to
the
giver
.
The
magistrate
setteth
a
day
of
humiliation
,
but
the
pastor
commandeth
the
setting
of
the
heart
apart
from
the
world
.
All
this
serves
to
answer
all
the
arguments
of
Mr.
Gillespie
,
drawn
from
one
and
twenty
places
of
Scripture
,
in
the
belief
of
his
ecclesiasticall
jurisdiction
.
The
place
1
Tim.
5.
v.
19.
against
an
elder
,
&c.
he
much
urgeth
:
but
the
following
verse
sheweth
that
in
that
context
there
is
no
mention
of
a
church-judicatory
,
where
men
are
convented
,
witnesses
confronted
and
heard
,
and
a
judiciall
sentence
pronounced
.
It
is
the
duty
of
pastors
to
reprove
sin
and
sinners
privately
,
if
the
offence
be
private
,
and
publickly
and
in
an
open
assembly
,
if
the
sin
be
committed
in
the
face
of
the
church
,
and
to
the
scandall
of
all
:
and
yet
S.
Paul
giveth
a
good
caveat
,
that
the
pastor
of
the
church
should
not
lightly
ayme
at
and
point
at
any
man
,
specially
an
elder
,
and
give
credit
to
rumours
,
but
be
throughly
informed
.
This
rebuke
is
no
excommunication
,
nor
a
denouncing
of
church
censure
,
but
of
the
judgements
of
God
.
But
were
there
any
such
thing
in
St.
Pauls
time
as
a
church-judicatory
,
judicious
and
learned
Mr.
Lightfoot
will
tell
Mr.
Gillespie
,
that
it
were
no
inconveniency
to
say
,
that
even
in
St.
Pauls
time
Christian
churches
being
modelled
after
the
platform
of
Jewish
synagogues
,
besides
ministery
in
them
,
had
also
magistracy
;
and
that
it
were
neither
improbable
nor
irrationall
to
interpret
the
place
1
Tim.
5.
v.
17.
according
to
that
rule
.
See
him
on
the
5.
of
the
1.
Cor.
in
his
Harmony
.
Which
being
granted
,
the
19.
verse
will
very
well
admit
the
same
interpretation
.
But
let
us
take
a
generall
view
of
all
the
21.
arguments
of
Mr.
Gillespie
.
If
it
be
possible
for
any
man
to
make
something
of
nothing
,
Mr.
Gillespie
hath
that
art
;
for
he
thinks
all
is
fish
that
comes
to
his
net
:
like
the
Papists
,
who
if
they
do
but
read
of
fire
,
of
a
pot
,
of
a
valley
,
of
a
ditch
,
it
is
enough
for
them
there
to
find
purgatory
.
Thus
Mr.
Gillespie
,
where
he
findeth
the
words
reject
,
rebuke
,
beware
,
take
heed
,
flee
,
note
,
put
away
,
withdraw
,
weapon
,
sword
,
there
he
will
be
sure
to
have
presbyteriall
jurisdiction
and
power
of
excommunicating
.
Who
would
think
that
Galat.
5.
v.
12.
I
would
they
were
even
cut
off
which
trouble
you
,
could
serve
his
turn
?
and
yet
he
bestows
three
pages
in
striking
excommunication
out
of
this
flint
.
That
noble
passage
2
Cor.
10.
4
,
&c.
where
the
spirituall
weapons
are
lively
set
out
,
he
understandeth
of
excommunication
p.
292.
and
in
verse
6.
and
having
in
readinesse
to
revenge
all
disobedience
,
he
findeth
ecclesiasticall
power
and
censure
,
no
lesse
then
that
of
excommunication
.
But
of
all
places
,
I
much
wonder
he
can
paraphrase
2
Cor.
2.
8.
for
ecclesiasticall
power
and
excommunication
.
I
beseech
you
that
you
would
confirm
your
love
towards
him
;
that
is
,
as
Mr.
Gillespie
expoundeth
p.
290.
I
beseech
you
to
shew
your
judiciall
power
in
absolving
the
incestuous
man
from
the
sentence
of
excommunication
.
Of
the
same
weight
is
that
proof
of
ecclesiasticall
power
and
excommunication
out
of
Revel.
2.
v.
14.
and
20.
where
he
saith
,
the
church
of
Pergamus
is
censured
for
not
censuring
,
that
is
for
not
excommunicating
the
woman
Jezebel
.
T
is
a
wonder
he
doth
not
make
the
very
censuring
of
the
church
of
Pergamus
to
be
excommunication
.
Such
proofs
sometimes
fall
from
the
most
eminent
of
them
:
as
when
the
Rever
.
Assembly
,
to
prove
a
government
of
church-officers
distinct
from
the
civil
magistrate
,
alledgeth
in
the
margin
Esaias
9.
v.
6
,
7.
meerly
because
the
word
government
is
there
mentioned
;
for
without
that
,
the
place
that
speaketh
of
Gog
and
Magog
had
been
as
valid
an
argument
for
a
church-government
and
for
excommunication
,
as
that
of
Esaias
,
where
it
is
meerly
intended
to
describe
the
Godhead
of
Christ
,
the
assumption
of
humane
nature
,
and
〈◊〉
gloriousnesse
and
strength
of
his
spirituall
and
mysticall
kingdom
.
Yet
trust
I
needs
say
thus
much
of
the
reverend
Assembly
,
that
in
grounding
the
government
of
church-officers
upon
that
place
of
Esaias
,
they
have
followed
the
sense
of
all
their
presbyterian
brethren
;
who
making
two
powers
of
the
keyes
,
one
of
science
,
of
which
Jesus
Christ
speaks
Luc.
11.
v.
52.
and
another
of
authority
,
under
which
they
comprehend
the
power
of
censuring
,
excommunicating
,
and
making
lawes
authoritatively
;
they
have
no
other
authority
for
it
then
this
place
of
Esaias
,
and
another
Apocaly
p.
3.
7.
where
Christ
is
said
to
have
the
key
of
David
,
with
which
as
he
openeth
&
no
man
shutteth
,
so
he
shutteth
&
no
man
openeth
:
which
place
,
in
my
opinion
,
is
no
stronger
a
plea
for
an
ecclesiasticall
and
externall
government
placed
in
the
hands
of
church
officers
,
then
the
place
of
Esaias
alledged
by
the
Rever
.
Assembly
;
for
this
place
,
as
well
as
the
other
,
as
Beza
noteth
upon
Revel.
3.
7.
speaketh
of
the
mysticall
Kingdom
of
Christ
that
hath
no
end
,
of
which
Luc.
1.
v.
32.
&
33.
but
of
this
power
in
the
hands
of
church-officers
we
are
to
speak
in
the
ensuing
chapter
.
CHAPTER
XIV
.
That
the
power
of
the
keyes
and
of
binding
and
loosing
are
not
committed
to
all
church-officers
,
but
to
the
ministers
of
the
Gospell
only
.
IN
the
third
place
,
we
are
to
take
notice
that
the
Rever
.
Assembly
doth
not
declare
,
nor
Mr.
Gillespie
,
what
they
mean
by
church-officers
;
whether
the
dispencers
of
the
word
and
Sacraments
only
,
or
with
them
the
lay-elders
&
deacons
:
for
they
invest
them
promiscuously
with
the
power
of
the
keyes
,
of
binding
and
loosing
,
and
of
remitting
and
retaining
sins
,
against
the
opinion
of
Amyraldus
,
Walaeus
,
Apollonius
,
and
most
of
the
presbyterians
,
who
attribute
the
power
of
the
keyes
only
to
ministers
ordained
;
as
indeed
it
doth
not
belong
to
any
others
to
preach
,
and
to
administer
the
sacraments
.
Therefore
one
would
have
expected
the
assembly
should
make
some
distinction
both
of
officers
and
power
.
It
may
be
by
the
word
respectively
they
meant
,
that
a
part
of
the
power
of
the
keyes
and
of
binding
and
loosing
doth
belong
to
lay-elders
,
as
far
as
concerneth
governing
and
censuring
;
but
to
the
ministers
belongeth
not
only
the
same
portion
of
power
common
to
lay-elders
,
but
,
over
and
above
,
the
power
of
preaching
,
administring
the
sacraments
,
voting
in
synods
,
and
determining
authoritatively
of
controversies
of
faith
.
But
how
can
they
make
good
by
the
Scripture
,
that
lay-elders
are
invested
with
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
since
this
power
was
bequeathed
only
to
Peter
,
and
with
him
to
all
the
ministers
of
the
Gospell
,
as
ambassadors
from
Christ
,
to
whom
God
hath
committed
the
word
of
reconciliation
,
2
Cor.
5.
v.
19
,
20
?
Is
there
any
mention
in
the
Scripture
of
church-officers
that
have
a
power
of
the
keyes
,
and
of
binding
and
loosing
,
and
yet
have
not
the
word
of
reconciliation
committed
to
them
?
I
cannot
deny
but
that
God
sometimes
maketh
use
of
private
men
to
bind
and
to
loose
in
severall
acts
of
theirs
;
as
when
they
convert
others
,
which
otherwise
is
the
work
of
the
publick
ministery
,
and
when
a
brother
forgiveth
heartily
a
brother
,
and
beseecheth
God
to
forgive
him
,
or
a
wronged
party
complaineth
to
God
in
secret
of
a
notable
injurie
received
openly
,
for
which
he
cannot
have
satisfaction
by
men
.
And
of
this
kind
of
binding
and
loosing
by
private
men
may
be
understood
the
words
Matth.
18.
v.
18.
as
Theophylactus
,
Erastus
and
Gualterus
expound
them
.
But
this
private
men
do
not
by
any
duty
inherent
in
their
outward
calling
and
office
,
but
by
a
dispensation
of
God
,
whose
spirit
bloweth
where
it
listeth
,
employing
the
ministery
of
a
weak
simple
woman
or
artificer
,
either
to
confound
or
convert
the
great
and
wise
ones
of
the
world
;
sometimes
binding
and
loosing
without
any
intervention
of
private
mens
prayers
and
complaints
,
but
only
at
the
sight
of
some
great
oppression
sustained
,
even
when
the
party
oppressed
is
taken
away
,
or
of
blood
shed
,
which
as
it
doth
cry
to
heaven
,
so
may
it
be
said
to
bind
in
heaven
.
Therefore
ministers
being
by
vertue
of
their
office
and
calling
to
bind
and
to
loose
,
I
do
not
understand
how
any
other
persons
,
as
lay-elders
and
members
of
presbyteries
and
synods
,
should
have
an
ordinary
power
to
bind
and
to
loose
,
and
have
the
keyes
of
heaven
committed
to
them
,
and
yet
not
be
entrusted
with
the
word
of
reconciliation
,
and
with
the
preaching
of
the
Gospell
.
Hath
the
Lord
Jesus
Christ
given
a
commission
by
halves
,
so
as
that
some
church-officers
shall
have
a
power
of
binding
and
loosing
(
for
the
Rever
.
Assembly
ascribeth
to
all
church-officers
indifferently
that
power
)
who
are
not
to
have
the
power
of
preaching
and
of
administring
the
sacraments
?
I
further
acknowledge
,
that
the
church
hath
had
from
the
time
of
the
Apostles
helps
of
government
,
of
which
Ambrose
speaketh
,
and
such
as
the
Jewish
synagogues
had
;
but
that
they
had
one
part
of
the
power
of
the
keyes
(
which
they
will
have
to
be
the
government
)
&
had
not
the
other
part
(
which
is
of
preaching
the
Gospell
and
converting
men
to
Christ
)
I
read
no
where
,
neither
in
Scripture
nor
in
antiquity
:
for
as
the
power
of
the
keyes
cannot
be
severed
from
the
power
of
binding
and
loosing
,
so
neither
of
these
two
qualifications
will
admit
a
division
;
as
that
lay-elders
should
have
but
a
share
in
the
handling
of
the
keyes
,
and
ministers
should
have
them
entirely
.
Whosoever
readeth
the
outlandish
divines
,
all
presbyterians
,
will
find
,
that
they
ascribe
no
power
of
the
keyes
to
other
church-officers
then
ministers
of
the
Gospell
;
that
what
power
other
officers
,
as
lay-elders
,
have
,
is
meerly
by
concession
of
the
pastors
,
and
,
as
Maresius
saith
,
by
communication
.
Loco
15.
§.
75.
these
be
his
words
:
sic
residet
penes
senatum
ecclesiasticum
omnis
jurisdictio
ecclesiastica
,
ut
illa
proprie
sit
radicaliter
in
pastoribus
,
in
senioribus
vero
qui
illis
assident
communicative
.
So
Capellus
,
the
sium
parte
priore
,
dividing
the
church-officers
,
thes.
32.
gives
the
whole
power
of
the
keyes
and
of
excommunicating
to
the
pastors
,
not
the
rectors
.
Pastores
habent
potestatem
docendi
,
arguendi
&
increpandi
,
&
,
si
opus
sit
,
à
sacris
arcendi
atque
submovendi
,
quod
excommunicare
dicitur
.
So
that
they
do
but
claw
the
other
church-officers
with
the
key
of
discipline
,
which
,
as
Maresius
speaketh
,
is
radically
in
the
pastors
:
and
to
that
purpose
speaketh
a
great
Divine
,
whom
I
alledge
Paraenes
.
p.
600.
when
lay-men
sit
in
councills
,
and
there
deliver
their
opinions
as
judges
,
about
articles
of
faith
and
the
use
of
the
keyes
,
this
is
done
more
by
the
concession
of
pastors
,
then
by
any
right
or
ancient
custome
.
Here
by
the
way
it
is
observable
,
that
as
the
power
of
binding
and
loosing
and
the
power
of
the
keyes
are
convertible
and
equivalent
terms
in
a
proposition
,
so
one
of
them
is
not
more
divisible
then
the
other
.
Now
sure
it
is
,
there
can
be
no
such
thing
as
a
lesse
measure
of
power
of
the
keyes
committed
to
lay-elders
,
and
a
greater
to
ministers
:
for
this
power
of
the
keyes
being
a
power
of
introducing
men
into
the
church
,
either
visible
or
invisible
,
specially
that
power
by
which
God
opens
the
hearts
of
men
by
the
preaching
of
the
Gospell
;
it
cannot
be
conceived
that
it
ought
to
be
or
is
performed
by
halves
,
as
that
the
lay-elders
should
have
one
half
of
that
power
committed
to
them
,
and
that
Jesus
Christ
had
given
them
the
keyes
of
heaven
,
but
not
the
main
operation
of
the
keyes
;
as
if
one
should
give
the
keeping
of
his
keyes
to
his
steward
,
but
not
the
power
to
open
the
doors
with
them
.
Since
then
it
is
not
likely
that
the
Lord
Jesus
Christ
hath
committed
the
keyes
of
the
Kingdom
of
Heaven
by
halves
,
the
like
also
must
be
thought
of
the
power
of
binding
&
loosing
,
which
are
by
all
divines
taken
for
one
and
the
same
.
It
is
the
opinion
both
of
the
rever
.
dissenting
brethren
,
and
of
the
Rever
.
Assembly
,
(
in
a
book
called
reasons
of
the
dissenting
,
&c.
p.
6.
and
58.
)
that
both
keyes
are
given
together
,
and
not
one
without
the
other
;
though
,
as
the
Rever
.
Assembly
saith
,
one
may
be
abler
to
exercise
one
then
the
other
:
which
sheweth
that
no
church-officer
can
(
albeit
abler
to
rule
then
to
preach
)
be
endowed
with
a
power
of
ruling
without
the
power
of
preaching
.
But
the
Rever
.
Assembly
saith
,
both
keyes
are
given
together
,
but
neither
to
be
exercised
without
a
call
,
and
sometimes
one
may
be
called
to
exercise
the
one
and
not
the
other
.
It
is
not
possible
for
me
to
apprehend
what
weight
this
hath
:
for
since
they
acknowledge
that
no
church-officer
doth
receive
one
key
without
the
other
,
it
is
not
possible
he
can
be
called
to
the
handling
of
one
key
only
,
except
they
will
say
he
is
called
to
keep
the
other
key
idle
,
hung
by
his
side
.
It
being
thus
made
evident
,
that
the
power
of
the
keyes
and
of
binding
and
loosing
are
committed
solely
to
the
ministers
of
the
Gospell
,
who
are
entrusted
with
the
word
of
reconciliation
;
it
is
likewise
of
necessary
consequence
,
if
there
be
any
such
thing
as
a
power
of
excommunication
and
inflicting
church-censures
,
as
a
consequent
of
binding
and
loosing
,
that
this
said
power
should
appertain
to
the
ministers
of
the
Gospell
only
,
and
that
neither
lay-elders
,
deacons
nor
members
of
churches
,
be
enabled
to
excommunicate
by
any
warrant
of
binding
and
loosing
from
Christ
.
None
of
these
things
being
,
as
I
hope
,
deniable
,
and
the
power
of
excommunication
being
thus
restrained
to
the
ministers
of
the
Gospell
alone
;
if
it
be
made
good
that
excommunication
is
no
law
of
Christ
,
it
will
follow
necessarily
,
either
that
excommunication
is
not
an
act
of
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
committed
to
the
ministers
of
the
Gospell
,
or
that
their
power
is
none
of
the
power
of
the
keyes
,
but
exorbitant
,
transcending
the
limits
set
by
Christ
,
and
bringing
forth
acts
which
are
none
of
Christs
.
CHAPTER
XV.
That
God
hath
not
given
to
the
church-officers
of
the
Gospell
a
certain
platform
of
government
,
and
that
it
is
arbitrary
and
of
humane
institution
,
and
therefore
not
to
be
administred
by
a
power
distinct
from
the
humane
.
THe
fourth
and
the
last
thing
to
enquire
into
in
this
30.
chapter
of
the
Confession
of
the
Rever
.
Assembly
is
,
the
rule
and
modell
that
church-officers
are
to
govern
by
:
which
were
it
granted
to
be
expressely
set
down
in
the
Scripture
,
would
be
no
stronger
an
argument
for
a
government
placed
in
church-officers
distinct
from
the
magistrate
under
the
new
Testament
,
then
it
was
under
the
old
,
when
there
was
a
very
exact
form
of
church-government
,
and
yet
no
way
distinct
from
that
of
the
magistrate
.
Which
makes
me
much
wonder
,
that
in
that
church
,
loaden
with
such
an
infinite
multitude
of
rites
,
ceremonies
,
constitutions
,
lawes
,
whereof
the
Christian
church
is
wholly
freed
,
there
was
no
distinction
of
government
and
jurisdiction
from
that
of
the
magistrate
;
and
yet
that
there
should
be
such
a
distinction
of
jurisdiction
in
the
Christian
church
,
which
hath
no
modell
nor
scheme
of
discipline
,
as
the
Jewish
church
had
,
but
such
as
in
prudence
is
assumed
by
the
joint
consent
of
pastor
and
people
.
That
there
was
no
platform
of
government
given
to
church-officers
by
Jesus
Christ
or
the
Apostles
,
may
be
proved
by
a
cloud
of
witnesses
:
I
will
content
my self
with
a
few
.
Camero
in
his
book
of
the
church
p.
369.
saith
,
that
the
Christian
church
hath
no
need
of
certain
lawes
,
seeing
it
is
made
up
of
men
of
ripe
years
,
not
of
children
under
pedagogy
:
and
a
little
lower
,
non
est
ecclesia
certis
circumstantiis
alligata
,
the
church
is
not
tyed
to
certain
circumstances
.
The
like
saith
his
scholar
and
great
admirer
Amyraldus
,
namely
in
his
Synopsis
Salmuriensis
cap.
30.
of
the
ecclesiasticall
power
§.
4
,
5
,
&
6.
So
speaketh
Capellus
in
his
Thes.
Theol.
parte
priore
de
potestate
&
regimine
ecclesiae
thes.
40.
where
we
have
these
words
:
in
tantum
valet
ecclesia
constitutio
&
definitio
,
quantum
est
ratione
subnixa
;
The
constitution
and
definition
of
the
church
is
so
far
valid
,
as
it
is
grounded
upon
reason
:
therefore
not
upon
the
Scripture
.
Much
more
large
and
as
expresse
he
is
in
the
third
part
of
Thes.
Salmurienses
,
de
vario
ecclesiae
regimine
,
thes.
16.
and
17.
So
is
Mestrezat
no
lesse
expresse
in
his
book
of
the
church
,
lib.
3.
cap.
12.
God
hath
defined
nothing
in
the
externall
order
and
polity
about
the
worship
of
God
,
but
only
hath
prescribed
that
all
things
should
be
done
decently
and
orderly
.
But
were
there
any
platform
of
government
,
judicious
and
learned
Mr.
Lightfoot
,
the
most
able
and
unpartiall
judge
in
this
matter
,
will
tell
us
(
Harmon
.
on
the
1
Cor.
5.
)
that
it
was
according
to
that
of
the
Jewish
synagogues
,
which
yet
was
assumed
by
a
voluntary
and
prudentiall
choice
,
not
upon
any
speciall
command
from
Christ
or
his
Apostles
.
Which
notion
of
his
,
which
was
also
mine
before
we
could
or
had
conferred
one
anothers
notes
,
doth
lead
us
into
many
considerations
.
1.
It
doth
decide
the
argument
of
the
precedent
chapter
,
proving
that
the
power
of
the
keyes
and
of
binding
and
loosing
is
committed
not
to
all
church-officers
indifferently
,
but
to
the
ministers
of
the
Gospell
only
.
For
if
it
be
reasonable
,
as
the
Rever
.
Assembly
saith
in
their
humble
advice
to
the
Parliament
,
and
as
we
have
examined
before
,
that
the
Christian
church
should
have
their
elders
as
well
as
that
of
the
Iews
,
it
is
alike
reasonable
,
as
Mr.
Lightfoot
saith
,
that
the
nature
and
extent
of
both
jurisdictions
and
powers
should
be
the
same
;
and
that
,
if
the
elders
among
the
Jewes
did
not
act
in
synagogues
as
men
invested
with
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
but
with
the
power
of
magistracy
,
the
like
should
be
conceived
of
the
elders
of
the
new
Testament
.
That
the
elders
of
the
church
of
the
Jewes
had
power
of
magistracy
,
it
is
evident
by
their
acts
,
as
fining
,
imprisoning
,
casting
out
,
whipping
,
and
the
like
;
and
in
that
the
elders
of
the
new
Testament
are
most
unlike
those
of
the
old
:
and
therefore
the
Jewish
elders
could
be
no
president
to
the
Christian
elders
:
not
de
facto
,
because
these
never
exercise
that
power
;
nor
de
jure
,
for
the
Rever
.
Assembly
will
acknowledge
that
the
elders
of
the
old
Testament
had
a
right
to
those
acts
of
magistracy
which
they
performed
in
their
synagogues
,
but
will
deny
that
now
the
Christian
elders
have
such
a
right
:
although
for
my
part
I
know
no
inconvenience
to
assert
that
the
elders
in
both
times
had
alike
right
to
all
mentioned
acts
of
magistracy
,
though
for
some
reasons
it
is
not
found
so
expedient
under
the
Gospell
by
the
presbyterian
churches
.
2.
We
may
well
conceive
,
that
if
the
act
of
putting
out
of
the
church
was
an
act
of
magistracy
under
the
old
Testament
,
there
is
no
reason
it
should
be
now
otherwise
.
3.
That
likewise
if
the
church
of
the
Jewes
never
knew
nor
exercised
in
their
synagogues
a
jurisdiction
distinct
from
that
of
the
magistrate
,
neither
now
are
the
Christian
synagogues
or
churches
to
know
,
or
exercise
such
a
distinct
power
.
4.
But
strange
it
is
that
,
since
God
giving
such
very
exact
lawes
as
he
did
to
the
church
of
the
Jewes
,
yet
he
gave
not
to
that
church
a
jurisdiction
distinct
from
that
of
the
magistrate
,
it
should
now
be
quite
otherwise
;
and
that
God
that
gave
no
expresse
lawes
,
discipline
or
rule
for
the
government
of
the
Christian
church
,
yet
should
invest
them
with
a
power
distinct
from
that
of
the
magistrate
.
5.
It
seems
altogether
incongruous
that
that
power
and
jurisdiction
,
as
is
the
ecclesiasticall
,
which
mainly
is
conversant
about
lawes
,
constitutions
and
rules
which
are
instituted
and
ratified
by
men
,
and
do
not
oblige
either
actively
or
passively
,
but
as
they
are
commanded
by
men
,
I
say
,
it
is
altogether
unreasonable
,
that
such
a
jurisdiction
should
not
be
placed
in
the
magistrate
;
he
being
the
fountain
and
spring
from
whom
all
humane
jurisdictions
,
lawes
and
constitutions
do
flow
.
And
it
is
so
much
the
more
absurd
and
unreasonable
that
constitutions
,
decrees
,
canons
,
discipline
,
meerly
of
humane
institution
,
should
be
ordered
and
commanded
by
a
power
and
jurisdiction
meerly
Divine
,
and
distinct
from
that
of
the
magistrate
;
when
as
all
constitutions
,
lawes
and
ordinances
given
to
the
Jewes
,
and
all
being
of
Divine
institution
,
were
notwithstanding
ordered
and
commanded
by
the
magistrate
,
&
not
by
the
keepers
of
an
ecclesiasticall
jurisdiction
distinct
from
the
civil
.
CHAPTER
XVI
.
The
31.
chapter
of
the
confession
made
by
the
Rever
.
Assembly
examined
.
The
use
of
synods
.
Two
things
are
humbly
represented
:
first
,
that
for
a
re-union
of
jurisdictions
over
all
persons
and
in
all
causes
,
a
convocation
made
up
of
ministers
only
be
re-established
during
the
sitting
of
Parliament
:
the
second
is
,
that
ministers
may
be
put
into
the
same
capacity
as
all
other
ranks
of
free-born
people
,
to
sit
and
vote
in
Parliaments
.
Of
the
power
of
synods
,
and
that
of
the
magistrate
in
calling
of
them
.
The
synod
of
the
Apostles
was
extraordinary
,
not
exemplary
.
The
exception
of
the
brethren
of
Scotland
against
the
2.
article
of
the
31.
chapter
of
the
confession
examined
.
The
uses
&
abuses
of
synods
:
that
they
are
not
the
way
to
compose
differences
in
matters
of
religion
,
if
their
canons
are
beyond
counsells
and
advices
.
HAving
examined
what
plea
the
Rever
.
Assembly
can
have
in
the
30.
chapter
of
their
confession
for
a
government
distinct
from
that
of
the
magistrate
,
the
31.
chapter
,
which
is
of
synods
and
councells
,
is
more
superficially
to
be
handled
:
for
what
we
have
said
before
of
the
jurisdiction
of
churches
,
plainly
sheweth
that
the
jurisdiction
of
synods
is
no
otherwise
distinct
from
that
of
the
magistrate
;
for
since
synods
must
be
made
up
of
church-officers
,
it
is
not
possible
they
should
impart
to
synods
what
they
have
not
in
churches
,
and
that
those
that
have
not
a
jurisdiction
in
churches
distinct
from
that
of
the
magistrate
,
should
delegate
to
themselves
a
power
which
they
never
had
.
I
admit
willingly
the
necessity
of
synods
,
as
the
first
section
doth
:
synods
being
necessary
whether
magistrates
be
orthodox
or
not
,
1.
for
preserving
and
restoring
truth
,
2.
for
uniting
churches
in
one
judgement
,
3.
for
keeping
an
externall
communion
of
Saints
.
And
it
were
to
be
wished
,
as
the
magistrate
of
England
hath
set
up
again
the
Lords
house
,
so
they
would
re-establish
a
house
of
convocation
,
or
an
assembly
of
ministers
meeting
at
the
same
time
that
the
Parliament
sits
,
treating
such
questions
in
matters
of
religion
as
should
be
propounded
to
them
by
the
Parliament
,
or
they
themselves
should
petition
the
Parliament
to
be
handled
;
not
being
invested
with
more
judiciall
power
then
a
company
of
merchants
or
sea-men
,
called
by
the
Parliament
to
give
their
advice
about
trade
and
navigation
;
in
which
convocation
the
major
part
of
votes
should
not
be
so
much
regarded
by
the
Parliament
,
as
the
weight
of
their
opinions
and
reasons
:
and
therefore
,
as
it
was
in
the
last
assembly
,
where
20.
did
not
prevail
against
one
dissenting
brother
;
so
this
convocation
should
return
to
the
Parliament
,
not
the
result
of
the
whole
assembly
,
because
carried
by
the
major
part
of
the
members
,
but
the
names
of
parties
assenting
and
dissenting
.
This
convocation
I
humbly
conceive
ought
to
be
made
up
only
of
ministers
of
the
Gospell
,
that
have
wholly
set
apart
themselves
for
the
work
of
the
ministery
and
study
of
Divinity
.
For
as
the
supreme
magistrate
usually
calls
men
of
that
calling
and
profession
about
which
he
is
to
make
lawes
,
as
being
the
most
fit
to
give
counsell
in
the
thing
they
are
called
for
;
so
doubtlesse
none
are
so
fit
to
be
advised
with
in
matters
concerning
religion
,
as
those
that
are
most
learned
and
versed
in
it
:
for
I
hold
them
not
only
the
fitter
members
in
an
assembly
convened
to
treat
of
matters
concerning
religion
,
but
also
not
unfit
,
yea
as
fit
as
any
other
men
,
to
sit
and
vote
in
Parliaments
.
For
this
opinion
of
a
double
jurisdiction
,
ecclesiasticall
and
civil
,
that
lay-men
must
be
judges
in
civil
courts
,
and
ministers
in
ecclesiasticall
assemblies
,
as
it
hath
barred
lay-men
from
sitting
,
at
least
from
voting
in
synods
and
councels
,
so
hath
it
removed
clergy-men
from
sitting
and
being
judges
in
civil
courts
and
Parliaments
:
which
opinion
hath
out-gone
the
Papists
in
some
things
;
for
though
they
do
not
permit
lay-men
to
have
votes
,
yea
hardly
to
sit
in
synods
,
yet
do
the
popish
magistrates
admit
ecclesiasticall
men
in
their
courts
and
judicatories
:
thus
lately
Bishops
in
England
sate
in
Parliament
.
I
confesse
that
Popes
,
to
advance
the
building
of
their
empire
within
the
empires
of
magistrates
,
Kings
and
Emperours
,
would
be
sure
to
have
an
oare
in
every
boat
,
yea
more
,
for
though
they
have
members
of
their
own
in
civil
courts
,
yet
they
permit
no
members
of
civil
courts
to
sit
and
vote
in
synods
and
councels
.
But
some
Protestant
magistrates
in
reforming
popery
,
as
they
have
not
so
much
relinquisht
and
parted
with
their
own
right
as
popish
magistrates
,
to
loose
their
right
in
calling
and
voting
in
synods
,
so
have
they
more
wronged
the
clergy
,
debarring
them
from
sitting
and
voting
in
their
courts
;
which
I
humbly
conceive
to
be
a
losse
to
the
magistrate
,
and
a
wrong
and
injury
done
to
the
ministers
:
and
thereupon
I
propound
these
considerations
.
1.
Debarting
of
the
ministers
from
sitting
and
voting
in
Parliament
hath
occasioned
and
confirmed
mens
minds
,
specially
of
ministers
,
in
that
opinion
,
that
there
is
such
a
thing
in
Scripture
and
reason
as
a
government
in
the
hands
of
church-officers
distinct
from
that
of
the
magistrate
,
and
that
there
is
a
double
jurisdiction
,
&
two
judicatories
,
one
civil
,
whereof
the
magistrates
and
laity
are
members
and
judges
,
and
another
ecclesiasticall
,
in
which
ministers
only
must
sit
and
vote
:
for
ministers
think
it
but
reasonable
,
that
since
they
are
kept
off
by
the
laity
from
being
members
in
Parliament
and
in
all
civil
judicatories
,
so
likewise
the
magistrate
and
the
laity
should
not
be
admitted
to
sit
and
vote
in
synods
:
whereas
it
being
certain
,
that
there
is
no
ground
in
Scripture
or
reason
for
a
double
jurisdiction
,
&
a
government
distinct
from
that
of
the
magistrate
,
and
all
judiciall
proceedings
in
whatsoever
court
,
assembly
,
Parliament
,
synods
,
presbyteries
,
being
acts
of
the
magistrates
jurisdiction
,
the
minister
now
considered
as
as
member
of
a
Christian
common-wealth
,
ought
to
enjoy
the
same
priviledge
as
the
other
members
of
it
.
All
which
make
me
conceive
,
that
it
was
more
heat
then
reason
that
made
so
many
write
against
the
Bishops
voting
in
Parliament
;
besides
it
was
no
good
work
to
divide
jurisdictions
,
which
by
the
ministers
sitting
and
voting
in
Parliament
,
like
other
ranks
of
men
,
were
re-united
.
2.
There
being
in
a
Parliament
men
of
all
sorts
and
ranks
,
gentlemen
,
lawyers
,
physitians
,
apothecaries
,
merchants
,
and
they
all
having
an
equall
interest
to
maintain
religion
,
lands
,
liberty
,
lawes
,
wife
and
children
of
their
own
;
it
is
altogether
unreasonable
,
that
ministers
,
that
are
alike
concerned
in
all
these
,
and
are
as
well
members
of
the
Commonwealth
as
the
best
of
them
,
should
notwithstanding
as
it
were
be
culled
out
from
having
that
priviledge
that
others
of
their
fellow-citizens
enjoy
.
3.
It
is
known
that
men
do
not
sit
and
vote
in
Parliament
as
merchants
,
physitians
,
silk-men
or
drapers
,
and
that
if
there
be
new
lawes
to
make
,
or
old
to
alter
,
suppose
about
some
manufacture
,
as
cloth-working
,
a
member
of
Parliament
being
professour
of
that
craft
which
is
in
agitation
,
is
the
most
able
to
discourse
upon
that
subject
,
and
to
state
how
the
thing
may
be
regulated
;
and
this
he
doth
as
a
professour
of
the
craft
about
which
the
law
is
to
be
made
:
but
when
the
thing
debated
is
to
be
carried
by
vote
,
&
receive
the
stamp
of
law
,
&
of
publick
authority
,
then
,
I
say
,
none
of
the
members
give
their
votes
as
professours
of
the
art
and
science
which
they
exercise
in
the
Commonwealth
,
and
which
is
debated
in
Parliament
,
no
not
if
a
member
were
a
chief
justice
of
England
;
but
all
sit
and
vote
as
men
invested
with
power
of
legislation
,
and
at
that
time
a
physitian
voteth
not
in
the
quality
and
capacity
of
a
physitian
,
no
not
when
lawes
are
made
for
physitians
and
apothecaries
,
although
when
they
are
in
debate
,
a
physitian
may
discourse
pertinently
of
physick
,
as
a
physitian
and
skilfull
in
his
art
.
This
is
the
very
case
of
ministers
of
the
Gospell
,
who
for
that
reason
,
that
men
do
not
sit
and
vote
in
Parliament
considered
as
men
of
such
a
calling
or
profession
in
the
Commonwealth
,
ought
likewise
to
vote
&
sit
in
Parliament
:
for
as
the
profession
of
physick
or
manufacture
doth
not
devest
a
man
from
being
a
good
and
understanding
Commonwealths-man
,
so
neither
doth
the
pastorall
calling
.
4.
It
seems
to
me
very
unreasonable
,
yea
unconscionable
,
that
any
mans
profession
or
habit
,
how
high
or
low
soever
,
should
lay
an
incapacity
upon
the
person
of
one
,
though
never
so
much
capable
and
sufficient
,
to
contribute
his
wit
and
counsell
towards
the
common-weal
;
as
if
the
magistrate
would
not
take
a
loan
of
money
of
100000
l.
of
one
that
had
a
long
cloak
,
but
would
be
willing
to
take
it
of
one
that
had
a
short
cloak
;
or
a
man
in
danger
of
drowning
would
not
take
his
neighbour
by
the
cloak
or
by
his
hair
,
for
fear
of
spoiling
or
disordering
of
them
:
for
thus
do
those
which
will
not
admit
the
advice
of
a
minister
in
publick
deliberations
,
were
he
never
so
able
to
serve
the
Common-wealth
by
his
wit
,
wisedome
and
industrie
,
and
the
need
never
so
great
,
meerly
because
of
his
habit
,
and
his
profession
of
the
ministery
.
Which
calling
I
am
so
far
from
thinking
that
it
doth
disinable
him
from
sitting
and
voting
in
Parliament
,
that
not
only
it
renders
him
the
fitter
,
but
also
that
he
is
not
thereby
hindred
from
attempting
any
noble
action
which
might
turn
to
some
great
publick
benefit
.
A
minister
having
the
valour
of
Caesar
,
&
ability
to
subdue
Rome
,
or
a
secret
to
burn
all
the
ships
of
the
King
of
Spain
in
his
ports
,
I
conceive
that
his
ministery
ought
not
to
keep
him
off
from
being
employed
to
use
all
his
industry
to
serve
the
Church
of
God
or
his
countrey
in
such
a
way
.
But
why
is
not
a
physitian
disinabled
by
his
profession
to
sit
in
Parliament
,
and
a
Divine
is
?
whenas
there
is
a
great
deal
more
affinity
betwixt
the
profession
of
a
Divine
and
the
debates
in
Parliament
,
then
betwixt
them
and
the
profession
of
physick
.
5.
Although
men
do
not
usually
fit
and
vote
in
Parliament
by
the
right
of
the
calling
and
profession
they
are
of
in
the
Commonwealth
,
except
they
sit
by
their
birth
;
yet
it
were
to
be
wisht
that
men
that
are
generally
more
skilled
in
most
professions
,
and
best
able
to
judge
what
is
right
or
wrong
,
and
are
not
ignorant
of
affairs
of
the
world
,
should
be
called
:
such
as
I
conceive
are
university-men
,
and
ministers
of
the
Gospell
.
6.
Since
the
greatest
end
of
magistracy
is
to
advance
the
Kingdom
of
the
Lord
Jesus
,
and
that
for
obtaining
of
that
end
it
is
needfull
to
make
lawes
and
constitutions
subservient
to
it
,
why
should
ministers
of
all
men
be
left
out
,
whose
education
and
profession
renders
them
more
capable
to
advise
for
the
obtaining
of
that
great
end
?
7.
Since
also
there
is
such
a
complication
betwixt
the
church
&
state
,
as
they
cannot
so
much
as
be
imagined
asunder
,
and
that
most
lawes
and
constitutions
made
by
men
are
grounded
upon
(
and
have
some
warrant
from
)
Divine
writ
,
and
that
those
that
appoint
by
law
oaths
to
be
taken
,
should
at
least
be
well
advised
about
the
nature
of
the
oath
;
I
do
conceive
,
that
since
all
ranks
are
promiscuously
called
to
advise
about
these
,
of
all
men
ministers
,
best
furnished
and
stored
with
knowledge
,
and
acquainted
with
the
right
and
plea
of
conscience
,
upon
which
equity
,
right
and
law
is
grounded
,
should
not
be
forgot
.
Why
should
not
men
,
who
make
it
their
whole
employment
to
study
the
judgements
of
God
,
be
as
fit
judges
in
Parliaments
and
high
courts
of
judicature
,
as
Physitians
or
merchants
.
8.
There
is
the
same
reason
for
ministers
to
sit
in
Parliament
,
as
there
was
for
priests
and
Levites
to
sit
in
synagogues
and
judiciall
assemblies
of
the
Jewes
,
and
in
all
consultations
of
state
;
it
being
certain
that
the
great
Sanedrim
was
a
mixture
of
Priests
and
Levites
with
the
Princes
and
heads
of
the
people
.
9.
There
is
equall
reason
,
that
if
the
supreme
magistrate
calls
say-men
to
sit
and
vote
in
synods
,
he
should
call
the
clergy
to
sit
and
vote
in
Parliament
.
10.
There
was
no
such
thing
so
much
as
heard
for
many
hundred
years
after
the
fourth
age
,
that
ministers
and
Bishops
should
be
thought
incapable
to
sit
and
vote
in
the
supreme
courts
of
the
nation
.
I
could
prove
it
by
the
practise
of
Italy
,
Germanie
,
France
,
Spain
and
England
,
for
above
7
or
8
hundred
years
,
even
far
within
popery
;
that
though
the
Pope
had
much
advanced
the
hatching
of
his
two
egges
,
ecclesiasticall
&
civil
jurisdiction
,
yet
all
state-assemblies
were
not
distinguisht
either
from
synods
,
or
from
civil
courts
,
but
promiscuously
men
of
all
ranks
and
professions
,
Senators
,
Bishops
,
Lords
,
Priests
,
Gentlemen
,
did
sit
and
vote
in
one
assembly
and
place
,
about
any
matter
whatsoever
,
rite
,
law
,
discipline
or
ceremony
.
Neither
is
it
to
be
conceived
,
that
the
causes
debated
in
these
assemblies
were
divided
into
two
classes
,
and
that
when
ecclesiasticall
matters
were
handled
,
clergy-men
did
then
vote
,
and
lay-men
sate
mute
;
and
when
civil
were
in
agitation
,
then
the
clergy
were
silent
,
and
lay-men
did
only
appear
as
judges
:
which
is
indeed
a
pretty
conceit
,
but
will
not
serve
for
a
double
jurisdiction
.
He
that
will
see
that
further
proved
at
large
,
needs
but
only
read
Blondellus
de
jure
plebis
:
&c.
and
Mr.
Prinne
in
his
book
of
Truth
triumphing
over
falshood
.
A
thing
very
considerable
it
is
,
that
during
all
these
ages
clergy-men
,
because
they
were
most
skill'd
in
controversies
of
d●vinity
,
&
exercised
to
speak
in
publick
,
were
also
thought
the
fitter
to
judge
right
from
wrong
,
and
to
meddle
with
secular
matters
;
and
therefore
in
courts
of
law
or
chancery
,
clergy-men
dispatched
more
businesses
then
the
laity
,
handled
all
cases
,
except
(
it
may
be
)
criminall
matters
and
wills
,
not
being
permitted
to
be
executors
of
Testaments
;
otherwise
they
filled
the
courts
so
far
,
that
there
were
no
knowing
men
,
yea
none
that
could
read
or
write
but
they
:
hence
to
this
day
no
court
,
Justice
of
peace
or
lawyer
,
but
hath
his
clerk
,
and
they
say
still
,
legit
ut
clericus
,
he
reads
like
a
clerk
.
This
I
find
much
urged
by
a
famous
lawyer
,
a
Romanist
,
John
du
Tillet
,
in
his
memoires
,
who
speaking
of
the
encroachments
of
the
Popes
of
Rome
,
saith
that
they
have
alwayes
endeavoured
to
sever
what
from
the
times
of
the
Apostles
was
united
,
and
to
make
of
one
jurisdiction
two
;
which
yet
they
could
not
so
distinctly
separate
,
but
that
still
to
our
dayes
one
may
see
it
was
not
so
in
the
beginning
:
and
this
old
form
,
saith
he
,
hath
remained
to
the
having
,
even
in
our
dayes
,
a
medley
of
clergy
and
laity
in
our
courts
of
Parliament
.
But
I
foresee
that
some
of
the
presbyterian
brethren
will
take
me
at
advantage
,
for
saying
that
ministers
may
vote
in
synods
,
and
there
being
invested
with
judiciall
authority
,
make
canons
,
lawes
and
constitutions
,
which
bind
churches
to
obedience
:
for
if
they
may
have
that
judiciall
power
in
Parliaments
,
which
doth
oblige
all
men
and
societies
,
and
so
churches
,
to
obedience
;
why
may
not
they
have
the
same
right
&
power
in
synods
?
I
hope
the
rever
.
brethren
will
not
so
require
me
for
my
pains
in
being
their
advocate
,
retorting
my
plea
made
in
their
behalf
against
my self
.
But
I
willingly
grant
,
that
the
ministers
of
the
Gospell
have
alike
power
of
sitting
and
voting
in
synods
,
and
in
supreme
courts
of
the
magistrate
:
but
how
?
viz.
if
they
be
called
to
it
by
the
magistrate
;
and
so
their
acts
,
whether
they
sit
in
synods
or
Parliaments
,
are
a
production
of
the
magistrates
jurisdiction
delegated
to
them
;
and
as
such
they
oblige
all
men
,
societies
and
churches
.
Besides
,
as
I
said
,
ministers
sitting
in
Parliaments
and
synods
do
discourse
and
debate
matters
touching
doctrine
&
church-discipline
,
as
ministers
of
the
Gospell
;
but
they
reduce
what
they
discoursed
of
into
lawes
,
and
stamp
their
authority
and
sanction
upon
it
,
as
men
invested
with
judiciall
authority
from
the
magistrate
:
just
as
I
said
of
physitians
,
who
vote
in
Parliaments
not
as
such
,
but
as
judges
of
the
land
.
Against
the
ministers
sitting
and
voting
in
Parliament
it
may
be
objected
,
that
thereby
they
would
be
kept
off
from
the
main
care
they
are
to
attend
,
which
is
over
souls
,
and
from
the
preaching
of
the
Gospell
.
I
answer
1.
that
their
particular
calling
,
which
is
to
be
ministers
of
the
Gospell
,
ought
not
to
keep
them
off
from
a
moderate
taking
care
and
looking
over
things
that
are
of
lesse
concernment
,
as
that
of
familie
,
land
,
estate
,
suits
in
law
,
much
lesse
to
mind
the
generall
good
of
the
nation
,
in
which
religion
and
peace
are
mainly
concerned
.
2.
There
being
two
branches
of
the
power
of
the
magistrate
,
one
of
legislation
,
the
other
of
jurisdiction
;
this
latter
power
is
exercised
by
judges
,
Mayors
,
Sheriffs
,
Sergeants
and
the
like
:
This
power
as
men
that
have
otherwise
a
constant
profession
which
taketh
them
wholly
up
,
as
physitians
,
souldiers
,
marine●s
,
and
the
like
,
cannot
well
manage
,
so
neither
ministers
of
the
Gospell
:
but
for
the
power
of
legislation
,
the
managing
of
which
doth
not
take
a
man
up
so
much
,
there
is
no
doubt
but
that
as
a
physitian
may
take
it
upon
him
,
so
also
may
a
minister
.
For
the
making
of
a
law
is
like
the
making
of
a
coach
,
which
being
made
in
few
dayes
,
will
be
many
years
adriving
by
the
coach-man
,
before
there
be
need
of
a
new
one
:
so
in
a
well-constituted
state
,
a
good
law
,
which
requireth
but
a
little
time
to
make
it
,
will
continue
many
hundred
years
.
A
minister
may
be
well
dispensed
with
for
a
little
intermission
of
his
ordinary
calling
,
to
contribute
his
counsell
to
the
making
a
law
,
which
may
be
of
very
good
use
a
long
time
;
though
there
be
no
need
he
should
busie
himself
further
,
like
a
coach-driver
,
to
see
by
a
power
▪
〈◊〉
jurisdiction
,
the
law
to
take
right
course
,
and
be
well
obeyed
.
I
believe
if
in
the
first
Parliament
of
Queen
Elizabeth
,
that
drove
away
popery
and
settled
the
Protestant
religion
,
many
of
the
godly
ministers
that
suffered
persecution
in
Queen
Maries
days
had
been
sitting
and
voting
in
Parliament
,
the
then-reformation
would
have
been
much
more
compleat
.
3.
Some
ministers
may
be
found
,
whose
parts
lye
lesse
for
preaching
,
and
more
for
government
,
and
who
have
wise
politick
heads
:
why
may
not
such
be
fit
members
in
Parliament
?
4.
As
there
is
no
reason
to
deprive
a
man
of
his
right
,
because
he
cannot
alwayes
attend
to
make
use
of
it
:
so
must
not
a
minister
be
devested
of
his
right
to
sit
in
Parliament
,
because
it
may
be
he
cannot
alwayes
attend
it
.
A
physitian
would
be
loth
,
because
of
his
great
practise
,
to
be
made
incapable
to
sit
in
Parliament
;
so
would
a
Divine
,
however
much
taken
up
with
the
work
of
his
ministery
.
The
premisses
considered
,
I
conceive
that
the
Rever
.
Assembly
doth
part
with
its
own
right
,
when
they
say
in
the
last
section
of
the
third
chapter
,
that
synods
and
councells
are
to
conclude
nothing
but
what
is
ecclesiasticall
,
and
are
not
to
intermeddle
with
civil
affairs
,
unlesse
by
way
of
humble
petition
in
cases
extraordinary
,
or
by
way
of
advice
,
for
satisfaction
of
consciences
,
if
they
be
thereunto
required
by
the
civil
magistrate
.
By
which
as
they
seem
to
keep
off
magistrates
and
lay-men
from
sitting
and
voting
in
synods
,
so
they
bar
themselves
from
sitting
and
voting
in
Parliament
.
But
if
such
assemblies
as
were
the
great
Sanedrim
,
the
synagogues
of
the
Jewes
,
the
conventions
that
I
have
mentioned
for
7.
or
8.
hundred
years
in
Christian
states
,
the
politick
ecclesiasticall
Senates
among
the
Helvetians
,
and
that
which
was
settled
in
the
first
reformation
by
the
Prince
Palatine
of
the
Rhene
;
if
,
I
say
,
such
assemblies
,
in
which
there
is
a
mixture
of
men
and
causes
,
are
lawfull
,
as
indeed
it
were
very
fit
there
should
be
no
assemblies
of
publick
concernment
but
of
this
nature
;
why
may
not
in
these
assemblies
lay-men
conclude
in
ecclesiasticall
matters
,
and
ministers
in
civil
?
If
they
may
not
,
or
it
must
be
with
distinction
and
caution
,
how
shall
the
conscience
of
a
man
sitting
in
those
assemblies
,
if
he
be
a
lay-man
,
be
resolved
,
when
he
may
intermeddle
while
ecclesiasticall
matters
are
debated
;
and
likewise
if
civil
things
be
in
agitation
,
how
far
a
minister
sitting
in
the
same
company
may
interpose
&
vote
?
must
,
when
civil
affairs
are
handled
,
the
ecclesiasticall
persons
first
be
required
to
vote
,
or
must
they
petition
to
have
that
liberty
?
It
may
be
they
mean
,
that
when
the
assemblie
is
upon
ecclesiasticall
affairs
,
that
then
the
laity
should
likewise
petition
the
clergy
for
a
liberty
of
voting
and
intermeddling
.
But
suppose
a
member
of
this
assembly
be
both
a
States-man
and
an
elder
of
a
church
,
and
therefore
an
ecclesiasticall
man
,
must
he
change
his
name
and
personage
as
the
nature
of
the
matter
handled
requireth
,
professing
not
to
interpose
in
such
a
businesse
in
the
capacity
of
a
church-officer
,
but
as
a
member
of
the
Commonwealth
?
And
how
shall
the
conscience
of
a
man
be
resolved
what
is
an
ecclesiasticall
affair
,
what
a
civil
,
that
he
may
not
doubt
when
he
may
vote
and
intermeddle
,
when
he
must
sit
mute
and
silent
,
or
go
out
of
the
assembly
?
For
the
casuists
have
not
yet
determined
what
is
ecclesiasticall
,
what
civil
:
for
some
of
them
make
the
discipline
of
the
church
of
humane
constitution
,
and
therefore
to
be
ordered
,
directed
and
commanded
by
the
same
power
that
giveth
sanction
to
all
humane
lawes
.
And
if
it
be
put
to
the
question
,
when
,
how
often
,
in
what
place
synods
are
to
be
convened
,
what
time
they
must
sit
,
&
what
matter
they
must
handle
,
may
not
the
lay-man
then
interpose
as
in
a
businesse
of
his
classis
?
may
not
also
ecclesiasticall
persons
do
the
like
?
Besides
,
100.
constitutions
may
be
found
of
such
a
mixt
nature
,
that
it
is
not
yet
resolved
what
classis
they
pertain
unto
,
whether
ecclesiasticall
or
civil
:
such
are
the
lawes
about
wills
,
marriages
,
tithes
,
tenths
,
usury
,
collections
for
the
poor
,
appointing
of
dayes
for
fasting
or
thanksgiving
,
lawes
for
pious
uses
,
and
the
like
.
Will
this
expedient
serve
to
resolve
the
conscience
,
viz.
if
such
an
assembly
of
mixt
persons
and
causes
be
named
neither
a
councell
or
synod
,
nor
a
civil
judicatory
,
but
an
assembly
,
or
some
other
name
participating
of
the
nature
of
both
?
as
if
names
could
alter
the
nature
of
the
thing
,
and
satisfy
the
conscience
.
In
short
,
I
believe
the
reverend
assembly
both
wrong
themselves
,
and
no
way
satisfy
mens
minds
and
consciences
,
in
not
stating
what
is
ecclesiasticall
,
what
is
not
,
and
how
far
this
or
that
man
may
meddle
in
ecclesiasticall
and
civil
matters
,
what
name
is
to
be
given
to
this
or
that
assembly
.
I
am
crowded
with
matter
that
were
worth
deciding
about
synods
;
which
argument
I
handled
largely
in
the
22.
and
23.
chapters
of
my
Paraenesis
.
The
power
of
synods
is
decisive
,
directive
and
declarative
:
they
decide
by
way
of
discussion
and
disputation
;
they
direct
by
way
of
counsell
;
and
they
declare
their
opinions
as
expert
and
well
known
and
read
in
the
thing
that
is
in
question
.
Coercive
and
judiciall
power
they
have
none
,
but
what
is
delegated
from
the
magistrate
or
from
private
churches
:
so
that
though
the
authority
of
a
synod
is
greater
then
that
of
a
private
church
,
yet
the
power
of
that
church
is
greater
then
that
of
a
synod
.
If
there
be
an
union
of
churches
,
as
there
ought
to
be
even
under
an
orthodox
magistrate
,
all
canons
and
decrees
are
no
otherwise
binding
as
laws
,
then
as
they
have
the
stamp
of
magistracy
upon
them
:
Supremi
magistratus
approbatio
est
supremum
arrestum
,
ut
loquuntur
,
saith
Festus
Hommius
disp.
18.
thes.
4
;
and
disp.
17.
thes.
3.
the
approbation
of
the
magistrate
is
the
supreme
decree
.
And
not
only
reformers
,
but
also
some
Romanists
,
namely
the
authour
of
the
Review
of
the
councill
of
Trent
,
a
learned
book
,
and
which
the
learned
Dr.
Langbane
thought
his
pains
worthy
in
his
youth
to
turn
into
English
.
Lib.
3.
cap.
13.
the
Emperour
,
as
is
commonly
known
,
the
Monarch
of
churches
,
is
president
to
the
synodall
sentences
,
gives
them
force
,
composeth
ecclesiasticall
orders
,
giveth
law
,
life
and
policy
to
those
that
serve
at
the
altar
.
Is
it
credible
,
that
a
Romanist
should
be
of
a
more
sincere
judgement
in
this
matter
then
a
reformed
Christian
,
such
as
Mr.
Gillespie
?
Those
that
are
for
a
judiciall
power
of
synods
over
churches
do
alledge
the
synod
of
the
Apostles
;
which
being
infallible
,
is
no
example
to
us
,
no
more
then
the
miracles
of
Christ
and
the
Apostles
argue
that
ordinary
ministers
must
work
miracles
.
When
private
churches
can
be
sure
that
a
synod
in
these
dayes
is
led
by
such
a
spirit
of
infallibility
,
they
may
yield
to
it
without
disputing
;
yet
not
without
examining
,
as
did
those
of
Beroea
,
who
tryed
the
Sermon
of
St.
Paul
,
whether
it
was
agreeable
to
other
scriptures
:
and
were
there
now
a
synod
made
up
of
40.
or
50.
men
like
Peter
and
Paul
,
a
church
should
reverence
their
orders
;
but
yet
that
synod
should
have
no
coercive
jurisdiction
over
the
church
,
but
such
as
overcometh
the
inward
man
by
perswasion
,
and
leadeth
him
as
it
were
captive
to
the
obedience
of
truth
.
And
in
case
men
and
churches
were
not
perswaded
,
or
did
delay
obedience
and
submission
,
I
say
that
such
an
Apostolicall
synod
could
bring
neither
churches
nor
men
to
an
outward
conformity
to
their
sentences
,
lawes
and
decrees
,
without
a
power
del●…ated
from
the
magistrate
,
or
some
magistracy
seated
in
churches
.
Let
us
come
to
the
second
section
.
As
magistrates
may
lawfully
call
a
synod
of
ministers
and
other
fit
persons
,
to
consult
and
advise
with
about
matters
of
religion
;
so
,
if
magistrates
be
open
enemies
to
the
church
,
the
ministers
of
Christ
of
themselves
,
by
vertue
of
their
office
,
or
they
with
other
fit
persons
,
upon
delegation
from
their
churches
,
may
meet
together
in
such
assemblies
.
There
is
nothing
in
this
section
but
I
will
willingly
grant
.
1.
They
yield
that
magistrates
may
call
synods
;
2.
that
a
synod
is
an
assembly
of
men
convocated
by
the
magistrate
;
3.
who
are
to
advise
the
magistrate
about
ordering
matters
of
religion
and
discipline
;
4.
under
an
orthodox
magistrate
,
as
synods
receive
their
jurisdiction
from
the
magistrate
,
so
private
churches
under
them
ought
to
receive
their
orders
and
constitutions
as
lawes
of
the
magistrate
:
but
under
an
heterodox
magistrate
,
synods
receive
their
authority
from
private
churches
;
so
that
canons
and
decrees
of
synods
are
so
far
valid
,
as
they
are
approved
or
ratified
by
private
churches
,
that
have
conferred
the
power
,
they
being
then
in
lieu
of
the
magistrate
.
The
generall
assembly
of
Scotland
,
perceiving
that
this
article
doth
much
weaken
ecclesiasticall
power
under
an
orthodox
magistrate
,
hath
thought
fit
in
their
generall
assembly
at
Edenburgh
Aug.
27.
sess.
23.
to
put
a
glosse
or
comment
upon
it
,
saying
that
the
assembly
understandeth
some
part
of
the
second
article
of
the
thirty
first
chapter
,
only
of
Kirks
not
settled
or
constituted
in
point
of
government
:
and
that
although
in
such
Kirks
a
synod
of
ministers
and
other
fit
persons
may
be
called
by
the
magistrates
authority
and
nomination
,
without
any
other
call
,
to
consult
and
advise
with
about
matters
of
religion
;
and
although
likewise
the
ministers
of
Christ
,
without
delegation
from
their
churches
,
may
of
themselves
and
by
vertue
of
their
office
meet
together
synodically
in
such
Kirks
not
yet
constituted
;
yet
neither
of
these
ought
to
be
done
in
Kirks
constituted
and
settled
.
So
they
will
have
the
second
article
to
be
understood
of
churches
not
constituted
or
settled
:
in
which
case
,
they
say
the
magistrate
may
call
synods
;
else
they
say
it
doth
not
belong
to
him
,
but
to
the
ministers
,
who
then
ought
to
assemble
of
themselves
,
without
any
commission
from
the
magistrate
:
which
is
expressely
against
the
literall
meaning
of
the
second
article
,
which
,
as
all
others
of
the
confession
,
is
of
things
that
are
to
be
received
,
believed
and
practised
at
all
times
,
and
which
they
count
of
Divine
right
,
and
for
which
therefore
they
alledge
places
of
Scripture
,
namely
Isa.
49.
v.
23.
Kings
shall
be
thy
nursing
fathers
;
a
place
which
,
in
my
opinion
,
maketh
little
to
the
purpose
,
no
more
then
the
place
out
of
1.
Tim.
2.
v.
2.
where
we
are
bidden
to
pray
for
Kings
,
doth
to
prove
the
power
of
magistrates
in
calling
of
synods
.
Neither
doth
that
place
,
2
Chronic.
19.
v.
9.
&c.
avail
much
,
but
only
that
magistrates
may
call
and
constitute
assemblies
in
generall
:
for
there
is
no
speech
there
of
any
ecclesiasticall
assemblies
,
for
they
were
not
yet
thought
on
at
that
time
.
The
29.
and
30.
chapters
of
2
Chronic.
for
the
magistrates
power
of
calling
synods
,
is
of
the
same
stamp
.
It
is
true
,
chap.
29.
v.
4.
Ezechiah
gathered
Priests
&
Levites
together
,
but
it
was
to
make
an
exho●tation
to
them
;
not
that
they
should
congregate
into
a
synod
invested
with
judiciall
authority
:
I
think
that
none
ever
yet
dream'd
of
it
,
that
synods
in
the
old
Testament
could
be
proved
out
of
that
place
.
The
last
place
Prov.
11.
v.
14.
speaketh
of
counsellors
,
in
the
multitude
of
which
there
is
safety
;
but
not
a
word
there
of
calling
of
them
,
nor
that
those
who
were
called
were
Priests
and
Levites
,
but
rather
any
other
.
One
would
almost
think
that
they
had
a
mind
to
weaken
a
good
cause
,
and
make
invalid
the
power
of
the
magistrate
,
by
alledging
places
that
make
nothing
for
it
:
but
however
they
will
have
them
to
passe
for
valid
proofs
,
that
magistrates
by
divine
right
are
to
call
synods
.
But
to
the
matter
:
I
am
quite
of
another
mind
then
our
brethren
the
Scots
are
,
and
I
desire
to
be
judged
by
any
other
then
by
them
,
whether
there
be
any
spark
of
reason
or
truth
in
their
saying
.
Is
it
not
more
like
that
in
a
well-constituted
church
things
must
run
their
wonted
channel
,
&
that
the
power
of
calling
synods
belongeth
to
the
magistrate
;
but
the
church
being
in
a
troubled
condition
,
then
that
ministers
,
yea
any
good
man
should
contribute
his
helping
hand
toward
the
reforming
of
the
church
,
whether
by
way
of
synods
or
otherwise
,
without
expecting
orders
from
the
magistrate
?
In
turbata
ecclesia
omnis
homo
miles
est
Christianus
&
minister
.
But
who
sees
not
but
the
drift
of
our
brothers
the
Scots
is
,
to
constitute
a
jurisdiction
independent
from
that
of
the
magistrate
?
The
third
section
or
article
of
the
31.
chapt
:
of
the
confession
needeth
a
comment
,
to
make
it
agree
with
the
second
:
it
belongeth
to
synods
and
councels
ministerially
to
determine
controversies
of
faith
and
cases
of
conscience
,
to
set
down
rules
and
directions
for
better
ordering
of
the
publick
worship
of
God
and
government
of
his
church
,
to
receive
complaints
in
cases
of
mal-administration
,
and
authoritatively
to
determine
the
same
;
which
decrees
and
determinations
,
if
consonant
to
the
word
of
God
,
are
to
be
received
with
reverence
and
submission
,
not
only
for
their
agreement
with
the
word
,
but
also
for
the
power
whereby
they
are
made
,
as
being
an
ordinance
of
God
appointed
thereunto
in
his
word
.
First
,
they
do
not
define
what
synods
are
here
meant
,
whether
convocated
by
the
magistrate
or
by
private
churches
,
or
even
convocated
by
the
ministers
themselves
.
If
by
the
magistrate
,
how
can
a
company
of
men
called
to
advise
him
make
constitutions
valid
,
except
they
be
first
submitted
to
the
judgement
and
approbation
of
him
by
whose
authority
they
were
assembled
?
The
like
judgement
may
we
make
of
the
decrees
of
sy●ods
convocated
by
the
common
consent
of
private
churches
.
If
the
ministers
assemble
of
their
own
accord
,
were
they
so
many
Apostles
,
they
must
have
some
magistracy
to
give
vigour
of
law
obliging
to
obedience
,
either
actively
or
passively
,
else
their
canons
would
have
no
jurisdiction
,
but
over
them
they
could
overcome
by
perswasion
.
The
fourth
article
or
section
is
;
all
synods
or
councels
since
the
Apostles
time
,
whether
generall
or
particular
,
may
erre
,
and
many
have
erred
:
therefore
they
are
not
to
be
made
the
rule
of
faith
or
practise
,
but
to
be
used
as
an
help
in
both
.
A
synod
is
no
rule
but
to
him
that
is
willing
to
make
it
a
rule
.
All
the
synods
power
and
authority
is
only
so
much
as
either
the
magistrates
will
is
,
or
a
conscience
inlightened
or
convinced
is
perswaded
to
yield
unto
.
I
know
no
middle
way
to
create
authority
.
There
is
a
rare
saying
of
Festus
Hommius
disp.
18.
thes.
2.
de
concil
.
authoritate
:
the
foundation
of
all
synodicall
authority
is
an
agreement
with
the
divine
truth
and
ordinance
,
whereof
we
must
be
first
evidently
and
clearly
made
certain
,
before
the
synod
get
any
authority
with
us
.
So
that
synods
are
of
authority
,
when
men
and
churches
are
clearly
convinced
of
the
equity
,
reasonablenesse
and
truth
of
their
decisions
.
I
am
not
of
the
opinion
of
Gregory
Nazianzen
and
Bazil
,
who
condemned
all
synods
generally
;
for
I
believe
they
are
of
very
good
use
,
and
necessarily
to
be
had
,
so
that
the
members
be
not
invested
with
any
judiciall
power
independent
from
the
magistrate
,
or
from
particular
churches
,
whose
decisions
be
counsells
and
advices
given
to
them
both
,
not
lawes
:
otherwise
I
think
little
or
no
good
is
to
be
expected
from
them
,
and
that
they
are
not
a
way
to
decide
controversies
.
1.
Judges
in
an
assembly
never
so
upright
must
be
indifferent
to
persons
and
causes
;
but
so
cannot
ministers
be
in
a
synod
:
for
a
synod
made
up
of
orthodox
Divines
,
is
no
competent
judge
of
Arminians
.
Therefore
it
is
no
marvell
if
the
councell
of
Trent
did
condemn
the
Lutherans
in
the
first
Session
,
before
they
ever
heard
them
;
or
that
a
late
synod
at
Charenton
,
prepossessed
against
independent
churches
in
England
,
did
as
it
were
anathematize
them
,
though
none
of
the
members
of
that
synod
,
being
80.
in
number
,
had
hardly
seen
the
face
or
writings
of
any
of
them
.
2.
It
seemeth
to
be
against
all
courses
and
proceedings
of
courts
,
either
of
law
or
chancery
,
that
both
plaintiffs
and
defendants
should
sit
as
judges
in
one
judicatory
to
determine
their
own
cause
.
3.
If
there
be
but
one
party
,
either
the
defendent
or
plaintiff
,
sitting
&
voting
,
no
doubt
but
he
will
cast
his
adversary
out
of
the
court
;
therefore
there
being
no
other
then
Protestants
sitting
and
voting
in
the
synod
of
Dordrecht
,
the
Arminians
could
not
chuse
but
loose
their
cause
:
besides
that
it
is
no
lesse
unreasonable
,
that
one
party
should
submit
to
the
judgement
of
his
adverse
party
.
4.
It
seemeth
neither
just
nor
reasonable
,
that
churches
and
men
should
submit
to
the
major
part
of
the
members
stating
and
concluding
of
any
matter
of
religion
,
rather
then
to
the
weight
of
the
reasons
of
the
minor
part
dissenting
.
Should
in
synods
alwaies
the
major
number
of
votes
carry
it
;
in
a
generall
councill
,
made
up
of
Papists
,
Lutherans
,
Calvinists
,
no
doubt
but
that
party
that
is
most
numerous
,
though
it
carrieth
it
but
by
one
vote
,
would
give
religion
and
faith
to
all
the
rest
:
therefore
the
late
long
Parliament
did
wisely
decline
to
adhere
rather
to
the
major
part
of
the
members
in
the
assembly
,
who
had
voted
for
a
presbyterian
government
,
reserving
to
themselves
the
liberty
to
weigh
the
reasons
of
both
,
not
to
number
the
persons
.
Hence
we
may
gather
,
how
unreasonable
it
is
in
matters
of
faith
and
religion
,
that
that
which
is
not
the
act
of
all
,
should
be
reputed
as
done
by
all
;
when
as
it
may
fall
out
,
that
the
major
part
hath
out-voted
the
minor
but
by
one
suffrage
:
for
usually
all
collections
,
syntagmes
of
confessions
of
faith
,
canons
and
decrees
,
go
currant
and
are
published
to
the
world
,
as
if
all
the
members
had
consented
to
them
,
with
a
nemine
contradicente
.
Thus
the
late
confession
of
faith
and
directory
go
for
currant
to
be
the
opinion
of
the
assembly
,
because
they
were
the
act
of
the
major
part
of
them
;
albeit
many
godly
and
learned
men
among
them
had
no
hand
in
framing
the
30.
&
31.
chapters
of
the
confession
.
In
affairs
concerning
temporall
life
it
may
be
born
with
,
when
what
hath
been
voted
by
the
major
part
of
the
counsell
or
Senat
goeth
for
the
act
of
all
:
and
this
was
one
of
the
state-precepts
that
Philip
the
II.
gave
to
Margerite
Governess
of
the
low-Countrves
by
the
report
of
Strada
.
5.
In
all
great
differences
betwixt
nation
&
nation
,
army
and
army
party
and
party
,
the
judges
that
are
appointed
to
reconcile
them
must
propound
conditions
by
which
parties
in
extremes
should
come
to
some
accommodation
and
moderation
,
each
side
if
need
be
complying
and
parting
with
some
of
his
right
,
to
prevent
a
continuance
of
strife
.
But
such
a
composition
cannot
be
expected
in
or
by
a
synod
,
for
making
up
differences
in
religion
,
since
each
side
apprehendeth
his
opinion
to
be
the
truth
,
and
would
think
it
a
great
sin
to
baulk
any
part
of
it
,
or
admit
an
accommodation
.
CHAPTER
XVII
.
That
the
Iewish
Church-officers
had
not
a
jurisdiction
distinct
from
that
of
the
magistrate
.
Mr.
Gillespies
distinction
,
that
they
were
not
materially
but
formally
distinct
,
examined
.
The
argument
of
Amyraldus
,
that
though
they
had
a
distinct
jurisdiction
,
yet
the
example
of
the
church
of
the
Iewes
is
no
pattern
to
the
Christian
church
,
discussed
,
and
proved
to
be
of
no
validity
.
THis
subject
,
touching
the
identity
or
diversity
of
jurisdiction
ecclesiasticall
and
civil
among
the
Jewes
,
well
understood
,
will
decide
the
whole
controversie
:
which
Mr.
Gillespie
well
apprehendeth
,
and
therefore
perceiving
the
strength
of
this
plea
,
that
good
reason
it
is
,
that
the
ecclesiasticall
power
should
be
distinct
or
not
distinct
in
the
church
of
the
Jewes
as
well
as
in
that
of
the
Christians
,
since
the
power
of
the
keyes
and
of
binding
and
loosing
,
of
censuring
,
excommunicating
,
and
making
lawes
authoritatively
be
the
same
in
both
churches
;
and
therefore
,
that
it
cannot
be
supposed
without
great
inconvenience
that
the
jurisdictions
were
indistinct
amongst
the
Jewes
,
but
distinct
amongst
the
Christians
;
this
,
I
say
,
being
considered
by
him
,
makes
him
withall
endeavour
to
lay
hold
on
that
opinion
that
maketh
jurisdictions
distinct
in
the
Commonwealth
of
Israel
;
for
this
supposition
he
takes
to
be
the
ground-work
of
the
ecclesiasticall
jurisdiction
.
But
I
will
not
enter
far
into
this
matter
,
having
in
the
examen
of
the
30.
chapter
of
the
confession
of
the
Rever
.
Assembly
taken
off
the
main
objection
,
from
Amariah
and
Zebadiah
;
for
I
cannot
think
but
Mr.
Gillespie
hath
embraced
this
opinion
for
conveniency
,
and
more
because
it
is
subservient
to
the
fabrick
of
his
book
,
then
that
it
hath
any
great
probability
:
1.
because
most
of
the
learned
Papists
and
others
,
even
his
fellow-presbyters
,
are
of
another
judgement
,
who
if
they
had
had
never
so
little
shew
or
likelinesse
for
a
double
jurisdiction
among
the
Jewes
,
specially
the
Papists
,
and
with
them
Amyraldus
and
others
,
no
doubt
they
would
have
made
as
much
of
this
advantage
to
further
their
cause
,
as
Mr.
Gillespie
thinketh
to
prevail
with
it
for
himself
:
2.
because
Mr.
Gillespie
,
when
he
hath
done
what
he
can
to
assert
a
double
jurisdiction
in
the
church
of
the
Jewes
,
reaps
very
little
benefit
by
it
;
for
he
pulls
down
by
his
large
concessions
with
one
hand
,
what
he
hath
striven
to
set
up
with
the
other
.
For
the
first
,
it
were
an
endlesse
labour
to
produce
the
names
of
the
authors
that
are
for
Erastus
opinion
in
this
particular
;
and
for
one
Constantinus
l'Empereur
which
he
pretends
to
be
on
his
side
,
twenty
may
be
brought
of
a
contrary
opinion
.
Not
long
since
discoursing
with
Manasseh
Ben
Israel
,
at
the
house
of
my
noble
friend
Mr.
Sadler
,
about
this
same
subject
,
he
told
me
he
could
not
conceive
how
this
opinion
,
that
there
was
a
double
jurisdiction
among
the
Jewes
,
was
taken
up
by
the
Christians
,
and
that
he
held
it
altogether
absurd
,
against
Scripture
and
reason
.
Nothing
can
be
added
to
what
Grotius
,
Selden
and
Cunaeus
have
written
on
this
subject
.
Amyraldus
in
his
Theses
de
spiritu
servitutis
thes.
28.
saith
,
that
religion
and
policy
were
so
straightly
conjoyned
among
the
Jewes
,
that
one
being
overthrown
,
the
other
could
not
stand
,
but
must
needs
fall
too
:
and
in
his
book
of
the
government
of
the
church
p.
46.
he
saith
,
the
same
man
did
judge
Israel
as
a
soveraign
magistrate
,
and
was
also
over
matters
of
religion
.
Lud.
Capellus
parte
3.
de
ministerii
verbi
necessitate
thes.
18
,
19
,
&c.
doth
not
only
conspire
with
Amyraldus
,
but
outgo
him
,
in
asserting
that
the
70.
judges
or
elders
,
though
lay-men
,
and
not
of
the
tribe
of
Levi
,
were
not
only
to
compose
controversies
and
suits
in
law
,
but
also
to
instruct
the
people
about
the
worship
of
God
,
and
to
teach
them
the
fear
of
the
Lord
;
so
far
that
from
the
time
of
Ezra
to
Jesus
Christ
any
in
the
synagogues
,
which
were
known
to
be
gifted
,
might
teach
,
read
and
expound
the
Scripture
:
which
he
proves
by
the
example
of
Jesus
Christ
Luc.
4.
17.
who
,
though
unknown
,
was
admitted
to
expound
the
Scripture
;
and
of
St.
Paul
,
Act.
13.
15.
My
rever
.
Father
is
of
the
same
mind
,
namely
in
the
19.
chapter
de
Monarchia
temporali
,
where
he
saith
,
that
neither
the
Levites
nor
the
chief
Priests
made
use
of
any
other
law
then
that
which
was
common
,
and
that
they
had
no
ecclesiasticall
judges
distinct
from
the
civil
.
Iudicious
R.
Hooker
is
very
expresse
for
us
in
his
8.
book
of
ecclesiasticall
polity
p.
144.
Our
state
is
according
to
the
pattern
of
Gods
own
ancient
elect
people
;
which
people
was
not
part
of
them
the
Commonwealth
,
and
part
of
them
the
Church
of
God
,
but
the
self-same
people
whole
and
entire
were
both
under
one
chief
governour
,
on
whose
supream
authority
they
did
all
depend
.
I
have
alledged
elsewhere
Mr.
Lightfoot
wholly
concurring
with
Richard
Hooker
.
Mr.
Herbert
Thorndike
,
a
judicious
writer
and
much
versed
in
the
antiquities
of
the
Jewes
,
is
wholly
for
an
identity
of
jurisdiction
among
the
Jewes
.
In
8.
chapter
he
saith
,
that
when
Moses
was
dead
,
a
President
was
chosen
over
and
beside
the
seventy
,
whom
they
called
the
Nasi
,
to
be
in
his
stead
from
age
to
age
,
as
R.
Moses
writeth
.
Which
refuteth
what
some
say
,
that
the
President
of
the
Sanedrim
was
alwayes
a
Priest
;
and
sheweth
,
that
the
chief
ruler
of
the
Commonwealth
was
ruler
over
persons
and
causes
of
all
kinds
,
without
any
distinction
of
civil
and
ecclesiasticall
.
In
the
9.
chapter
we
have
these
words
;
The
Sanedrim
consisted
of
the
chief
of
that
people
,
as
well
as
of
the
Priests
and
Levites
,
because
the
chief
causes
of
that
Commonwealth
,
as
well
as
of
religion
,
passed
through
their
hands
.
Tostatus
,
a
great
Papist
and
writer
,
upon
Matth.
16.
v.
19.
will
tell
us
the
opinion
of
his
party
:
In
the
old
Testament
a
distinction
of
jurisdiction
was
not
necessary
,
because
it
was
one
people
&
one
nation
,
and
one
temple
whereto
all
the
Iewes
did
gather
together
:
and
therefore
since
they
could
conveniently
be
governed
,
the
unity
of
jurisdiction
standing
,
there
ought
not
to
have
been
a
distinction
:
yea
it
was
very
convenient
that
there
should
be
an
identity
of
jurisdiction
,
that
it
might
be
believed
that
it
was
the
same
God
to
whom
they
all
ministred
.
There
was
the
same
reason
for
the
temple
,
for
it
was
his
will
that
there
should
be
one
place
in
which
they
should
offer
sacrifice
unto
him
;
lest
if
that
had
been
done
in
many
places
,
they
might
have
thought
there
had
been
many
gods
.
Stapleton
de
Prin.
doctrin.
197.
acknowledgeth
the
same
indentity
of
jurisdiction
among
the
Jewes
.
I
come
to
the
second
,
viz.
to
Mr.
Gillespies
concessions
;
which
are
as
large
as
I
can
wish
:
that
the
church
&
state
were
the
same
materially
;
that
the
same
man
was
both
high
Priest
and
chief
judge
of
the
nation
;
that
elders
of
synagogues
did
exercise
coercive
jurisdiction
;
that
the
Jewish
Senat
after
the
thirtieth
year
of
Christ
was
ecclesiasticall
,
and
yet
was
over
all
persons
and
causes
,
except
capitall
;
and
that
there
was
not
then
any
other
senat
extant
;
but
that
before
the
thirtieth
year
,
the
same
senat
having
the
judgement
of
capitall
causes
,
was
civil
.
All
these
being
granted
,
I
see
not
what
further
can
be
required
in
the
behalf
of
unity
of
jurisdiction
;
since
1.
the
same
men
that
were
members
of
the
ecclesiasticall
senat
,
were
also
members
of
the
civil
senat
:
2.
that
the
synagogues
were
invested
with
magistracy
,
since
the
elders
had
a
coercive
power
;
so
that
in
the
very
synagogues
there
is
by
his
confession
a
coalition
of
powers
and
jurisd
ctions
:
3.
making
but
one
senate
both
before
and
after
the
30.
year
,
which
judged
of
all
causes
and
matters
,
and
over
all
persons
,
the
civil
before
the
30.
of
Christ
judging
of
ecclesiasticall
causes
,
and
the
ecclesiasticall
after
the
30.
judging
of
civil
.
But
I
could
never
understand
why
he
calls
the
senate
after
the
30.
year
of
Christ
meerly
ecclesiasticall
,
because
it
did
not
judge
of
capitall
causes
,
though
it
had
cognizance
and
judgement
of
all
other
matters
Can
the
judging
or
not
judging
of
capitall
and
criminall
causes
alter
the
constitution
and
name
of
an
assembly
or
court
,
so
as
that
when
it
judgeth
of
capitall
causes
it
must
be
called
civil
,
otherwise
it
must
be
called
ecclesiasticall
?
Now
because
there
is
some
obscurity
in
that
concession
of
his
,
that
the
church
and
state
were
the
same
materially
,
we
will
hear
what
his
countrey-men
say
to
that
,
in
a
late
book
printed
anno
1657.
called
A
true
representation
of
the
present
divisions
of
the
church
of
Scotland
,
that
we
may
the
better
weigh
his
recantation
,
or
rather
modification
,
when
he
saith
,
that
though
they
were
the
same
materially
,
yet
they
were
distinct
formally
:
the
words
are
pag.
18.
The
church
of
God
being
restrained
to
that
one
people
of
Israel
,
their
church
and
commonwealth
were
materially
the
same
by
divine
constitution
,
so
that
none
could
be
members
of
the
commonwealth
but
such
as
were
also
members
of
the
church
,
and
so
professours
of
the
true
religion
,
as
now
under
the
Gospell
it
may
be
otherwise
.
Now
let
us
hear
Mr.
Gillespie
pag.
6.
They
were
formally
distinct
in
respect
of
distinct
lawes
;
the
ceremoniall
was
given
to
them
in
reference
to
their
church
state
,
the
judiciall
was
given
to
them
in
reference
to
their
civil
state
.
But
if
they
were
distinct
in
regard
of
the
judiciall
and
ceremoniall
lawes
,
why
may
they
not
be
united
in
regard
of
the
morall
law
?
For
Mr.
Gillespie
passeth
over
the
morall
law
,
and
leaves
it
uncertain
who
is
to
be
the
keeper
and
guardian
of
it
,
and
whether
it
was
given
in
reference
to
their
church
state
or
in
reference
to
their
civil
state
,
or
whether
a
third
power
,
jurisdiction
or
state
must
not
be
constituted
,
that
is
neither
civil
state
nor
church
state
,
to
which
the
morall
law
hath
reference
:
for
sure
there
was
some
union
of
jurisdictions
in
the
protection
and
defence
of
the
morall
law
,
which
was
as
it
were
the
bottom
and
the
basis
upon
which
the
ceremoniall
and
judiciall
were
grounded
,
and
is
of
far
more
large
extent
then
the
ceremoniall
and
judiciall
put
together
;
and
from
which
,
in
so
many
difficulties
that
are
incident
for
the
clearing
of
ceremoniall
rites
and
judiciall
sentences
,
there
must
be
continuall
appeals
to
the
keepers
of
the
morall
law
;
which
being
at
least
equally
in
the
custody
of
the
magistrate
and
church-officers
,
and
both
parties
having
a
joint
interest
in
the
morall
law
,
as
to
see
all
men
and
businesses
governed
and
squared
thereby
,
they
also
to
that
end
must
conjoin
their
power
and
jurisdiction
.
For
indeed
the
morall
law
is
no
more
different
from
the
politick
,
then
from
the
law
given
to
families
,
fathers
,
masters
,
husbands
;
only
the
politick
law
is
the
practise
of
the
morall
,
or
is
the
morall
law
applicable
to
cities
,
families
,
&c.
In
like
manner
the
ceremoniall
law
is
but
the
morall
law
applyed
in
the
practise
of
religious
service
:
for
the
morall
law
saith
,
God
only
is
to
be
worshipped
;
the
ceremoniall
saith
where
,
how
,
when
&
by
whom
.
So
that
as
all
lawes
are
streams
from
the
morall
law
,
so
must
all
jurisdiction
be
from
one
fountain
of
magistracy
.
It
seems
that
Calvin
had
the
same
thought
,
when
in
his
harmony
of
the
Pentateuch
he
reduceth
all
lawes
under
one
classis
.
But
to
examine
a
little
nearer
his
distinction
of
materiall
and
formall
;
I
do
not
understand
what
he
meaneth
by
formall
in
opposition
to
materiall
:
for
the
jurisdictions
that
are
one
materially
,
must
be
also
one
formally
.
Let
us
suppose
two
coordinate
supreme
senates
,
as
Mr.
Gillespie
would
have
them
,
among
the
Jewes
,
one
civil
,
and
another
ecclesiasticall
;
and
that
(
as
he
would
have
it
)
the
same
men
were
members
of
one
and
the
other
:
I
say
,
if
they
do
not
differ
materially
,
neither
do
they
differ
formally
,
so
long
as
no
law
,
order
or
constitution
,
civil
or
ecclesiasticall
,
can
have
any
force
without
the
joint
consent
of
both
,
and
except
both
senates
put
their
seals
of
confirmation
to
what
either
of
them
hath
decreed
.
For
example
,
the
appointing
a
day
of
publick
humiliation
by
the
ecclesiasticall
senate
,
must
be
also
an
act
of
the
same
men
sitting
in
a
civil
senate
,
who
,
if
they
will
have
the
injunction
to
stand
,
must
make
orders
subservient
to
it
,
that
there
be
no
markets
nor
courts
that
day
kept
;
otherwise
those
that
keep
markets
or
courts
upon
such
a
day
by
vertue
of
former
warrants
from
the
civil
senate
,
will
not
know
how
far
they
are
to
obey
the
injunction
of
the
ecclesiasticall
senate
,
without
a
dispensation
from
the
civil
senate
.
This
double
jurisdiction
is
in
effect
but
one
;
for
the
same
men
appointing
a
day
of
humiliation
in
an
ecclesiasticall
senate
to
be
kept
,
forbid
also
in
a
civil
senate
all
markets
and
courts
to
be
kept
:
and
though
one
part
of
the
injunction
was
made
in
one
senate
,
and
the
other
part
in
the
other
senate
;
(
which
is
very
impertinent
,
and
a
needlesse
multiplication
of
businesses
)
yet
those
two
jurisdictions
must
at
length
be
resolved
into
an
integrall
one
;
as
when
Protectour
,
Lords
and
Commons
,
that
make
up
one
Parliament
,
must
unanimously
agree
that
all
the
votes
and
orders
shall
end
in
the
same
law
and
act
.
I
confesse
there
can
hardly
be
clashing
of
powers
,
judgements
&
votes
,
betwixt
these
two
supreme
senates
,
such
as
Mr.
Gillespie
supposeth
,
so
long
as
the
same
men
are
members
of
both
senates
;
but
withall
I
should
count
it
a
needlesse
and
senselesse
multiplication
of
senates
,
and
that
in
vain
the
same
matter
and
cause
were
to
be
decided
by
two
coordinate
senates
,
when
as
one
senate
would
serve
the
turn
:
for
however
,
at
length
the
two
senates
,
as
they
meet
in
the
same
persons
,
so
must
they
in
the
same
accord
and
agreement
;
which
is
all
one
as
if
it
were
but
one
jurisdiction
.
Again
,
it
is
observable
,
that
diversity
of
things
and
persons
to
which
lawes
and
constitutions
have
relation
,
doth
not
constitute
a
diversity
of
power
and
jurisdiction
,
specially
when
the
same
men
are
to
make
the
same
lawes
and
constitutions
:
for
as
the
same
men
making
lawes
about
navigation
and
the
militia
,
cannot
be
said
to
act
from
two
powers
and
jurisdictions
they
are
invested
with
;
so
neither
if
the
same
men
do
make
lawes
,
as
for
example
,
about
Gods
worship
,
and
the
militia
.
Briefly
,
I
believe
Sir
Thomas
More
in
all
his
Utopia
cannot
parallel
such
a
piece
of
constitution
of
state
,
made
up
of
two
jurisdictions
,
both
coordinate
&
subordinate
each
to
the
other
,
materially
the
same
,
not
formally
,
where
of
the
same
men
are
members
.
A
happy
state
indeed
,
in
which
there
can
be
no
clashing
,
except
the
same
man
be
opposite
to
himself
,
or
that
the
members
of
the
ecclesiasticall
senate
forget
to
day
,
what
they
decreed
yesterday
when
they
met
in
a
civil
senate
.
But
since
these
two
senates
are
materially
the
same
men
,
what
need
we
give
them
severall
names
and
formes
,
for
some
accidentall
circumstances
of
time
and
place
,
either
because
they
do
not
sit
in
the
same
place
,
or
that
they
are
upon
severall
businesses
?
must
the
same
members
of
Parliament
,
sitting
to
day
upon
religion
,
be
called
an
ecclesiasticall
senate
,
acting
by
an
ecclesiasticall
power
,
and
to
morrow
sitting
to
order
the
militia
of
the
state
,
it
may
be
in
another
place
,
be
called
a
civil
or
military
senate
,
acting
by
a
civil
or
military
power
?
But
most
of
those
that
are
for
ecclesiasticall
presbyterian
jurisdiction
,
finding
no
probability
in
the
opinion
of
Mr.
Gillespie
,
viz.
that
among
the
Jewes
there
was
a
jurisdiction
in
the
hands
of
church-officers
distinct
from
that
of
the
magistrate
,
go
another
way
,
and
admit
willingly
an
identity
of
jurisdiction
,
but
withall
say
,
that
from
the
coalition
of
jurisdictions
amongst
the
Jewes
,
it
cannot
be
inferred
that
the
same
ought
to
be
under
the
Gospell
;
that
that
church
in
its
pedagogy
is
no
pattern
to
the
church
in
its
maturity
:
thus
speaketh
Amyraldus
in
his
book
of
the
government
of
the
church
chap.
3.
p.
91.
Whoever
commits
these
two
powers
into
the
hands
of
the
same
persons
,
he
not
only
brings
back
the
church
into
its
infancy
,
as
if
it
were
still
under
the
pedagogy
of
the
law
,
but
also
casts
it
into
that
confusion
from
which
the
condition
of
those
times
did
deliver
it
.
A
man
upon
better
grounds
may
invert
this
paralogisme
,
and
make
use
of
this
reasoning
of
Amyraldus
to
prove
the
quite
contrary
to
what
he
drives
at
;
and
so
imitate
smiths
,
who
with
the
same
tool
pull
out
&
drive
in
a
nayl
:
for
had
the
Jewes
had
a
government
of
the
church
distinct
from
that
of
the
Commonwealth
,
I
would
thence
inferre
,
there
is
no
further
need
among
Christians
of
such
a
division
,
but
rather
of
a
coalition
of
powers
;
that
the
Jewes
being
rude
and
weak
in
knowledge
,
under
a
burdensome
administration
,
loaden
with
ceremonies
and
legall
rites
,
where
the
sixth
part
of
the
people
was
either
judge
,
elder
,
leader
,
Priest
,
Prophet
,
Levite
,
or
officer
in
the
Leviticall
service
,
had
need
to
have
many
keepers
,
guardians
,
tutours
,
many
helps
of
government
;
so
the
governours
might
be
very
well
parted
into
ecclesiasticall
and
civil
,
and
so
the
whole
government
might
be
shared
betwixt
the
two
supreme
powers
,
the
keepers
of
each
having
wherewithall
to
employ
themselves
:
but
the
Christian
church
being
wholly
freed
from
the
burdensome
administration
of
lawes
and
officers
,
and
having
no
platform
of
government
,
neither
hath
it
need
of
an
ecclesiasticall
jurisdiction
,
when
there
is
no
ecclesiasticall
law
or
constitution
.
Thus
,
were
I
of
Mr.
Gillespies
opinion
,
that
among
the
Jewes
the
government
of
the
church
was
distinct
from
that
of
the
Commonwealth
,
I
would
speak
in
the
language
and
words
of
Amyraldus
,
and
infer
,
that
for
the
same
reason
that
the
Jewes
had
a
double
jurisdiction
,
the
Christians
may
be
very
well
without
it
.
But
the
opinion
of
Amyraldus
,
that
there
was
no
distinction
of
jurisdiction
among
the
Jewes
,
rendereth
his
inference
for
a
double
jurisdiction
under
the
Gospell
much
more
groundlesse
,
weak
and
absurd
:
for
if
under
a
burdensome
administration
,
when
they
had
need
of
many
pedagogues
,
and
schoolmasters
,
yet
they
were
governed
without
distinct
government
of
church
and
state
;
much
lesse
do
the
Christians
need
such
a
distinct
government
,
seeing
they
are
freed
from
the
necessity
of
having
so
many
schoolmasters
,
guides
,
watch-men
,
and
masters
,
to
govern
them
,
and
teach
them
so
many
rudiments
,
and
unriddle
them
all
the
ceremonies
:
besides
that
,
sure
God
never
gives
distinct
governours
,
but
also
he
giveth
a
distinct
law
and
discipline
,
to
be
a
rule
to
govern
by
;
which
yet
God
never
did
.
Though
I
am
so
far
of
the
opinion
of
Amyraldus
,
that
the
government
of
the
church
was
not
distinct
from
that
of
the
state
;
yet
I
am
not
of
his
mind
in
this
,
to
think
that
identity
of
government
would
bring
a
confusion
in
Christian
states
:
for
I
count
that
identity
so
needfull
and
necessary
,
whether
the
state
be
never
so
much
or
never
so
little
burdened
by
men
,
lawes
,
constitutions
,
and
businesses
to
dispatch
,
that
in
a
state
loaden
with
lawes
and
businesses
,
as
the
Commonwealth
of
the
Jewes
was
,
two
jurisdictions
coordinate
would
have
brought
an
horrible
confusion
,
and
multiplication
of
suits
and
businesses
,
and
in
a
state
lesse
incumbered
with
lawes
and
businesses
,
that
double
jurisdiction
would
still
bring
more
work
then
need
be
if
there
was
but
one
jurisdiction
.
The
argument
of
Mr.
Gillespie
,
to
prove
that
there
were
two
coordinate
jurisdictions
among
the
Jewes
,
because
of
the
wide
division
and
distinction
of
offices
amongst
them
,
neither
the
King
being
to
take
upon
him
the
Priesthood
,
nor
the
Priest
the
Kingdom
,
as
it
makes
nothing
for
him
,
so
doth
it
rather
plead
for
an
identity
of
jurisdiction
under
the
new
Testament
:
for
if
when
the
functions
were
so
distinct
,
that
the
King
could
not
offer
incense
and
be
Priest
,
nor
the
Priest
King
,
yet
there
was
no
distinction
of
jurisdictions
;
much
lesse
is
that
distinction
needfull
under
the
new
Testament
,
when
nothing
hinders
but
that
Kings
may
be
ministers
,
and
ministers
Kings
.
CHAPTER
XVIII
.
The
cause
of
mistakes
in
stating
the
nature
of
the
church
,
and
calling
that
the
true
church
which
is
not
.
Three
acceptions
of
the
word
church
in
holy
writ
.
The
meaning
of
the
word
church
Math.
18.
v.
17.
IN
treating
of
the
church
,
I
conceive
a
world
of
writers
,
both
Papists
and
Protestants
,
might
have
spared
themselves
much
labour
about
the
nature
,
power
,
truenesse
,
fallibility
,
antiquity
,
succession
of
it
,
if
both
parties
had
not
walked
in
the
dark
,
and
if
they
had
agreed
upon
some
few
and
very
easie
common
principles
,
consonant
to
holy
Scripture
and
reason
.
How
many
volumes
on
our
side
are
written
,
to
state
how
far
the
Romish
church
is
a
true
church
,
to
vindicate
us
from
schisme
,
to
prove
that
we
have
a
right
succession
of
churches
,
power
and
ministry
,
that
the
English
church
is
a
true
Catholick
church
,
that
the
reformed
in
France
have
likewise
a
right
to
that
title
?
One
party
yields
more
then
needs
must
;
and
fearing
to
want
for
themselves
a
right
of
church-succession
and
Baptisme
,
they
will
acknowledge
the
Romish
church
to
be
a
true
church
,
and
yet
with
such
metaphysicall
reservations
and
modifications
,
that
from
a
metaphysicall
goodnesse
they
insensibly
descend
to
a
morall
,
making
of
a
magistrates
power
an
ecclesiast
call
,
of
a
cadaver
and
carkasse
a
living
body
,
of
an
aggregation
of
churches
under
one
presbytery
of
the
same
extent
with
the
jurisdiction
of
the
magistrate
,
the
only
true
church
of
Christ
.
This
made
the
late
English
hierarchy
conceive
,
that
their
best
course
was
to
approach
as
near
as
they
could
to
the
Romish
,
yea
to
be
one
church
with
them
;
that
otherwise
they
could
not
make
their
power
,
calling
and
succession
good
,
nor
clear
themselves
from
the
guilt
of
schisme
.
So
that
as
all
parties
have
been
equally
mistaken
in
their
grounds
,
so
have
they
hardly
understood
one
another
,
raising
doubts
where
there
were
none
;
some
by
that
weakning
their
own
cause
,
and
strengthening
that
of
their
adversaries
,
who
took
all
concessions
for
truths
,
putting
their
opposites
to
very
great
straights
.
For
not
knowing
well
how
to
deny
the
church
of
Rome
to
be
a
true
church
,
and
that
salvation
is
to
be
had
in
it
;
and
not
being
able
to
shew
an
uninterrupted
succession
from
the
Apostles
time
,
as
the
Romanists
can
do
,
nor
vindicate
themselves
from
schisme
;
each
party
is
very
eager
to
call
his
neighbour
schismatick
,
rending
the
seamlesse
coat
of
Jesus
Christ
,
that
name
being
liberally
bestowed
by
the
Romanists
upon
the
Protestants
,
and
by
some
of
these
upon
those
that
adhere
to
the
dissenting
brethren
:
each
of
them
,
Papists
and
Presbyterians
,
challenging
that
seamlesse
coat
of
Christ
,
even
right
of
church
and
ecclesiasticall
power
;
and
therefore
for
fear
of
schism
&
rendings
,
they
will
be
sure
to
cast
lots
upon
it
,
that
they
may
have
it
whole
and
entire
.
Whereas
had
both
been
well
informed
of
the
nature
of
church
and
of
schisme
,
and
that
suceession
is
a
needlesse
plea
,
neither
availing
the
Romanists
a
whit
,
nor
prejudicing
any
way
the
reformers
,
Baronius
,
Bellarmin
,
&
Stapleton
,
as
well
as
Whitaker
,
Chamier
,
and
the
like
,
might
have
saved
the
world
so
much
labour
in
reading
them
;
the
first
in
putting
the
reformers
upon
the
task
of
proving
themselves
a
true
church
,
and
the
latter
in
taking
off
the
aspersion
of
schismaticks
:
for
then
no
doubt
all
the
hard
task
had
been
on
the
Romanists
side
,
who
being
not
able
to
make
invalid
our
grounds
about
the
nature
of
the
church
,
the
power
of
the
church
,
the
calling
of
pastors
,
their
succession
,
and
of
schisme
,
had
been
wholly
put
upon
vindicating
themselves
,
and
not
weakning
our
title
;
for
it
had
been
to
little
purpose
,
so
long
as
we
had
retained
the
same
grounds
,
which
do
put
us
into
a
firm
and
unmoveable
possession
.
About
the
nature
of
schisme
Dr.
Owen
(
whose
grounds
,
which
is
very
strange
,
though
we
never
conferred
our
notes
together
,
are
those
that
I
stand
upon
in
treating
of
the
nature
of
the
church
)
hath
so
well
resolved
the
world
,
that
it
is
but
in
vain
for
any
one
either
to
write
after
him
or
against
him
.
And
having
in
my
Paraenesis
handled
the
nature
of
the
church
,
&
intending
here
only
an
extract
of
it
,
I
will
say
only
so
much
of
it
as
will
make
way
to
what
I
mainly
intend
to
prove
,
viz.
that
the
parity
and
independency
of
churches
each
from
the
other
in
power
of
exercising
all
church
acts
,
best
agreeth
not
only
with
Scripture
,
antiquity
,
and
the
opinion
of
Zuinglius
,
Musculus
,
Bullingerus
and
Erastus
,
but
also
with
the
sense
of
the
seven
dissenting
brethren
,
sitting
twelve
years
agone
in
Westminster
together
with
the
other
members
of
the
assembly
of
Divines
;
yea
that
many
forrain
divines
,
and
other
learned
men
,
Salmasius
for
one
,
no
way
intending
to
favour
the
cause
we
have
in
hand
,
have
been
strong
patrons
of
it
in
severall
of
their
writings
,
and
treating
of
the
right
of
churches
and
of
the
power
of
the
magistrate
over
them
,
have
laid
the
same
foundations
as
we
.
I
find
in
holy
writ
,
specially
in
the
new
Testament
,
that
the
word
Church
is
taken
properly
three
wayes
.
I.
for
the
mysticall
body
of
Jesus
Christ
,
the
elect
,
justifyed
and
redeemed
,
whereof
the
Gospell
is
full
;
thus
Hebr.
12.
v.
23.
and
Ephes.
5.
v.
26
,
27.
&c.
II.
for
the
universality
of
men
through
the
world
outwardly
called
by
the
preaching
of
the
word
,
yielding
an
externall
obedience
to
the
Gospell
,
and
professing
visibly
Christianity
;
of
this
mention
is
made
1
Tim.
3.
v.
15.
and
2
Tim.
2.
v.
20.
III.
for
a
particular
visible
congregation
,
with
one
accord
meeting
in
one
place
for
the
worship
of
God
according
to
his
institution
;
which
is
spoken
of
Rom.
16.
v.
4.
Gal.
1.
v.
2.
1
Cor.
16.
v.
1.
2
Cor.
8.
v.
1.
1
Thess.
2.
v.
14.
Act.
9.
v.
31.
Act.
15.
v.
41.
1
Cor.
16.
v.
19.
yea
such
a
church
as
is
confined
within
a
private
family
,
as
Rom.
16.
v.
5.
St.
Hierome
upon
the
1.
of
the
Galatians
takes
the
word
church
properly
either
for
a
particular
church
,
or
for
that
church
called
the
Body
of
Christ
,
which
hath
neither
spot
nor
wrinkle
:
dupliciter
ecclesia
potest
dici
;
&
ea
quae
non
habet
maculam
&
rugam
,
&
vere
est
Christi
corpus
,
&
ea
quae
in
Christi
nomine
congregatur
;
relating
to
the
words
of
Christ
Matth.
18.
v.
19.
where
two
or
three
,
&c.
which
cannot
be
understood
of
a
nationall
church
.
There
be
two
places
in
the
new
Testament
where
the
word
church
is
taken
otherwise
:
namely
Act.
19.
v.
41.
for
a
concourse
of
people
;
&
Matth.
18.
v.
17.
a
place
so
much
controverted
,
and
which
when
we
speak
of
excommunication
requireth
we
should
insist
upon
it
.
It
sufficeth
here
to
say
,
that
if
by
it
were
meant
an
ecclesiasticall
assembly
of
pastors
and
elders
,
some
other
parallel
to
it
might
be
found
in
the
old
or
new
Testament
.
I
am
sure
as
there
is
none
in
the
new
,
so
neither
in
the
old
;
where
the
words
kahal
or
gnedah
are
taken
sometimes
for
the
whole
congregation
,
as
Deuter.
31.
v.
30.
where
Moses
pronounced
a
canticle
in
the
hearing
of
the
whole
church
or
congregation
;
and
yet
the
28.
verse
sheweth
that
by
the
whole
congregation
the
magistrates
and
elders
are
meant
:
thus
Levit.
4.
v.
13
,
14
,
15
,
and
21.
where
if
the
people
had
trespassed
ignorantly
,
the
church
,
that
is
the
assembly
of
magistrates
and
elders
,
are
commanded
to
offer
atonement
for
the
sin
;
and
Deut.
23.
v.
1.
the
eunuch
,
the
bastard
,
the
Moabite
and
the
Ammonite
are
barred
from
the
congregation
or
the
church
,
that
is
from
publick
employment
;
for
a
converted
Moabite
was
not
forbidden
from
the
Jewish
church
.
Sometimes
for
a
senat
of
judges
and
magistrates
,
called
Synedrium
;
as
Proverb.
26.
v.
26.
and
so
it
is
interpreted
by
the
LXX
.
and
there
you
have
a
plain
exposition
of
the
word
church
Matth.
18.
for
the
like
cause
of
wrong
and
injury
is
spoken
of
in
both
places
,
and
the
like
judicatory
:
so
Ecclesiasticus
23.
v.
24.
the
adulteresse
is
convented
before
the
church
,
that
is
before
the
judicatory
of
judges
and
elders
.
Which
places
manifestly
declare
,
that
Christ
meant
such
a
judicatory
amongst
the
Jewes
,
whereof
the
words
heathen
and
publican
make
further
proof
;
and
that
Jesus
Christ
spoke
of
the
same
kind
of
judicatory
and
men
,
as
ordinarily
were
found
when
he
spoke
the
words
:
but
it
is
evident
that
neither
in
Christs
time
,
nor
ever
since
his
time
,
the
word
church
was
taken
for
an
assembly
or
senat
of
ecclesiasticalls
,
or
an
assembly
of
pastors
.
So
that
,
was
there
any
such
sentence
of
excommunication
or
censure
inflicted
by
the
church
upon
the
party
that
did
the
wrong
,
this
judgement
or
sentence
must
needs
be
pronounced
by
such
a
Synedrium
or
senat
of
judges
and
elders
,
endowed
with
judiciall
authority
,
as
the
word
church
was
usually
taken
for
among
the
Jews
.
But
suppose
the
word
church
was
not
used
by
Christ
in
that
sense
,
our
brethren
should
shew
us
that
Jesus
Christ
did
speak
it
in
a
Scripture
sense
,
and
as
it
was
taken
in
the
writings
of
the
Evangelists
and
Apostles
,
namely
(
as
they
would
have
it
)
for
an
assembly
of
Christian
church-officers
invested
with
judiciall
authority
.
Here
one
controverted
place
of
Scripture
must
be
expounded
by
another
:
and
while
there
is
very
great
likelyhood
that
Jesus
Christ
meant
a
senat
ordinarily
sitting
amongst
the
Jewes
to
decide
controversies
of
wrong
betwixt
brother
and
brother
,
and
which
was
not
made
up
of
officers
distinct
from
the
magistrate
,
or
men
delegated
by
him
;
if
they
will
weaken
our
plea
and
exposition
,
which
is
very
rationall
and
naturall
,
and
make
it
as
probable
and
likely
that
he
spoke
of
a
company
of
church-officers
distinct
from
the
magistrate
,
they
must
look
out
some
parallel
place
either
in
the
old
or
new
Testament
,
where
the
word
church
is
so
understood
;
which
I
am
confident
they
will
never
find
.
But
to
yield
as
much
as
I
can
;
though
I
find
no
where
in
the
old
Testament
the
words
kahal
and
gnedah
,
church
,
signifying
such
an
assembly
of
church-officers
,
yet
I
find
1
Sam.
19.
v.
20.
the
word
lahakath
mentioned
,
where
it
is
spoken
of
a
company
of
Prophets
,
which
word
our
brethren
might
as
well
interpret
a
church
:
but
neither
would
this
serve
their
turn
;
for
in
that
place
of
Samuel
quoted
,
those
prophets
were
not
sitting
in
a
senat
,
church
or
colledge
,
nor
were
they
about
any
church
act
,
but
were
travelling
in
the
high-way
:
and
however
,
our
Lord
Jesus
Christ
had
no
reference
to
such
a
church
or
assembly
of
prophets
,
who
as
prophets
were
never
endowed
with
a
judiciall
power
.
Samuel
indeed
was
over
them
as
an
Arch-prophet
;
but
as
such
he
had
no
jurisdiction
in
Israel
,
but
as
a
Prince
and
Judge
of
the
people
.
CHAPTER
XIX
.
That
a
particular
assembly
of
Christians
meeting
in
one
place
about
the
worship
of
God
,
is
the
only
true
visible
church
mentioned
in
Scripture
.
That
that
church
considered
as
an
assembly
of
Christians
,
bringeth
forth
other
kinds
of
acts
then
it
doth
considered
as
a
society
of
men
:
by
which
the
nature
and
extent
of
the
power
of
a
private
church
is
made
clear
and
evident
.
HAving
mentioned
the
acceptions
of
the
word
Church
in
the
new
Testament
;
there
being
not
any
visible
assembly
either
according
to
the
first
or
second
acception
,
it
remaineth
,
that
a
particular
assembly
of
Christians
meeting
in
one
place
with
one
accord
,
about
the
worship
of
God
,
enjoying
the
same
ordinances
,
hath
the
true
denomination
of
a
church
.
This
church
,
presbyterian
,
particular
church
or
congregationall
,
is
the
true
adequate
subject
of
all
church-right
,
discipline
and
power
;
which
it
enjoyes
partly
by
a
divine
positive
right
,
as
it
is
a
congregation
of
Christians
,
partly
by
a
divine
naturall
civil
politick
right
,
as
it
is
a
society
of
men
endowed
with
wisedome
,
prudence
and
liberty
,
to
govern
themselves
by
such
lawes
as
they
find
most
convenient
for
their
subsistence
.
The
first
is
a
divine
positive
right
:
for
however
men
are
so
,
or
otherwise
commanded
by
some
externall
power
,
yet
the
pastor
is
to
look
for
a
flock
and
people
,
and
the
people
for
a
pastor
;
and
both
are
to
meet
in
as
convenient
a
place
and
competent
a
number
as
they
can
,
to
enjoy
the
ordinances
of
Christ
,
by
hearing
the
word
,
praying
,
and
partaking
of
the
Sacraments
,
by
a
warrant
and
command
from
Christ
.
By
the
same
right
,
warrant
and
command
,
the
pastor
or
pastors
of
the
church
are
to
perform
all
the
pastorall
acts
,
as
to
preach
to
those
that
will
hear
,
not
by
constraint
,
but
willingly
,
to
command
in
the
name
of
Christ
,
to
exhort
,
to
dehort
,
to
beseech
men
to
be
reconciled
to
God
,
to
lay
out
Christ
in
the
promises
of
the
Gospell
,
to
denounce
the
judgements
of
God
to
the
impenitent
and
unbelievers
,
to
admit
to
the
Eucharist
all
baptized
persons
,
and
visibly
professing
Christianity
,
who
are
not
ignorant
,
or
publick
infamous
offenders
'
,
or
profane
,
refusing
none
by
any
judiciall
act
of
theirs
denouncing
sentence
of
excommunication
,
or
any
other
censure
,
but
by
their
generall
duty
as
Christians
,
by
which
they
are
bound
not
to
have
communion
with
such
unfruitfull
workers
of
darknesse
.
Otherwise
they
are
to
impose
nothing
,
no
injunction
,
no
censure
or
punishment
,
but
on
such
as
without
constraint
and
willingly
undergo
it
,
and
are
contented
so
to
do
.
The
other
acts
of
a
pastor
out
of
the
congregation
are
,
to
offer
himself
,
sent
or
unsent
,
to
visit
and
comfort
the
sick
,
the
prisoner
,
the
widow
,
the
fatherlesse
,
to
see
all
persons
and
families
that
are
of
his
flock
,
to
be
the
same
at
home
as
at
church
,
of
the
same
Gospell-conversation
,
and
that
all
ranks
be
filled
with
the
knowledge
of
the
Lord
,
to
respect
no
mans
degree
or
person
in
delivering
his
message
from
Christ
,
saying
even
as
John
Baptist
to
Herod
,
it
is
not
for
thee
to
keep
thy
brothers
wife
;
briefly
,
to
do
the
office
of
a
faithfull
minister
in
season
and
out
of
season
.
The
acts
of
the
people
in
a
society
of
church-members
are
double
;
some
do
respect
the
pastor
,
others
the
fellow-members
.
Those
that
respect
the
pastor
or
pastors
are
,
to
maintain
,
observe
,
respect
and
honour
them
,
first
for
their
callings
sake
,
looking
upon
them
as
Ambassadours
from
Christ
,
and
then
for
their
work
,
and
the
word
that
they
bear
;
to
receive
their
commands
as
commands
of
Christ
,
and
yet
not
with
a
blind
obedience
,
but
first
being
perswaded
and
convinced
,
yea
judging
them
by
the
judgement
of
spirituall
men
,
and
by
a
judgement
of
discretion
and
approbation
,
proving
the
pastors
doctrine
,
though
it
came
out
of
another
St.
Pauls
mouth
.
The
acts
and
duties
of
church-members
as
such
one
towards
another
are
,
to
love
,
edifie
,
forbear
,
and
submit
one
to
another
.
But
a
main
act
of
a
church-member
as
such
is
,
not
to
submit
his
own
reason
to
the
number
of
his
fellow-members
,
in
assenting
to
or
dissenting
from
such
a
doctrine
,
act
,
or
law
made
by
them
,
but
to
the
weight
,
and
to
what
he
by
his
reason
inlightened
by
the
word
conceiveth
to
be
most
good
,
true
,
just
and
reasonable
;
yet
,
for
conformity
sake
and
mutuall
edification
,
yielding
as
far
as
he
may
.
The
acts
of
the
power
of
the
church
by
a
naturall
divine
politick
civil
right
,
not
as
they
are
Christians
or
church-members
,
but
as
they
are
a
society
of
men
endowed
with
humane
prudence
,
freedom
of
body
and
mind
,
and
have
discretion
as
to
govern
themselves
and
their
private
families
,
so
to
contribute
their
advice
and
help
towards
the
government
of
any
society
of
men
,
whereof
they
are
members
,
these
acts
,
I
say
,
are
common
to
all
other
societies
,
as
to
a
company
,
a
hall
,
a
corporation
,
a
colledge
or
school
:
these
acts
are
,
to
do
all
things
orderly
;
to
chuse
their
own
church-officers
;
that
orders
made
by
the
major
part
of
the
society
shall
oblige
the
minor
dissenting
part
;
to
chuse
time
and
place
of
meeting
;
to
admit
or
reject
such
officers
or
members
as
the
major
part
of
the
members
shall
think
fit
;
that
each
member
shall
stand
to
any
order
of
the
discipline
once
consented
unto
by
him
,
till
the
order
be
reversed
by
the
consent
of
the
major
part
.
All
these
acts
are
to
be
guided
not
only
by
the
light
of
reason
and
common
prudence
,
but
chiefly
by
that
measure
of
light
of
grace
or
faith
that
God
hath
imparted
to
every
church-member
;
which
light
being
not
known
but
to
him
that
hath
received
it
,
and
the
springs
and
motives
which
induce
each
member
of
a
church-society
rather
to
be
of
this
then
of
that
judgement
,
in
ordering
and
governing
the
society
,
being
unknown
to
the
universality
of
the
society
;
therefore
church-members
are
to
be
governed
as
the
members
of
any
other
society
,
by
the
dictate
of
men
as
men
,
and
not
as
Christians
,
submitting
,
either
actively
or
passively
,
to
an
order
and
law
,
because
it
is
an
order
and
law
,
not
because
it
is
good
and
reasonable
.
It
is
better
in
such
things
,
as
they
say
,
that
a
mischief
should
happen
then
an
inconvenience
:
for
if
one
member
,
though
alone
in
the
right
,
should
dissent
from
the
rest
of
his
fellow-members
,
no
man
but
will
judge
that
it
is
much
better
that
this
one
dissenting
member
should
submit
to
that
which
is
wrong
,
either
by
acting
or
suffering
,
then
that
all
proceedings
for
order
and
discipline
should
be
stayed
.
Were
no
law
valid
but
to
him
that
thinketh
it
so
,
the
world
would
be
in
a
strange
confusion
.
So
then
,
an
assembly
of
Christians
being
a
society
of
men
,
and
a
Christian
having
the
face
like
a
lawyer
,
a
physitian
or
a
merchant
,
and
nothing
being
seen
but
the
out-side
,
they
must
be
all
governed
by
the
same
dictate
,
which
appeareth
prima
fronte
to
be
reason
to
a
man
considered
as
a
man
,
and
not
as
he
is
a
Christian
,
lawyer
or
physitian
.
And
as
Dionysius
governed
his
Kingdom
and
school
by
the
same
dictates
of
reason
;
so
must
a
society
of
merchants
,
a
colledge
of
physitians
,
a
family
,
and
so
a
society
of
Christians
.
Of
these
two
kinds
of
acts
,
as
every
society
hath
one
proper
to
it self
,
as
it
is
a
society
of
merchants
,
physitians
,
lawyers
,
Christians
;
so
one
kind
of
these
acts
is
common
to
all
,
as
they
are
equally
a
society
of
men
,
that
must
have
a
government
and
magistracy
set
up
within
themselves
;
and
so
must
a
society
of
Christians
meeting
about
the
worship
of
God
,
have
.
But
to
make
it
evident
that
all
church-acts
are
not
acts
of
men
as
church-members
,
but
as
members
of
a
society
,
and
not
as
Christians
,
but
as
invested
with
magistracy
,
either
assumed
by
a
confederate
discipline
,
or
delegated
,
I
might
instance
the
like
necessity
of
two
kinds
of
acts
in
all
societies
of
men
that
can
be
imagined
,
not
considered
as
Christians
.
For
example
,
these
two
kinds
of
acts
will
be
found
in
a
colledge
of
physitians
,
who
,
as
physitians
,
joyn
in
consultation
upon
a
case
propounded
to
them
,
send
bills
to
their
apothecaries
,
examine
and
judge
of
the
worth
of
those
that
are
candidates
,
or
have
license
to
practise
physick
,
discourse
of
their
art
either
asunder
,
or
in
a
body
as
in
a
consultation
:
but
as
a
society
of
men
invested
with
jurisdiction
and
magistracy
,
they
chuse
a
president
,
censors
and
officers
;
they
make
choise
of
time
and
place
to
sit
;
they
do
all
things
orderly
;
they
admit
or
expell
members
;
they
give
authority
and
license
to
practise
physick
;
they
bind
themselves
to
stand
to
those
orders
that
are
made
by
the
major
part
of
their
fellows
;
which
act
is
no
act
of
physitians
as
physitians
,
but
a
dictate
of
any
other
society
,
who
usually
take
that
for
a
law
of
the
society
that
hath
passed
by
the
major
part
of
their
members
.
By
this
(
by
the
way
)
we
see
what
plea
synods
(
except
they
be
infallible
,
as
the
synod
of
the
Apostles
was
)
can
have
for
making
decrees
and
canons
by
an
ecclesiasticall
jurisdiction
,
it
being
in
truth
no
other
then
what
is
assumed
by
all
societies
,
whose
orders
do
passe
for
lawes
as
to
themselves
,
if
made
by
the
major
part
of
their
members
.
But
some
of
our
brethren
will
interpose
,
and
say
,
that
if
the
Lord
Jesus
Christ
hath
appointed
a
set
rule
for
governing
of
particular
churches
,
as
some
of
them
are
of
opinion
,
and
this
rule
be
not
arbitrary
,
nor
left
to
the
dictate
of
mens
common
reason
&
prudence
,
then
it
followeth
,
that
those
acts
for
taking
care
that
those
set
rules
of
Christ
for
government
be
according
to
the
mind
of
Christ
,
are
duties
of
church-members
as
such
,
and
not
as
members
of
a
society
.
To
this
I
answer
,
were
it
so
that
the
Lord
Jesus
Christ
had
appointed
an
exact
and
expresse
rule
for
government
in
particular
churches
,
I
confess
that
those
acts
,
to
see
the
mind
of
Christ
fulfilled
,
are
acts
of
church-members
as
such
,
so
far
as
both
pastor
and
members
do
act
in
obedience
to
God
,
and
not
unto
men
,
not
by
constraint
,
but
willingly
;
for
so
the
preaching
and
hearing
of
the
word
are
to
be
performed
by
church-members
as
such
:
but
these
same
acts
,
specially
about
government
,
as
far
as
they
are
commanded
and
imposed
,
and
require
externall
obedience
,
and
that
the
constitutions
that
are
made
about
them
are
acts
of
the
major
part
of
the
members
,
are
valid
not
because
they
are
lawes
of
Christ
,
and
approved
to
every
ones
conscience
,
but
because
like
lawes
and
orders
of
other
societies
,
they
do
oblige
as
such
,
and
as
consented
unto
in
the
making
of
them
by
the
major
part
of
the
members
,
though
it
may
be
the
minor
part
were
in
the
right
;
for
as
the
acts
of
a
magistrate
commanding
things
directly
commanded
by
God
are
the
magistrates
acts
,
so
those
acts
performed
in
a
particular
church
,
though
commanded
expressely
by
God
,
in
as
much
as
they
require
externall
obedience
,
either
actively
or
passively
,
are
acts
of
that
magistracy
set
up
in
that
church
.
I
find
in
a
result
of
a
synod
in
New-England
,
printed
at
the
end
of
the
book
of
Mr.
Cotton
of
the
Covenant
of
Grace
,
some
conclusions
wholly
consonant
to
what
I
now
write
in
this
chapter
,
of
the
two
kinds
of
acts
that
are
performed
in
every
particular
church
,
the
one
done
by
them
as
church-members
,
the
other
being
an
effect
of
magistracy
set
up
in
every
particular
church
,
considered
not
as
a
church
,
but
as
a
society
.
The
first
kind
of
acts
is
proper
to
those
church-members
,
who
by
any
power
of
magistacy
are
not
put
upon
stronger
engagements
of
oredience
then
if
there
had
never
been
any
.
The
second
is
exercised
by
magistracy
,
either
in
the
church
,
or
out
of
the
church
,
against
the
obstinate
and
unruly
,
and
such
as
need
to
be
compelled
.
I
find
the
synod
speak
much
to
that
purpose
;
namely
p.
40.
the
collectour
saith
from
them
,
that
for
remedying
disorders
,
and
taking
away
or
preventing
grosse
errors
,
there
must
be
a
power
of
restraint
and
coercion
used
;
and
in
regard
that
every
particular
church
is
to
be
as
well
considered
in
the
quality
of
a
civil
society
,
as
a
society
of
church-members
.
CHAPTER
XX.
That
the
power
attributed
to
private
churches
by
the
reverend
dissenting
brethren
doth
very
well
accord
with
the
power
of
magistracy
in
matters
of
religion
,
as
it
is
held
by
Erastus
,
Bullingerus
,
Musculus
,
Grotius
,
Mr.
Selden
,
and
Mr.
Coleman
.
This
same
is
proved
by
reason
,
and
by
the
testimony
of
Mr.
Burroughs
,
writing
the
sense
of
all
his
brethren
,
as
also
by
the
practise
of
the
churches
in
New-England
.
WHen
at
first
I
undertook
to
write
of
this
subject
,
I
had
no
other
designe
but
to
assert
the
nullity
of
a
double
externall
jurisdiction
,
and
to
prove
that
,
there
being
no
such
thing
,
neither
in
Scripture
nor
reason
,
as
an
ecclesiasticall
power
,
all
jurisdiction
that
was
not
united
under
and
appertained
not
to
the
magistrate
,
&
was
not
a
power
of
coercion
,
was
no
jurisdiction
.
Neither
was
I
then
lesse
dissenting
from
the
church-way
and
power
retained
by
the
rever
.
brethren
of
the
congregation
,
then
from
the
presbyterian
brethren
;
and
the
rather
because
I
saw
both
parties
carried
with
as
much
eagernesse
of
opposition
against
Erastus
and
Mr.
Coleman
,
as
they
were
among
themselves
:
besides
,
not
fancying
to
my self
otherwise
,
but
that
all
jurisdiction
called
ecclesiasticall
,
and
assumed
by
whatsoever
society
of
men
,
either
single
or
made
up
by
the
aggregation
of
many
societies
,
which
was
not
subordinate
to
the
magistrates
power
,
was
alike
against
reason
and
Scripture
.
But
being
not
able
to
study
my
main
matter
intended
,
without
enquiring
into
the
nature
of
the
power
that
both
parties
assumed
to
themselves
,
I
found
that
the
tenets
of
the
brethren
of
the
congregationall
way
could
very
well
accord
with
mine
,
and
,
which
was
not
yet
by
any
considered
,
that
the
right
of
particular
churches
,
as
the
dissenting
brethren
hold
,
might
very
well
consist
with
that
measure
of
power
that
Erastus
,
Bullingerus
,
Musculus
,
Gualterus
,
Grotius
,
Mr.
Selden
,
&
Mr.
Coleman
allowed
to
the
magistrate
in
matters
of
religion
and
over
churches
;
and
that
independency
of
private
churches
(
I
mean
independency
from
presbyterian
classicall
and
synodicall
judicatories
)
doth
no
way
hinder
their
right
and
liberty
,
nor
their
dependency
on
the
magistrate
,
nor
cutteth
short
the
magistrate
of
the
soveraign
power
he
ought
to
have
overall
societies
and
persons
,
and
in
all
causes
and
matters
.
Lastly
,
I
found
that
this
way
of
reconciliation
was
most
agreeable
with
Scripture
,
reason
,
the
practise
of
the
Jewes
,
and
of
the
primitive
church
of
Christians
;
besides
was
confessed
so
by
many
learned
men
,
who
though
seemingly
otherwise
affected
,
and
carried
by
more
heat
,
then
knowledge
of
what
was
passed
or
held
in
this
Island
,
have
notwithstanding
in
their
tracts
about
the
power
of
churches
,
and
discipline
,
laid
the
same
grounds
that
the
dissenting
brethren
have
delivered
.
I
need
not
be
very
long
in
proving
,
by
reason
that
this
reconciliation
betwixt
the
advocates
of
the
magistrates
power
in
matters
of
religion
,
and
those
that
plead
for
the
right
of
churches
,
is
already
made
to
our
hands
by
what
I
have
already
handled
.
I
adde
further
these
following
considerations
.
1.
Since
every
private
church
hath
within
it self
a
power
of
magistracy
,
and
that
all
magistracy
,
in
whatever
society
it
be
seated
,
is
subordinate
to
the
magistrate
of
those
societies
;
it
doth
consequently
follow
,
that
that
magistracy
wherewith
every
private
church
is
invested
,
is
also
subordinate
to
the
magistrate
:
for
,
as
I
have
demonstrated
,
since
no
society
of
church-members
,
(
no
more
then
of
citizens
,
merchants
,
physicians
and
the
like
)
can
be
imagined
without
lawes
,
discipline
,
and
power
of
restraint
and
coercion
,
so
neither
can
it
be
imagined
that
such
a
power
is
not
dependent
on
the
magistrate
:
for
if
a
member
of
a
society
be
obstinate
and
refractory
,
and
will
not
be
ruled
but
by
coercion
and
compulsion
,
&
it
be
more
then
church-members
as
such
can
do
,
to
reduce
him
by
exhortation
and
good
advice
;
then
church-members
must
act
also
by
a
power
of
magistracy
,
either
assumed
or
delegated
:
however
it
be
,
that
power
of
magistracy
is
subordinate
to
the
soveraign
magistrate
.
2.
It
is
a
maxime
in
Scripture
,
Philosophie
and
common
reason
,
that
theorems
or
propositions
that
are
true
asunder
,
are
no
way
contradictory
one
to
another
.
Now
these
two
following
propositions
are
of
an
undeniable
truth
,
viz.
The
magistrate
is
a
soveraign
governour
over
all
persons
and
societies
,
and
in
all
matters
and
causes
,
whether
they
pertain
to
religion
or
no
;
and
this
,
Every
particular
church
hath
a
right
and
power
to
govern
it self
,
without
any
dependence
either
on
other
churches
or
church-judicatories
.
Each
of
these
propositions
being
considered
as
true
asunder
,
must
also
be
very
consistent
,
and
no
way
clashing
one
with
the
other
.
3.
That
the
right
of
churches
may
well
stand
with
the
power
of
the
magistrate
,
may
appear
by
example
of
many
societies
,
as
families
,
corporations
,
halls
,
whose
intrinsecall
power
of
magistracy
agreeth
exceeding
well
with
that
of
the
magistrate
over
them
:
for
none
doubteth
but
every
father
of
a
family
hath
a
power
to
govern
his
children
,
houshold
and
servants
as
he
listeth
,
being
in
his
own
as
it
were
house
a
magistrate
and
a
Priest
;
yet
none
hitherto
questioned
but
that
paternall
and
oeconomicall
powers
are
subordinate
to
the
power
of
the
magistrate
,
for
even
the
civil
law
and
so
many
constitutions
about
regulating
the
power
of
fathers
,
masters
and
husbands
,
and
yet
allowing
them
their
authority
at
home
,
are
an
argument
that
their
fatherly
power
is
consistent
with
their
subordination
to
the
magistrate
.
4.
There
be
,
as
I
shewed
above
,
two
kinds
of
acts
to
be
performed
in
a
church
;
one
as
they
are
church-members
,
the
other
as
they
are
a
society
,
that
for
their
government
must
assume
some
part
of
jurisdiction
of
the
same
nature
with
the
magistrates
power
.
In
the
managing
of
the
acts
of
the
first
kind
there
is
no
subordination
of
the
church
to
the
magistrate
,
but
only
in
the
second
:
for
preaching
,
hearing
the
word
of
God
,
administring
the
sacraments
,
walking
holily
,
submitting
one
to
another
,
are
no
acts
of
power
subordinate
to
the
magistrate
;
and
under
that
consideration
I
will
grant
the
right
of
churches
not
to
depend
on
the
magistrate
:
but
as
these
acts
in
a
church-way
cannot
be
exercised
without
a
power
of
magistracy
assumed
,
in
this
regard
a
church
may
be
said
to
be
subordinate
to
the
fountain
of
magistracy
.
For
it
is
with
these
two
kinds
of
acts
in
subordination
to
God
and
the
magistrate
,
as
with
the
body
and
the
soul
.
For
none
doubts
but
the
faculty
and
gifts
of
reasoning
,
apprehending
truth
,
loving
God
and
our
neighbour
,
believing
in
Christ
,
are
no
acts
subordinate
to
the
power
of
the
magistrate
:
but
as
reasoning
,
faith
,
love
,
must
be
supposed
resident
in
the
body
of
man
,
and
that
the
man
in
doing
acts
subordinate
to
the
magistrates
power
,
as
going
,
ordering
,
commanding
and
obeying
,
doth
carry
along
his
reason
,
faith
and
love
;
in
like
manner
,
as
it
is
not
possible
to
consider
a
man
performing
the
acts
of
reason
,
faith
and
love
,
and
not
being
the
while
subordinate
to
the
power
of
the
magistrate
;
so
a
church
even
performing
those
acts
of
church-members
as
such
,
in
as
much
as
the
second
kind
of
acts
that
are
subordinate
to
the
magistrate
must
be
joyned
with
the
first
,
cannot
be
considered
without
it
be
subordinate
to
the
magistrate
.
5.
If
the
power
of
churches
were
not
subordinate
to
the
magistrate
,
many
inconveniences
would
follow
.
1.
That
some
churches
gathered
by
the
magistrate
and
his
acts
of
appointing
time
,
place
and
stipends
,
should
not
be
subordinate
to
him
.
2.
Or
if
he
should
gather
none
,
and
besides
appoint
no
publick
worship
to
take
place
in
all
parts
of
his
dominions
,
but
leave
that
wholly
to
the
will
of
those
that
congregate
of
their
own
accord
,
this
,
I
say
,
would
in
a
very
short
time
breed
irreligion
or
heathenisme
in
most
places
and
most
tanks
of
men
:
for
then
it
must
be
conceived
,
that
not
one
of
20.
would
congregate
of
themselves
,
&
that
the
19.
parts
not
being
called
upon
,
nor
any
way
invited
by
publick
ordinances
set
up
in
all
places
of
mens
abode
,
atheisme
or
neglect
of
all
religion
would
soon
ensue
in
most
parts
.
And
a
persecuting
magistrate
,
as
in
the
primitive
church
,
were
ten
times
rather
to
be
wished
,
then
one
carelesse
and
neglecting
to
set
up
ordinances
:
for
by
one
of
these
two
wayes
,
either
by
persecution
,
or
by
countenancing
and
commanding
the
worship
of
God
,
the
magistrate
causeth
religion
to
flourish
;
by
doing
neither
one
nor
the
other
,
he
takes
the
way
to
abolish
it
,
as
Julian
the
apostate
was
about
to
do
,
if
God
had
not
the
sooner
cut
him
off
.
6.
But
suppose
it
be
granted
on
all
sides
,
that
the
magistrate
is
bound
to
do
what
King
Edward
did
or
Queen
Elizabeth
,
to
banish
popery
,
to
set
up
protestantisme
and
an
orthodox
ministery
in
all
parishes
throughout
England
(
which
acts
cannot
be
performed
by
a
few
particular
churches
with
all
their
church
power
;
)
sure
it
must
be
also
granted
,
that
all
those
acts
of
a
magistrate
in
ordering
affairs
of
religion
are
in
his
disposall
,
and
depending
on
him
.
7.
Since
then
the
magistrate
must
have
the
ordering
of
those
affairs
of
religion
which
he
himself
hath
constituted
,
if
he
should
not
likewise
be
the
supreme
governour
of
those
churches
which
he
hath
not
erected
,
but
were
gathered
by
the
members
of
churches
of
their
own
accord
,
there
could
not
but
a
great
confusion
arise
in
mens
minds
,
as
well
as
in
the
state
;
it
being
no
small
businesse
to
distinguish
the
power
of
the
churches
that
are
subordinate
to
the
magistrate
,
and
the
power
of
those
churches
that
are
not
.
From
reason
I
descend
to
the
authority
of
the
rever
,
brethren
,
both
in
old
and
new
England
,
dissenting
from
the
presbyterians
.
In
old
England
the
reverend
pious
Jeremie
Burroughs
will
be
in
stead
of
all
the
rest
of
his
brethren
;
for
in
the
eleventh
chapter
of
his
Irenicum
he
professeth
to
deliver
not
only
his
own
judgement
,
but
also
that
of
his
brethren
with
whom
he
had
occasion
to
converse
.
Whoever
shall
peruse
his
book
throughout
,
specially
the
fifth
chapter
,
will
find
that
he
attributeth
as
much
power
to
the
magistrate
over
churches
,
as
any
of
the
opposites
to
the
presbyterian
brethren
.
Which
power
of
the
magistrate
while
he
asserteth
,
he
never
conceives
it
should
overthrow
his
other
positions
,
namely
,
in
the
seventh
chapter
,
concerning
the
right
and
power
of
churches
;
or
that
his
stating
the
right
,
liberty
and
power
of
churches
,
could
not
consist
with
the
power
of
the
magistrate
over
them
.
Now
he
is
very
expresse
in
the
said
chapter
for
the
power
of
the
magistrate
in
sacred
things
.
Pag.
21.
he
saith
that
magistrates
in
their
magistracy
are
specially
to
ayme
at
the
promoting
of
the
Kingdom
of
Jesus
Christ
the
mediatour
;
and
there
and
throughout
that
long
chapter
you
have
these
conclusions
.
1.
That
the
church
and
Commonwealth
of
Israel
were
mixed
in
one
:
that
there
is
no
reason
it
should
be
now
otherwise
.
2.
That
the
power
of
the
magistrate
is
alike
in
the
times
of
the
old
and
new
Testament
;
and
were
it
so
that
nothing
were
set
down
of
it
in
the
new
Testament
,
that
it
is
enough
it
is
a
law
not
only
granted
to
the
Israelites
,
but
also
of
the
light
given
to
the
very
heathens
,
whose
power
of
magistracy
was
to
govern
religion
as
well
as
other
things
.
3.
That
it
is
most
unreasonable
,
that
a
magistrate
turning
either
from
the
heathenish
or
Jewish
religion
,
should
enjoy
lesse
power
in
matters
of
religion
then
he
had
when
he
was
a
Jew
or
heathen
.
An
infidel
magistrate
(
saith
he
)
converted
to
Christian
religion
is
thereby
better
inabled
to
perform
the
duty
of
his
place
,
then
before
;
but
he
had
the
same
authority
before
.
4.
He
holds
,
that
the
magistrate
hath
a
soveraign
judgement
of
his
commands
,
though
unskilfull
in
the
things
commanded
.
A
magistrate
that
is
not
skilfull
in
physick
or
in
navigation
,
yet
he
may
judge
physitians
and
mariners
if
they
wrong
others
in
their
way
.
5.
He
asserts
largely
the
power
of
the
magistrate
in
matters
of
religion
,
by
the
example
of
the
Kings
of
Judah
and
Israel
,
yea
of
the
Kings
of
Niniveh
,
and
of
Artaxerxes
interposing
his
power
in
matters
of
religion
,
for
which
Ezra
blesseth
God
;
whosoever
will
not
do
the
law
of
thy
God
and
the
law
of
the
King
,
let
judgement
be
executed
upon
him
.
Here
one
may
see
,
as
the
law
of
God
and
the
law
of
the
King
may
stand
together
,
so
the
power
of
the
magistrate
may
very
well
consist
with
the
power
,
right
and
liberty
of
a
private
church
.
And
the
like
he
doth
by
many
passages
of
Scripture
which
he
urgeth
;
namely
Isa.
49.
v.
23.
Kings
shall
be
thy
nursing
fathers
,
&c.
and
Esa.
60.
10.
Revel.
21.
v.
24.
the
Kings
of
the
earth
shall
bring
their
honour
to
the
church
,
and
Rom.
13.
4.
and
1
Pet.
2.
13.
He
addes
,
since
the
Scripture
speaks
thus
generally
,
for
thy
good
,
for
the
punishment
of
evil-doers
and
the
praise
of
them
that
do
well
,
we
must
not
distinguish
where
the
Scripture
doth
not
.
Now
let
us
go
to
New-England
,
where
none
will
deny
but
a
power
and
right
of
churches
is
maintained
sutably
to
the
sense
of
the
dissenting
brethren
in
old
England
,
and
yet
they
ascribe
no
lesse
to
the
magistrate
in
matters
of
religion
then
Mr.
Burroughs
.
Witnesse
the
result
of
a
synod
at
Cambridge
in
new
England
,
published
an.
1646.
They
say
,
magistrates
must
and
may
command
matters
of
religion
that
are
commanded
in
the
Word
,
and
forbid
things
therein
forbidden
;
by
the
Word
meaning
the
whole
Word
both
in
the
new
and
old
Testament
.
In
short
,
they
hold
for
substance
what
I
said
before
of
the
two
kinds
of
acts
performed
in
every
private
church
:
one
looking
immediately
at
the
externall
act
of
the
body
,
and
the
duties
and
sins
which
appear
in
the
carriage
of
the
outward
man
;
and
this
they
say
the
magistrate
looketh
at
,
and
commandeth
or
forbiddeth
,
in
church
and
out
of
church
;
see
pag.
15.
and
therefore
they
say
pag.
40.
every
church
considered
as
a
civil
society
needeth
a
coercive
power
.
They
say
further
,
that
this
power
is
needfull
in
churches
,
to
curb
the
obstinate
,
and
restrain
the
spreading
of
errours
.
Pag.
49.
they
invalid
the
example
of
Uzziah
,
often
alledged
by
the
Romanists
and
the
presbyterians
(
though
Mr.
Gillespie
,
as
I
remember
,
never
maketh
use
of
it
in
his
great
book
)
and
say
,
that
this
act
of
Azariah
thrusting
out
Uzziah
was
an
act
of
coercion
,
and
so
of
magistracy
,
and
a
civil
act
,
which
priests
and
Levites
were
allowed
to
do
,
and
which
they
made
subservient
to
that
command
of
God
,
that
none
should
burn
incense
but
the
sons
of
Aaron
.
For
I
believe
any
officer
under
the
soveraign
magistrate
might
do
the
like
,
in
case
this
later
should
go
about
to
violate
a
command
of
such
a
high
nature
;
for
being
an
under-magistrate
,
and
invested
with
power
of
coercion
,
he
obeyeth
the
greater
master
,
and
maketh
use
of
his
power
to
hinder
a
notable
breach
of
Gods
expresse
command
.
Having
thus
made
good
that
there
is
a
fair
correspondency
and
concurrence
of
the
right
and
power
of
private
churches
with
the
magistrates
power
over
them
,
I
do
not
see
but
my
principles
and
those
of
the
dissenting
brethren
are
very
agreeable
&
consonant
in
the
main
.
It
may
be
a
few
of
them
will
call
that
power
in
every
particular
church
ecclesiasticall
,
which
I
call
a
power
of
magistracy
;
and
they
will
call
excommunication
an
act
of
the
ecclesiasticall
power
,
which
I
conceive
to
be
rather
an
effect
of
the
power
of
magistracy
settled
in
every
particular
church
.
But
the
difference
is
not
great
,
since
we
both
make
that
church-power
(
call
it
what
you
will
)
a
power
of
jurisdiction
and
coercion
,
which
must
needs
be
subordinace
to
the
power
of
the
magistrate
,
since
both
are
of
the
same
kind
;
and
upon
that
account
excommunication
is
a
law
of
the
power
of
coercion
,
&
so
of
magistracy
.
In
short
,
whereas
some
of
them
will
say
of
all
church-censures
,
that
they
are
the
product
of
a
positive
divine
power
,
I
say
they
are
the
result
of
a
naturall
civil
power
,
subservient
to
the
divine
power
in
the
exercise
of
the
first
kind
of
acts
of
church-members
as
such
:
&
sure
Mr.
Burroughs
and
the
result
of
the
synod
in
New-England
come
very
near
,
if
not
altogether
to
my
sense
.
For
Mr.
Burroughs
pag.
27.
maketh
but
two
powers
residing
in
a
private
church
,
one
of
admonishing
,
perswading
,
desiring
,
seeking
to
convince
,
the
other
a
power
restraining
.
This
latter
power
I
call
a
power
of
magistracy
,
because
by
the
first
power
men
are
not
outwardly
restrained
nor
rought
to
outward
conformity
;
and
accordingly
,
excommunication
must
needs
be
a
product
of
that
restraining
power
.
So
that
the
difference
is
not
at
all
reall
,
but
nominall
.
I
find
in
Musculus
,
in
his
common-places
concerning
magistrates
,
the
same
power
of
magistracy
in
churches
.
The
passage
hath
been
alledged
above
:
there
he
saith
,
that
that
power
exercised
in
churches
is
notecclesiasticall
,
but
the
power
of
the
magistrate
.
CHAPTER
XXI
.
That
a
church
made
up
of
many
particular
churches
under
one
presbytery
invested
with
a
judiciall
power
over
them
,
is
not
of
the
institution
of
Christ
.
WE
are
brought
insensibly
to
know
the
nature
of
a
Christian
church
instituted
by
Christ
,
which
,
as
I
said
,
is
a
particular
visible
one
meeting
in
one
place
to
celebrate
the
same
ordinances
,
whereof
mention
is
made
1
Cor.
11.
v.
18.
and
chap.
14.
v.
23.
and
Act.
13.
v.
42.
and
44.
In
this
church
the
Lord
Jesus
Christ
hath
properly
instituted
the
ministry
:
for
Christ
hath
not
instituted
a
catholick
visible
church
,
much
lesse
a
nationall
church
under
one
presbytery
:
but
this
appellation
of
church
is
like
the
word
man
,
which
denotes
a
nature
common
to
many
singulars
,
and
yet
is
properly
said
of
John
or
Peter
.
For
as
many
fountains
are
not
a
fountain
,
and
many
schools
are
not
a
school
,
and
many
families
are
not
a
family
;
so
many
private
churches
are
not
properly
a
church
.
We
shall
find
below
Amyraldus
saying
most
truly
,
and
very
pertinently
to
our
argument
,
that
the
appellation
of
church
doth
not
properly
belong
either
to
the
catholick
visible
church
,
or
to
a
nationall
church
,
such
as
are
the
English
,
French
,
Helvetian
churches
;
which
are
rather
a
knot
or
collection
of
churches
,
then
a
church
.
That
such
a
church
,
made
up
of
many
private
churches
under
one
presbytery
,
is
not
of
the
institution
of
Christ
,
nor
ex
necessitate
praecepti
,
but
of
the
free
pleasure
of
each
private
church
,
who
without
any
violation
of
the
command
of
Christ
,
may
either
remain
single
,
or
aggregate
it self
to
other
churches
under
such
a
presbytery
,
may
be
proved
by
severall
arguments
.
1.
I
begin
with
the
testimony
of
the
Rev.
Assembly
in
their
humble
advice
,
who
lay
no
greater
stresse
of
necessity
upon
it
,
then
that
it
is
lawfull
and
agreeable
to
the
word
of
God
that
such
a
thing
be
.
2.
If
the
Lord
Jesus
Christ
had
instituted
such
a
presbyterian
church
,
it
were
fit
it
should
be
told
us
what
is
a
competent
number
of
churches
requisite
to
be
under
a
presbytery
,
whether
only
three
or
four
,
or
more
,
it
may
be
two
thousand
.
If
so
many
,
why
may
not
a
hundred
thousand
churches
be
under
one
presbytery
?
If
so
many
,
why
not
all
private
orthodox
churches
that
are
dispersed
through
the
world
?
If
a
presbytery
may
be
over
all
the
catholick
visible
church
,
since
this
presbytery
must
have
a
president
and
overseer
,
why
may
not
this
overseer
be
called
Bishop
?
if
Bishop
,
why
not
Pope
,
who
,
in
reference
to
his
cardinall-consistory
,
is
the
same
as
this
Arch-president
is
related
to
his
presbytery
,
both
being
over
the
whole
catholick
church
?
3.
The
Lord
Jesus
Christ
hath
stated
what
number
may
constitute
a
private
church
,
for
where
two
or
three
are
gathered
in
his
name
he
hath
promised
to
be
in
the
midst
of
them
;
and
whatever
number
of
men
shall
meet
in
one
place
,
with
one
accord
,
in
a
church-way
,
to
hear
the
word
,
it
may
be
denominated
a
church
,
and
have
warrant
from
Christ
to
be
so
called
.
But
our
brethren
cannot
shew
us
that
all
the
private
churches
of
Scotland
under
one
presbytery
can
be
called
properly
a
church
,
being
rather
a
politicall
and
prudentiall
consociation
:
and
could
they
shew
us
that
such
an
aggregation
is
of
the
institution
of
Christ
,
how
can
they
disprove
,
but
that
all
the
private
churches
in
the
world
may
be
likewise
by
the
institution
of
Christ
under
one
presbytery
?
4.
It
being
then
equally
the
institution
of
Christ
,
that
100000.
yea
all
the
churches
of
the
world
,
as
well
as
four
or
five
thousand
(
for
so
many
may
be
in
Scotland
)
should
be
under
one
presbytery
;
were
such
a
presbytery
not
over
all
the
churches
of
the
world
,
but
only
over
all
the
churches
of
France
,
Scotland
and
Holland
,
and
invested
with
judiciall
power
from
Christ
to
make
lawes
authoritatively
,
to
excommunicate
,
to
exauctorate
,
and
inflict
censures
without
any
appeal
,
then
this
would
be
such
an
Imperium
in
imperto
,
a
jurisdiction
within
the
jurisdiction
of
others
,
as
our
brethren
the
Scots
have
raised
within
the
dominion
and
jurisdiction
of
the
magist
rate
of
Scotland
.
Such
a
presbytery
,
no
doubt
,
might
excommunicate
as
well
one
of
the
States
of
the
United
Provinces
,
as
once
the
presbytery
of
Scotland
did
the
Marquesse
of
Huntley
,
who
8.
years
after
,
viz.
in
the
year
1616.
was
released
from
that
excommunication
by
the
Arch-Bishop
of
Canterbury
in
England
;
for
which
,
I
believe
,
he
had
as
good
warrant
from
Jesus
Christ
,
as
the
presbytery
of
Scotland
had
when
they
excommunicated
him
:
and
so
both
might
by
the
like
warrant
excommunicate
or
absolve
any
man
sentenced
in
the
church
of
the
Abyssins
.
And
therefore
it
cannot
be
thought
so
monstrous
a
thing
in
the
Pope
and
his
Conclave
,
to
excommunicate
the
Emperour
of
Germany
and
the
King
of
France
,
as
they
often
have
done
:
it
being
certain
that
a
presbytery
in
Scotland
hath
no
greater
jurisdiction
over
one
of
the
subjects
of
the
magistrate
of
Scotland
,
then
the
Pope
hath
over
the
King
of
the
Romans
.
5.
A
thing
very
considerable
it
is
,
that
the
holy
Scripture
,
as
it
often
by
the
word
church
understandeth
a
particular
church
,
so
sometimes
(
as
1
Corinth.
11.
v.
22.
)
it
meaneth
the
place
where
a
particular
church
is
assembled
:
but
the
Scripture
,
as
it
never
means
by
the
word
church
the
place
that
containeth
a
nationall
presbyterian
church
,
so
neither
the
nationall
church
it self
.
6.
It
is
no
lesse
considerable
,
that
a
true
visible
church
is
not
circumscribed
by
the
jurisdiction
of
the
magistrate
,
except
that
church
be
also
the
Commonwealth
,
and
that
he
that
is
head
of
the
church
be
also
head
of
the
Commonwealth
;
as
it
was
with
the
people
of
Israel
:
for
members
of
a
particular
church
need
not
be
dwellers
in
the
same
jurisdiction
;
it
being
ordinary
beyond
seas
,
for
particular
churches
to
be
made
up
of
members
dwelling
in
severall
dominions
,
in
the
confines
of
Geneva
,
Savoy
,
Burgundie
&
France
.
7.
But
is
there
any
command
or
institution
of
Christ
,
that
no
more
churches
,
or
so
many
churches
as
are
within
one
magistrates
jurisdiction
should
be
united
under
one
presbytery
?
and
that
that
presbytery
,
power
of
the
keyes
,
and
of
binding
and
loosing
,
should
be
bounded
by
the
limits
of
the
magistrates
territory
?
If
their
power
doth
extend
as
far
as
heaven
,
no
doubt
it
cannot
be
bounded
by
the
limits
of
any
earthly
Prince
.
8.
This
aggregation
of
many
private
churches
under
one
presbytery
is
either
voluntary
,
or
commanded
by
God
.
If
commanded
,
let
our
brethren
bring
us
any
passage
of
Scripture
prescribing
a
certain
measure
of
judiciary
power
of
the
presbytery
over
private
churches
.
If
it
be
free
and
voluntary
,
and
every
private
church
may
,
without
violation
of
divine
prescript
,
either
associate
or
not
associate
,
then
those
churches
cannot
be
blamed
if
they
forbear
to
associate
under
one
presbytery
;
and
in
case
they
should
associate
,
if
they
be
their
own
carvers
,
and
do
not
enstive
their
liberty
to
a
power
that
is
not
of
their
own
tempering
and
moulding
.
It
is
true
,
a
woman
hath
no
tye
to
marry
,
no
more
then
a
private
church
to
associate
;
she
hath
that
liberty
either
to
subject
her self
to
the
power
of
a
husband
,
or
remain
single
:
but
she
cannot
either
before
or
after
she
is
married
put
what
condition
she
pleaseth
to
the
power
of
a
husband
.
It
is
not
so
with
private
churches
,
who
have
no
set
rule
of
obedience
due
to
the
power
of
an
ecclesiasticall
judicatory
.
8.
That
this
power
of
presbytery
over
many
particular
churches
is
a
power
of
magistracy
,
either
assumed
by
common
consent
or
delegated
from
the
civil
magistrate
,
may
be
proved
,
in
that
under
the
heathen
Emperours
it
was
a
power
of
consent
,
every
particular
church
reserving
to
it self
such
a
measure
of
power
as
they
thought
fit
:
and
that
it
was
so
,
we
shall
see
(
God
willing
)
when
we
come
to
the
history
of
the
nature
of
the
power
that
the
Christian
churches
had
under
the
heathen
Emperours
.
But
under
Christian
Emperours
no
church-judicatory
ever
had
any
power
but
by
commission
from
the
magistrate
,
as
we
shall
likewise
shew
afterwards
.
And
the
diversity
of
rites
and
customes
of
churches
,
as
in
fasting
,
keeping
Easter
,
using
divers
formes
of
liturgies
,
forbidding
of
appeals
from
Africa
to
Rome
,
though
all
these
churches
were
under
the
magistrates
jurisdiction
,
doth
shew
,
that
as
the
supreme
magistrate
permitted
many
countreys
to
enjoy
their
customs
&
municipall
lawes
,
so
did
he
the
like
for
rites
and
ceremonies
,
which
every
church
took
up
as
they
liked
best
.
Which
is
an
argument
that
there
was
not
such
a
power
as
an
ecclesiasticall
presbytery
,
binding
all
private
churches
to
their
constitutions
,
and
that
every
church
was
independent
;
there
being
amongst
them
no
other
consociation
,
but
only
that
which
consisted
in
a
communion
of
the
same
faith
and
doctrine
.
9.
As
the
intensivenesse
of
the
power
of
a
nationall
church
hath
ever
been
,
and
ought
to
be
still
,
so
much
as
private
churches
were
willing
to
yield
,
for
they
alwayes
reserved
to
themselves
a
full
church-power
,
taking
the
decrees
and
constitutions
of
other
churches
rather
as
examples
and
friendly
advises
;
so
the
extensivenesse
of
that
power
hath
been
alwayes
limited
by
the
bounds
of
the
magistrate
,
so
that
each
church
was
more
or
lesse
independent
,
as
the
magistrate
over
them
had
a
larger
or
narrower
territory
.
If
so
many
Kings
as
Moses
&
Josua
did
subdue
should
turn
Christians
,
so
many
independent
churches
would
there
be
,
even
33.
for
so
many
were
overcome
;
but
should
all
these
33.
Kings
be
subdued
,
these
33.
Churches
would
cease
to
be
independent
on
each
other
,
and
in
stead
of
33.
churches
depending
each
on
their
magistrate
,
one
nationall
church
should
be
moulded
,
of
the
same
extent
of
power
as
the
magistrate
that
ruleth
over
them
.
CHAPTER
XXII
.
That
the
greatest
opposers
of
the
dissenting
brethren
,
namely
Salmasius
,
Amyraldus
,
and
others
,
have
laid
down
the
same
grounds
for
the
right
and
power
of
particular
churches
,
and
so
confuted
rather
their
own
fancies
,
then
invalidated
the
tenets
of
the
brethren
.
The
question
whether
Rome
be
a
true
church
briefly
resolved
.
That
Amesius
,
and
Iohn
Mestrezat
late
minister
of
Paris
,
in
their
writings
,
have
held
the
power
of
private
churches
to
be
independent
from
any
church-judicatory
.
THe
spirits
of
men
are
now
a
little
more
calm
,
and
not
so
eager
either
at
home
or
abroad
,
and
the
quarrell
not
so
fierce
with
the
independents
,
as
it
bath
been
these
15.
years
:
I
having
my self
been
a
poor
instrument
to
disabuse
some
of
my
country-men
,
who
partly
by
their
misunderstanding
,
paitly
by
the
false
reports
and
ill
will
of
the
common
enemy
to
all
goodness
&
good
men
,
were
possessed
of
very
harsh
opinions
and
conceits
of
them
,
&
passed
a
strange
censure
upon
them
,
as
enemies
to
all
order
and
discipline
,
and
men
of
dangerous
and
pernicious
tenets
to
all
humane
societies
.
The
very
children
amongst
them
did
question
whether
they
were
shaped
like
other
men
.
Amyraldus
made
a
great
book
of
Invectives
against
them
,
and
turned
them
into
Sodomites
,
franticks
,
and
enemies
of
all
order
and
discipline
.
Salmasi●s
and
Maiesius
were
no
lesse
bitter
against
them
.
A
nationall
synod
net
at
Charenton
,
where
Amyraldus
had
a
standing
,
but
no
vote
,
condemned
them
.
But
as
this
synod
condemned
them
as
the
councill
of
Trent
did
the
Lutherans
,
before
they
heard
them
;
so
did
all
these
authou●s
I
have
named
fall
upon
them
without
mercy
,
before
they
had
any
particular
knowledge
of
them
,
or
any
certain
information
of
their
supposed
pernicious
manners
.
Yet
for
all
that
,
those
very
men
that
wrote
so
much
against
them
,
as
they
refuted
rather
their
own
fancies
,
then
any
thing
those
they
call
independents
believed
,
so
they
did
handle
this
matter
of
the
nature
and
power
of
the
church
,
and
that
of
the
magistrate
over
it
,
much
to
the
advantage
of
those
that
they
made
as
black
as
they
could
;
namely
Amyraldus
,
in
declaring
both
his
own
sense
,
and
that
of
the
ancient
church
next
to
the
Apostles
,
hath
laid
the
same
ground-work
for
the
parity
and
independency
of
churches
,
as
the
reverend
brethren
dissenting
from
the
assembly
of
Divines
have
done
.
He
alledgeth
Vignier
(
a
French
authour
writing
above
70.
years
agone
,
highly
valued
,
as
the
truest
historiographer
that
ever
put
pen
to
paper
,
by
the
most
learned
and
pious
Prelat
Dr.
Usher
)
in
his
ecclesiasticall
history
relating
the
opinion
of
Irenaeus
,
Eusebius
and
Nicephorus
,
concerning
the
state
of
the
government
of
the
church
soon
after
the
Apostles
.
The
form
of
the
government
in
this
age
was
almost
democraticall
;
for
every
church
had
equall
power
to
teach
the
word
of
God
,
to
administer
the
sacraments
,
to
absolve
and
excommunicate
hereticks
,
and
those
that
led
a
d'ssolute
life
,
to
elect
,
to
call
and
to
ordain
ministers
,
to
depose
them
when
occasion
required
,
to
erect
schools
,
to
call
synods
,
to
ask
the
opinion
of
others
upon
doubts
and
controversies
.
I
find
the
centuriators
of
Magdeburg
,
cent
.
●
.
cap
7.
to
have
these
or
equivalent
words
with
little
difference
,
but
that
they
wrote
in
Latin
,
and
Vignier
in
French
.
Here
then
we
may
see
our
brethrens
sense
,
1.
that
every
particular
church
is
independent
,
free
to
govern
it self
and
to
exercise
all
church
acts
,
not
rejecting
a
consociation
with
other
churches
,
but
such
as
equals
have
among
themselves
:
2.
for
the
power
of
synods
they
acknowledge
none
,
nor
judiciall
authority
,
only
a
liberty
to
admonish
,
advise
and
counsell
.
In
the
8.
chapter
he
hath
a
long
passage
,
whereof
the
drift
is
,
1.
that
particular
churches
are
no
lesse
free
asunder
,
then
provinces
and
towns
before
they
join
in
a
confederation
;
2.
that
all
aggregation
and
consociation
is
as
free
for
churches
,
as
for
free
towns
or
cities
;
3.
that
a
particular
church
,
for
example
that
of
Saumur
,
considered
as
not
united
by
any
voluntary
confederacy
to
other
churches
,
oweth
the
same
duty
of
respect
to
the
orders
and
constitutions
of
the
churches
of
Leyden
,
Heydelberg
and
Basil
,
as
to
to
those
of
Paris
or
Rouen
;
4.
that
the
power
of
synods
over
churches
is
of
the
same
humane
and
civil
right
with
the
power
of
a
judiciall
senatover
cities
and
towns
.
Pag.
144.
he
hath
these
words
:
The
Church
and
the
Commonwealth
have
some
things
that
seem
common
,
and
they
may
be
almost
al●ke
managed
,
both
by
ecclesiast
call
assembl●es
and
by
the
pow●r
of
the
magistrate
.
How
doth
this
agree
with
what
we
have
heard
him
say
,
that
it
were
an
horrible
confusion
for
the
church
and
state
to
be
governed
by
the
same
men
?
Pag.
198.
and
199.
he
speaketh
of
the
authority
of
synods
in
the
language
of
our
brethren
;
It
is
true
,
that
the
meer
authority
of
councils
ought
not
to
move
us
to
receive
a
point
of
religion
:
the
knowledge
of
the
truth
of
the
thing
ought
to
be
the
chief
motive
and
ground
.
But
we
have
him
very
expresly
teaching
his
scholars
and
auditors
at
Saumur
,
that
the
appellation
of
a
true
visible
church
doth
properly
belong
to
a
particular
church
.
I
shall
cite
his
words
,
Disp.
de
ecclesiae
nomine
&
definitione
,
thes.
28.
in
English
:
I
know
that
a
communion
,
and
as
it
were
a
confederation
of
many
the
like
societies
,
which
are
associated
either
by
the
same
use
of
tongue
,
or
the
same
form
of
Commonwealth
,
or
else
by
the
same
government
and
discipline
,
is
called
a
particular
church
:
thus
we
speak
of
the
French
,
English
and
German
churches
,
as
of
particular
churches
,
to
distinguish
them
from
that
universall
society
of
Christians
which
comprehends
all
nations
that
bear
the
name
of
Christians
:
but
,
as
we
said
before
,
the
word
church
is
not
proper
to
the
society
of
all
Christians
,
as
it
is
to
the
particular
assemblies
of
Christians
;
so
that
consequently
we
say
that
the
word
church
is
not
to
be
said
in
the
like
manner
of
a
consociation
of
many
particular
churches
.
Let
then
that
communion
which
is
between
the
churches
of
France
be
said
to
be
a
church
,
and
that
the
church
is
a
confederation
of
many
churches
;
for
if
taken
according
to
the
use
of
the
holy
Scripture
,
St.
Paul
calleth
the
severall
particular
churches
which
were
in
Achaia
,
not
by
the
name
of
the
church
of
Achaia
,
or
the
Achaian
church
,
but
of
the
churches
of
Achaia
.
A
passage
very
considerable
,
which
force
of
turth
hath
drawn
from
the
mouth
of
the
greatest
enemy
to
the
brethren
:
for
their
greatest
advocate
could
not
say
more
in
justification
of
what
they
have
alwayes
urged
about
the
nature
of
the
church
,
but
could
never
be
heard
till
of
late
;
viz.
that
there
was
no
true
proper
church
but
a
particular
church
;
that
therefore
a
presbyterian
nationall
church
made
up
of
many
particular
churches
under
one
presbytery
,
is
not
properly
said
to
be
a
church
.
I
am
of
opinion
that
the
Roman
church
upon
that
account
is
very
improperly
called
a
church
,
but
most
improperly
a
t●ue
church
:
for
if
it
hardly
deserveth
the
name
of
a
church
,
how
can
it
be
called
a
true
one
,
at
least
morally
,
though
it
may
be
metaphysically
;
it
being
a
consociation
of
erroneous
and
hereticall
churches
?
for
if
every
priva●e
church
within
the
Roman
communion
is
so
disfigured
,
that
I
do
not
think
it
deserveth
the
name
of
a
church
;
how
improperly
then
is
a
systern
made
up
of
those
particular
churches
stiled
a
church
?
And
so
I
conceive
that
the
question
about
the
truenesse
of
the
Romish
church
,
which
hath
so
puzzled
men
,
may
be
easily
resolved
.
I
have
but
one
passage
more
of
Amyraldus
to
alledge
,
which
a
man
could
hardly
believe
to
be
the
language
of
a
professed
enemy
to
the
cause
of
the
brethren
.
For
if
they
should
state
their
own
opinion
,
of
the
power
and
independency
of
churches
,
they
cannot
use
more
significant
words
then
those
of
Amyraldus
,
who
in
his
disputation
de
concil
.
author
.
thes.
28.
saith
,
that
private
churches
ought
to
retain
their
full
right
,
li●erty
and
power
untoucht
,
specially
in
matters
of
great
concernment
,
as
points
of
faith
,
not
submitting
slavishly
their
own
judgements
to
synods
,
but
expecting
that
synods
should
define
and
decree
nothing
till
they
have
had
the
advice
and
approbation
of
particular
churches
.
This
is
the
passage
in
Latin
:
Alibi
diximus
,
pulcherrimum
&
saluberrimum
esse
earum
ecclesiarum
institutum
,
quae
concillorum
decreta
ad
res
magni
moment●
,
qualia
sunt
dogmata
fidet
,
pertinentia
rata
esse
noluerint
,
nisi
prius
consultis
synodis
&
ecclesiis
particular●bus
,
quarum
quaeque
symbolam
suam
ad
veritatis
cluc'dationem
conferat
.
Salmasius
followeth
the
steps
of
Amyraldus
,
or
rather
Amyraldus
of
him
,
for
Amyraldus
wrote
last
.
He
is
very
large
in
his
apparatus
ad
libros
de
primatu
:
and
I
should
be
tedious
to
the
reader
,
to
set
down
here
all
that
he
hath
handsomely
stated
about
the
nature
of
a
church
.
I
will
only
quote
two
pages
,
which
are
265.
and
266.
The
substance
of
his
discourse
is
comprehended
under
these
4
or
5
heads
.
1.
That
all
churches
by
right
are
equall
in
power
and
dignity
,
and
are
independent
.
2.
That
the
consociation
under
the
heathen
Emperours
was
voluntary
and
by
consent
.
3.
That
under
Christian
Emperours
a
consociation
was
introduced
by
humane
right
;
so
that
what
was
at
first
by
free
and
mutuall
consent
,
came
afterwards
under
the
Christian
Emperours
to
be
of
humane
institution
and
constitution
.
4.
That
the
unity
of
churches
consisted
not
in
an
united
collection
of
private
churches
,
but
in
an
agreement
in
faith
and
doctrine
;
for
such
an
union
there
is
betwixt
the
Helvetian
,
Belgick
and
French
churches
,
who
agreeing
in
the
same
faith
and
doctrine
,
do
notwithstanding
differ
in
discipline
;
so
that
these
churches
may
be
called
independent
each
on
the
other
,
&
yet
they
keep
an
union
and
communion
among
themselves
.
No
other
communion
and
independency
do
the
reverend
dissenting
brethren
admit
and
practise
,
either
among
themselves
,
or
with
the
presbyterian
churches
both
at
home
and
abroad
.
5.
The
fifth
head
is
,
that
a
consociation
of
many
particular
churches
joyned
with
the
same
band
of
discipline
,
and
under
the
direction
,
counsell
,
advice
,
not
the
command
or
judiciall
power
of
any
synod
or
presbytery
,
doth
much
conduce
to
the
keeping
the
unity
of
faith
,
the
band
of
charity
,
and
the
communion
of
saints
.
In
the
same
place
,
and
many
others
throughout
his
apparatus
,
he
saith
,
that
the
communication
betwixt
particular
churches
was
voluntary
,
and
by
way
of
counsell
,
every
church
reserving
to
themselves
full
right
and
power
as
to
those
acts
of
their
discipline
,
and
the
acts
of
binding
and
loosing
;
so
that
every
church
had
power
to
take
cognizance
of
any
fact
and
crime
committed
in
their
body
,
to
censure
and
excommunicate
them
,
or
reconcile
them
again
,
without
any
appeal
to
other
churches
or
synods
,
except
it
were
to
beg
their
friendly
intercession
;
for
so
they
were
wont
to
consult
and
entreat
Bishops
,
and
namely
him
of
Rome
,
to
review
the
sentence
,
repairing
to
him
as
to
an
umpire
,
not
a
judge
,
to
disannull
or
evacuate
the
judgement
:
which
makes
the
Romanists
take
those
applications
to
the
Bishop
of
ROme
,
as
an
acknowledgement
of
supremacy
over
all
the
churches
.
To
these
authorities
Iwill
adde
that
of
learned
and
moderate
Spanhemius
,
who
did
not
use
invectives
as
others
,
but
arguments
and
reasons
as
good
as
he
could
;
yet
in
my
opinion
the
good
man
mistaketh
much
in
his
Epistle
to
David
Buchanan
,
not
so
much
through
ignorance
of
the
right
,
as
of
the
fact
:
yet
in
the
55.
page
he
hath
these
words
,
which
are
much
to
the
advantage
of
the
brethren
.
A
particular
church
hath
no
power
at
all
over
another
,
but
they
are
all
collateral
,
and
of
equall
right
and
authority
.
Let
us
now
hear
other
advocates
of
the
brethren
,
before
the
word
independency
came
to
be
given
to
Protestants
in
the
world
.
The
first
is
learned
Amesius
,
in
his
first
book
of
the
marrow
of
Divinity
chapt
.
●0
.
where
after
he
hath
in
the
17
,
18
,
19
,
20.
and
26
sections
,
spoken
of
the
parity
and
equality
of
particular
churches
in
right
and
power
,
in
the
27.
section
he
tells
us
what
consociation
of
particular
churches
may
be
admitted
:
these
be
his
words
;
Particular
churches
may
,
yea
ought
to
have
a
mutuall
confederation
and
consociation
amongst
them
in
classes
and
synods
,
that
by
a
common
consent
they
may
be
helpfull
one
to
another
with
as
much
commodity
as
may
be
,
chiefly
in
things
of
greater
concernment
:
but
this
combination
doth
not
constitute
a
new
frame
of
church
,
neither
ought
it
in
any
sort
to
take
away
that
liberty
and
power
which
Christ
hath
left
to
his
churches
,
since
this
form
is
only
usefull
by
way
of
direction
.
John
Mestrezat
,
a
very
learned
orthodox
Divine
,
lately
deceased
minister
of
Paris
,
goeth
upon
the
same
grounds
with
Amesius
in
his
book
of
the
church
written
in
French
;
and
his
testimony
is
most
considerable
,
because
being
a
French-man
,
he
could
not
know
or
foresee
,
as
Amesius
perchance
might
,
any
such
plea
in
England
about
right
or
power
of
churches
aggregated
.
It
would
be
too
long
here
to
set
down
his
own
words
at
large
.
For
those
that
understand
French
,
they
may
see
specially
the
1
chap.
of
the
3.
book
,
where
he
saith
that
all
power
to
do
any
church
acts
is
placed
in
the
particular
church
;
that
all
church-priviledges
and
promises
were
made
and
granted
unto
,
and
in
consideration
of
a
particular
church
assembled
in
one
place
.
As
for
aggregation
and
consociation
of
churches
,
he
holds
it
not
to
be
grounded
upon
any
pattern
or
command
from
Scripture
,
or
even
from
a
judiciall
power
given
by
Christ
to
classes
,
synods
&
presbyteries
over
particular
churches
,
but
meerly
assumed
prudentially
for
mutuall
preservation
against
the
common
enemy
,
and
for
keeping
communion
,
as
of
saints
,
so
of
churches
;
that
those
church
judicatories
were
set
up
not
for
conscience
sake
,
or
in
obedience
to
any
prescript
of
Christ
,
but
for
orders
sake
;
as
the
reverend
man
wrote
to
me
but
a
few
weeks
before
he
died
.
CHAPTER
XXIII
.
The
consistency
of
the
right
and
power
of
private
churches
with
the
mag●strates
power
in
ordering
publick
worship
,
proved
by
the
example
of
the
Iewes
:
that
they
had
through
all
the
land
particular
convocations
,
synagogues
or
churches
,
called
also
colledges
or
schools
,
where
the
Prophets
&
sons
of
the
Prophets
taught
,
especially
on
the
sabbath-day
:
that
they
were
independent
from
any
church-judicatory
.
How
synagogues
were
altered
from
their
first
institution
,
and
that
being
converted
into
Christian
churches
,
they
retained
the
same
right
,
power
and
way
of
government
.
THe
most
convincing
proof
for
the
consistency
of
the
right
and
power
of
particular
churches
with
the
magistrates
power
,
in
ordering
,
settling
and
commanding
the
publick
Divine
worship
of
the
Nation
,
is
the
example
of
the
Commonwealth
of
the
Jewes
;
wherein
we
are
informed
of
three
main
things
,
which
taken
into
consideration
,
will
clear
all
doubts
about
the
right
and
power
of
particular
churches
,
and
the
magistrates
jurisdiction
in
matters
of
religion
and
publick
worship
.
1.
That
in
the
Commonwealth
of
Israel
,
at
their
first
institution
,
there
were
particular
churches
throughout
all
the
land
,
near
every
families
dwelling-place
,
called
synagogues
.
2.
That
these
churches
were
independent
both
from
any
of
their
own
,
&
of
the
Priests
or
Levites
judicatories
.
3.
That
the
while
the
magistrates
power
and
jurisdiction
remained
whose
,
entire
and
undivided
,
over
all
persons
,
and
in
all
causes
and
matters
,
particularly
in
ordering
,
settling
and
commanding
the
publick
nationall
worship
of
God
.
For
the
first
,
that
such
churches
were
instituted
in
the
land
of
Canaan
,
we
have
a
very
expresse
proof
Leviticus
23.
v.
1
,
2
,
and
3.
Speak
unto
the
children
of
Israel
,
&c.
six
dayes
shall
work
be
done
;
but
the
seventh
day
is
the
sabbath
of
rest
,
an
holy
convocation
,
ye
shall
do
no
work
therein
,
it
is
the
sabbath
of
the
Lord
in
all
your
habitations
.
1.
We
have
here
a
convocation
and
an
holy
one
every
sabbath
:
2.
near
every
families
dwelling
place
,
at
that
distance
which
is
called
in
the
Gospell
a
sabbath-days
journey
;
and
to
travell
a
sabbath-days
journey
was
equivalent
to
go
as
far
as
the
house
of
convocation
,
which
was
esteemed
a
fulfilling
of
the
command
Exod.
16.
v.
29.
abide
every
man
in
his
place
,
let
no
man
go
out
of
his
place
on
the
seventh
day
.
For
he
that
went
no
further
then
the
place
of
convocation
or
meeting
,
to
attend
on
the
ordinances
,
where
they
use
to
tarry
from
morning
to
evening
,
obeyed
that
command
,
let
no
man
go
out
of
his
place
on
the
seventh
day
.
For
how
could
they
keep
a
sabbath-day
holy
,
without
an
holy
convocation
?
and
how
could
that
be
frequented
,
and
they
not
stir
from
their
own
place
,
except
by
not
going
out
of
his
place
be
meant
,
not
going
any
whither
but
to
the
place
of
convocation
?
For
they
could
not
keep
the
sabbath
without
a
holy
convocation
kept
near
every
ones
dwelling
.
Now
that
this
convocation
cannot
be
meant
of
nationall
and
festivall
meetings
,
is
evident
for
those
were
appointed
but
thrice
in
the
year
,
and
far
from
every
ones
dwelling-place
,
and
after
the
building
of
the
Temple
they
were
celebrated
either
before
the
Tabernacle
,
or
in
the
fore-court
of
the
Temple
.
Now
had
they
been
bound
to
repair
to
Jerusalem
every
sabbath-day
,
it
would
have
been
against
the
command
,
not
to
stir
from
their
own
places
on
that
day
.
These
convocations
or
synagogues
were
particular
churches
assembled
in
a
temple
or
house
,
called
also
schools
or
colledges
,
where
Prophets
and
their
sons
or
scholars
dwelt
and
taught
daily
:
but
on
the
sabbath-day
they
had
a
more
solemn
meeting
of
all
those
that
dwelt
near
,
for
prayer
,
expounding
of
the
law
,
exhortations
,
conferences
;
the
main
action
being
performed
by
the
Rabbies
:
yet
the
disciples
were
not
silent
,
but
sate
at
their
feet
,
asking
questions
,
and
hearing
their
answers
and
resolutions
:
sometimes
a
new
comer
in
might
interpose
,
as
we
see
in
the
example
of
Jesus
Christ
,
Luke
the
fourth
,
who
being
unknown
,
had
the
priviledge
to
expound
the
Scripture
,
and
to
ask
questions
and
give
answers
;
so
had
St.
Paul
,
as
we
read
in
the
Acts
of
the
Apostles
chap.
13
v
15.
But
to
speak
more
particularly
of
the
place
,
the
teachers
,
and
the
matter
and
form
of
worship
in
those
places
of
meeting
or
synagogues
;
I
say
,
first
one
may
trace
the
place
in
the
old
and
new
Testament
.
In
the
26.
Psalm
David
saith
,
he
will
blesse
the
Lord
in
the
congregations
,
and
Psal.
68.
v.
26.
blesse
ye
God
in
the
congregation
:
which
doubtlesse
ought
to
be
understood
of
those
convocations
in
temples
,
which
are
called
synagogues
Psal.
74.
v.
8.
they
have
burnt
up
all
the
synagogues
of
God
in
the
land
.
Which
texts
make
it
good
,
that
such
places
for
an
holy
convocation
were
erected
through
all
the
land
.
Calvin
upon
the
place
saith
,
that
the
people
met
in
syngogues
every
sabbath-day
,
to
read
and
expound
the
Prophets
,
and
call
upon
God
by
prayer
.
The
29.
Psalme
v.
9.
doth
not
obscurely
mention
them
,
for
the
Psalmist
relates
that
while
the
works
of
God
sounded
by
haile
,
rain
and
thunder
,
the
faithfull
,
not
only
under
a
shelter
of
stones
and
timber
,
but
of
Gods
gracious
providence
and
protection
,
did
attend
the
service
of
God
.
Of
this
House
and
Temple
David
also
speaketh
Psal.
87.
v.
2.
The
Lord
loveth
the
gates
of
Sion
,
more
then
all
the
dwellings
or
tents
of
Iacob
.
The
sense
of
which
words
paraphrastically
I
think
to
be
this
:
although
God
graced
with
his
blessing
and
presence
those
convocations
which
at
first
were
kept
under
tents
in
the
wildernesse
,
yet
he
is
much
more
taken
with
that
glorious
manifestation
of
his
between
the
cherubins
,
whereby
God
setteth
out
the
Lord
Jesus
Christ
.
Also
Salomon
,
Ecclesiastes
5.
v.
1.
and
2.
speaketh
of
these
houses
or
meetings
,
when
he
warneth
men
to
be
more
ready
to
hear
then
to
speak
in
the
house
of
God
;
intimating
,
that
there
was
a
freedome
for
the
faithfull
in
those
convocations
and
synagogues
,
more
then
one
,
to
speak
;
and
besides
that
there
were
no
other
sacrifices
performed
in
them
,
but
those
of
preaching
,
praying
and
thanksgiving
.
This
house
of
convocation
was
also
a
place
to
train
up
disciples
,
called
the
sons
of
the
Prophets
,
which
were
indifferently
of
all
tribes
;
and
therefore
by
the
way
,
the
ministers
of
the
Gospell
,
that
do
not
succeed
the
Priests
and
Levites
,
but
those
Prophets
,
who
had
neither
ordination
nor
jurisdiction
,
cannot
pretend
other
call
or
power
then
such
as
these
sons
of
the
Prophets
had
So
then
these
house
or
places
for
convocation
were
also
colledges
and
schools
;
and
therefore
Philo
in
the
life
of
Moses
calleth
them
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
houses
of
prayer
and
of
learning
:
of
which
you
have
mention
2
Kings
6.
v.
1.
where
the
sons
of
the
prophets
multiplying
,
and
their
house
,
temple
or
auditory
being
too
little
,
they
enlarged
it
;
and
chap.
22.
v.
14.
Huldah
the
prephetesse
is
said
to
dwell
in
Bamischnah
,
in
a
colledge
or
school
of
learning
.
So
from
1
Samuel
19.
v.
18.
and
20.
one
may
gather
,
that
Samuel
,
being
the
chief
Rabbi
and
Prophet
,
having
many
disciples
under
him
,
had
his
house
of
oration
,
school
or
Colledge
at
Naioth
in
Ramah
,
where
he
did
not
only
teach
publickly
upon
sabbath●
ayes
,
but
also
instructed
upon
other
days
his
disciples
or
young
prophets
,
called
his
sons
,
as
appeareth
by
the
20.
verse
;
except
by
prophecying
be
meant
uttering
marvellous
things
of
Gods
greatnesse
,
goodnesse
,
providence
:
for
the
ordinary
gift
and
charge
of
the
prophets
was
,
not
so
much
to
declare
hidden
and
foretell
future
things
,
as
to
expound
the
law
,
and
to
exhort
the
people
,
and
pray
with
them
;
in
which
sense
John
Baptist
is
called
by
Jesus
Christ
a
propher
,
who
yet
never
wrote
nor
uttered
any
prophecies
;
and
Exod.
7.
v.
4.
Aaron
is
called
the
prophet
of
Moses
,
because
he
was
his
interpreter
to
the
people
.
And
the
great
number
of
those
prophets
sheweth
manifestly
,
that
their
ordinary
employment
was
to
do
what
the
prophets
of
the
new
Testament
do
,
to
exhort
,
teach
,
comfort-rebuke
;
no
lesse
number
being
required
for
that
work
under
the
old
then
under
the
new
.
In
the
1
Kings
ch.
18.
when
Jezabel
did
seek
to
destroy
the
Prophets
,
Obadiah
hid
100.
in
a
cave
;
and
in
the
2.
book
chap.
2.
v.
16
the
sons
of
the
Prophets
sead
of
their
own
body
50.
men
to
seek
after
El
jah
.
Sure
there
was
no
need
of
so
many
to
foretell
future
things
,
when
one
of
a
1000.
Prophets
might
undergo
that
charge
well
enough
,
to
satisfy
all
the
people
of
the
mind
of
God
concerning
future
things
,
wherewith
but
few
of
the
people
need
to
be
acquainted
;
but
all
the
people
had
need
of
teachers
and
instructers
in
the
law
of
Moses
,
and
that
in
a
considerable
number
,
for
1000.
had
not
been
enough
to
instruct
the
fourth
part
of
the
people
in
the
ordinary
way
of
prophecying
,
that
is
teaching
and
exhorting
;
for
the
Rabbins
say
that
there
were
480.
such
houses
of
convocation
or
prayer
,
otherwise
called
synagogues
,
in
Jerusalem
.
There
is
mention
made
of
two
houses
which
were
famous
,
one
at
Bethel
,
the
other
at
Jericho
,
whither
the
sons
of
the
Prophets
repaired
to
Elisha
.
They
were
frequented
not
only
every
sabbath-day
and
new
moon
,
for
praying
with
the
people
of
the
neighbourhood
,
as
appeareth
by
2
Kings
v.
22.
but
also
for
teaching
their
disciples
,
and
resolving
any
that
should
come
to
them
upon
any
doubt
:
whither
it
is
likely
David
did
go
Psal.
73.
v.
16.
when
being
inwardly
perplexed
with
distractions
,
he
could
find
no
settlement
,
till
he
went
to
the
sanctuary
of
God
,
to
be
instructed
better
then
he
was
;
where
by
the
sanctuary
doubtless
is
meant
such
a
house
of
convocation
or
school
.
And
in
the
27.
Psalme
,
that
one
thing
that
David
desired
of
the
Lord
was
,
no
doubt
,
to
have
communion
with
God
and
with
the
faithfull
people
in
the
Temple
or
house
of
prayer
,
whereto
he
resorted
every
sabbath
;
for
it
is
not
likely
he
understood
this
of
being
partaker
of
the
legall
rites
&
sacrifices
in
the
Temple
at
Jerusalem
,
which
was
not
yet
built
.
What
was
the
form
and
matter
of
the
exercises
in
those
houses
the
Scripture
mentioneth
not
:
only
we
gather
by
what
the
Prophets
of
Baal
did
1
Kings
18.
v.
26.
that
likewise
the
Prophets
of
God
in
those
synagogues
or
houses
of
convocation
did
pray
from
morning
untill
noon
,
and
then
till
evening
taught
by
catechising
and
expounding
;
for
in
the
29.
verse
the
word
prophesving
is
equivalent
to
teaching
and
instructing
.
And
Samuel
1.
book
c.
12.
v
23.
maketh
two
parts
of
his
propheticall
office
,
viz.
to
pray
,
and
teach
:
God
forbid
that
I
should
sin
against
God
,
in
ceasing
to
pray
for
you
;
but
I
will
teach
you
.
Now
as
those
prophets
had
no
dependence
on
the
Priests
and
Levites
,
no
more
then
the
houses
of
convocation
where
they
taught
;
so
neither
do
we
read
that
there
was
any
consociation
of
all
these
convocations
into
one
nationall
church
,
under
some
church-judicatory
made
up
of
Priests
and
Levites
,
or
that
they
had
any
dependence
on
the
Sanedrim
or
state-court
,
prescribing
them
any
orders
how
to
govern
themselves
;
only
they
were
not
to
teach
and
expound
ought
but
the
law
,
whereof
the
magistrate
was
the
keeper
and
guardian
,
nor
to
thwart
the
duties
of
the
publick
worship
commanded
,
such
as
were
the
killing
of
the
passeover
at
set
times
,
the
appearing
of
the
males
three
times
in
the
year
at
the
place
that
God
was
to
chuse
,
and
performing
all
the
sacrifices
,
oblations
and
rites
enjoyned
:
and
so
far
were
the
convocations
depending
on
the
magistrate
.
For
in
the
first
institution
we
do
not
read
that
these
convocations
or
synagogues
,
or
those
that
were
over
them
,
were
or
needed
to
be
invested
with
any
jurisdiction
,
but
were
like
schools
of
learning
,
whose
masters
and
teachers
were
also
like
Plato
,
Zeno
,
Aristotle
,
over
the
schools
in
Greece
,
who
had
scholars
men
of
ripe
years
and
discretion
,
that
with
a
withing
fulmission
embraced
their
sayings
and
precepts
;
so
that
the
Prince
or
Dr.
of
the
school
needed
not
any
restraining
or
coercive
discipline
to
order
them
.
And
indeed
it
is
very
likely
that
those
heathenish
schools
of
Philosophans
had
their
first
rise
and
ouginall
from
those
〈◊〉
wish
schools
.
But
that
each
of
those
convocations
where
Prophets
taught
and
expounded
were
independent
from
other
convocations
,
saving
only
so
far
as
they
were
all
members
of
the
same
Commonwealth
,
will
appear
anone
,
when
we
enquire
into
the
nature
of
these
convocations
,
when
they
went
currently
under
the
name
of
synagogues
,
and
all
jointly
were
not
one
Commonwealth
in
one
countrey
,
but
lived
dispersed
:
for
then
every
lynagogue
was
sui
Iuris
,
and
governed
it self
;
though
some
R●manists
would
perswade
us
that
many
synagogues
were
aggregated
under
one
Archisynagogue
or
chief
〈◊〉
;
which
is
a
great
mistake
,
for
some
synagogues
had
sometimes
many
Archisynagogues
.
It
is
true
,
we
read
in
the
Theodosian
code
of
Patriarchs
of
the
J●wes
,
lib.
8.
tit.
18.
de
Iudae●s
coelicolis
,
or
Samaritanis
;
but
those
Patriarchs
were
not
over
any
matter
concerning
law
or
religion
,
but
were
only
publick
treasurers
of
mony
levied
for
the
poor
,
for
building
of
synagogues
,
&
the
like
.
'T
is
true
also
that
the
nature
of
those
synagogues
being
changed
,
as
long
as
the
Senat
at
Jerusalem
had
any
repute
,
other
synagogues
did
defer
very
much
to
it
,
requesting
letters
of
advice
from
them
;
but
submitted
not
to
any
command
,
as
from
a
superiour
to
an
inferiour
,
as
we
gather
by
Act.
9.
v.
2.
and
3.
and
ch.
28.
v.
21.
But
to
follow
the
history
of
these
convocations
a
little
farther
:
their
independency
is
clearly
to
be
seen
when
the
faithfull
people
lived
under
idolatious
Kings
,
as
under
Jeroboam
and
his
successours
;
for
they
could
not
depend
on
the
Sanedum
at
Jerusalem
,
since
it
was
a
capitall
crime
to
appeal
or
repair
about
any
matter
to
Jerusalem
,
or
attend
at
those
solemn
meetings
enjoyned
by
the
law
of
Moses
three
times
in
the
year
,
and
every
seventh
year
:
and
therefore
to
keep
themselves
free
from
idolatry
,
they
frequented
as
much
as
they
could
those
places
of
convocation
,
as
appeareth
by
a
notable
example
2
Kings
4.
v.
22.
For
when
the
Sunamitish
woman
desired
an
asse
to
ride
on
to
Elisha
,
her
husband
told
her
,
wherefore
will
you
go
to
him
to
day
?
it
is
neither
new
moon
nor
sabbath
.
The
greatest
part
of
these
houses
of
convocation
(
for
some
of
them
did
not
much
alter
from
their
first
institution
,
but
remained
schools
and
nothing
else
)
in
processe
of
time
did
not
properly
degenerate
,
but
changed
their
nature
,
and
lasted
longer
thus
then
in
their
first
institution
,
and
that
begun
from
the
time
that
they
were
led
into
captivity
,
and
so
continued
under
the
Babylonians
,
Persians
,
Grecians
,
and
then
the
Romans
:
for
whereas
at
first
they
needed
no
other
discipline
then
the
law
of
their
nation
,
which
received
vigour
,
strength
and
protection
from
their
own
magistrate
,
who
was
a
friend
and
protectour
of
their
law
,
religion
and
liberty
;
when
afterwards
they
lived
under
those
that
were
no
good
friends
to
their
lawes
and
religion
,
and
yet
were
suffered
to
enjoy
them
both
,
being
dispersed
they
were
fain
to
alter
the
frame
of
their
assemblies
and
convocations
,
and
make
of
them
so
many
little
Commonwealths
endowed
with
judiciall
authority
,
yet
retaining
still
some
prime
face
of
a
church
or
convocation
,
and
besides
more
mixture
of
ranks
of
men
:
for
not
only
Prophets
were
governours
and
members
,
but
also
Priests
,
Levites
and
elders
of
the
people
,
and
all
matters
were
handled
as
in
a
court
of
magistracy
;
and
yet
reading
and
expounding
of
the
law
was
not
forgot
,
as
we
see
Act.
13.
v.
27.
and
ch.
15.
v.
21.
Nor
was
it
grown
out
of
use
for
scholars
or
young
Prophets
to
sit
at
the
feet
of
the
Rabbins
,
and
receive
instructions
,
as
St.
Paul
at
the
feet
of
Gamaliel
Act.
22.
v.
3.
and
Marie
at
the
feet
of
the
Lord
Jesus
;
or
for
the
young
Prophets
to
ask
questions
of
the
old
,
as
1
Cor.
14.
v.
29.
And
as
the
form
and
matter
handled
did
alter
,
so
also
the
Prophets
and
teachers
did
change
their
names
,
and
were
called
Doctours
,
Rabbies
,
Lawyers
,
Masters
,
Scribes
and
Wise
among
the
Jews
.
And
such
were
the
synagogues
in
the
time
of
Christ
,
which
Mr.
Gillespie
is
not
certain
whether
he
ought
to
call
churches
or
civil
courts
:
yet
he
is
rather
of
opinion
that
before
the
30.
year
of
Christ
,
when
they
had
power
to
judge
of
capitall
matters
,
they
were
rather
civil
courts
then
churches
;
but
after
the
30.
year
of
Christ
,
this
judgement
of
causes
for
life
and
death
being
taken
from
them
,
then
they
were
to
be
called
churches
or
ecclesiasticall
assemblies
.
Which
is
a
very
frivolous
exception
as
ever
was
devised
,
and
sheweth
the
weaknesse
of
his
cause
.
For
is
a
court
more
or
lesse
civil
,
because
it
hath
or
hath
not
the
judgement
of
capitall
causes
?
By
that
reason
most
courts
in
England
should
be
ecclesiasticall
,
as
the
court
of
Exchequer
,
court
Baron
,
and
court
Let.
But
the
nature
of
those
convocations
,
synagogues
or
particular
churches
of
the
Jews
,
having
been
for
many
hundred
years
,
since
they
were
carried
first
into
captivity
,
such
,
that
they
were
invested
not
only
with
a
faculty
to
perform
duties
and
acts
of
worship
to
God
,
but
also
with
a
power
of
magistracy
;
when
a
great
many
of
them
from
synagogues
of
the
Jewes
were
after
turned
into
churches
of
Christians
,
they
retained
the
same
constitution
and
qualification
in
performing
church-duties
,
and
exercising
power
of
magistracy
;
which
sometimes
was
assumed
by
the
consent
of
the
members
,
sometimes
delegated
by
the
Emperours
.
For
as
the
Jewes
began
to
be
the
first
professours
of
Christian
religion
,
so
the
first
churches
were
synagogues
of
the
Jewes
converted
to
Christian
religion
:
but
yet
before
the
conversion
of
an
entire
synagogue
,
those
that
were
Christians
concealed
themselves
for
fear
of
the
rest
,
and
yet
did
not
depart
,
but
when
they
were
persecuted
,
or
thrust
out
of
the
synagogue
.
So
that
some
synagogues
,
for
some
Christians
that
were
among
them
,
were
called
churches
,
as
we
may
see
if
we
compare
Gal.
1.
v.
13.
with
Act.
22.
v.
19
:
for
in
one
place
St.
Paul
saith
that
he
persecuted
in
every
synagogue
those
that
professed
the
name
of
Christ
;
in
the
other
,
that
he
did
persecute
the
church
.
And
Act.
18.
v.
19.
it
is
like
that
either
the
greatest
part
,
or
the
whole
synagogue
was
a
Christian
church
,
though
it
retained
still
the
name
of
a
synagogue
:
And
no
doubt
at
Antioch
the
whole
synagogue
professed
Christ
,
since
they
durst
openly
take
the
name
of
Christians
.
But
the
words
of
Christ
Iohn
16.
v.
2.
they
shall
put
you
out
of
the
synagogue
,
shew
,
that
sy●agogues
of
the
Iewes
should
become
Christian
churches
,
and
that
those
that
professed
the
name
of
Christ
,
or
at
least
believed
in
him
secretly
for
fear
of
the
Iewes
,
were
not
to
depart
,
that
by
their
means
the
whole
synagogue
might
be
wonne
:
and
therefore
the
Lord
Iesus
Christ
takes
this
expulsion
for
an
injury
done
to
them
in
the
foregoing
verse
,
These
things
have
I
spoken
to
you
,
that
ye
be
not
offended
.
Had
not
the
Lord
Iesus
a
mind
to
make
of
these
synagogues
churches
,
he
would
have
bidden
those
that
were
Christians
amongst
them
to
flee
from
them
,
and
go
from
them
,
as
he
biddes
his
people
flee
out
of
Babylon
.
And
indeed
we
do
not
read
that
Crispus
,
chief
ruler
of
the
synagogue
,
and
other
believing
Iewes
,
did
forsake
the
synagogue
;
or
that
when
the
whole
synagogue
was
converted
,
it
did
presently
loose
the
name
of
a
synagogue
,
but
kept
it
,
as
we
see
Iames
2.
v.
2.
If
there
come
into
the
synagogue
,
and
Hebr.
10.
v.
22.
The
very
heathens
did
not
put
a
distinction
for
a
good
while
betwixt
Iewes
&
Christians
;
for
Suetonius
saith
that
Claudins
did
restrain
the
Iewes
,
who
by
the
impulsion
of
Christ
did
raise
tumults
.
So
that
in
expelling
the
Iews
,
the
Christians
were
comprehended
;
for
it
is
said
Act.
18.
v.
2.
that
Aquila
and
Priscilla
,
though
Christians
,
were
commanded
to
depart
from
Rome
.
And
as
the
Christians
suffered
as
Iewes
,
so
what
priviledges
they
enjoyed
,
it
was
a
grant
unto
the
Iewes
:
and
as
in
the
9.
of
Claudius
the
Iewes
,
and
with
them
the
Christians
,
were
banished
;
so
in
the
first
year
of
his
Empire
the
same
liberty
that
was
granted
unto
the
Iews
,
did
also
belong
to
the
Christians
.
So
then
the
synagogues
were
the
first
origine
and
platform
of
Christian
churches
,
and
after
those
synagogues
the
gentils
converted
did
modell
their
churches
,
retaining
the
same
power
of
magistracy
as
the
synagogues
had
,
as
Mr.
Lightfoot
doth
very
well
observe
;
yea
in
their
way
of
teaching
following
the
Prophets
in
their
synagogues
,
which
were
also
schools
of
learning
,
as
namely
when
they
spoke
by
turns
,
and
the
younger
Prophets
submitted
to
the
judgements
of
the
elder
,
1
Cor.
14.
v.
29
,
30
,
&c.
Therefore
since
the
churches
of
the
Christians
were
but
synagogues
,
changing
somewhat
the
doctrine
,
but
not
at
all
the
discipline
,
we
must
conceive
of
all
churches
and
their
acts
of
power
as
of
synagogues
,
and
of
church-excommunication
as
of
Jewish
excommunication
or
putting
out
of
the
synagogue
;
that
of
Christians
being
no
more
a
law
or
ordinance
of
Christ
then
that
of
the
Iews
was
a
law
and
ordinance
of
Moses
:
for
neither
of
them
was
.
For
it
never
came
to
be
in
use
among
the
Iewes
,
till
they
took
it
up
upon
the
want
of
their
own
judges
and
magistrates
,
by
consent
and
by
a
confederate
discipline
,
in
●e●
of
magistracy
.
The
Christians
,
imitatours
of
the
Iewes
,
and
who
had
the
law
and
the
covenants
,
yea
the
Lord
Iesus
Christ
from
them
,
did
also
take
up
excommunication
upon
the
same
grounds
as
they
did
.
Bullingerus
in
an
Epistle
to
Dathenus
an.
1531.
tells
us
,
it
was
thought
so
by
Zwinglius
;
the
Apostles
lived
under
a
heathenish
magistrate
,
who
yet
did
not
punish
wicked
actions
;
but
that
the
church
might
infl●ct
some
kind
of
penalty
,
they
took
up
admon●tion
and
exclusion
,
because
they
could
not
make
use
of
the
sword
,
which
was
not
committed
to
them
:
and
this
was
the
cause
of
bringing
in
excommunication
.
Now
that
the
Christian
magistrate
may
punish
wicked
deeds
,
there
is
no
further
need
of
excommunication
.
CHAPTER
XXIV
.
That
the
Christian
churches
under
heathens
were
governed
by
a
confederate
discipline
,
or
a
power
of
magistracy
,
as
the
synagogues
were
,
appointing
men
,
which
Ambrose
calls
elders
,
to
decide
such
matters
as
otherwise
were
to
come
under
the
magistrates
cognizance
.
This
practise
is
grounded
upon
1
Cor.
6.
v.
1
,
2
,
&c.
and
confirmed
by
Origen
,
Iustin
Martyr
,
Ambrose
and
Mr.
Lightfoot
.
That
the
power
of
these
elders
continued
still
under
Christian
Emperours
,
with
some
alteration
,
they
erecting
in
lieu
of
them
Episcopall
courts
.
That
all
church-power
was
the
Emperours
power
.
That
the
very
heathen
magistrates
knew
no
other
but
that
all
power
was
annexed
to
them
.
HAving
hitherto
made
good
that
there
is
no
such
thing
as
a
government
in
the
hands
of
church-office●s
distinct
from
that
of
the
magist●…e
,
and
proved
the
nullity
of
that
distinction
〈…〉
●…call
&
civil
jurisdiction
by
reason
,
Scripture
and
the
example
of
the
Iewes
;
it
followeth
we
should
prove
that
since
the
time
that
the
〈◊〉
church
began
,
whether
under
the
h●…
the
●or
under
Christian
●mperours
,
it
was
not
governed
by
a
jurisdiction
distinct
from
that
of
magi●…acy
;
and
that
neither
●he
h●…hen
no●
the
Christian
Emperours
ever
knew
any
〈…〉
as
an
ecclesiasticall
power
not
sub
〈…〉
to
the
magistrates
power
;
yea
that
the
〈…〉
did
but
in
words
challenge
a
power
〈…〉
from
that
of
the
magistrate
,
and
that
〈…〉
they
made
but
one
of
two
,
and
acknowledged
that
it
could
not
be
so
much
as
〈◊〉
they
should
be
exercised
asunder
:
and
〈…〉
reason
that
the
learned
of
th●m
,
as
〈◊〉
and
others
,
maintain
that
one
of
them
〈…〉
subordinate
to
the
other
,
er●ing
on●…
〈◊〉
,
that
they
subordinate
●…e
civil
to
the
〈…〉
.
〈…〉
then
being
converted
into
〈…〉
churches
,
and
also
turned
over
to
〈…〉
same
jurisdiction
of
confederate
〈…〉
power
of
magistracy
assumed
by
〈…〉
the
members
of
each
synagogue
,
yet
〈…〉
●ewish
synagogues
had
been
alwayes
〈…〉
●ccuted
,
and
had
enjoyed
their
confe●…
d●…cipline
for
the
most
part
by
edicts
from
〈…〉
magistrate
under
which
they
lived
,
that
was
the
reason
that
they
bad
a
greater
measure
of
freedom
to
ex●…
their
confed●…
are
●…cipline
and
acts
of
coercive
a●
〈…〉
dicall
●…wer
over
all
persons
of
their
own
body
and
religion
,
and
in
all
causes
,
except
in
causes
capitall
,
and
the
medling
with
any
thing
whereby
to
free
themselves
from
paying
taxes
&
〈◊〉
But
the
Christian
churches
,
though
mo●…ed
after
the
pattern
of
the
Iewish
synagegues
,
being
continually
either
under
perse●…o●…
,
or
in
rear
of
it
,
could
not
put
forth
those
acts
of
coercive
●…risdiction
,
unlesse
it
were
a
putting
●ut
of
the
congregation
,
which
thing
may
be
done
without
much
noise
:
but
inflicting
b●dly
or
p●cu●ia●y
punishment
could
not
●e
w●…l
made
use
of
,
without
discovering
too
much
and
laying
themselves
open
to
persecution
.
Besides
that
the
members
of
Christian
churches
,
being
not
members
of
the
same
notion
,
and
therefore
led
by
the
only
interest
of
and
love
to
religion
,
a
coerc●…e
jurisdiction
was
nothing
so
necessary
,
nor
was
it
any
thing
so
frequent
to
put
out
of
churches
as
out
of
synagogues
:
so
that
the
differences
between
church
members
being
rather
differences
in
their
judgements
then
any
want
of
chari●…
,
that
magistracy
assunted
at
first
by
the
sy●agogues
when
afterwards
it
was
devolved
to
the
Christian
churches
,
looked
rather
like
an
a●…trators
judgement
and
counsell
.
Yet
still
by
that
modified
magistracy
they
decided
and
composed
not
only
matters
of
faith
,
but
also
all
differences
in
matter
of
wrong
,
either
in
goods
,
mony
or
good
name
,
between
brother
and
brother
;
setting
over
,
besides
the
most
eminent
that
laboured
in
the
word
and
doctrine
,
some
of
lesse
eminency
among
them
,
to
decide
differences
and
controversies
of
another
nature
.
And
no
doubt
but
St.
Paul
points
at
this
practise
1
Cor.
6.
vers.
1
,
2
,
3
,
4
,
5
,
6.
and
7.
a
notable
place
,
which
yet
was
never
pressed
to
the
utmost
meaning
.
For
1.
St.
Paul
there
enjoyneth
the
Corinthians
,
rather
then
to
go
to
law
,
to
appoint
some
men
besides
those
that
labour
in
the
word
,
to
decide
all
matters
that
one
man
might
have
against
another
.
2.
He
giveth
the
same
measure
of
power
in
settling
matters
of
religion
or
faith
,
and
in
composing
differences
that
are
usually
judged
in
the
magistrates
court
:
for
learned
Diodati
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
matter
or
businesse
,
saith
we
must
understand
civil
businesse
;
and
the
Dutch
Annotations
say
that
this
matter
is
worldly
businesse
.
So
that
St.
Paul
makes
the
church-power
no
more
ecclesiasticall
then
civil
:
for
the
same
confederate
discipline
gave
power
to
ministers
to
preach
,
and
administer
the
sacraments
,
as
did
to
chosen
men
of
their
body
to
compose
friendly
,
by
their
wisdome
and
authority
,
such
differences
as
are
usually
the
matter
of
all
courts
of
magistracy
.
3.
The
words
of
the
Apostle
,
Do
ye
not
know
that
the
sa●nts
shall
judge
the
world
?
I
conceive
to
be
equivalent
to
these
;
Seeing
ye
do
now
live
under
a
heathen
and
persecuting
magistrate
,
and
yet
there
arise
such
contentions
and
debates
amongst
you
,
as
are
judged
for
the
most
part
in
secular
courts
,
with
the
breach
of
charity
,
and
losse
of
time
and
mony
,
specially
the
judges
being
no
friends
to
your
persons
and
religion
;
your
best
way
is
to
have
them
taken
up
friendly
by
Christian
arbitrators
of
your
own
churches
,
untill
God
at
length
,
after
you
have
long
suffered
,
be
pleased
to
set
over
you
a
Christian
magistrate
,
to
whom
you
may
repair
when
such
differences
arise
amongst
you
.
It
is
observable
,
that
the
holy
Apostle
,
when
he
saith
,
is
it
so
that
there
is
not
a
wise
man
amongst
you
?
&c.
and
,
set
them
to
judge
who
are
least
esteemed
,
speaketh
ironically
,
implying
that
were
there
no
wise
men
amongst
you
,
such
as
you
must
appoint
,
yet
the
matter
they
are
set
over
is
not
so
knotty
and
hard
,
but
that
men
the
least
esteemed
amongst
you
,
so
that
they
were
honest
men
,
might
well
understand
and
decide
it
.
Reverend
Mr.
Lightfoot
,
upon
the
closure
of
the
fifth
chapter
and
the
beginning
of
the
sixth
of
the
first
to
the
Corinthians
,
is
of
opinion
that
this
is
the
meaning
of
that
place
:
these
be
his
words
;
Afterwards
to
take
the
Corinthians
off
from
going
to
infidel
judges
,
he
requireth
them
to
decide
the
matter
themselves
,
till
the
time
come
that
the
saints
shall
judge
the
world
;
that
is
,
till
the
time
come
that
there
shall
be
a
Christian
magistracy
.
Origen
upon
the
21.
of
Exodus
Homil.
11.
makes
it
clear
that
this
is
the
meaning
of
the
Apostle
,
by
telling
us
the
practise
of
churches
in
his
time
:
Principes
populi
&
presbyteri
plebis
debent
omni
hora
populum
judicarc
,
semper
&
sine
intermissione
sedere
in
judicio
,
dirimere
lites
,
reconciliare
dissidentes
,
in
gratiam
recordare
discordes
;
The
heads
and
elders
of
the
people
ought
every
hour
to
judge
the
people
,
alwayes
and
without
intermission
to
sit
in
judgement
,
decide
controversies
,
reconcile
those
that
have
differences
,
and
make
those
friends
that
are
at
variance
.
Here
is
magistracy
assumed
by
church-members
,
when
,
by
their
consent
,
elders
and
wise
men
are
appointed
to
take
up
such
differences
in
a
friendly
way
,
and
such
controversies
betwixt
brother
&
brother
,
as
otherwise
were
to
be
adjudged
before
secular
judges
.
I
should
ask
here
our
presbyterian
brethren
,
by
what
power
,
ecclesiasticall
or
civil
,
were
from
metters
decided
and
judged
in
Origens
time
?
and
in
case
by
that
assumed
power
of
mag●…acy
any
one
had
been
either
put
by
from
the
communion
,
or
put
out
of
the
assembly
;
what
needed
he
to
have
recourse
to
the
ecclesiasticall
power
,
when
the
other
power
was
sufficient
to
have
do●…
it
?
yea
when
the
ecclesiasticall
power
could
never
do
it
without
a
power
of
magistracy
?
These
be
the
words
of
Anton.
de
Dominis
lib.
5.
cap.
2.
without
a
lay-power
we
can
doe
nothing
;
we
cannot
by
our
ecclesiasticall
power
put
out
,
take
off
,
and
expell
.
The
same
Origen
,
in
his
1.
book
against
Celsus
,
speaketh
of
that
magistracy
assumed
by
consent
and
mutuall
agreement
,
called
by
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
be
some
appointed
to
enquire
into
the
manners
and
wayes
of
their
living
who
frequent
churches
;
that
so
they
may
keep
those
off
from
coming
into
their
assembly
,
that
stain
their
lives
by
foul
and
unworthy
actions
,
and
admit
with
all
readiness
those
that
are
otherwise
,
and
make
them
daily
better
.
Though
by
their
power
of
magistracy
assumed
by
consent
they
might
put
out
any
one
that
was
already
a
church-member
,
yet
it
seemeth
it
was
not
the
settled
practise
in
Origens
time
;
but
only
,
as
to
admit
good
men
,
so
not
to
receive
into
their
society
those
that
they
did
not
know
to
be
such
.
No
excommunication
was
then
in
use
with
him
:
for
as
the
admitting
a
good
man
into
church-fellowship
is
no
absolution
,
so
the
not
receiving
a
bad
man
into
the
church
is
no
excommunication
.
This
is
confirmed
by
Justin
Martyr
in
his
2.
Apologie
,
where
he
saith
,
No
man
else
is
permitted
to
receive
that
aliment
called
with
us
the
Eucharist
,
but
he
that
believes
our
doctrine
is
true
,
and
hath
been
washed
by
the
washing
for
remission
of
sins
.
For
there
Justin
speaketh
not
of
church-members
;
only
he
saith
,
that
heathens
and
unbaptised
men
are
not
to
partake
of
the
Sacrament
of
the
Eucharist
,
or
to
have
any
part
in
those
mysteries
.
Of
the
custome
of
excluding
church-members
,
I
confesse
we
read
in
Tertullian
and
Cyprian
,
answerable
to
the
Niddui
and
Cherem
of
the
Jewes
.
Tertullian
,
in
the
2.
chapter
of
his
Apologetick
,
speaketh
of
the
like
confederate
discipline
or
power
of
magistracy
taken
up
by
consent
;
and
in
the
39.
chapter
he
maketh
an
enumeration
of
all
the
parts
of
that
discipline
.
I
should
now
have
done
with
Origen
,
intending
next
to
alledge
Ambrose
confirming
what
Origen
saith
concerning
the
practise
of
the
church
,
agreeable
to
the
counsell
and
command
of
St.
Paul
;
only
I
will
take
notice
farther
from
Origen
,
of
the
face
of
the
church
in
his
time
,
and
of
the
power
assumed
then
by
the
Christians
.
Celsus
,
a
great
Philosopher
,
and
enemy
to
the
Christians
,
did
accuse
them
that
they
had
a
discipline
quite
different
from
the
lawes
of
the
Romans
,
that
they
kept
private
conventicles
,
and
there
had
a
particular
secret
covenant
,
law
and
discipline
,
no
lesse
repugnant
to
the
lawes
of
the
Emperour
,
then
if
they
had
been
in
open
rebellion
.
And
indeed
even
among
the
Grecians
these
private
meetings
were
sometimes
forbidden
,
although
the
state
were
nothing
concerned
in
them
,
they
being
to
no
other
end
but
to
perform
some
religious
service
.
For
Cornelius
Nepos
,
that
Alcibiades
,
was
condemned
to
dye
for
performing
some
religious
worship
,
it
may
be
sacrifice
at
his
own
house
.
Origen
answereth
,
by
alledging
an
example
very
fit
to
our
purpose
,
and
applyable
to
the
nature
of
the
power
that
Christians
and
private
churches
do
exercise
under
a
persecuting
magistrate
.
He
bringeth
an
example
of
a
stranger
living
among
the
Scythians
,
who
must
either
conform
himself
to
the
ungodly
lawes
of
that
nation
,
or
be
a
law
unto
himself
.
This
same
stranger
,
saith
Origen
,
cannot
be
said
to
violate
the
lawes
of
the
Scythians
,
if
he
doth
not
worship
Statues
,
but
doth
privately
worship
the
true
God
,
and
in
a
right
manner
,
and
if
he
be
a
law
unto
himself
.
This
is
the
case
about
the
nature
of
the
power
exercised
by
churches
,
and
an
answer
to
that
so
much
urged
objection
,
that
the
Christian
churches
have
been
long
without
a
magistrate
,
therefore
governed
by
a
power
distinct
from
that
of
the
magistrate
.
For
1.
Origen
implyeth
,
that
if
the
lawes
of
the
Scythians
had
been
good
and
tolerable
,
that
then
this
stranger
had
been
obliged
to
obey
them
.
2.
The
lawes
of
the
magistrate
being
ungodly
,
this
stranger
living
in
his
dominion
must
do
his
best
,
that
he
,
his
family
and
adherents
be
a
law
and
a
magistrate
unto
themselves
,
and
perform
by
a
dictate
of
conscience
what
the
magistrate
was
to
enjoin
and
command
.
Here
none
will
say
,
that
this
stranger
,
living
among
the
Scythians
,
governeth
himself
by
a
power
distinct
from
that
of
the
magistrate
:
for
so
Philosophers
and
Mathematicians
,
who
were
often
forbidden
in
Rome
,
and
banished
,
yet
lurking
in
corners
,
and
having
private
conventicles
,
might
likewise
be
said
to
be
governed
by
a
power
Philosophicall
&
Mathematicall
,
distinct
from
that
of
the
magistrate
;
and
a
sonne
,
to
whom
God
hath
given
the
grace
not
to
hearken
to
a
bad
father
,
must
not
be
said
to
govern
himself
by
a
power
distinct
from
the
paternall
,
for
indeed
such
a
son
is
a
father
to
himself
.
The
like
may
we
say
of
private
churches
under
a
persecuting
magistrate
,
who
are
fain
to
settle
a
magistracy
by
consent
of
all
the
members
of
the
churches
;
as
the
synagogues
were
faign
to
be
used
when
they
lived
under
a
magistrate
that
was
not
of
their
own
nation
and
religion
:
then
they
performed
by
a
confederate
discipline
,
what
the
magistrate
was
to
enjoin
and
command
them
.
The
confession
of
Basilartic
.
6.
hath
a
notable
saying
,
speaking
of
the
duty
of
magistrates
to
propagate
the
Gospell
as
they
are
magistrates
:
This
duty
was
enjoyned
a
magistrate
of
the
gentils
;
how
much
more
ought
it
to
be
commended
to
the
Christian
magistrate
,
being
the
Vicar
of
God
?
If
then
the
heathen
magistrate
fails
of
his
duty
,
in
not
propagating
the
Gospell
,
those
that
live
under
him
,
and
are
better
minded
,
ought
to
supply
the
part
of
the
magistrate
in
that
particular
;
and
yet
in
doing
of
that
they
do
but
perform
their
own
duty
and
businesse
:
like
as
a
master
leading
his
horse
down
the
hill
,
his
man
being
out
of
the
way
,
doeth
both
his
own
businesse
and
that
of
his
man
,
and
both
employeth
his
own
strength
in
guiding
an
unruly
horse
,
and
supplieth
that
of
his
man
:
or
(
which
expresseth
more
lively
the
thing
in
hand
)
as
the
Duke
of
Somerset
,
in
training
up
Prince
Edward
in
the
true
religion
,
did
both
do
his
own
duty
and
that
of
Henry
the
8.
his
father
;
who
being
wanting
to
his
duty
in
shewing
his
power
&
authority
to
have
his
son
brought
up
in
the
true
Protestant
religion
,
Somerset
,
Cranmer
and
others
were
not
to
be
wanting
to
theirs
;
and
yet
were
not
to
act
by
a
power
distinct
from
the
power
of
the
King
:
for
if
so
,
then
when
ever
a
power
is
exercised
rightly
,
and
yet
against
an
unlawfull
command
of
a
superiour
,
we
had
need
to
give
a
new
name
to
that
power
,
and
there
would
be
as
many
kinds
of
power
,
as
duties
to
be
performed
.
Having
done
with
Origen
,
I
come
to
Ambrose
,
whom
I
was
to
alledge
upon
the
1.
of
Timothy
,
relating
to
the
places
of
St.
Paul
and
Origen
,
and
to
the
power
of
magistracy
assumed
by
churches
.
There
he
teacheth
the
custom
both
of
the
synagogues
&
of
Christian
churches
,
of
having
elders
that
composed
,
in
stead
of
the
magistrate
,
controversies
arising
amongst
church-members
;
saying
that
first
synagogues
,
and
afterwards
churches
had
elders
,
without
whose
advice
there
was
nothing
done
in
the
church
;
and
wondreth
that
in
his
time
,
which
was
about
the
year
370
,
such
men
were
out
of
use
:
which
he
thinks
came
by
the
negligence
,
or
rather
pride
of
some
Doctors
,
who
thought
it
was
beneath
them
to
be
esteemed
the
lesse
in
the
church
,
as
S.
Paul
saith
of
them
,
while
they
are
to
decide
controversies
,
not
as
judges
invested
with
a
coercive
power
,
but
only
as
arbitrators
and
umpires
.
But
the
true
cause
why
these
elders
ceased
,
which
he
wisheth
had
been
still
continued
,
he
mentioneth
not
:
but
the
true
cause
is
,
when
the
magistrate
,
that
was
for
above
300.
years
heathenish
,
became
Christian
,
these
arbitrators
and
elders
ceased
in
great
part
,
at
least
they
were
more
out
of
churches
then
in
churches
,
and
in
stead
of
them
the
Emperours
created
judges
,
which
yet
retained
much
of
the
nature
of
those
whereof
Origen
and
Ambrose
speak
,
and
which
were
invested
(
as
most
of
the
Lawyers
affirm
,
as
Cujacius
for
one
,
&
with
them
my
Rev.
Father
,
in
his
book
de
Monarchia
temporal
,
and
in
his
Hyperaspistes
lib.
3.
cap.
15.
)
not
with
a
coercive
jurisdiction
,
but
,
as
they
term
it
,
audience
:
hence
comes
the
Bishops
and
Deanes
and
Chapters
Audit
.
However
such
arbitrators
sate
in
a
court
,
and
were
chosen
by
the
Christian
Emperours
,
and
were
not
members
,
as
before
,
ever
since
St.
Pauls
time
,
chosen
by
the
members
of
that
church
where
the
contention
did
arise
betwixt
brother
and
brother
:
and
at
that
time
it
was
not
thought
a
violation
of
the
command
of
St.
Paul
,
if
a
wronged
brother
had
gone
to
secular
judges
,
because
they
were
not
infidels
,
but
Christians
,
faithfull
,
and
saints
,
as
the
Apostle
termeth
them
,
1
Cor.
6.
2.
therefore
it
was
free
for
any
lay-man
or
other
,
either
to
repair
to
the
Audit
of
the
Bishop
,
or
to
the
secular
judge
.
Which
custome
Ambrose
doth
not
like
so
well
,
as
when
Jewes
and
Christians
were
obliged
by
the
law
of
their
discipline
to
have
controversies
decided
by
their
own
elders
.
Certain
it
is
that
these
elders
,
(
though
they
were
not
,
as
Ambrose
wisht
they
had
been
,
in
his
time
arbitrators
in
those
churches
whereof
they
were
members
)
kept
that
office
a
long
time
under
Christian
Emperours
,
but
with
more
authority
and
dignity
,
because
they
were
countenanced
by
the
Emperours
their
masters
.
We
have
them
mentioned
pretty
late
,
even
in
Theodosius
,
Honorius
and
Arcadius
time
:
for
in
one
law
they
enjoin
that
ordinary
judges
should
decide
the
contentions
between
Jewes
and
Gentils
,
not
their
own
elders
or
arbitrators
.
Thereupon
it
is
worth
considering
,
that
that
title
which
in
the
Theodosian
Code
is
de
Episcopali
audientia
,
in
the
Justinian
Code
is
de
Episcopali
judicio
:
a
main
proof
,
that
these
judgements
in
episcopall
courts
had
much
still
of
the
nature
of
those
references
in
churches
under
the
heathen
Emperours
.
These
episcopall
courts
were
set
up
by
the
Emperours
,
to
favour
the
clergy
,
that
they
might
be
judged
in
prima
instantia
by
their
own
judges
:
for
if
either
party
had
not
stood
to
the
sentence
of
that
court
,
they
might
appeal
to
the
secular
court
.
The
words
of
the
28.
Canon
of
the
councell
of
Chalcedon
are
very
expresse
:
If
a
clerk
hath
a
matter
against
a
clerk
,
let
him
not
leave
his
Bishop
,
and
appeal
to
secular
judgement
,
but
let
the
cause
first
be
judged
by
his
own
Bishop
.
Now
this
episcopall
court
being
in
substance
the
same
power
with
that
of
the
elders
mentioned
by
Ambrose
,
which
were
first
in
synagogues
,
and
then
in
Christian
churches
under
the
heathen
Emperours
,
one
may
plainly
see
how
weak
and
sandy
the
grounds
are
upon
which
ecclesiasticall
jurisdiction
,
and
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
in
the
hands
of
church-officers
is
built
;
which
government
,
say
they
,
is
the
government
of
Christ
,
and
is
to
be
managed
by
those
church-officers
by
a
warrant
from
Christ
the
mediatour
.
For
Constantine
erecting
an
episcopall
court
,
and
empowering
the
judges
of
the
court
to
decide
causes
and
controversies
,
did
not
intend
to
give
them
a
commission
of
binding
and
loosing
,
or
to
put
into
their
hands
the
keyes
of
Heaven
,
so
delegating
a
power
which
was
none
of
his
to
give
;
but
only
granted
what
was
in
his
own
power
,
namely
,
that
some
magistrates
under
him
should
set
all
things
in
order
in
the
church
,
and
among
the
clergy
.
Besides
,
he
intended
to
set
up
that
magistracy
,
which
was
through
the
necessity
of
the
times
assumed
first
by
synagogues
,
then
by
Christian
churches
under
persecution
:
for
sure
Constantine
did
not
place
the
power
of
the
keyes
&
of
binding
and
loosing
in
the
exercise
of
that
power
managed
either
by
the
elders
,
which
Ambrose
mentioneth
,
or
by
the
episcopall
court
erected
by
himself
.
Neither
Constantine
nor
any
of
his
successours
did
ever
conceive
,
that
churches
were
to
be
governed
by
any
other
power
then
their
own
,
as
all
other
societies
of
men
were
.
In
this
episcopall
court
any
cause
between
man
and
man
,
clergy-man
or
not
,
was
decided
;
capitall
only
excepted
.
For
matters
of
faith
,
I
confesse
there
be
many
Emperours
sanctions
,
forbidding
secular
courts
to
meddle
with
them
:
but
this
doth
not
argue
that
the
clergy
had
any
power
more
then
declarative
,
not
sancitive
.
For
1.
This
very
sanction
,
that
secular
courts
should
not
meddle
with
matters
of
faith
,
was
a
law
of
the
Emperour
,
and
the
episcopall
courts
or
synods
could
not
challenge
any
power
therein
,
but
by
a
commission
from
the
Emperour
.
2.
The
Emperours
did
not
conceive
themselves
obliged
to
receive
lawes
concerning
faith
from
the
Bishops
,
or
that
coming
from
them
they
had
a
stamp
of
authority
through
all
the
Emperours
dominions
,
except
they
were
approved
of
and
ratified
by
them
.
3.
The
Emperours
did
not
think
themselves
much
obliged
to
receive
lawes
of
doctrine
and
faith
from
the
Bishops
,
in
regard
that
most
of
the
lawes
and
constitutio
is
concerning
the
fundamentall
points
of
faith
were
composed
,
reduced
and
inserted
into
the
Code
,
without
so
much
as
taking
counsell
or
advice
of
the
Bishops
;
though
we
never
read
that
they
ever
complained
thereof
.
Only
a
late
famous
Lawyer
and
a
Papist
,
in
his
book
de
Iustinianei
seculi
moribus
cap.
2.
maketh
a
great
complaint
thereof
;
which
is
a
strong
argument
that
the
magistrate
did
not
then
acknowledge
any
ecclesiasticall
power
seated
in
the
clergy
.
4.
And
the
power
that
the
Emperours
challenged
to
belong
solely
to
them
,
to
call
synods
,
to
chuse
members
,
to
review
their
acts
,
to
approve
,
ratifie
,
disannull
,
or
give
them
the
vigour
and
strength
of
lawes
obliging
all
churches
and
men
to
obedience
,
either
active
or
passive
,
is
an
argument
,
that
what
ever
combined
churches
under
the
heathen
Emperours
did
,
in
calling
of
synods
,
making
lawes
and
decrees
,
and
requiring
from
all
churches
and
church-members
obedience
to
them
;
the
Emperours
did
not
conceive
otherwise
of
those
acts
of
theirs
,
but
as
of
acts
of
magistracy
taken
up
by
consent
,
for
want
of
a
Christian
magistrate
,
and
which
was
to
last
no
longer
then
till
the
time
that
God
should
send
a
Christian
magistrate
.
For
had
not
these
been
the
thoughts
both
of
the
Emperours
and
the
Bishops
at
that
time
,
how
came
it
that
Constantine
the
Great
,
&
the
other
Christian
Emperours
that
came
after
him
,
did
not
rather
wish
the
Bishops
&
clergy
to
call
synods
upon
their
own
authority
,
as
they
were
wont
to
do
?
and
how
came
it
that
O●ius
,
Spiridion
,
&
Paphnutius
did
not
disswade
Constantine
from
taking
upon
him
to
call
synods
,
telling
him
that
it
was
more
then
did
belong
to
him
,
and
speak
in
the
language
of
Mr.
Gillespie
,
that
ministers
by
virtue
of
their
office
are
to
call
and
assemble
synods
;
that
it
is
altogether
unreasonable
that
they
should
be
abridged
of
what
they
had
enjoyed
for
300.
years
,
and
now
loose
a
main
branch
of
their
ecclesiasticall
power
;
that
hitherto
it
was
not
so
much
as
thought
on
,
that
magistracy
,
which
is
not
a
thing
essentiall
to
the
church
,
should
so
far
entrench
upon
the
government
of
Christ
,
wherewith
the
ministers
are
solely
entrusted
?
But
these
notions
came
not
into
the
minds
either
of
the
Emperours
,
or
of
Osius
,
Eustatius
,
Paphnutius
and
others
,
nor
of
Hierom
,
who
questioned
the
validity
of
a
synod
that
was
not
convocated
by
the
Emperour
.
These
good
men
did
not
quarrell
either
at
the
convocation
of
synods
,
or
at
the
making
or
giving
of
lawes
to
churches
by
the
sole
authority
of
the
Emperours
.
5.
A
further
proof
that
neither
the
Emperours
,
nor
the
Kings
after
the
Roman
Empire
was
broken
in
pieces
,
conceived
that
Bishops
and
clergy-men
had
any
judiciall
power
distinct
from
theirs
,
is
,
that
for
many
100.
years
in
most
parts
of
the
Roman
Empire
,
as
it
then
was
,
Emperours
and
Kings
kept
state-assemblies
,
where
both
clergy
and
laity
sate
and
voted
,
without
any
such
distinction
of
power
ecclesiasticall
and
civil
.
I
should
here
shew
,
as
I
promised
in
the
beginning
of
the
chapter
,
that
the
very
heathens
never
knew
any
such
distinction
of
power
:
for
although
the
law
of
nature
and
nations
taught
them
,
that
there
must
be
a
sacred
function
distinct
from
others
,
yet
they
never
knew
nor
understood
that
the
jurisdiction
of
that
function
was
distinct
from
that
of
the
others
:
for
many
thousand
years
neither
the
people
of
God
nor
the
heathens
knew
any
such
distinction
.
Aristotle
in
the
third
of
his
politicks
ch.
10.
speaking
of
heroick
Kings
,
the
Kings
,
saith
he
,
were
judges
and
moderators
in
all
divine
matters
.
So
was
the
Roman
Senat
,
both
before
and
after
it
was
governed
by
Emperours
;
for
it
was
wont
to
consecrate
Emperours
;
and
the
name
of
Pontifex
Maximus
,
of
which
they
were
so
jealous
,
was
taken
by
the
Emperours
even
till
Gratians
time
.
In
short
,
they
alwayes
conceived
that
a
common
magistracy
and
soveraign
power
was
made
up
of
these
two
main
ingredients
,
viz.
ceremonies
about
religion
and
humane
lawes
,
both
put
in
trust
with
the
soveraign
magistrate
.
One
thing
I
cannot
but
observe
:
that
the
very
heathens
by
the
light
of
nature
have
gone
here
beyond
Mr.
Gillespie
.
For
,
to
confirm
a
common
errour
,
that
the
church
jurisdiction
is
wholly
independent
from
the
magistrate
,
and
that
the
end
of
magistracy
is
only
the
protection
of
temporall
life
,
having
nothing
to
do
with
promoting
the
eternall
good
of
the
soul
,
to
confirm
,
I
say
,
this
errour
,
he
teacheth
us
that
magistracy
is
not
subservient
to
the
Kingdom
of
Jesus
Christ
the
Mediatour
ex
natura
rei
.
But
this
errour
is
refuted
by
the
very
heathen
,
namely
Aristotle
,
in
his
3.
book
of
Politicks
ch.
16.
where
he
saith
,
that
the
scope
of
politicks
is
not
simply
to
live
,
but
to
live
well
.
I
should
ask
Mr.
Gillespie
,
when
a
magistrate
turneth
from
heathenism
to
Christianity
,
whether
his
first
duty
is
not
to
seek
the
Kingdom
of
Heaven
,
both
for
himself
and
all
that
are
under
his
charge
.
There
is
also
a
notable
passage
of
Pareus
among
his
Miscellanea
Catechetica
,
artic.
11.
aphoris
.
18.
where
he
lamenteth
that
heathens
should
surpasse
Christians
in
this
particular
,
in
attributing
more
to
the
magistrate
for
ordering
matters
of
religion
,
and
that
they
in
this
point
should
be
more
orthodox
:
these
be
his
words
;
Ac
sane
dolendum
est
,
rectius
in
hoc
capite
sensisse
olim
ethnicos
,
qui
unanimi
consensu
regi
suo
demandarunt
curam
religion●s
&
cultus
Deorum
,
idque
persuasi
tam
jure
naturae
quam
gentium
.
As
pregnant
a
proof
,
that
the
same
persons
amongst
the
heathens
had
the
managing
of
religious
as
well
as
civil
affairs
,
is
that
of
Cicero
,
in
his
Oration
pro
domo
sua
ad
Pontifices
:
the
words
are
these
;
Praeclare
à
majoribus
nostris
constitutum
est
,
quod
vos
eosdem
&
religionibus
Deorum
immortalium
&
summae
reipublicae
praeesse
voluerunt
;
ut
amplissimi
&
clarissimi
cives
rempublicam
bene
gerendo
,
religiosissimi
religiones
sapienter
interpretando
,
rempublicam
conservarent
.
It
was
excellently
well
ordained
by
our
ancestours
,
that
the
same
persons
should
be
put
in
care
with
matters
of
religion
,
and
the
supreme
government
of
state
:
that
so
,
whilst
the
most
noble
and
renowned
citizens
should
see
to
the
right
ordering
of
the
Common-wealth
,
and
the
most
religious
to
the
right
interpreting
of
religious
matters
,
the
frame
of
the
Commonwealth
might
be
preserved
and
secured
.
But
I
will
not
enter
farther
into
this
large
subject
handled
by
others
.
CHAPTER
XXV
.
That
ecclesiasticall
jurisdiction
as
it
is
held
by
the
Romish
church
,
better
agreeth
with
reason
and
the
letter
of
the
Scripture
then
that
of
the
presbyterian
brethren
.
That
some
Romanists
have
ascribed
more
power
to
the
magistrate
in
sacred
things
then
the
presbyterian
brethren
.
THat
ecclesiasticall
power
of
deposing
,
excommunicating
,
and
making
lawes
authoritatively
,
as
it
is
assumed
by
the
Pope
and
the
Romish
clergy
,
is
not
only
more
consonant
to
reason
,
and
the
literall
sense
of
the
Scripture
,
but
also
very
agreeable
with
their
corrupt
principles
in
doctrine
and
practise
:
whereas
quite
contrary
,
the
ecclesiasticall
power
with
all
its
appurtenances
as
it
is
assumed
and
held
by
the
presbyterians
,
is
altogether
dissonant
from
the
holinesse
of
their
life
and
doctrine
,
and
is
more
repugnant
to
reason
&
the
letter
of
the
Scripture
.
1.
Neither
the
papists
nor
the
presbyterians
have
any
expresse
place
of
Scripture
for
a
double
jurisdiction
,
except
they
both
make
use
of
that
of
St.
Luc.
22.
v.
38.
alledged
by
Bonifacius
the
8.
behold
,
here
are
two
swords
.
2.
Though
the
Popes
speak
big
of
their
jurisdiction
as
distinct
from
the
magi●…trates
jurisdiction
,
yet
de
facto
they
make
of
two
but
one
,
in
that
they
subordinate
the
temporall
jurisdiction
to
the
spirituall
,
conceiving
it
altogether
inconvenient
to
constitute
two
coordinate
powers
,
since
one
must
be
supreme
,
and
the
supreme
must
include
the
inferiour
;
and
that
the
end
of
the
temporall
being
subordinate
to
the
end
of
the
spirituall
,
those
that
have
the
managing
of
the
temporall
jurisdiction
must
likewise
be
subordinate
and
subject
to
the
spirituall
jurisdiction
.
These
are
the
arguments
of
Bonifacius
and
Bellarmin
;
and
upon
these
grounds
all
states
and
magistrates
,
being
but
ministers
of
God
in
managing
the
temporall
power
,
must
be
obedient
to
all
acts
and
sentences
of
the
spirituall
jurisdiction
,
which
the
ministers
of
God
in
the
Gospell
are
entrusted
with
:
so
that
the
magistrates
power
being
subordinate
to
the
ecclesiasticall
,
all
appeals
from
civil
judicatories
must
be
valid
,
and
so
all
sentences
of
excommunications
of
what
persons
soever
.
But
the
same
ecclesiasticall
power
,
as
it
is
challenged
by
the
presbyterians
to
be
coordinate
to
the
power
of
the
magistrate
,
rendreth
all
acts
of
excommunication
altogether
unreasonable
and
unwarrantable
.
For
it
is
but
reasonable
that
a
man
should
submit
to
a
power
that
is
either
subordinate
to
another
,
or
that
hath
no
supreme
or
collateral
:
but
it
would
trouble
one
to
be
sentenced
by
a
power
that
is
neither
soveraign
nor
subordinate
,
as
is
the
ecclesiasticall
.
Neither
is
it
lesse
unreasonable
,
that
the
same
man
,
subject
both
to
the
ecclesiasticall
and
the
civil
power
,
being
condemned
by
one
of
the
powers
,
cannot
so
much
as
seek
for
remedy
in
the
court
of
that
power
that
ought
to
give
him
defence
and
protection
.
The
Pope
well
foresaw
he
could
not
depose
a
King
,
except
the
power
of
the
King
were
subordinate
to
that
of
the
Pope
.
But
Zanchius
and
some
others
though
they
do
not
make
the
temporall
power
subordinate
to
the
spirituall
,
yet
they
hold
that
Kings
and
magistrates
are
no
lesse
subject
to
the
censure
of
excommunication
then
the
meanest
member
of
a
church
.
3.
The
denosing
of
a
King
or
other
magistrate
is
a
result
〈…〉
flowing
from
excommunication
:
for
if
by
excommunication
a
man
is
made
a
member
of
Satan
,
whose
addresse
,
conversation
&
company
is
to
be
avoided
by
all
good
men
,
it
comes
much
to
one
pass
either
to
depose
him
,
or
to
put
him
into
such
a
condition
,
in
which
he
hath
but
the
name
of
a
King
,
which
is
done
by
excommunication
.
And
therefore
Emanuel
Sa
well
expresseth
the
sense
of
the
Romanists
,
and
with
it
the
true
consequence
of
excommunication
;
which
indeed
,
if
there
be
such
a
thing
,
must
be
as
he
defines
it
,
aphoris
verbo
excommunicationis
:
An
excommunicated
person
is
suspended
from
his
office
and
benefice
,
and
cannot
judge
,
accuse
or
witnesse
,
§
.
27.
But
that
excommunication
held
by
presbyterians
,
by
which
Kings
excommunicated
may
still
retain
their
authority
and
power
as
before
,
is
altogether
inconsistent
with
reason
.
Can
a
man
delivered
to
Satan
make
lawes
obliging
for
conscience
sake
?
Can
a
soveraign
put
to
shame
and
confusion
,
yea
execration
,
by
a
sentence
of
excommunication
,
be
trusted
by
his
subjects
?
or
can
a
subject
excommunicated
and
rejected
by
such
a
solemn
act
,
as
unworthy
to
have
any
communion
with
Christians
,
be
entrusted
by
his
soveraign
with
the
managing
of
the
great
affairs
of
state
,
by
which
union
&
communion
is
maintained
among
all
ranks
of
people
?
4.
Excommunication
is
very
agreeable
with
the
headship
of
the
Pope
under
Christ
in
the
government
of
the
Catholick
church
;
for
he
doth
but
expell
a
man
out
of
the
pale
that
bounds
his
jurisdiction
.
But
a
minister
or
a
presbytery
excommunicating
either
a
King
or
any
other
man
,
cannot
say
that
their
excommunication
extendeth
as
far
as
the
bounds
of
their
jurisdiction
,
since
they
have
not
yet
defined
how
far
it
extendeth
:
surely
,
not
so
far
as
,
and
no
further
then
the
jurisdiction
of
the
magistrate
under
which
they
live
:
for
the
ecclesiasticall
and
spirituall
jurisdiction
is
not
limited
by
mens
bounds
;
for
it
is
like
the
place
of
the
Angels
;
one
may
say
they
are
here
,
but
one
cannot
say
that
they
are
not
there
.
If
it
reacheth
all
over
the
world
,
then
a
presbytery
of
Scotland
may
as
well
excommunicate
a
man
in
Germany
,
as
in
Scotland
.
5.
The
Papists
arguments
,
namely
Bellarmin's
and
others
,
are
very
urging
,
that
,
supposing
there
be
but
one
true
church
and
body
of
Christ
,
and
that
that
church
and
body
is
the
Rom●sh
church
,
there
cannot
be
a
Common-wealth
within
another
Commonwealth
,
and
a
jurisdiction
within
another
jurisdiction
,
except
one
be
subordinate
to
the
other
,
and
one
depend
on
the
other
;
therefore
that
either
the
spirituall
power
must
depend
on
the
temporall
,
or
the
temporall
on
the
spirituall
,
for
fear
of
a
continuall
clashing
and
conflict
.
But
our
brethren
not
allowing
the
necessity
of
dependance
of
one
jurisdiction
on
the
other
,
do
unavoidably
run
upon
many
rocks
of
inconveniences
(
which
the
papists
prudently
avoid
)
such
as
is
an
endlesse
crossing
and
thwarting
of
contrary
laws
,
commands
and
orders
,
one
of
the
other
,
while
men
do
not
know
which
to
obey
first
;
as
I
have
largely
shewed
in
the
15.
chapter
of
my
Paraenesis
.
6.
Besides
,
it
doth
very
well
stand
to
reason
,
(
what
the
Romanists
would
have
)
that
one
body
of
a
church
should
have
one
governour
,
and
one
government
,
which
is
that
of
Christ
:
but
so
doth
it
not
,
that
the
presbyterian
government
should
be
the
government
of
Christ
,
and
yet
not
be
received
by
all
the
members
of
the
church
of
Christ
;
as
they
cannot
deny
but
that
there
are
many
churches
,
which
yet
do
not
hold
presbytery
to
be
the
government
of
Christ
.
7.
It
is
very
compauble
,
that
in
one
government
there
should
be
many
●anks
and
sorts
of
men
contributing
th●ir
ca●e
towards
it
;
so
that
all
these
cares
be
not
coordinate
,
but
subordinate
,
and
every
rank
of
men
take
care
in
its
proper
place
,
and
with
subordination
to
some
principall
power
,
that
must
have
the
chief
care
of
it
.
This
the
Papists
as
they
hold
,
so
they
practise
:
for
they
make
the
magistrate
but
subservient
to
the
care
that
the
Pope
is
to
take
in
governing
the
church
,
yielding
to
his
judgement
and
commands
,
and
executing
his
decrees
and
buls
without
controul
.
But
the
presbyterians
,
that
are
not
yet
agreed
how
to
levell
the
duties
of
the
ministers
and
of
the
magistrate
about
taking
care
of
the
government
of
the
church
,
have
cast
us
into
an
endlesse
unce●tainty
,
which
of
them
is
to
have
the
greatest
&
●hiefest
care
.
For
whereas
Rivetus
saith
,
that
the
magistates
chief
and
first
care
is
the
administration
of
sacred
things
and
the
government
of
the
church
,
and
his
second
care
the
government
of
the
Common-wealth
;
Walaus
,
Apollonius
,
Mr.
Gillespie
,
and
a
hundred
more
will
tell
us
,
that
that
care
doth
mainly
and
first
belong
to
ministers
,
and
next
to
them
that
magistrates
have
an
auxiliary
ecclesiasticall
power
,
by
which
they
are
to
ayd
the
ministers
in
the
government
of
the
church
.
So
that
if
each
party
conceiveth
that
the
care
of
the
church
doth
not
belong
chiefly
to
the
other
,
but
that
he
is
to
look
to
it
as
he
thinks
fitting
,
and
not
to
trust
the
main
care
with
any
one
but
himself
,
I
fear
we
shall
need
a
third
party
to
take
care
that
these
two
may
care
but
for
one
thing
.
8.
Those
words
of
Jesus
Christ
,
I
will
give
thee
the
keyes
of
the
Kingdom
of
Heaven
,
and
,
whatsoever
thou
shalt
bind
,
&c.
and
,
against
that
church
(
which
they
say
is
the
Romish
church
)
the
gates
of
Hell
shall
not
prevail
,
seem
literally
to
confer
a
very
great
power
,
yea
to
give
an
infallibility
;
the
power
of
remitting
and
retaining
sins
,
and
of
granting
indulgences
,
being
not
repugnant
to
the
non-erring
power
.
But
the
giving
this
great
power
of
the
keyes
of
Heaven
,
and
of
binding
and
loosing
,
expressed
in
very
high
and
emphaticall
terms
,
cannot
be
applyable
to
a
presbyterian
church
,
against
which
the
gares
of
hell
shall
not
prevail
;
nor
can
it
stand
with
the
little
modulus
of
power
of
a
presbytery
,
which
yet
hath
found
no
legs
to
walk
on
;
they
not
resolving
us
yet
whether
the
pastor
,
or
the
people
,
or
both
must
excommunicate
,
that
the
sentence
of
excommunication
may
be
valid
,
nor
how
farre
it
reacheth
.
9.
Particularly
,
that
saying
of
the
Papists
,
that
there
cannot
be
a
greater
argument
that
their
judgements
are
infallible
then
this
,
that
God
ratifieth
them
in
Heaven
,
is
much
according
to
the
literall
arguing
of
the
Scripture
,
saying
,
that
whatsoever
shall
be
bound
,
&c.
that
is
,
as
they
interpret
it
,
whatsoever
shall
be
decreed
by
them
and
passed
on
earth
,
shall
afterwards
be
ratified
and
approved
in
Heaven
.
For
were
their
judgements
fallible
,
then
God
would
not
have
tyed
himself
by
his
promise
to
approve
of
all
the
erroneous
judgements
of
men
,
which
they
say
cannot
be
said
without
blasphemy
.
But
the
fallibility
of
the
judgements
of
presbyterian
judicatories
is
repugnant
to
the
letter
of
the
Scripture
,
which
promiseth
to
ratify
all
the
judgements
that
are
passed
by
men
on
earth
.
10.
So
for
the
power
of
the
Pope
in
absolving
and
loosing
men
from
their
oaths
and
promises
,
and
fidelity
due
to
their
soveraign
,
it
doth
very
well
agree
with
the
letter
of
the
Scripture
,
whatsoever
ye
shall
loose
on
earth
shall
be
loosed
in
heaven
,
for
here
is
a
power
given
without
any
modification
.
But
that
of
presbyterian
j●dicatory
not
challenging
such
a
power
,
and
yet
grounding
their
power
upon
the
same
Scripture
,
must
so
much
the
more
recede
from
the
Scripture
;
and
therefore
they
need
a
place
of
Scripture
as
pregnant
for
their
power
,
as
the
Romanists
have
for
theirs
.
11.
Lastly
,
the
jurisdiction
held
by
the
Papists
is
a
true
&
valid
jurisdiction
,
for
it
is
coercive
,
and
extendeth
to
the
body
,
estate
,
liberty
and
good
name
;
the
Pope
and
Bishops
have
their
prisons
:
but
the
presbyterian
is
a
name
without
a
thing
;
for
they
are
loth
to
call
it
coercive
;
it
must
be
then
perswasive
.
I
wish
they
would
hold
there
,
&
suspend
their
excommunication
of
any
person
,
till
he
be
perswaded
so
to
be
,
which
I
think
he
will
never
be
:
or
till
they
can
inform
him
,
that
excommunication
is
an
ordinance
of
Jesus
Christ
,
as
well
as
the
preaching
of
the
word
,
and
the
administration
of
the
Sacraments
,
as
they
tell
us
in
the
63.
page
of
their
answer
to
the
reasons
of
the
dissenting
brethren
;
which
neither
do
I
think
they
ever
will
be
able
to
doe
.
12.
But
though
the
ecclesiasticall
presbyterian
power
,
as
it
is
held
to
be
independent
,
and
not
subordinate
to
the
magistrate
,
is
lesse
consonant
to
Scripture
and
reason
then
the
papall
ecclesiasticall
power
;
yet
I
must
say
thus
much
for
the
brethren
of
the
presbytery
,
that
their
excommunication
,
as
they
hold
it
from
a
power
coordinate
and
independent
from
the
magistrate
,
is
more
consistent
with
reason
,
then
that
excommunication
held
by
the
learned
and
rever
.
Dr.
Hammond
,
agreeth
with
his
subordinating
the
ecclesiasticall
episcopall
power
to
the
magistrate
,
as
supreme
governour
of
the
church
under
Christ
:
for
according
to
the
Doctors
opinion
,
one
cannot
conceive
of
the
power
of
excommunicating
,
but
as
the
power
of
the
magistrate
,
and
of
excommunication
but
as
a
law
of
the
magistrate
;
which
yet
I
believe
he
will
not
grant
.
For
were
he
willing
to
grant
thus
much
,
then
besides
that
he
and
I
should
not
differ
,
he
would
get
reason
and
Scripture
more
on
his
side
,
then
〈…〉
ur
brethren
of
the
presbytery
or
the
Pap●…s
have
.
Now
that
some
remaining
within
the
communion
of
Rome
have
acknowledged
as
much
as
we
concerning
the
nullity
of
a
double
jurisdiction
,
the
power
of
the
magistrate
in
sacred
things
,
and
the
nature
of
the
Kingdom
of
God
,
I
could
prove
by
many
of
them
;
truth
breaking
forth
through
the
darknesse
of
popery
,
whereas
Mr.
Rutherfurd
and
Gillespie
were
blind
in
so
clear
day
of
revealed
truth
.
I
have
already
al●edged
Claude
Fauchet
&
John
du
Tiller
,
who
t●ll
us
that
there
was
no
such
thing
as
a
double
jurisdiction
for
many
hundred
years
after
Christ
:
and
with
them
agreeth
the
authour
of
the
Review
of
the
Councill
of
Trent
wh●…
the
6.
book
chap.
5.
saith
,
that
the
〈…〉
F●ance
hold
their
jurisdiction
not
from
the
Pope
,
but
from
the
King
of
France
.
We
have
also
alledged
Tos●atus
upon
the
16.
of
Nauhew
,
asserting
that
among
the
Jewes
there
was
no
distinction
of
jurisdiction
.
Hotomannus
,
a
famous
Lawyer
and
a
Papist
,
in
his
book
of
the
Liberties
,
hath
these
words
:
It
is
certain
that
ecclesiasticks
as
ecclesiasticks
have
neither
fisck
nor
territorie
,
nor
any
jurisdiction
,
but
only
liberty
to
declare
what
is
fitting
to
be
observed
,
without
receiving
or
execut
on
of
their
opinion
.
But
I
will
insist
only
upon
two
or
three
considerable
places
out
of
the
said
Review
of
the
Councill
of
Trent
,
that
one
would
think
had
been
spoken
by
Frastus
or
Mr.
Coleman
.
In
the
3.
book
cap.
11.
he
hath
these
words
:
If
the
Prence
be
learned
and
capable
,
what
reason
●s
there
to
exclude
him
from
presidency
?
It
were
indeed
more
beseeming
and
becoming
his
dignity
,
to
let
the
Bishops
a●sp●te
,
yea
one
of
them
to
manage
and
order
the
action
,
or
such
as
he
himself
will
chuse
,
res●…ving
to
himself
the
presidency
,
yea
the
determination
,
the
confirmation
and
execution
,
after
he
hath
viewed
and
understood
all
:
the
importance
and
consequence
is
too
great
,
when
it
concerneth
salvation
,
a
Prince
hath
no
lesse
interest
then
a
Prlest
.
Here
we
have
a
Paput
granting
,
that
the
magistrate
is
not
only
to
preside
in
synods
,
but
also
to
have
the
last
determination
and
judgement
of
all-debates
.
In
the
7.
book
ch.
6.
he
ascribeth
a
function
,
but
no
jurisdiction
,
to
the
clergy
and
pastors
;
and
he
hath
this
passage
worthy
to
be
written
in
golden
letters
,
for
it
doth
disannull
and
make
void
all
consistoriall
,
classicall
and
synodicall
canons
,
sentences
and
definitions
,
which
are
no
acts
of
the
magistrate
.
Kings
ought
not
to
meddle
with
the
administration
of
the
Sacraments
,
nor
with
the
business
of
ceremonies
,
or
preaching
,
or
other
ecclesiasticall
ministeriall
acts
:
but
for
appointing
of
the
order
of
ceremonies
,
purging
out
of
abuses
,
extirpation
of
schism
and
heresies
,
church-policy
,
and
the
like
,
they
may
,
they
ought
,
and
they
have
alwayes
done
it
,
either
by
putting
their
own
hands
to
the
work
,
or
by
commanding
of
it
,
or
else
by
appointing
and
constituting
lawes
,
statutes
and
ordinances
.
The
authour
did
here
only
forget
to
tell
us
by
what
power
the
magistrate
must
do
this
.
Is
it
by
a
politicall
or
ecclesiasticall
power
,
direct
or
indirect
,
intrinsecall
or
extrinsecall
?
None
but
Mr.
Gillespie
could
tell
us
.
Sure
he
that
takes
all
and
doeth
all
by
his
own
power
and
authority
,
needs
no
co-partners
in
the
managing
of
his
power
,
but
delegates
and
substitutes
in
the
exercise
of
it
.
CHAPTER
XXVI
.
The
description
of
excommunication
in
terms
received
by
most
of
our
opposites
,
though
otherwise
variously
defined
by
them
.
That
for
four
thousand
years
no
such
excommunication
was
in
use
,
either
among
the
heathens
or
the
Iewes
.
An
answer
to
some
objections
.
That
the
legall
uncleannesse
was
no
type
of
the
morall
.
That
the
Priests
judging
of
the
leprosy
is
no
plea
for
excommunication
,
nor
for
ecclesiasticall
jurisdiction
.
ALthough
I
made
this
subject
the
greatest
part
of
my
Latin
book
,
yet
I
had
much
more
to
say
then
I
did
write
,
purposing
one
time
or
other
to
discover
,
that
excommunication
hath
been
the
principall
and
main
tool
in
the
hands
of
the
man
of
sin
to
build
up
the
Roman
Hierarchie
,
or
that
dominion
which
the
Pope
hath
procured
himself
in
all
states
and
Empires
round
about
him
;
which
is
the
very
mystery
of
iniquity
spoken
of
by
S.
Paul
:
To
avoid
prolixity
therefore
,
intending
here
sut
an
extract
,
I
will
strive
to
contract
my self
,
&
give
but
a
breviary
in
few
chapters
of
what
I
designe
,
if
God
gives
me
life
,
in
another
tongue
.
I
must
first
state
what
my
opposites
mean
by
excommunication
,
that
by
the
description
they
make
of
it
,
I
may
with
lesse
difficulty
make
good
,
that
it
is
repugnant
to
reason
,
Scripture
,
and
the
practise
of
all
nations
,
heathens
,
Iewes
,
yea
of
many
Christians
in
all
ages
;
for
except
they
give
it
me
themselves
,
it
is
as
impossible
for
me
to
delineate
it
,
as
to
give
the
true
definition
of
purgatory
,
or
of
limbus
patrum
;
for
all
parties
are
not
yet
agreed
what
the
exclusion
is
from
and
by
whom
,
and
what
men
are
excommunicable
.
For
some
hold
that
excommunication
,
at
least
the
lesse
,
is
from
the
Eucharist
,
as
the
greater
is
from
the
assembly
of
Christians
:
others
not
only
from
the
externall
communion
,
but
also
from
the
internall
.
Some
hold
that
only
Bishops
,
yea
that
one
only
Bishop
may
excommunicate
,
as
Ambrose
did
Theod●sius
:
some
think
that
p●es●yters
and
ministers
may
do
it
;
and
of
these
,
some
say
that
one
may
do
it
,
others
say
there
must
be
three
at
least
.
Ca●vin
and
some
others
hold
excommunication
is
v●…d●
except
it
be
the
act
of
a
whose
p●…v●…church
.
Many
are
of
opinion
tha●
th●
p●…b
,
t●…y
without
the
concurrence
of
the
people
may
excourmunicate
.
As
for
the
subject
or
object
o●●xcommunication
,
some
think
that
Kings
and
ma●…rates
,
as
well
as
any
other
〈◊〉
ch●members
,
may
●e
ex●ommunicated
:
othe●s
e●e●…t
them
Those
that
make
three
communions
,
according
to
the
three
severall
acceptions
of
Church
in
Scripture
,
say
that
excommunication
is
only
an
exclusion
or
a
putting
out
of
the
communion
which
is
amongst
members
of
a
〈◊〉
church
:
others
that
it
is
an
●xclusion
●…t
of
the
communion
of
the
whole
Catholick
〈◊〉
●hu●ch
;
whereby
they
warrant
th●
power
of
the
Pope
in
excommunicating
Emperours
and
Kings
,
who
,
since
they
are
members
of
the
Cath●…k
church
,
may
be
put
out
of
the
communion
by
the
pallor
within
that
communion
.
But
some
hold
,
that
the
vertue
of
excommunication
●x●…s
no
further
th●n
the
jurisdiction
of
the
ma●…ate
where
the
excommunication
is
pronounced
.
There
being
such
diversity
of
opinions
amongst
our
opposites
about
the
true
notion
of
excommunication
,
it
is
not
possible
for
any
of
them
to
give
a
good
account
and
description
of
excommunication
to
satisfy
all
,
much
●…sse
can
I
do
it
:
yet
must
I
give
some
description
of
it
,
allowable
,
as
I
conceive
,
●y
most
of
them
.
It
is
a
judiciall
act
or
sentence
of
excluding
scand●lous
persons
and
offenders
from
some
church-priviledges
,
by
church-men
or
church-members
invested
with
a
power
of
jurisdiction
distinct
from
the
power
of
the
magistrate
;
which
sentence
ought
not
to
be
reviowed
or
voided
,
but
either
by
the
same
power
that
first
gave
the
sentence
,
or
by
a
superiour
judicatory
in
ead●m
serie
(
as
they
call
it
)
of
the
same
kind
and
nature
,
if
any
is
to
be
had
.
This
description
,
I
trow
,
will
go
near
to
be
received
by
all
the
patrons
of
excommunication
,
even
by
those
that
make
excommunication
no
lesse
a
saving
ordinance
then
the
preaching
of
the
word
and
the
administration
of
the
Sacraments
;
as
the
●ever
.
Divines
have
defined
and
determined
in
their
assembly
at
Westminster
.
Now
of
this
excommunication
I
●hall
here
give
this
short
account
.
1.
That
for
four
thousand
years
no
such
excommunication
was
in
use
,
either
among
the
heathens
or
the
Jewes
.
2.
That
at
that
time
when
some
think
it
had
a
beginning
,
even
when
the
Jewes
were
carried
into
captivity
,
it
did
not
begin
.
3.
That
there
is
no
ground
for
such
an
excommunication
communication
nor
practise
in
the
new
Testastament
.
4.
That
soon
after
Christ
and
the
Apostles
time
excommunication
begun
,
and
was
mainly
subservient
to
the
working
of
the
mystery
of
iniquity
.
5.
Excommunication
being
retained
by
the
reformers
,
did
occasionally
strengthen
the
mystery
of
iniquity
.
For
the
first
,
it
is
easy
to
shew
that
there
was
no
such
excommunication
among
the
heathens
as
we
have
described
.
It
is
true
,
that
many
learned
Grammarians
and
Lawyers
,
as
Polydore
Virgil
,
Tiraquellus
,
Fortatulus
and
some
others
,
hold
that
excommunication
was
in
use
among
the
heathens
before
it
was
practised
among
the
Jewes
:
but
it
had
nothing
of
the
excommunication
agreed
on
by
all
parties
.
The
example
of
Alcibiades
,
condemned
for
keeping
holy
conventicies
in
Cornelius
Nepos
,
doth
not
concern
excommunication
,
since
it
was
a
judiciall
act
of
the
people
of
Athens
:
neither
was
that
an
excommunication
whereof
Caesar
speaketh
in
his
Commentaries
,
being
a
forinsecall
sentence
pronounced
by
the
Druides
,
who
were
judges
of
the
land
,
and
medled
with
any
such
kind
of
matters
as
are
usually
judged
at
Westminster
Hall
in
term
time
:
for
there
was
not
then
any
division
of
power
.
Draco
,
saith
Demosthenes
,
amongst
other
penalties
imposed
,
ranketh
exclusion
from
courts
,
pleading
,
temples
,
and
performing
their
idol-worship
.
Dionysius
Halicarnasseus
in
the
year
from
the
building
of
Rome
254
saith
,
that
the
Senat
made
a
decree
to
expiate
all
those
that
in
the
civil
wars
were
necessitated
to
shed
blood
.
And
Diodorus
Siculus
hath
a
notable
example
lib.
16.
sect.
23.
that
though
amongst
all
the
nations
in
Greece
there
were
variety
of
functions
,
yet
there
was
an
identity
of
jurisdiction
:
for
the
Council
of
the
Amphicty
ones
did
proceed
against
the
violators
and
plunderers
of
Temples
and
Altars
,
&
made
lawes
concerning
their
publick
worship
.
Also
Lampridius
telleth
us
,
that
Alexander
the
Emperour
reviewed
the
sentences
of
the
colledge
of
Augurs
:
also
Tertullian
in
his
Apologetick
cap.
5.
saith
,
that
it
was
the
prerogative
of
the
senate
to
consecrate
their
Gods
,
and
to
order
the
religion
that
was
to
be
observed
among
the
people
.
Let
us
now
come
to
the
Jewes
;
and
first
examine
what
they
have
to
shew
for
excommunication
before
the
law
was
given
.
Beza
and
others
make
excommunication
as
ancient
as
the
creation
:
they
say
,
God
did
excommunicate
Adam
and
Cain
.
Others
would
have
those
Angels
who
did
not
persist
in
their
integrity
to
have
been
thrust
out
of
Heaven
by
excommunication
.
But
these
acts
being
judiciall
acts
of
God
,
not
as
Pastor
of
his
church
,
but
as
loveraign
judge
,
cannot
serve
the
turn
:
besides
that
excommunication
supposeth
a
possibility
of
absolution
,
and
returning
to
the
former
condition
;
and
such
could
not
the
excommunication
of
the
bad
Angels
be
,
nor
that
of
Adam
,
who
was
never
to
return
to
Paradise
.
Since
the
Law
,
they
alledge
for
excommunication
,
cerith
or
cutting
off
;
which
Mr.
Rutherfurd
confesseth
was
done
by
death
or
otherwise
,
and
so
can
be
no
plea
for
excommunication
:
besides
that
it
was
inflicted
by
the
magistrate
,
and
was
a
corporall
punishment
,
which
concludeth
nothing
for
presbyterian
excommunication
.
Zanchius
,
in
an
Epistle
to
Frederick
the
III.
Prince
Palatine
,
saith
,
that
Marie
the
sister
of
Moses
was
excommunicated
being
put
out
of
the
camp
.
But
was
the
camp
any
more
a
part
of
the
church
then
of
the
commonwealth
?
or
why
was
this
act
of
exculsion
rather
an
ecclesiasticall
act
then
a
civil
?
And
was
this
penalty
inflicted
upon
Mary
by
the
Priests
and
Levites
sitting
in
a
judicatory
distinct
from
that
of
Moses
?
No
great
stresse
or
strength
is
there
for
excommunication
in
the
judgement
that
befell
Korah
,
Dathan
and
Abiram
:
for
this
example
rather
teacheth
us
,
that
the
nature
of
excommunication
stands
not
in
an
expelling
or
removing
any
one
from
us
by
a
judiciall
sentence
,
but
rather
in
excommunicating
and
withdrawing
our selves
from
the
communion
of
the
wicked
:
for
so
are
the
words
Numbers
16.
Separate
your selves
from
among
that
congregation
,
and
bid
all
the
people
to
depart
from
the
tents
of
these
wicked
men
.
Such
excommunication
I
shall
willingly
grant
,
whereby
we
may
avoid
and
reject
hereticks
and
heresies
;
flee
from
the
devil
,
but
not
put
the
devil
to
flight
by
excommunication
.
The
best
way
to
eschew
the
unfruitfull
works
and
workers
of
darknesse
,
and
to
have
no
communion
with
them
,
is
to
withdraw
from
their
communion
.
They
urge
much
legall
uncleannesse
,
for
which
they
say
men
were
separated
from
the
rest
of
the
congregation
.
This
,
Mr.
Rutherfurd
saith
p.
285.
was
a
ceremoniall
excommunication
;
thereby
silently
confessing
that
reall
excommunication
was
not
in
use
,
till
all
the
ceremonies
were
taken
away
.
Suppose
that
the
legall
uncleannesse
had
been
a
type
of
the
morall
,
it
could
not
be
a
type
of
a
thing
then
present
,
but
of
a
future
:
but
we
have
proved
that
the
legall
cleannesse
was
a
type
of
Christs
righteousnesse
,
&
the
legall
uncleannesse
a
type
of
those
that
being
not
clad
with
Christs
righteousness
,
were
separated
from
Christ
and
his
elect
,
as
the
goats
are
from
the
sheep
.
A
perfect
righteousness
,
such
as
was
the
legall
,
cannot
be
a
type
of
the
morall
righteousnesse
,
which
is
imperfect
:
and
the
want
of
legall
cleannesse
doth
very
well
prefigure
the
want
of
Christs
righteousnesse
,
but
it
doth
not
so
well
shadow
out
the
want
of
morall
righteousnesse
,
which
doth
not
as
such
separate
men
from
Christ
.
Since
then
,
as
Mr.
Rutherfurd
confesseth
,
this
separation
of
lepers
and
such
as
were
polluted
with
legall
uncleannesse
was
but
a
ceremoniall
excommunication
,
I
long
to
hear
from
him
but
one
only
example
in
all
the
old
Testament
of
a
reall
excommunication
,
which
was
typified
by
the
ceremoniall
excommunication
,
or
that
ever
any
man
was
kept
from
the
passeover
or
the
sacrifices
for
a
morall
uncleannesse
:
which
he
will
never
be
able
to
shew
.
Besides
,
this
sequestring
or
separating
of
a
leprous
or
legally
unclean
person
was
no
judiciall
act
of
the
Priests
and
Levites
,
more
then
of
the
elders
of
the
people
;
and
so
by
that
,
excommunication
should
not
be
a
sentence
agreeing
with
the
description
we
have
given
of
it
,
and
which
is
agreed
on
by
all
sides
that
plead
for
excommunication
.
It
is
observable
,
that
not
all
the
Levites
,
but
only
Aaron
and
his
sons
could
judge
of
the
leper
,
therein
prefiguring
Christ
,
who
only
knoweth
his
own
,
and
discerneth
his
elect
from
others
,
and
the
sheep
from
the
goats
:
so
that
this
legall
rite
cannot
be
applyed
to
excommunication
,
which
they
say
is
a
judiciall
act
that
may
be
performed
by
every
minister
of
the
Gospell
.
And
therefore
the
Papists
have
very
good
reason
on
their
side
,
who
being
not
willing
to
loose
their
power
of
excommunicating
,
nor
to
forgo
the
usuall
plea
taken
from
the
Priests
judging
of
the
leper
,
saw
,
that
since
only
Aaron
&
his
sons
were
invested
with
the
power
of
judging
the
leper
,
it
was
therefore
fitting
that
the
power
of
excommunication
,
prefigured
by
that
power
of
discerning
leprosie
,
should
belong
only
to
the
Bishops
,
who
succeed
the
sons
of
Aaron
,
and
are
in
the
Christian
church
what
the
sons
of
Aaron
were
in
the
Jewish
.
Now
I
have
shewed
elsewhere
,
that
Gospell-Prophets
or
ministers
did
not
succeed
the
Priests
or
Levites
,
but
the
Prophets
of
the
old
Testament
,
who
had
nothing
to
do
with
judging
of
the
leprosy
:
and
that
therefore
the
Priests
judging
of
the
leprosy
apart
from
other
men
,
is
no
plea
either
for
excommunication
or
for
ecclesiasticall
jurisdiction
:
besides
that
the
Priests
did
judge
of
the
leprosy
not
so
much
by
their
office
,
as
by
the
skill
annexed
to
their
office
;
and
so
they
did
but
as
physitians
,
who
are
best
able
to
judge
of
the
pestilence
,
yet
are
only
to
give
their
judgement
,
but
not
to
separate
any
one
from
the
rest
of
men
by
their
jurisdiction
,
no
more
then
the
Priests
did
.
CHAPTER
XXVII
.
That
neither
in
the
time
of
Ezra
such
an
excommunication
began
.
That
the
casting
out
of
the
synagogue
did
not
answer
that
excommunication
.
That
there
is
no
ground
for
it
nor
practise
of
it
in
the
new
Testament
.
SOme
are
of
opinion
that
excommunication
had
its
beginning
in
Ezra's
(
chap.
7.
v.
27.
)
and
Nehemiahs
times
,
Nehem.
10.
v.
29.
and
ch.
13.
v.
25.
where
Aben
Ezra
expoundeth
I
cursed
them
,
of
the
two
kinds
of
excommunication
,
Niddui
and
Cherem
:
though
others
question
it
,
and
say
that
these
three
kinds
of
excommunication
,
Niddui
,
Cherem
and
Scha●natha
,
were
not
invented
of
two
hundred
years
after
.
However
it
is
certain
,
as
some
Rabbins
observe
,
that
in
the
time
of
Ezra
and
Nehemiah
something
like
excommunication
begun
;
for
the
people
being
led
captive
,
and
wanting
their
wonted
magistrate
,
and
usuall
legall
proceedings
,
and
having
no
power
within
themselves
to
keep
up
their
religion
without
mixing
with
the
heathen
,
or
to
restrain
those
that
would
run
after
Idols
;
the
best-minded
people
,
yea
most
of
the
nation
who
as
yet
had
not
consulted
with
themselves
how
far
they
were
to
persevere
in
the
religion
they
were
born
and
brought
up
in
,
did
body
themselves
into
severall
synagogues
,
where
they
bound
themselves
mutually
by
a
sacred
oath
(
some
say
they
broke
bread
upon
it
)
to
keep
the
law
of
Moses
,
and
not
to
join
themselves
by
marriages
to
the
heathens
,
and
to
hold
close
to
the
customs
and
constitutions
of
their
elders
and
ancestours
,
even
of
those
that
were
the
keepers
of
such
a
confederate
discipline
,
and
were
to
see
all
things
performed
according
to
oath
or
covenant
,
and
to
take
order
that
whosoever
did
break
it
should
suffer
the
penalty
imposed
by
the
discipline
.
These
synagogues
supplyed
the
defect
both
of
magistracy
,
and
of
all
those
godly
meetings
which
were
kept
every
sabbath-day
in
the
houses
of
Prophets
:
for
in
them
not
only
the
law
of
Moses
was
read
and
expounded
,
and
prayers
made
;
but
also
all
those
causes
and
matters
which
usually
were
handled
and
determined
in
higher
and
lower
courts
or
Sanedrims
,
were
adjudged
,
so
far
as
the
Princes
under
whom
they
lived
gave
them
liberty
,
and
enlarged
or
shortned
their
priviledges
:
for
sometimes
they
were
not
permitted
to
put
any
man
to
death
;
sometimes
they
were
allowed
,
even
out
of
Judea
,
to
have
their
Ethnarcha
or
Prince
of
the
people
,
who
did
not
so
much
govern
the
countrey
as
the
nation
.
Hence
we
are
satisfied
how
the
chief
Priests
came
to
give
Paul
power
to
lay
hold
on
the
Jewes
living
out
of
Judea
,
and
bring
them
captive
to
Jerusalem
,
for
they
could
not
have
given
such
a
commission
to
apprehend
a
Gentile
.
Amongst
other
penalties
that
the
severall
synagogues
,
dispersed
in
Judea
,
Aegypt
,
Greece
,
Pontus
and
Galatia
,
inflicted
,
casting
out
of
the
synagogue
was
one
.
The
Rabbins
say
,
for
the
Scripture
is
silent
in
it
,
that
this
casting
out
comprehended
many
degrees
of
excommunication
;
so
that
when
they
were
permitted
to
put
to
death
,
to
be
put
in
Cherem
was
thought
as
much
as
to
dye
.
But
what
ever
were
the
degrees
or
species
of
excommunication
,
and
by
what
title
so
ever
called
and
distinguished
among
the
Jewes
,
it
is
certain
that
none
of
these
censures
inflicted
by
the
synagogues
,
or
by
the
keepers
of
their
liberties
,
were
of
the
nature
of
the
excommunication
we
have
described
in
the
precedent
chapter
.
For
1.
These
synagogues
were
a
mixt
assembly
of
men
,
betwixt
a
corporation
and
a
church
,
and
had
not
within
their
body
a
jurisdiction
of
Priests
and
Levites
distinct
from
the
rest
of
the
synagogue
,
for
the
high
Priest
was
a
long
time
the
chief
magistrate
.
2.
There
being
other
censures
inflicted
besides
casting
out
of
the
synagogue
,
(
which
they
make
excommunication
)
as
stoning
,
burning
,
whipping
,
cutting
of
limmes
,
as
learned
Mr.
Despagne
tells
us
in
his
judicious
piece
of
the
Harmony
of
times
;
there
is
no
reason
at
all
to
make
one
censure
more
ecclesiasticall
then
any
of
the
rest
,
as
if
casting
out
was
a
censure
inflicted
by
churchmen
,
and
whipping
and
cutting
of
limmes
were
civil
censures
inflicted
by
others
.
Sure
a
magistrate
,
by
the
same
power
that
he
causeth
a
cutpurse
to
be
whipt
,
also
banisheth
a
seditious
man
:
so
were
all
penalties
in
those
synagogues
acts
of
the
same
power
and
the
same
men
,
and
equally
using
force
upon
the
body
;
for
as
yet
they
knew
no
such
distinction
of
powers
and
censures
,
nor
were
the
distinctions
of
ecclesiasticall
and
civil
,
spirituall
and
temporall
,
found
out
.
3.
Those
that
were
cast
out
of
the
synagogue
,
were
alike
restrained
from
church
and
from
Commonwealth-priviledges
;
the
church
and
the
Commonwealth
being
not
yet
taken
for
two
distinct
bodies
.
4.
We
do
not
read
that
those
that
were
put
out
of
the
synagogue
were
kept
off
from
the
Temple
,
and
from
being
partakers
of
the
same
mysteries
that
others
not
put
out
of
the
synagogue
enjoyed
:
which
sheweth
that
excommunication
was
not
answerable
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
casting
out
of
the
synagogue
;
for
those
that
in
the
synagogue
had
power
to
put
one
out
of
it
,
had
not
power
to
bar
him
either
from
killing
the
passeover
in
the
temple
,
or
from
eating
of
it
at
his
own
home
,
or
from
being
partaker
of
all
other
sacrifices
and
ceremonies
in
the
Temple
.
Christ
and
his
Apostles
taught
daily
in
the
Temple
,
though
excommunicated
and
put
out
of
the
Jewes
synagogues
.
5.
Neither
do
we
find
to
the
contrary
,
but
that
a
man
put
out
of
one
synagogue
might
in
the
same
town
or
countrey
be
entertained
by
another
synagogue
:
for
Gemara
Babvionica
saith
,
that
he
that
was
excommunicated
in
one
town
,
was
not
thought
excommunicated
in
another
.
6.
Many
Rabbins
say
,
that
one
private
man
used
to
excommunicate
and
absolve
another
:
and
hereupon
some
are
ready
to
say
,
that
Jesus
Christ
related
to
that
Matth.
18.
when
he
said
,
Let
him
be
to
thee
,
&c.
as
if
he
had
said
,
Since
he
will
not
hearken
to
thy
good
advice
,
nor
that
of
two
or
three
,
nor
yet
to
the
church
,
thy
last
refuge
is
to
excommunicate
him
in
thy
private
name
,
and
as
to
thy self
only
,
having
nothing
farther
to
do
with
him
.
And
in
that
manner
will
they
have
the
40.
men
,
who
had
conspired
to
kill
Paul
,
to
have
excommunicated
one
another
,
in
case
any
one
had
been
slack
in
the
enterprise
.
Now
let
us
see
what
plea
there
is
for
excommunication
in
the
new
Testament
.
We
have
shewed
,
that
the
Christians
succeeding
the
Jewes
,
retained
by
the
same
confederation
of
discipline
,
under
a
magistrate
no
friend
to
them
,
the
same
power
of
magistracy
as
they
,
though
not
in
that
high
measure
of
jurisdiction
;
because
the
Christians
were
alwayes
more
persecuted
,
and
never
had
so
large
priviledges
and
liberties
granted
them
as
the
Jewes
had
:
but
yet
as
little
as
they
had
,
they
could
do
that
which
every
society
,
though
never
so
much
kept
under
and
in
awe
,
can
,
viz.
expell
any
member
of
their
society
,
without
giving
an
account
of
what
they
do
herein
to
the
magistrate
.
And
upon
that
account
might
the
Corinthians
very
well
expell
the
incestuous
person
:
which
act
should
I
hold
to
have
been
of
the
same
nature
with
casting
out
of
the
synagogue
,
I
see
not
how
any
of
my
opposites
could
alledge
any
thing
to
the
contrary
.
But
I
believe
the
Lord
Jesus
Christ
and
his
Apostles
had
no
need
to
have
recourse
to
that
power
of
magistracy
like
that
of
the
synagogues
,
assumed
by
confederation
of
discipline
:
For
1.
In
the
first
preaching
of
the
Gospell
there
was
lesse
need
of
discipline
,
because
the
number
of
pastors
was
greater
then
of
church-members
;
the
great
work
of
the
ministery
being
laid
upon
every
man
,
and
women
converted
were
to
strive
to
convert
others
.
2.
The
Apostles
and
the
disciples
,
as
Timothy
,
Titus
and
others
,
who
were
looked
upon
as
secundary
Apostles
,
being
conceived
to
be
led
by
an
infallible
spirit
,
the
people
in
all
controversies
arising
needed
not
go
far
to
be
resolved
,
or
take
much
time
in
discussing
of
them
by
overseers
or
elders
set
a
part
for
that
purpose
.
3.
The
gift
of
miracles
,
striking
a
terrour
,
supplied
the
place
of
a
discipline
:
therefore
Bucer
on
the
16.
of
Matth.
giveth
us
this
reason
,
why
no
externall
power
and
jurisdiction
was
used
in
the
time
of
Christ
,
which
serves
also
for
the
time
of
the
Apostles
:
these
be
his
words
;
No
commonwealth
can
be
governed
without
inflicting
punishment
upon
the
wicked
.
What
was
wanting
to
the
church
in
externall
power
,
the
Lord
Iesus
did
supply
it
by
a
miraculous
and
singular
power
,
and
by
speciall
weapons
,
and
a
sword
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
12.
v.
10.
But
that
extraordinary
way
of
striking
terrour
into
new
converts
by
the
power
of
miracles
ceasing
,
Christians
being
grown
numerous
,
and
confirmed
in
the
knowledge
of
the
Lord
Jesus
,
it
was
now
convenient
they
should
settle
churches
,
which
they
did
,
following
the
example
of
the
Jewes
under
a
magistrate
of
a
contrary
religion
:
for
indeed
at
first
Christian
assemblies
were
but
synagogues
turned
into
churches
;
so
that
they
needed
not
to
look
out
for
other
manner
of
power
and
discipline
then
that
which
was
exercised
by
the
Jewish
synagogues
.
Were
it
granted
that
excommunication
is
to
be
proved
by
those
words
Matth.
18.
tell
it
unto
the
church
,
or
by
the
example
of
the
incestuous
person
put
out
of
the
church
of
Corinth
,
or
by
the
eleventh
chapter
of
the
same
Epistle
;
yet
this
act
of
exclusion
could
not
be
made
good
,
not
to
be
such
an
act
of
magistracy
assumed
by
confederate
discipline
,
as
was
the
casting
out
of
the
synagogue
.
Beza
,
in
his
preface
to
his
book
against
Erastus
,
alledgeth
the
opinion
of
Musculus
and
Bullinger
to
be
the
same
with
what
we
now
speak
of
:
that
the
first
Christians
wanting
the
power
of
magistracy
to
restrain
them
that
walked
disorderly
and
wickedly
,
assumed
such
a
power
of
magistracy
to
themselves
,
and
devised
excommunication
;
and
that
if
there
had
been
a
power
of
magistracy
in
Corinth
to
punish
the
incestuous
person
,
there
had
then
been
no
need
either
of
excommunication
,
or
of
delivering
the
man
to
Satan
.
And
so
far
we
allow
excommunication
,
as
it
is
an
act
of
magistracy
assumed
by
a
confederate
discipline
by
the
first
Christians
,
in
imitation
of
the
Jewes
,
for
want
of
a
Christian
magistrate
,
and
not
upon
any
commission
granted
to
the
ministers
of
the
Gospell
independently
from
the
magistrate
,
or
grounded
upon
the
power
of
the
keyes
&
of
binding
&
loosing
:
for
it
were
a
lesse
matter
to
discard
and
keep
off
the
magistrate
from
concurring
in
acts
of
exclusion
,
if
for
the
placing
it
in
the
ministers
the
Scripture
were
not
so
grossely
abused
,
and
made
to
speak
what
it
never
intended
,
and
that
which
hath
as
much
strength
for
upholding
the
Romish
hierarchie
,
as
the
presbyterian
ecclesiasticall
jurisdiction
.
Before
therefore
we
come
to
speak
how
excommunication
,
from
a
law
of
the
confederate
discipline
,
became
to
be
the
main
engine
to
advance
the
mystery
of
iniquity
,
we
will
examine
all
the
places
of
the
new
Testament
usually
alledged
by
the
advocates
of
the
presbyterian
jurisdiction
,
to
prove
that
excommunication
is
a
law
of
Christ
and
a
church-ordinance
,
as
well
as
the
preaching
of
the
word
and
the
administration
of
the
Sacraments
,
which
are
a
like
committed
to
the
ministers
of
the
Gospell
only
.
CHAPTER
XXVIII
.
That
the
whole
context
Matth.
18.
v.
15
,
16
,
17
,
and
18.
maketh
nothing
for
excommunication
;
neither
Iudas
non-admission
(
if
granted
)
to
the
Eucharist
,
nor
the
delivering
of
the
incestuous
person
to
Satan
,
nor
yet
the
self-examination
required
1
Cor.
11.
THe
first
place
is
taken
from
the
context
in
Matthew
18.
v.
15
,
16
,
17
,
18.
a
place
clear
enough
,
had
it
not
been
handled
by
men
of
prejudiced
judgements
.
I
wil
not
loose
so
much
paper
&
time
,
as
Mr.
Rutherfurd
&
Gillespie
have
done
to
make
it
difficult
,
nor
throw
so
much
dust
in
the
eyes
of
the
readers
,
nor
repeat
all
I
have
said
upon
this
subject
in
another
book
.
I
will
chiefly
restrain
my self
to
Calvins
authority
,
to
evince
that
the
whole
context
maketh
nothing
at
all
for
such
an
excommunication
,
as
is
a
judiciall
act
pronounced
independently
from
the
Christian
magistrate
by
the
ministers
of
the
Gospell
.
1.
Calvin
,
in
the
fourth
book
of
his
institutions
chap.
12.
§.
3.
and
more
expressely
in
an
Epistle
to
the
Neocomenses
,
saith
,
that
the
offence
Matth.
18
,
15.
If
thy
brother
,
&c.
ought
to
be
understood
of
private
offences
,
and
known
only
to
the
party
offending
and
offended
.
These
be
his
words
:
We
understand
the
words
of
Christ
of
concealed
offences
,
as
the
words
sound
:
therefore
if
thy
brother
hath
trespassed
against
thee
,
and
it
be
known
to
thy self
only
,
and
there
be
no
witnesse
,
Christ
commandeth
that
thou
shouldst
repair
to
him
privately
.
And
a
little
lower
;
here
it
is
not
meant
that
hidden
sins
should
be
brought
to
light
,
thereby
to
shame
our
brother
.
So
that
this
offence
not
breaking
forth
into
an
open
scandall
,
it
is
not
like
that
the
wronged
party
would
have
taken
a
way
to
put
his
brother
to
an
open
shame
,
or
that
the
Lord
Jesus
Christ
had
wished
him
so
to
do
:
but
rather
to
make
first
one
or
two
privy
to
it
,
and
then
some
more
trusty
secret
friends
,
it
may
be
a
colledge
of
three
,
called
a
church
amongst
the
Jewes
,
appointed
to
reconcile
disterences
between
brother
and
brother
,
which
were
like
the
Morum
Censores
,
censors
of
manners
;
or
it
may
be
such
as
are
mentioned
1
Cor.
chap.
6.
who
were
like
the
elders
spoken
of
by
Ambrose
,
which
were
not
invested
with
any
authority
to
constrain
,
censure
or
punish
the
offender
:
for
the
words
in
the
17.
verse
,
let
him
be
to
thee
,
shew
both
that
the
offence
was
private
,
&
that
the
offended
party
was
not
to
take
any
other
course
,
but
only
to
have
no
further
converse
with
him
.
For
if
he
offender
had
been
excommunicated
by
a
publick
judgement
,
he
had
been
a
publican
and
a
heathen
,
not
only
to
the
offended
party
,
but
to
all
others
.
But
Jesus
Christ
seemeth
to
a
private
offence
and
a
private
way
of
proceeding
to
give
a
private
counsell
,
how
the
party
wronged
ought
to
behave
himself
to
wards
the
offender
.
Learned
Mr.
Lightfoot
thinketh
that
in
all
the
context
there
is
nothing
intended
either
of
Jewish
or
Christian
excommunication
;
that
there
was
no
judiciall
sentence
pronounced
,
nor
constraint
put
upon
the
offending
party
,
but
only
shame
;
and
that
not
publick
,
but
only
within
the
walls
of
the
synagogue
or
of
the
school
.
As
if
a
man
would
not
provide
for
his
family
,
after
a
first
and
second
admonition
he
was
put
to
shame
in
the
synagogue
by
these
or
like
words
,
Such
a
one
is
cruell
,
and
will
not
nourish
his
children
.
2.
This
makes
way
to
know
both
what
power
that
church
in
the
Text
had
,
and
what
is
meant
by
it
.
Calvin
upon
the
place
hath
some
remarkable
concessions
much
to
our
purpose
.
1.
That
Jesus
Christ
alluded
to
the
custom
of
the
Jewes
,
and
had
respect
to
the
form
of
discipline
among
them
.
2.
That
the
power
of
excommunication
belonged
to
the
elders
of
the
people
,
who
represented
the
church
.
Which
concessions
are
convincing
arguments
to
prove
,
1.
that
Iesus
Christ
by
the
word
Church
did
not
mean
an
assembly
of
men
whose
power
was
distinct
from
that
of
the
magistrate
;
since
no
such
thing
as
was
called
Church
,
Kahal
,
Gnedah
,
in
the
old
Testament
was
ever
taken
for
an
assembly
of
churchmen
,
invested
with
jurisdiction
and
distinct
from
those
of
the
Commonwealth
.
2.
Since
the
elders
of
the
Iewes
were
no
more
elders
of
the
church
then
of
the
Commonwealth
,
and
that
they
had
the
sole
power
of
excommunicating
,
it
followeth
that
the
act
of
excommunicating
was
not
more
an
act
of
church
then
of
state
:
and
therefore
if
Christ
speaking
of
the
Christian
excommunication
,
alluded
and
had
a
regard
to
the
custome
of
the
Iewes
,
that
likewise
their
excommunication
must
be
like
that
of
the
Iewes
,
and
be
as
well
an
act
of
magistracy
as
an
act
of
the
church
.
Which
is
confirmed
by
what
he
faith
upon
the
18.
verse
,
speaking
of
the
government
of
the
church
,
where
he
makes
two
kinds
of
elders
in
the
Christian
church
answerable
to
two
kinds
of
elders
in
the
Iewish
church
.
Now
as
these
were
not
invested
with
a
power
called
ecclesiasticall
distinct
from
the
civil
,
so
may
we
conclude
of
the
elders
in
the
Christian
church
.
These
be
his
words
:
Legitimam
Ecclesiae
gubernationem
presbyteris
injunctam
fulsse
,
non
tantum
verbi
ministris
,
sed
qui
ex
plebe
morum
censores
illis
adjunctierant
.
But
above
all
he
is
expresse
upon
the
17.
verse
,
where
he
saith
that
the
Lord
Iesus
Christ
in
modelling
the
churches
discipline
,
sendeth
them
to
the
institution
under
the
law
:
admonuit
in
ecclesia
sua
tenendum
esse
ordinem
qui
pridem
sub
lege
sancta
institutus
fuerat
.
If
we
all
stand
to
Calvin
,
the
quarrell
is
ended
;
and
the
church
Matth.
18.
will
prove
such
a
church
as
was
in
Moses
,
Ioshua
,
and
Davids
time
:
by
which
is
never
meant
a
congregation
of
Priests
or
church-elders
distinct
from
the
commonwealths
elders
.
So
then
we
see
,
even
according
to
Calvin
,
if
Iesus
Christ
spoke
in
the
context
of
a
church
Christian
(
as
I
do
not
believe
he
did
)
it
must
be
a
church
of
the
same
nature
with
the
Iewish
;
in
which
excommunication
being
an
act
of
magistracy
,
so
must
it
also
be
in
the
Christian
church
.
But
I
do
not
believe
that
in
this
whole
context
there
is
any
thing
meant
either
of
the
Iewes
or
Christians
excommunication
,
or
of
such
a
church
as
our
opposites
would
have
to
be
understood
by
the
word
church
,
viz.
an
ecclesiasticall
senat
or
presbytery
;
being
certain
that
neither
in
the
old
nor
in
the
new
Testament
the
word
church
,
in
Greek
or
Hebrew
,
is
taken
in
that
sense
.
Is
it
likely
that
Iesus
Christ
would
mention
a
church
that
was
never
recorded
in
all
the
old
Testament
,
and
whereof
neither
the
Evangelists
nor
the
Apostles
speak
?
Doubtlesse
Christ
speaketh
here
of
such
a
church
or
assembly
of
men
,
who
were
,
as
Calvin
saith
,
Morum
Censores
,
censors
of
manners
,
much
used
among
the
Iewes
and
Romans
;
not
invested
with
any
judiciall
power
,
but
yet
of
such
authority
and
gravity
,
that
whoever
did
reject
their
wholesome
advice
and
counsell
,
was
as
much
discredited
,
as
if
he
had
suffered
corporall
punishment
.
It
may
be
those
censors
of
manners
were
rectors
and
teachers
of
schools
;
men
who
for
their
gravity
and
learning
were
highly
esteemed
among
the
people
:
and
such
a
school
some
say
Christ
and
his
Apostles
made
up
,
much
like
those
schools
of
the
Prophets
in
use
in
Samuels
time
,
in
which
the
scholars
or
young
Prophets
did
sit
at
the
feet
of
the
Rabbies
,
as
Mary
at
the
feet
of
Iesus
,
who
for
that
was
called
Rabbi-However
those
words
,
if
he
neglect
to
hear
the
church
,
do
argue
that
the
church
spoken
of
in
this
context
was
not
invested
with
a
power
of
censuring
the
offender
,
as
Bilson
and
Sutliffe
do
judiciously
conclude
from
the
words
.
For
thus
speaketh
Dr.
Sutliffe
in
his
9.
chapter
de
presbyterio
;
Christ
speaketh
of
a
church
that
had
no
power
to
constrain
,
and
which
one
might
despise
without
insurring
punishment
:
for
if
it
had
had
power
to
constrain
,
in
vain
had
he
added
,
if
he
will
not
hear
the
church
,
for
the
church
would
have
constrained
him
.
In
short
,
these
words
,
tell
it
unto
the
church
,
are
made
,
like
regula
Lesbia
,
a
nose
of
wax
by
Papists
,
Episcopall
men
and
presbyterians
:
it
is
to
them
a
wood
,
which
if
a
thousand
men
go
into
,
none
will
fail
to
shape
himself
a
stick
,
a
mallet
,
or
a
hammer
.
Bellarmin
will
tell
us
,
that
tell
it
unto
the
church
signifieth
,
tell
it
unto
the
Romish
church
,
or
tell
it
the
Pope
.
Mr.
Gillespie
will
expound
it
,
tell
it
unto
the
presbytery
.
Dr.
Hammond
,
tell
it
to
the
Bishops
,
called
by
Chrysostome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
will
not
urge
much
the
words
,
let
him
be
to
thee
an
heat
hen
or
a
publican
,
which
if
they
do
not
make
void
excommunication
,
I
am
sure
they
do
not
help
it
much
;
seeing
that
neither
a
publican
nor
a
heathen
were
the
object
or
subject
of
excommunication
.
I
conceive
that
the
true
pataphrase
of
these
words
may
be
this
,
and
that
this
was
the
meaning
of
the
Lord
Jesus
:
If
the
offender
refusech
all
honest
wayes
to
right
thee
,
then
prosecute
him
in
the
court
of
the
magistrate
,
where
heathens
and
publicans
have
their
own
judges
:
deal
with
thy
brother
as
if
he
were
(
and
as
thou
wouldst
do
with
)
an
heathen
or
a
publican
:
for
since
thou
must
now
repute
thy
brother
(
as
to
thee
)
as
an
heathen
or
a
publican
,
and
since
thou
wouldst
not
scruple
to
implead
an
heathen
or
a
publican
,
so
neither
must
thou
scruple
to
sue
thy
brother
.
For
sure
neither
Jesus
Christ
in
this
place
,
nor
St.
Paul
in
the
1
Cor.
ch.
6.
forbiddeth
Saints
to
go
to
law
against
an
heathen
before
an
heathen
magistrate
.
Since
then
an
irreconcilable
brother
ought
to
be
esteemed
as
an
heathen
,
is
it
any
whit
against
Christian
charity
for
the
party
offended
to
sue
him
before
an
heathen
magistrate
?
This
exposition
is
very
naturall
,
having
nothing
strained
,
but
most
like
to
be
the
sense
of
Jesus
Christ
.
As
for
the
18.
verse
,
concerning
binding
and
loosing
,
we
have
examined
what
strength
can
be
in
it
for
excommunication
:
not
discussing
whether
it
may
not
be
as
well
applyed
,
as
Chrysostome
,
Austin
,
Theophy
lact
thought
,
to
every
private
man
,
as
to
the
operation
of
the
word
in
the
ministry
;
or
whether
this
verse
hath
any
coherence
with
the
precedent
discourse
of
Christ
.
Neither
will
I
enter
into
the
controversy
,
whether
Iudas
was
partaker
of
the
Eucharist
,
for
it
is
not
much
materiall
to
know
it
;
all
agreeing
he
was
not
removed
by
any
excommunication
or
casting
out
,
and
that
he
did
eat
of
the
passeover
,
which
eating
was
equivalent
to
that
of
the
Lords
Supper
.
Now
,
lest
more
heads
of
objection
of
this
Hydra
of
excommunication
should
arise
,
if
all
should
not
be
cut
off
,
we
must
examine
what
strength
the
example
of
the
incestuous
person
1
Cor.
5.
hath
for
excommunication
.
But
this
extract
being
already
too
much
lengthened
,
and
the
drift
of
it
all
along
being
,
to
prove
that
the
casting
out
of
any
member
of
a
church
,
being
the
same
with
the
putting
out
of
the
synagogue
,
is
no
act
of
ministry
or
of
church
members
as
such
,
but
an
act
of
magistracy
,
I
need
not
to
speak
of
it
at
all
:
besides
that
these
3.
or
4.
observations
will
take
off
all
hold
for
excommunication
.
1.
It
is
granted
by
Calvin
,
Beza
,
Walaeus
,
Apollonius
,
Mr.
Rutherfurd
and
Mr.
Gillespie
,
that
St.
Paul
mentioneth
but
one
censure
inflicted
upon
the
incestuous
person
,
viz.
excommunication
,
and
that
the
delivering
of
him
to
Satan
was
the
casting
him
out
of
the
congregation
.
2.
Now
it
being
evident
that
this
delivering
to
Satan
was
no
excommunication
,
but
a
judgement
quite
of
another
nature
;
it
is
likewise
equally
evident
that
the
putting
away
of
the
incestuous
person
,
being
the
same
with
delivering
him
to
Satan
,
was
no
excommunication
.
3.
This
casting
out
of
the
incestuous
person
makes
nothing
for
that
excommunication
which
is
only
a
putting
a
man
by
from
partaking
of
the
Eucharist
:
for
though
examples
may
be
brought
out
of
the
Scriptures
,
of
men
cast
out
or
kept
from
the
temple
or
synagogues
,
yet
there
is
no
one
example
,
nor
any
reason
for
it
,
that
a
man
admitted
to
enter
either
into
the
temple
or
the
synagogue
,
should
not
be
partaker
of
the
same
mystery
or
ordinances
celebrated
with
the
rest
.
4.
Calvin
thinks
that
St.
Paul
by
these
words
,
put
away
the
wicked
from
among
you
,
did
not
point
particularly
at
the
incestuous
person
,
but
rather
at
the
devil
or
the
wicked
one
indefinitely
,
as
the
plotter
and
contriver
of
all
evil
,
which
St.
Paul
saith
was
put
away
from
them
by
that
delivery
of
the
incestuous
person
to
Satan
.
5.
Wendelinus
in
his
common
places
of
excommunication
saith
,
that
the
putting
away
of
the
incestuous
person
from
among
the
Cormthians
,
was
not
only
an
exclusion
from
godly
converse
,
as
praying
,
hearing
and
receiving
the
●ucharist
with
him
;
but
also
from
civil
commerce
,
in
eating
,
trading
and
talking
with
him
.
Which
exposition
is
the
most
naturall
I
know
,
and
proveth
that
this
putting
away
was
no
act
of
ecclesiasticall
power
distinct
from
the
civil
:
for
alwayes
every
court
punisheth
according
to
its
kind
:
a
court
of
Exchequer
doth
not
summon
men
for
causes
that
are
of
the
cognizance
of
a
court-Martiall
;
so
neither
should
an
ecclesiasticall
court
impose
penalties
that
are
to
be
inflicted
by
a
civil
court
,
such
as
is
the
depriving
of
a
man
of
civil
liberty
.
6.
Learned
Mr.
Lightfoot
saith
,
that
all
the
power
of
the
church
of
Corinth
in
delivering
the
incestuous
person
to
Satan
was
,
by
the
strength
of
Paul's
spirit
that
went
along
with
them
;
so
that
the
people
of
Corinth
acting
by
no
power
of
their
own
,
no
church
ought
to
do
as
that
church
then
did
,
except
they
be
sure
of
the
assistance
of
the
same
spirit
.
Next
in
order
followeth
the
necessity
of
self-examination
,
1
Cor.
11.
made
an
argument
to
prove
that
ministers
must
examine
every
communicant
,
and
judge
of
mens
worthinesse
.
For
Beza
,
Walaeus
,
Mr.
Rutherfurd
and
Mr.
Gillespie
thus
argue
:
If
it
be
the
duty
of
every
man
to
examine
himself
,
much
more
is
it
the
duty
of
a
minister
to
examine
him
.
Never
was
an
argument
more
inconsequent
,
and
lesse
concludent
,
by
which
the
Papists
may
as
well
prove
auricular
confession
:
If
men
must
confesse
their
sins
to
God
,
much
more
must
ministers
require
every
man
to
confesse
their
sins
to
them
.
For
(
quite
on
the
contrary
)
from
this
Text
these
or
the
like
inferences
should
be
drawn
:
If
all
men
must
examine
themselves
,
much
more
ought
ministers
to
examine
themselves
:
or
this
;
If
every
church-member
ought
to
examine
himself
,
then
ought
the
ministers
to
exhort
them
to
that
self-examination
:
or
this
;
If
every
church-member
ought
to
prepare
himself
for
the
word
and
Sacraments
,
then
ministers
are
not
to
prepare
them
otherwise
,
then
by
shewing
them
and
giving
them
directions
for
their
due
preparation
,
leaving
every
one
to
do
the
work
himself
.
CHAPTER
XXIX
.
That
excommunication
is
contrary
to
common
sexse
and
reason
.
THere
being
no
Scripture
for
excommunication
,
in
the
next
place
we
shall
see
that
there
is
no
reason
for
it
.
I
do
not
deny
but
that
a
private
church
,
as
well
as
any
other
society
,
by
vertue
of
a
power
of
magistracy
seated
in
them
,
may
expell
a
member
out
of
their
society
:
but
that
this
is
done
in
obedience
to
a
p●sitive
command
of
Christ
,
by
a
jurisdiction
independent
from
the
magistrate
,
and
by
warrant
from
those
words
,
whatsoever
ye
shall
bind
on
earth
,
&c.
I
conceive
to
be
absurd
,
impertinent
,
&
a
yoke
laid
upon
Christians
necks
which
is
none
of
Christs
;
as
if
whomsoever
pastors
do
bind
or
excommunicate
on
earth
,
Christ
also
doth
bind
or
excommunicate
in
Heaven
,
and
whomsoever
they
absolve
or
loose
on
earth
,
Christ
also
doth
absolve
and
loose
in
Heaven
.
1.
Since
the
words
Matth.
16.
and
18.
be
the
very
same
words
,
it
is
absurd
to
understand
them
in
the
16.
chapter
absolutely
,
but
in
the
18.
conditionally
.
Now
they
would
have
the
words
Matth.
16.
whatsoever
ye
shall
bind
,
&c.
spoken
to
Peter
,
to
be
without
condition
and
absolute
,
that
God
should
approve
of
and
ratify
whatever
opening
,
loosing
and
binding
should
ensue
upon
Peters
preaching
and
converting
of
souls
;
for
Calvin
,
Pareus
,
and
most
Divines
will
not
have
in
that
place
any
thing
understood
of
church-censures
,
but
only
of
the
operation
of
the
word
by
the
preaching
of
Peter
.
But
though
it
were
granted
that
in
the
18.
chapter
Christ
spake
of
church
censures
by
excommunication
,
what
reason
is
there
why
they
should
not
be
understood
as
absolute
and
without
condition
in
one
chapter
,
as
well
as
in
the
other
?
For
in
the
18.
chapter
they
put
a
condition
to
the
absolute
words
of
Christ
,
saying
that
all
that
is
bound
on
earth
by
excommunication
is
not
alwaies
ratified
and
approved
of
in
Heaven
:
for
were
not
,
as
they
say
,
a
modification
put
to
the
words
of
Christ
,
all
the
judgements
and
sentences
on
earth
had
need
be
infallible
.
It
is
true
,
that
parallel
places
of
Scripture
may
admit
various
senses
,
as
it
may
be
these
very
words
of
Christ
;
or
that
something
more
may
be
implyed
in
one
place
then
in
the
other
.
But
yet
whether
both
places
or
either
of
them
be
meant
of
the
operation
of
the
word
,
or
of
the
miraculous
power
granted
unto
the
Apostles
,
and
particularly
,
as
Mr.
Lightfoot
expoundeth
them
,
of
a
power
to
dispense
with
the
Christian
church
in
something
that
was
to
be
retained
or
quitted
of
the
Mosaicall
laws
and
rites
;
yet
it
must
be
acknowledged
that
both
places
are
alike
to
be
understood
absolutely
and
without
condition
,
that
whatever
should
be
bound
or
loosed
by
them
on
earth
,
should
also
infallibly
be
either
bound
or
loosed
in
Heaven
.
For
to
understand
one
place
absolutely
,
and
the
other
conditionally
,
and
clave
non
errante
,
when
no
errour
can
intervene
,
I
conceive
ought
not
to
be
admitted
in
Divinity
.
In
short
,
either
the
words
Matth.
16.
absolutely
spoken
must
be
false
,
and
admit
some
exception
,
(
which
cannot
be
said
without
blasphemy
;
)
or
the
same
words
repeated
in
the
18.
chapter
must
not
be
understood
of
excommunication
,
nor
of
any
church-censure
.
2.
Since
it
is
evident
that
the
keyes
of
the
Kingdom
of
Heaven
,
and
the
power
of
binding
and
loosing
,
are
equivalent
expressions
,
and
those
both
equally
committed
to
ministers
;
if
by
the
keyes
are
not
meant
the
power
of
excommunicating
&
absolving
,
neither
can
the
power
of
binding
and
loosing
mean
excommunication
.
For
sure
these
keyes
cannot
be
understood
of
an
outward
admission
or
exclusion
,
but
only
of
the
conversion
of
a
sinner
by
the
preaching
of
the
word
.
But
suppose
that
these
keyes
were
also
to
admit
into
the
visible
church
,
yet
they
can
not
be
employed
to
put
out
of
the
church
;
a
key
being
an
instrument
either
to
let
in
or
keep
out
,
but
not
to
expell
those
that
are
in
.
3.
Who
can
conceive
that
those
words
Matth.
18.
whatsoever
ye
shall
bind
,
&c.
being
uttered
by
the
Lord
Jesus
Christ
with
such
a
prefatory
asseveration
,
verily
I
say
unto
you
,
should
not
be
true
without
a
condition
and
an
exception
put
to
them
,
and
yet
that
the
same
words
Matth.
16.
without
such
a
preface
should
be
perpetually
&
absolutely
true
?
And
who
would
believe
that
the
Lord
Jesus
Christ
had
pronounced
in
such
an
emphaticall
way
,
vertily
I
say
unto
you
,
whatsoever
ye
shall
bind
,
&c.
only
to
signify
an
externall
admission
or
exclusion
;
in
the
doing
of
which
acts
,
ministers
may
erre
out
of
ignorance
either
of
right
or
of
fact
,
if
not
out
of
hatred
,
or
too
much
indulgence
and
favour
?
4.
Since
they
say
that
a
man
by
excommunication
is
delivered
to
Satan
;
what
an
uncharitable
act
do
they
commit
against
any
one
,
be
he
never
so
wicked
,
by
putting
him
into
such
a
condition
,
as
they
know
is
worse
then
his
former
,
when
they
are
not
sure
whether
occasionally
it
may
better
him
;
neither
is
it
in
their
power
to
drive
away
Satan
again
from
the
man
,
as
it
was
in
St.
Paul
?
Besides
,
no
man
would
punish
a
child
,
a
servant
,
or
a
malefactour
,
with
a
punishment
that
shall
last
to
his
lifes
end
,
as
to
torture
him
till
death
,
or
to
whip
him
as
long
as
he
liveth
,
or
put
him
in
a
prison
that
may
prove
perpetuall
:
for
still
the
earthly
father
or
judge
reserveth
to
himself
the
liberty
to
give
over
correcting
when
it
pleaseth
him
.
But
those
that
deliver
a
man
to
Satan
by
excommunication
,
do
inflict
a
penalty
which
it
is
not
in
their
power
to
take
off
again
,
being
not
able
when
they
list
to
recover
a
man
out
of
the
Devils
pawes
.
5.
Most
school-men
and
Divines
hold
,
that
the
sentence
of
excommunication
is
of
a
quite
different
nature
from
the
lawes
and
sentences
of
men
,
which
have
the
force
and
validity
of
law
,
be
they
never
so
unjust
,
and
must
be
obeyed
either
actively
or
passively
:
for
if
no
law
were
valid
but
that
which
is
just
and
righteous
,
then
should
no
law
be
obeyed
by
any
but
those
that
could
see
equity
and
justice
in
it
.
Which
sheweth
the
nullity
of
excommunication
:
for
whosoever
doubts
whether
such
an
excommunication
was
pronounced
upon
right
grounds
and
good
information
,
or
whether
excommunication
in
it self
is
lawfull
,
may
well
count
the
excommunication
null
and
of
no
weight
:
yea
if
the
party
excommunicated
doth
but
say
that
he
was
wrongfully
excommunicated
,
and
clave
errante
,
or
that
those
that
did
it
had
no
power
so
to
do
,
he
may
disannull
,
as
to
himself
,
and
so
to
all
others
,
the
excommunication
.
For
as
long
as
the
knowledge
of
a
valid
excommunication
is
grounded
upon
matter
of
fact
,
which
is
known
but
to
few
,
most
men
may
still
question
that
which
they
are
not
concerned
to
believe
,
and
whereof
they
have
no
certain
knowledge
.
6.
Some
to
avoid
that
inconvenience
,
that
God
should
be
made
to
ratify
what
the
pastor
acts
in
excommunicating
,
say
,
and
it
is
the
opinion
of
Beza
,
that
excommunication
is
rather
a
declaration
of
what
God
hath
already
done
in
Heaven
,
then
an
act
preceding
Gods
,
in
approving
or
disapproving
the
ministers
sentence
.
But
one
and
the
same
inconvenience
followeth
thereupon
,
whether
excommunication
be
taken
for
an
act
preceding
the
act
of
God
,
or
subsequent
to
it
.
For
if
excommunication
be
a
declaration
of
what
God
hath
already
done
,
or
decreed
to
be
done
;
it
would
follow
,
that
all
the
acts
of
pastors
in
excommunicating
were
infallible
:
for
if
they
were
fallible
,
it
were
not
possible
to
know
when
excommunication
ought
to
be
received
for
a
valid
act
,
untill
the
mind
and
counsell
of
God
were
revealed
,
and
it
were
known
to
be
agreeable
with
the
censure
of
excommunication
.
And
therefore
Wicliff
thought
all
excommunications
void
and
null
,
except
he
that
excommunicateth
were
first
informed
that
the
party
whom
he
was
to
excommunicate
was
excommunicated
by
God
;
and
this
was
held
one
of
his
errours
in
the
councill
of
Constance
Art.
11.
7.
Calvin
in
the
3.
book
of
his
Institutions
chap.
4.
§
14.
saith
,
that
excommunication
is
no
farther
valid
,
then
as
binding
in
heaven
answereth
to
that
on
earth
:
for
he
hath
no
stronger
argument
to
make
void
the
Romish
excommunication
,
then
by
retorting
,
that
many
among
them
are
either
bound
or
loosed
on
earth
unworthily
,
which
notwithstanding
are
not
bound
or
loosed
in
Heaven
.
If
this
exception
against
all
Romish
excommunication
is
good
in
Calvins
mouth
,
why
should
it
loose
its
strength
in
my
mouth
?
for
by
the
same
argument
I
disannull
all
excommunication
,
because
all
sentences
of
God
in
Heaven
do
not
alwayes
correspond
to
those
that
are
pronounced
upon
earth
.
8.
The
same
Calvin
upon
Matth.
18.
pleading
for
the
nullity
of
Romish
excommunication
,
useth
this
argument
;
that
the
power
of
the
keyes
and
of
binding
&
loosing
belong
only
to
those
that
have
received
the
holy
Ghost
.
Which
indeed
overthroweth
all
kind
of
excommunication
:
for
if
the
validity
of
an
outward
act
dependeth
upon
the
inward
grace
,
the
validity
of
the
act
will
be
uncertain
till
dooms-day
,
to
those
that
know
not
whether
he
that
hath
pronounced
the
sentence
of
excommunication
is
endowed
with
the
holy
Ghost
or
no.
Perkins
goeth
along
with
Calvin
,
upon
the
third
of
the
Revelation
,
making
all
excommunication
void
which
is
not
pronounced
by
one
that
hath
the
spirit
:
For
,
saith
he
,
to
the
society
only
of
the
regenerate
and
faithfull
is
it
said
,
Whatsoever
ye
shall
bind
,
&c.
9.
But
were
it
so
,
that
every
pastor
excommunicating
had
received
the
holy
Ghost
,
yet
the
validity
of
all
excommunication
could
not
be
thence
inferred
,
since
even
a
man
endowed
with
the
holy
Ghost
,
except
he
hath
received
a
spirit
of
divination
,
may
be
ill
informed
,
and
erre
ignorantly
,
ignorantia
facti
aut
juris
.
10.
Those
that
by
binding
and
loosing
in
Heaven
understand
only
approving
of
the
sentence
past
on
earth
,
have
no
stronger
plea
for
excommunication
,
except
all
sentences
of
excommunication
be
the
product
of
an
infallible
judgement
:
for
God
is
so
far
from
approving
of
an
unjust
sentence
,
that
his
will
is
that
it
should
be
disannulled
.
11.
But
how
can
it
consist
with
reason
,
that
God
at
once
should
ratify
,
approve
,
and
dislike
a
sentence
pronounced
on
earth
?
for
they
will
have
him
to
ratify
in
Heaven
an
unjust
sentence
passed
on
earth
,
because
,
they
say
,
his
will
is
that
the
party
should
stand
to
the
sentence
though
unjust
,
and
not
intrude
to
the
Sacrament
without
he
be
legally
absolved
;
and
yet
the
while
they
say
that
God
doth
not
ratify
or
approve
of
an
unjust
excommunication
,
because
unjust
;
so
that
at
once
the
same
sentence
will
be
valid
and
invalid
:
valid
,
because
legally
passed
;
yet
invalid
,
because
unjust
.
12.
Those
that
by
binding
and
loosing
understand
pardoning
and
retaining
sins
,
though
they
speak
truth
,
making
the
place
Matth.
18.
v.
18.
parallel
to
that
of
John
20.
v.
22.
whatsoever
sins
,
&c.
yet
they
say
nothing
for
excommunication
,
which
is
neither
pardoning
nor
retaining
of
sins
.
It
is
not
pardoning
,
for
then
excommunication
must
be
counted
a
blessing
:
neither
can
it
be
retaining
of
sins
;
for
since
,
as
they
say
,
the
end
of
excommunication
is
,
that
the
soul
may
be
saved
,
retaining
of
sins
,
or
rather
of
pardon
,
cannot
be
a
means
to
that
end
.
13.
Since
excommunication
is
a
putting
out
of
the
communion
,
I
would
fain
know
whither
that
outing
is
from
the
communion
of
a
private
church
,
or
from
the
communion
of
the
catholick
visible
church
,
or
else
from
the
communion
of
the
Saints
,
which
is
spoken
of
in
the
Creed
;
for
I
know
but
of
these
three
communions
.
If
it
be
only
a
putting
out
of
the
communion
of
a
private
church
,
then
a
man
excommunicated
in
one
congregation
or
parish
,
is
not
excommunicated
in
the
neighbour
church
.
If
it
be
a
putting
out
of
the
catholick
visible
church
,
then
a
man
excommunicated
in
London
shall
be
likewise
excommunicated
in
any
part
of
the
world
.
And
if
the
vertue
of
excommunication
extendeth
all
over
the
world
(
as
indeed
so
it
must
be
,
since
it
reacheth
to
heaven
)
then
any
church
or
pastors
of
that
communion
whatsoever
may
excommunicate
any
one
within
that
communion
,
and
a
presbytery
in
Scotland
may
excommunicate
a
man
in
Switzerland
:
and
therefore
it
must
not
seem
strange
,
that
the
Pope
doth
excommunicate
Emperours
and
Kings
,
since
they
are
of
his
communion
.
14.
Excommunication
cannot
be
a
putting
out
of
the
communion
of
Saints
and
of
the
invisible
church
;
of
which
none
is
outed
but
by
his
falling
from
grace
.
15.
Neither
can
excommunication
be
a
putting
out
of
a
presbyterian
church
,
nor
out
of
such
an
hierarchie
as
was
lately
in
England
,
which
are
but
meer
politick
systems
of
many
particular
societies
,
either
under
the
magistrate
of
the
land
,
or
under
a
power
of
magistracy
assumed
by
common
consent
,
as
is
the
body
of
the
reformed
churches
in
France
:
for
then
such
an
excommunication
were
rather
like
a
banishment
or
deprivement
of
liberty
,
then
a
spirituall
censure
,
which
are
no
more
bounded
and
circumscribed
by
the
limits
of
the
magistrate
,
then
remission
or
retention
of
sins
,
or
the
vertue
of
baptisme
,
are
.
16.
Neither
can
it
be
proved
that
those
words
,
whatsoever
ye
shall
bind
,
&c.
are
to
be
understood
of
exclusion
rather
from
the
Eucharist
then
from
the
assembly
,
or
from
either
;
and
that
there
is
greater
danger
of
corrupting
good
manners
in
receiving
the
Eucharist
with
a
dissolute
man
,
then
in
conversing
with
him
:
when
as
quite
contrary
,
to
eat
with
carnall
and
deboist
persons
is
a
more
contagious
commerce
,
then
to
partake
of
the
Eucharist
with
them
.
17.
Neither
can
they
infer
out
of
that
Text
,
whatsoever
,
&c.
or
any
other
,
whether
a
church
,
a
synod
,
a
presbytery
,
whether
one
minister
or
two
,
may
excommunicate
.
But
if
the
power
of
excommunicating
be
included
within
the
power
of
the
keyes
,
and
of
binding
&
loosing
,
which
we
have
made
good
to
belong
only
to
the
dispensers
of
the
word
,
and
not
to
church-members
or
to
lay-elders
;
it
will
necessarily
follow
,
that
one
single
pastor
,
set
over
four
or
five
thousand
communicants
,
must
have
power
to
excommunicate
alone
,
without
the
assistance
of
other
ministers
:
for
every
single
minister
having
received
entirely
the
power
of
the
keyes
,
and
of
binding
and
loosing
,
must
needs
also
have
received
ability
to
do
whatsoever
is
included
within
that
power
.
18.
It
is
to
be
noted
,
that
Christ
doth
not
speak
of
binding
and
loosing
of
men
,
but
of
things
;
for
he
doth
not
say
,
whomsoever
,
but
whatsoever
:
and
therefore
our
adversaries
the
Papists
extend
the
power
of
excommunication
further
then
the
presbyterians
do
,
for
they
excommunicate
not
only
men
,
but
any
other
living
creatures
,
as
Mice
,
whereof
Thuanus
hath
a
notable
example
.
CHAPTER
XXX
.
That
excommunication
was
mainly
subservient
to
the
working
of
the
mystery
of
iniquity
.
That
the
corrupting
of
the
doctrine
of
the
Eucharist
made
way
for
excommunication
.
I
Should
next
shew
that
excommunication
was
mainly
subservient
to
the
working
of
the
mystery
of
iniquity
;
but
this
I
have
handled
at
large
in
my
Paraenesis
.
St.
Paul
saith
,
that
in
his
time
the
mystery
of
iniquity
began
to
work
.
Satan
was
then
very
busy
to
infuse
bad
principles
,
which
first
put
forth
themselves
in
the
affectation
of
primacy
,
and
in
the
corruption
of
the
doctrine
of
the
Eucharist
.
The
laity
had
no
hand
in
it
:
for
as
Ministers
have
alwayes
been
the
principall
chanels
to
conveigh
knowledge
and
grace
,
when
assisted
by
the
spirit
of
God
;
so
when
God
gave
them
over
to
the
guidance
of
their
own
spirits
,
they
have
been
still
the
only
agents
and
instruments
to
bring
in
tyranny
and
heresy
into
the
church
.
The
corruption
then
beginning
at
the
head
,
&
amongst
the
leaders
of
flocks
,
their
main
care
hath
been
to
set
up
themselves
not
only
over
the
inheritance
of
the
Lord
,
but
also
over
their
own
fellow-labourers
and
collegues
:
for
the
attaining
of
which
,
and
to
seem
great
in
the
eyes
of
all
men
,
they
turned
the
Eucharist
into
an
idoll
,
and
this
into
a
sacrifice
,
hoping
that
these
mysteries
taking
once
Gods
place
,
the
pastors
would
be
soon
respected
with
a
veneration
beyond
and
above
that
which
is
due
to
magistrates
;
having
with
the
dignity
of
their
function
,
a
speciall
priviledge
and
power
to
distribute
those
mysteries
,
particularly
the
Eucharist
,
to
such
as
they
should
count
worthy
;
from
whence
came
excommunication
.
But
before
excommunication
could
come
to
be
the
standard
of
an
ecclesiasticall
jurisdiction
distinct
from
that
of
the
magistrate
,
the
corruption
of
the
Eucharist
must
precede
:
which
was
a
work
of
many
hundred
years
.
1.
The
Fathers
,
though
they
had
no
intention
of
contributing
to
the
working
of
the
mystery
of
iniquity
,
have
occasionally
given
a
rise
to
it
:
for
either
because
they
lived
among
the
Jewes
and
heathens
,
or
because
they
newly
came
from
amongst
those
,
who
thought
there
could
be
no
religion
without
sacrifices
and
altars
,
condescending
to
the
capacity
&
weaknesse
both
of
Jewes
and
Gentils
,
they
borrowed
many
rites
and
ceremonies
from
them
,
yea
their
very
discipline
;
they
called
the
Eucharist
by
the
name
of
sacrifice
,
and
gave
the
name
of
altar
to
the
communion-table
,
to
the
bread
,
the
name
of
the
body
of
Jesus
Christ
,
and
to
the
wine
,
the
name
of
his
blood
.
All
which
made
way
for
Transubstantiation
;
which
hath
taken
so
deep
root
,
that
the
very
reformers
,
amongst
the
rest
Luther
,
thought
it
too
great
a
leap
to
recede
too
far
from
Transubstantiation
,
but
stuck
in
the
mid-way
,
and
kept
to
Consubstantiation
:
yea
the
best
of
ours
,
though
they
took
away
both
Transubstantiation
and
Consubstantiation
,
and
have
allowed
no
reall
presence
of
Christ
but
in
the
believer
,
yet
,
to
the
dislike
of
some
of
their
brethren
,
they
have
retained
the
very
out-side
&
phrases
which
clothed
Transubstantiation
,
borrowed
from
the
6.
chapter
of
St.
John
,
of
eating
the
flesh
of
Christ
and
drinking
of
his
blood
,
and
feeding
on
the
substance
of
his
body
;
which
expressions
Bullinger
wholly
disalloweth
,
as
he
openly
professeth
in
an
Epistle
to
Beza
,
and
finds
fault
,
that
in
a
synod
at
Rochell
,
where
Beza
was
president
,
in
the
year
1571.
a
canon
was
made
,
which
condemned
all
such
as
would
not
grant
that
the
faithfull
in
the
Eucharist
were
fed
with
the
substance
of
the
body
of
Christ
:
all
which
we
are
beholden
for
to
the
Fathers
.
Tertullian
lib.
de
oratione
cap.
6.
saith
,
that
the
body
of
Christ
is
in
the
bread
.
Ambrose
upon
the
17.
of
St.
Luke
,
besides
the
body
that
suffered
,
saith
that
there
is
also
a
body
whereof
it
is
said
,
my
flesh
is
meat
indeed
.
The
Fathers
usually
make
three
bodies
of
Christ
;
a
body
naturall
,
mysticall
and
Sacramentall
:
yea
Justin
Martyr
and
Hilary
make
a
mysticall
union
of
the
divinity
of
Christ
with
the
bread
in
the
Sacrament
.
2.
Next
came
the
crying
up
of
the
vertue
of
the
Eucharist
,
near
upon
to
as
great
an
height
as
that
of
baptisme
.
Thus
St.
Austin
,
the
best
of
the
Fathers
,
thought
the
Eucharist
was
needfull
to
children
for
their
salvation
:
which
when
they
had
made
more
mysterious
then
ever
the
holy
Ghost
intended
,
they
devised
severall
degrees
of
penance
;
1.
of
hearers
or
catechumeni
,
2.
then
of
competents
,
3.
of
penitents
,
and
lastly
of
faithfull
men
and
Christians
;
thus
making
themselves
judges
and
arbiters
of
ranks
and
places
that
men
ought
to
hold
in
the
church
:
all
which
brought
along
with
them
excommunication
,
which
from
a
law
of
confederate
discipline
,
answerable
to
that
practised
among
the
Jewes
,
grew
to
such
ripenesse
as
to
passe
for
a
law
of
Christ
,
for
a
spirituall
sword
,
an
arrow
to
be
kept
in
the
quiver
of
the
church
,
and
to
be
shot
at
the
will
and
pleasure
of
the
ministers
.
This
is
the
weapon
that
hath
proved
so
effectuall
in
the
hands
of
the
Pope
,
that
with
it
and
by
it
he
hath
built
up
his
mystery
of
iniquity
,
and
founded
an
empire
within
the
empire
of
Emperours
,
Kings
and
States
.
By
the
same
weapon
the
great
church-judicatory
in
Scotland
keepeth
all
inferiour
judicatories
and
churches
in
awe
and
subjection
:
for
were
this
taken
away
from
them
,
or
were
the
people
well
informed
of
the
fond
and
panick
dread
they
have
of
it
,
then
they
would
upon
more
rationall
grounds
be
subject
to
order
and
discipline
.
But
whatever
height
the
power
of
excommunication
arose
to
,
it
could
never
yet
be
had
,
but
one
of
these
two
things
ever
attended
the
possession
of
it
:
for
either
the
Pope
had
it
by
a
power
of
magistracy
of
his
own
,
by
which
he
kept
all
magistrates
in
awe
;
or
it
was
alwayes
disputed
and
controlled
by
the
magistrate
of
the
place
,
where
the
Popes
agents
did
endeavour
to
exercise
their
jurisdiction
.
This
may
be
proved
by
the
practise
of
all
states
within
the
communion
of
Rome
,
specially
of
France
,
where
the
Popes
Bulls
of
excommunication
have
been
often
disannulled
and
evacuated
by
acts
of
Parliament
and
inferiour
judicatories
,
yea
by
synods
convocated
by
the
King
.
I
will
produce
but
one
example
,
which
I
have
read
in
an
old
French
Historie
,
of
the
life
of
Lewis
the
ninth
,
written
by
Ionville
above
400.
years
agone
,
cap.
82.
where
when
a
Prelat
did
desire
of
the
King
the
help
of
the
secular
power
,
for
making
his
excommunications
good
,
the
King
answered
,
that
with
all
his
heart
he
would
do
it
;
but
that
first
●t
was
fit
he
should
be
acquainted
with
the
validity
of
the
excommunication
.
Which
evinceth
1.
that
all
excommunications
are
null
,
without
a
power
of
magistracy
to
put
them
in
execution
:
2.
that
in
the
darkest
time
of
ignorance
and
Popery
,
magistrates
could
disannull
and
make
void
the
Popes
censures
,
and
that
they
did
not
conceive
themselves
obliged
to
hold
his
censures
valid
,
with
a
blind
judgement
and
obedience
,
but
were
to
judge
of
them
,
and
so
either
to
confirm
them
or
abrogate
them
;
for
so
did
the
Emperours
,
(
before
the
Popes
grew
up
to
their
height
)
from
Constantine
the
great
to
Justinian
,
and
did
regulate
,
order
,
and
disannull
or
make
void
excommunications
.
CHAPTER
XXXI
.
The
History
of
excommunication
from
the
first
reformation
from
Popery
:
how
it
was
received
in
Geneva
,
but
not
settled
without
disputes
and
clashings
betwixt
the
consistory
and
the
magistrate
.
THus
the
abuse
of
the
doctrine
of
the
Eucharist
went
hand
in
hand
with
the
use
of
excommunication
,
untill
that
in
Luthers
fuller
reformation
the
first
was
reformed
,
the
other
not
taken
away
,
but
by
some
of
the
reformers
retained
upon
the
same
grounds
of
Scripture
that
the
Romish
was
;
though
not
in
that
height
,
yet
not
with
moderation
,
which
in
vain
is
lookt
for
in
an
action
that
in
its
very
use
and
practise
is
altogether
unlawfull
,
as
excommunicat
on
is
.
But
neverthelesse
excommunication
,
a●ongst
other
practises
of
the
Romish
church
,
was
also
abrogated
by
Luther
,
and
all
thoughts
of
it
we●e
quite
cast
off
,
as
of
a
yoak
and
relick
of
Popery
,
for
above
20.
years
after
Luther
first
preached
against
the
Pope
:
and
it
was
near
to
miscarrying
at
its
first
new
birth
:
for
in
the
year
1538.
he
having
sounded
the
minds
of
his
hearers
,
how
it
might
be
introduced
,
there
was
a
great
clamour
and
complaining
amongst
them
,
as
if
Luther
had
a
mind
to
lay
again
upon
their
shoulders
that
yoak
which
they
had
shaken
off
from
their
necks
.
Some
few
years
after
,
having
again
propounded
,
that
his
intent
was
not
to
put
excommunication
into
the
hands
of
the
ministers
alone
,
but
to
make
it
an
act
of
the
jurisdiction
of
the
whole
church
,
some
seemed
to
consent
to
it
;
but
most
being
against
it
,
we
do
not
read
that
either
it
was
settled
at
all
,
or
that
it
was
done
quietly
in
his
life
time
.
We
read
indeed
that
Luther
did
commend
it
to
other
churches
,
and
even
at
the
conference
or
reconciliation
that
was
made
betwixt
Luther
,
Bucer
and
Capito
,
he
did
much
urge
how
necessary
the
use
of
excommunication
might
be
;
and
that
Bucer
declining
to
deliver
his
opinion
concerning
the
same
,
lest
he
should
crosse
Luther
,
and
thereby
retard
the
main
work
that
they
were
met
about
,
did
only
say
,
1.
that
many
cities
,
in
lieu
of
excommunication
,
had
strict
lawes
to
punish
those
that
were
unruly
and
wicked
:
2.
that
he
professeth
in
the
name
of
his
collegues
of
the
churches
of
Switzerland
,
that
they
did
not
intend
to
give
the
Eucharist
to
those
whom
they
should
know
to
be
wicked
,
and
to
live
in
impenitency
.
Bucer
in
that
did
but
deliver
the
sense
and
practise
of
the
Helvetian
churches
,
who
at
their
first
reformation
received
excommunication
no
otherwise
then
as
a
law
of
the
magistrate
,
and
not
either
as
an
ecclesiasticall
censure
,
or
an
exclusion
from
the
Lords
Supper
.
For
so
sayes
Gualterus
in
his
Homilies
upon
the
1
Cor.
5.
The
lawes
of
our
city
punish
by
excommunication
those
that
are
negligent
in
hearing
of
the
word
,
or
in
coming
to
the
Lords
Supper
,
and
those
besides
that
by
their
wicked
lives
offend
the
church
:
such
they
expell
from
their
tribes
,
lest
they
should
keep
company
with
others
.
Let
other
towns
do
what
they
please
,
since
one
discipline
will
not
fit
every
place
:
we
do
not
envy
them
their
felicity
,
who
receive
any
benefit
by
the
use
of
their
excommunication
,
or
rather
exclusion
from
the
Lords
Supper
.
As
in
the
first
reformation
at
Zurich
they
had
not
a
presbyterian
excommunication
,
so
neither
had
they
a
presbytery
or
ecclesiasticall
senat
,
distinct
in
jurisdiction
from
that
of
the
magistrate
.
For
the
same
Gualterus
,
upon
the
first
Epistle
to
the
Corinthians
ch.
12.
v.
28.
speaking
of
governments
,
which
he
saith
are
those
whereof
St.
Paul
speaketh
1
Cor.
6.
v.
12.
hath
these
words
;
At
this
day
there
is
no
need
of
such
governours
,
being
under
a
magistrate
:
let
none
therefore
overturn
the
order
instituted
by
God
,
and
trample
under
their
feet
the
authority
of
Princes
and
magistrates
,
by
instituting
a
new
senat
,
that
assumeth
power
&
empire
over
them
.
But
I
must
tarry
a
little
longer
in
Germany
,
and
see
what
the
attempt
of
Luther
for
introducing
excommunication
did
produce
after
his
death
.
Matthaeus
Flaccius
Illyricus
did
yet
with
more
eagernesse
endeavour
to
establish
excommunication
,
and
for
that
was
perpetually
at
discord
with
Melanchthon
,
who
did
not
so
much
dislike
the
retaining
of
the
Romish
excommunication
,
as
the
introducing
of
a
new
one
:
for
Melanchthon
was
such
a
lover
of
peace
,
that
he
would
willingly
have
endured
the
Romish
Bishops
should
have
kept
their
jurisdiction
still
,
so
that
they
had
parted
with
other
abuses
and
practises
.
I
could
make
a
volume
if
I
should
rehearse
all
the
journeys
and
removes
that
Illyricus
made
from
place
to
place
,
urging
every
where
the
necessity
of
receiving
excommunication
:
and
for
that
very
reason
was
he
alwayes
expell'd
,
either
by
the
Prince
or
the
magistrate
of
the
place
,
who
lookt
upon
Illyricus
as
a
man
aiming
at
setting
himself
up
,
under
a
specious
pretence
of
setting
up
the
government
of
Christ
,
and
one
who
continually
jingled
the
keyes
not
of
Gods
,
but
of
his
own
Kingdom
,
which
he
endeavoured
to
set
up
wheresoever
he
set
footing
.
At
length
,
partly
by
his
much
clamouring
(
being
a
very
eloquent
and
learned
man
)
and
the
workings
of
his
emissaries
,
partly
for
the
respect
that
most
men
bore
to
the
memory
of
Luther
,
who
first
went
about
the
same
business
,
there
was
a
kind
of
excommunication
received
in
many
Lutheran
churches
,
agreeable
,
as
they
thought
,
to
the
mind
of
Luther
,
as
he
propounded
it
to
them
,
and
as
he
speaketh
in
his
comment
upon
Joel
ch.
4.
where
he
maketh
two
sorts
of
excommunication
;
the
one
internall
,
when
God
excludeth
men
from
the
assembly
of
the
faithfull
;
the
other
externall
and
politick
,
like
an
act
of
magistracy
placed
in
the
whole
body
of
the
church
,
and
not
in
the
ministers
:
and
from
that
excommunication
they
do
not
forbid
appeals
;
neither
do
they
ground
it
upon
the
words
of
Christ
,
whatsoever
ye
shall
bind
,
&c.
as
Chemnitius
and
Gerhardus
,
the
best
expositors
of
Luthers
mind
,
tell
us
.
But
excommunication
had
not
the
same
entertainment
in
Switzerland
,
where
Zwinglius
begun
the
reformation
,
almost
as
soon
as
Luther
did
in
high
Germany
.
For
Bullinger
,
in
an
Epistle
to
Dathenus
,
relates
,
that
in
a
conference
that
Zwinglius
had
with
an
Anabaptist
in
the
year
1531.
this
was
his
opinion
concerning
excommunication
;
That
because
churches
under
a
heathen
magistrate
had
no
coercive
power
to
punish
wickednesse
,
they
in
lieu
of
it
took
up
excommunication
:
but
once
having
a
Christian
magistrate
,
who
punisheth
and
restraineth
vices
and
enormities
,
the
use
of
excommunication
ceaseth
.
In
the
same
Epistle
Bullinger
saith
,
a
church
may
be
true
that
wanteth
this
excommunication
:
again
,
we
maintain
that
there
ought
to
be
a
discipline
in
the
church
;
but
it
is
enough
if
it
be
administred
by
the
magistrate
.
Beza
acknowledgeth
that
this
was
also
the
opinion
of
Musculus
,
as
we
have
alledged
before
,
when
he
saith
that
St.
Paul
would
not
have
delivered
the
incestuous
person
to
Satan
,
if
the
magistrate
at
that
time
had
been
a
Christian
,
and
a
favourer
of
churches
.
Gualterus
,
as
we
have
said
but
now
,
was
of
the
same
mind
with
his
father
in
law
Bullinger
;
for
which
Mr.
Rutherfurd
and
Gillespie
are
very
angry
.
So
then
excommunication
,
finding
no
good
entertainment
in
Switzerland
,
is
carried
to
Geneva
by
the
great
man
Calvin
,
whom
God
permitted
to
be
deceived
in
that
particular
,
lest
the
reformed
world
should
have
taken
him
for
infallible
.
There
excommunication
grew
into
a
great
tree
,
that
spread
its
branches
far
&
near
,
into
France
,
England
,
Scotland
,
the
Palatinat
,
and
the
low-Countreys
:
but
before
it
could
shoot
out
,
it
had
many
rubbs
and
oppositions
.
For
some
years
before
Calvin
was
settled
in
Geneva
,
the
reformation
had
been
happily
begun
by
Farell
and
Viret
,
and
yet
no
excommunication
was
thought
on
or
practised
.
At
the
first
proposall
he
made
of
it
,
many
of
the
town
flocked
to
the
Syndics
and
the
other
magistrates
,
as
he
confesseth
in
an
Epistle
to
Myconius
,
beseeching
them
not
to
part
with
the
power
and
sword
which
God
had
committed
to
them
,
lest
it
should
cause
seditions
:
and
indeed
they
proved
true
Prophets
,
as
we
shall
see
by
and
by
.
Beza
in
the
life
of
Calvin
,
in
the
year
1●41
.
relates
what
troubles
and
ado
there
was
to
bring
it
in
,
&
that
many
alledged
the
examples
of
the
neighbour-churches
(
meaning
Zurich
,
Bern
,
&c.
)
among
which
excommunication
was
not
in
use
:
some
saying
that
b●…t
the
Popish
tyranny
was
recalled
.
But
all
these
difficulties
(
saith
Beza
)
Calvin
surmounted
;
yet
he
did
not
censure
other
churches
as
unchristian
,
that
had
not
proceeded
so
far
,
nor
those
pastors
who
did
not
conceive
their
flocks
needed
to
be
restrained
by
such
a
bit
or
bridle
.
And
indeed
Calvin
himself
,
though
very
eager
to
bring
in
excommunication
,
insomuch
that
sometimes
he
calls
it
the
yoke
of
Christ
,
&
the
discipline
of
Christ
,
&
professeth
to
be
ready
to
endure
either
death
or
banishment
,
rather
then
to
suffer
that
the
towns
senat
should
take
upon
them
the
right
of
excommunicating
,
as
he
saith
in
an
Epistle
to
Viret
;
yet
he
cannot
but
speak
very
respectfully
of
his
neighbour
ministers
,
who
acknowledged
no
such
necessity
upon
excommunication
,
as
that
it
should
be
accounted
amongst
the
ordinances
of
Christ
.
These
be
his
words
,
in
an
Epistle
to
the
pastors
of
Zurich
,
in
the
year
1553.
All
men
are
not
of
the
same
opinion
concerning
excommunication
:
neither
am
I
ignorant
that
there
be
many
godly
and
learned
men
,
who
think
not
excommunication
necessary
under
Christian
Princes
.
I
should
not
care
much
to
erre
in
that
point
of
excommunication
with
Bullinger
and
Musculus
,
upon
condition
that
I
were
as
godly
and
learned
as
they
.
But
however
the
opinions
of
the
neighbour
churches
and
ministers
about
excommunication
stood
,
Calvins
great
authority
prevailed
to
set
up
excommunication
.
In
an
Epistle
to
a
person
not
named
,
pag.
409.
and
410.
in
folio
,
he
declareth
at
large
which
way
he
went
about
it
;
and
there
he
hath
these
words
,
which
carry
as
much
authority
,
as
if
his
will
had
been
a
sufficient
rule
for
Geneva
,
and
so
for
other
churches
to
be
governed
by
:
Volui
,
ut
aequum
est
,
spiritualem
potestatem
à
civili
judicio
distingui
;
ita
in
usum
rediit
excommunicatio
:
It
was
my
will
that
,
as
it
is
fitting
,
the
spirituall
power
should
be
distinguished
from
the
civil
judgement
;
and
so
excommunication
came
again
to
be
in
use
.
But
however
his
will
was
,
he
was
never
able
to
make
good
his
ecclesiasticall
or
spirituall
jurisdiction
distinct
and
independent
from
that
of
the
magistrate
.
1.
Because
the
same
spirituall
senat
was
made
and
constituted
by
the
senat
of
the
town
,
as
Calvin
acknowledgeth
in
an
Epistle
to
Bullinger
in
the
year
1553.
and
therefore
it
was
subordinate
to
the
jurisdiction
of
the
civil
magistrate
,
not
only
in
its
first
making
,
but
also
all
the
time
after
:
just
as
when
Constantine
the
great
instituted
for
a
Episcopalia
,
Bishops
courts
,
he
looked
upon
them
as
depending
on
his
jurisdiction
,
not
only
in
their
first
constitution
,
but
also
in
their
duration
,
in
the
reviewing
,
and
ratifying
their
lawes
and
sentences
,
or
disannulling
them
.
2.
It
is
true
,
Beza
saith
in
the
life
of
Calvin
an.
1541.
that
at
the
first
constitution
of
that
ecclesiasticall
senat
and
its
lawes
by
the
magistrate
and
the
people
,
there
was
a
soveraign
law
made
,
that
no
sort
of
men
,
ministers
,
magistrates
or
people
,
should
hereafter
presume
and
attempt
to
disannull
what
therein
was
established
by
the
law-makers
of
Geneva
.
This
indeed
would
have
been
a
very
foolish
&
absurd
law
,
like
that
of
Clodius
,
whereof
Cicero
speaketh
,
that
could
not
be
repealed
or
abrogated
either
by
the
senat
or
people
;
for
when
ever
the
law
is
abrogated
,
that
clause
also
that
the
law
cannot
be
abrogated
is
likewise
abrogated
.
Who
would
think
that
either
the
magistrate
and
people
of
Geneva
should
so
enslave
themselves
,
and
tye
their
hands
,
as
not
to
be
able
to
repeal
,
review
or
reforme
lawes
formerly
made
by
them
;
or
that
they
should
believe
their
lawes
were
composed
and
given
by
them
with
such
an
unerring
judgement
,
that
they
needed
no
further
recognition
?
3.
This
jurisdiction
,
called
by
Calvin
ecclesiasticall
,
could
not
be
exercised
and
managed
without
a
coercive
restraining
power
,
or
a
power
of
magistracy
,
either
seated
in
the
ministers
and
consistory
,
or
delegated
from
the
magistrate
.
For
among
the
lawes
of
discipline
of
Geneva
this
is
one
,
If
any
one
,
in
contempt
of
the
ecclesiasticall
sentence
or
judgement
,
is
so
bold
as
to
attempt
to
come
to
the
Sacrament
,
let
him
be
repelled
and
driven
back
by
the
minister
.
Here
then
there
is
a
power
of
magistracy
,
or
a
coercive
power
assumed
by
the
ministers
,
without
which
he
confesseth
that
all
ecclesiasticall
censures
are
null
and
of
no
effect
.
So
in
an
Epistle
to
Viret
an.
1547.
speaking
of
a
woman
within
the
consistory
who
declined
the
presbyteriall
court
and
judgement
,
and
besides
did
tire
them
out
with
her
too
much
prating
,
she
(
saith
he
)
would
have
overwhelmed
us
with
her
thundering
language
,
if
she
had
not
been
put
out
by
force
.
I
ask
here
,
by
what
power
was
this
woman
thrust
out
?
was
it
ecclesiasticall
and
spirituall
,
and
a
power
of
binding
and
loosing
,
or
a
civil
coercive
power
?
and
of
the
two
keyes
they
say
they
have
,
which
of
them
was
taken
in
hand
,
and
by
which
end
of
the
key
was
the
woman
driven
out
?
4.
But
the
nullity
of
that
spirituall
jurisdiction
is
evidently
demonstrated
,
by
the
perpetuall
conflict
and
clashing
,
in
Calvins
time
,
betwixt
the
sentences
and
judgements
of
the
consistory
of
Geneva
and
those
of
the
magistrate
,
whereof
I
have
given
many
examples
out
the
life
and
Epistles
of
Calvin
.
Among
others
of
one
Bartolier
,
who
being
excommunicated
by
the
consistory
,
did
appeal
from
that
sentence
to
the
magistrate
,
who
once
did
confirm
the
judgement
of
the
consistory
,
and
another
time
did
evacuate
and
disannull
it
.
Whereupon
there
being
a
great
contest
betwixt
the
magistrate
and
the
consistory
,
to
whom
the
judgement
and
right
of
excommunicating
did
belong
,
Calvin
with
much
earnestnesse
obtained
,
that
ere
any
thing
were
concluded
,
the
opinion
of
four
cities
of
the
Switzers
should
be
desired
.
Bullinger
maketh
mention
only
of
one
city
,
namely
Zurich
,
in
an
Epistle
of
the
Senat
of
Geneva
to
that
of
Zurich
;
wherein
among
other
quere's
this
was
one
,
Whether
there
is
no
other
way
to
excommunicate
a
man
,
but
by
the
consistory
?
In
that
Epistle
Bullinger
,
though
very
fearfull
to
offend
Calvin
,
yet
manifestly
sheweth
his
dislike
of
the
whole
businesse
,
and
exhorteth
him
to
moderation
and
mildnesse
.
Whatever
was
the
issue
of
the
contest
,
we
do
not
read
that
the
magistrate
of
Geneva
did
ever
repeal
this
decree
of
the
court
,
that
the
last
judgement
about
excommunication
falls
under
the
cognizance
of
the
Senat
of
Geneva
.
CHAPTER
XXXII
.
A
continuation
of
the
History
of
excommunication
in
France
,
the
Low-Countreys
,
Scotland
,
the
Palatinate
.
How
it
came
to
pass
,
tha●
amongst
reformed
states
the
Scottish
ecclesiasticall
jurisdiction
ascended
to
such
a
height
.
What
plea
the
reformed
churches
in
France
have
for
excommunication
.
That
it
is
more
justifiable
among
them
then
in
churches
under
an
orthodox
magistrate
.
THe
reformed
churches
of
France
took
their
pattern
of
discipline
,
and
therewithall
excommunication
,
rather
from
Geneva
then
from
the
Protestant
Cantons
:
for
being
to
live
under
a
cross
magistrate
,
they
could
not
exercise
their
discipline
as
a
law
commanded
by
the
magistrate
,
nor
execute
their
censures
of
excommunication
as
acts
of
the
magistrate
:
and
therefore
the
reformed
churches
of
France
have
upon
much
better
grounds
retained
excommunication
,
then
the
churches
of
Geneva
,
who
living
under
a
magistrate
that
was
himself
part
of
the
church
,
were
not
necessitated
to
divide
jurisdictions
;
since
the
same
men
who
were
members
of
churches
,
were
also
members
of
the
city
and
magistracy
:
and
since
the
discipline
,
yea
excommunication
was
a
law
of
the
magistrate
,
there
was
little
need
to
divide
powers
and
jurisdictions
;
which
when
they
should
have
done
all
they
could
,
must
needs
stream
from
the
same
spring-head
.
But
in
France
they
could
not
be
so
happy
;
and
therefore
since
they
could
not
have
a
jurisdiction
immediatly
derived
from
their
●agistrate
,
it
was
requisite
they
should
take
up
one
●y
mu●uall
consent
,
and
by
a
confederate
discipline
.
For
when
the
magistrate
(
as
it
was
among
the
Jewes
in
their
captivity
)
is
no
countenancer
of
the
true
religion
,
nor
a
keeper
of
the
two
tables
,
nor
a
nursing
father
of
the
churches
that
live
under
him
;
they
mus●
,
if
they
can
obtain
his
leave
,
be
a
magistrate
and
a
law
unto
themselves
,
and
set
up
a
kind
of
magistracy
by
mutuall
consent
,
not
only
in
their
private
churches
,
but
also
in
their
consistories
and
synods
,
by
which
religion
and
piety
may
be
asserted
,
and
errours
in
lise
and
doctrine
be
restrained
.
So
that
when
a
private
church
excludeth
a
man
either
out
of
its
communion
,
or
assembly
,
this
it
doth
by
no
other
power
,
then
a
magistrate
,
a
town
,
a
co●poration
,
or
a
hall
should
act
by
,
in
banishing
or
expelling
a
member
of
their
own
body
.
I
confesse
few
of
the
ministers
in
France
will
acknowledge
that
their
discipline
is
taken
up
upon
such
grounds
,
but
rather
that
it
is
according
to
the
pattern
in
the
mount
,
and
the
discipline
of
Christ
;
as
if
it
were
a
spirituall
censure
,
and
a
sword
committed
only
to
the
ministers
by
a
Scripture
warrant
,
and
from
the
power
of
the
keyes
,
and
of
binding
and
loosing
.
But
I
much
wonder
that
wise
men
,
having
a
good
foundation
upon
which
they
may
firmly
ground
their
discipline
,
should
rather
chuse
to
build
it
upon
the
sand
and
upon
the
sea
shore
,
where
it
may
be
soon
washt
away
.
What
man
,
possessing
an
inheritance
by
a
good
title
,
would
renounce
that
,
and
rather
feign
a
false
will
and
testament
,
and
upon
that
ground
his
title
,
which
proving
invalid
will
put
him
by
the
inheritance
he
had
a
good
title
to
?
Yet
this
they
do
,
who
will
acknowledge
no
discipline
but
from
Christ
,
and
will
not
put
a
man
out
of
their
assemblies
but
by
a
power
derived
to
them
from
Christ
.
But
it
being
proved
to
their
faces
,
1.
that
Jesus
Christ
never
chalked
out
any
form
of
discipline
,
but
left
it
to
the
prudence
and
discretion
of
Christian
magistrates
,
pastors
and
people
,
who
in
generall
are
commanded
to
see
that
all
things
be
done
orderly
,
2.
that
excommunication
is
no
otherwise
a
law
of
Christ
,
then
is
the
act
of
putting
away
a
hurtfull
member
from
any
society
;
these
two
things
,
I
say
,
being
made
out
to
them
to
be
Scriptu
e
,
reason
and
common
sense
,
and
yet
they
pers●sting
to
have
no
other
grounds
for
their
discipline
,
then
those
feigned
ones
,
who
seeth
not
that
their
discipline
must
be
groundlesse
,
since
they
cast
away
that
which
might
strongly
support
it
?
Thus
they
are
like
a
man
that
cuts
off
his
good
leggs
,
and
buyes
himself
wooden
crutches
to
walk
upon
.
This
is
that
doctrine
that
my
Paraenesis
was
so
much
blamed
for
by
my
countrey-men
,
yea
nearest
kindred
,
as
if
I
went
about
to
take
away
all
discipline
,
and
to
bring
in
stead
of
it
disorder
and
confusion
;
yea
further
,
to
lay
the
reformed
churches
open
to
the
persecution
of
their
adversaries
.
But
my
conscience
tells
me
,
I
never
had
any
such
designe
;
and
my
reason
prompts
me
,
that
no
such
thing
can
be
concluded
from
what
I
have
written
of
that
subject
.
For
it
is
with
the
discipline
of
the
reformed
churches
in
France
under
their
magistrate
,
as
it
was
with
that
of
the
Jewes
under
the
Babylonians
,
Persians
and
Romans
:
for
whereas
before
their
captivity
they
had
no
distinction
betwixt
church
and
state
,
no
other
discipline
then
the
law
of
the
land
,
no
jurisdiction
distinct
from
that
of
their
magistrate
;
afterwards
,
when
they
lived
under
magistrates
who
were
no
friends
to
their
lawes
and
religion
,
they
were
fain
,
as
far
as
they
were
permitted
,
to
set
up
a
discipline
by
consent
,
which
was
in
lieu
of
the
magistrate
,
whereof
one
law
was
to
be
casting
out
of
the
synagogue
,
which
we
may
call
excommunication
.
So
that
their
jurisdiction
was
no
otherwise
distinct
from
that
of
the
magistrate
,
then
as
the
power
of
a
son
,
in
ordering
his
own
affairs
and
religion
contrary
to
the
unjust
commands
of
his
father
,
is
distinct
from
the
paternall
power
.
When
a
man
cannot
go
to
the
charge
of
lead
,
he
must
thatch
his
house
with
straw
;
if
he
wants
means
to
keep
a
servant
,
he
must
serve
himself
;
and
if
he
wants
one
to
govern
him
,
he
must
be
his
own
governour
:
and
yet
that
power
whereby
he
governeth
himself
,
and
is
master
of
his
own
actions
,
is
not
distinct
from
that
which
a
governour
was
to
have
over
him
.
The
very
same
thing
the
reformed
churches
in
France
may
say
,
who
make
use
of
what
magistracy
they
can
contrive
and
set
up
among
themselves
,
in
lieu
of
their
own
magistrate
,
who
cares
not
for
their
religion
.
If
they
be
persecuted
,
while
they
hold
that
their
discipline
is
taken
up
by
consent
,
as
the
Jewes
was
under
strange
magistrates
;
I
do
not
see
how
they
will
be
lesse
exposed
to
persecution
,
when
ever
they
hold
that
their
discipline
is
not
of
mans
devising
,
but
of
Christs
own
appointment
.
For
the
magistrate
doth
not
give
them
the
liberty
〈◊〉
their
discipline
under
any
such
notion
,
either
as
it
is
confederate
and
arbitrary
,
or
punctually
set
down
in
Scripture
:
for
either
way
he
counteth
their
discipline
to
be
but
a
departing
from
the
true
church
,
and
their
reformation
to
be
a
meer
deformation
.
So
that
it
matters
not
much
as
to
their
safety
,
what
foundation
they
make
their
discipline
to
stand
upon
.
Sure
,
it
is
not
like
,
that
those
that
were
the
authors
of
the
discipline
of
the
reformed
churches
in
France
,
did
look
upon
it
as
a
modell
left
by
Christ
to
his
churches
,
but
rather
as
a
collection
of
rules
well
digested
by
humane
wisedome
and
prudence
,
alterable
according
to
time
and
place
.
For
so
much
saith
the
last
article
of
their
discipline
:
These
articles
contained
in
this
book
concerning
discipline
,
are
not
so
determined
and
ratified
amongst
us
,
but
that
they
may
be
altered
as
the
emolument
and
benefit
of
the
church
shall
require
.
I
hope
,
when
all
prejudice
shall
be
laid
asides
no
rationall
man
will
deny
my
principles
.
I
have
alledged
John
Mestrezat
,
a
very
learned
man
,
late
minister
at
Paris
,
both
in
my
Paraenesis
and
in
my
Corollarie
,
in
a
letter
of
his
written
but
a
few
weeks
before
he
died
;
where
his
judgement
is
wholly
consonant
to
my
opinion
,
that
all
church-government
is
prudentiall
,
arbitrary
,
and
taken
up
by
consent
,
for
necessity
of
order
,
and
not
for
conscience
.
Besides
,
I
have
the
testimony
of
a
very
reverend
preacher
in
a
famous
church
in
Normandy
,
in
a
letter
of
his
to
me
,
wherein
after
he
hath
delivered
his
own
judgement
concerning
the
book
,
he
addeth
that
of
one
of
his
fellow-ministers
in
that
church
,
in
these
words
:
One
of
my
collegues
,
who
hath
read
your
first
book
hath
given
this
testimony
of
it
,
That
he
is
much
satisfied
upon
the
reading
of
it
;
and
that
your
opinion
is
so
far
from
weakning
our
discipline
,
that
on
the
contrary
it
doth
rather
strengthen
it
,
and
places
it
upon
its
true
and
naturall
bottom
.
Geneva's
excommunication
had
the
greater
influence
upon
the
minds
of
the
Non-conformists
and
Puritans
in
England
,
for
the
respect
they
bare
to
Calvin
,
more
then
to
the
Hierarchy
metaphorphosed
from
Romish
to
English
.
For
whatever
were
the
thoughts
of
some
Romish
Episcopall
Doctors
,
such
as
the
English
Hierarchy
hath
alwayes
had
,
the
practise
of
all
Bishops
courts
witnesseth
,
that
excommunication
was
but
a
law
of
the
Land
,
and
of
the
opiscopall
jurisdiction
annexed
to
the
Crown
.
Excommunication
was
not
much
feared
,
since
Prince
and
subjects
left
off
to
be
afraid
of
the
Popes
thunderbolts
.
Wicl●ff
begun
first
to
pluck
off
●ts
vizard
,
and
to
condemne
both
the
abuse
and
the
use
of
excommunication
:
for
the
council
of
Constance
recon'd
up
amongst
his
errours
,
this
tenet
,
That
it
was
a
comfort
to
the
faithfull
church
,
that
excommunication
and
suspension
,
and
such
like
lying
and
feigned
censures
,
are
not
grounded
on
the
law
of
Christ
,
but
are
craftily
devised
by
Antichrist
.
But
that
it
may
appear
that
Wicliff
held
no
other
excommunication
then
that
which
is
made
in
the
Court
of
Heaven
,
the
13.
article
objected
to
him
as
an
errour
clearly
sheweth
it
;
Whoever
leaves
off
preaching
or
hearing
the
word
of
God
,
because
of
mans
excommunication
,
they
are
excommunicated
,
and
shall
be
so
held
in
the
day
of
judgement
,
for
betrayers
of
Christ
:
and
the
11.
article
.
saith
,
that
no
man
must
excommunicate
another
,
except
he
knows
him
to
be
excommunicated
by
God
.
In
short
,
whereas
our
brethren
the
Scots
held
that
all
jurisdiction
of
ecclesiasticall
assemblies
,
synods
and
presbyteries
,
was
derived
from
Jesus
Christ
,
the
English
people
,
at
least
the
magistrate
,
who
would
never
permit
the
ecclesiasticall
jurisdiction
to
get
up
,
held
no
jurisdiction
but
such
as
was
derived
from
him
:
for
even
from
King
Edward
the
sixths
time
,
the
soveraign
Princes
have
been
very
shie
of
Bishops
keeping
any
courts
or
calling
synods
,
but
only
in
their
name
.
Our
brethren
the
Scots
had
their
excommunication
from
Geneva
,
as
well
as
the
reformed
churches
of
France
:
only
Andrew
Melvin
did
mightily
improve
and
heighten
it
.
But
they
and
the
Geneva
churches
have
this
disadvantage
,
which
those
of
France
never
had
,
that
these
have
two
pleas
for
their
discipline
and
excommunication
:
The
one
is
the
necessity
of
a
confederate
discipline
taken
up
by
consent
under
a
cross
magistrate
;
by
which
plea
they
may
justify
all
the
acts
of
their
jurisdiction
:
the
other
plea
,
if
the
first
prove
not
strong
enough
,
they
have
in
common
with
all
other
reformed
churches
living
under
an
orthodox
magistrate
;
and
that
plea
is
the
discipline
of
Christ
;
which
as
it
is
a
second
string
to
the
bow
of
the
reformed
churches
of
France
,
if
the
first
should
break
,
so
it
is
the
only
string
and
hold
that
the
Dutch
,
Scotish
,
and
Geneva
churches
must
hold
by
:
so
that
if
they
cannot
make
good
their
jus
Divinum
of
discipline
and
excommunication
,
they
have
no
plea
at
all
for
their
jurisdiction
distinct
from
that
of
the
magistrate
,
as
the
reformed
churches
of
France
have
.
This
book
would
swell
too
much
,
if
I
should
make
it
good
,
as
I
have
done
in
my
Paraenesis
and
Corollarium
,
that
they
have
outgone
all
the
reformed
in
the
task
of
building
an
empire
within
the
empire
of
another
,
or
in
the
endeavour
to
settle
a
jurisdiction
distinct
from
that
of
the
magistrate
,
having
while
they
strive
to
run
furthest
from
Popery
,
gone
so
far
about
,
that
they
have
joined
issue
with
Popery
in
that
particular
.
I
find
three
main
causes
why
in
Scotland
,
more
then
in
any
other
nation
where
religion
was
reformed
from
popery
,
the
ecclesiasticall
jurisdiction
hath
highest
lifted
up
its
head
.
The
first
is
;
it
was
not
so
much
any
humour
or
designe
of
the
godly
people
,
as
opportunity
that
brought
it
in
.
For
reformation
taking
its
beginning
there
not
at
the
head
,
but
at
the
foot
,
and
in
opposition
to
a
persecuting
magistrate
,
it
was
not
possible
to
settle
the
pure
worship
of
God
,
without
a
government
and
jurisdiction
assumed
within
the
jurisdiction
(
and
distinct
from
that
)
of
the
magistrate
.
They
having
had
it
some
time
under
a
Romish
magistrate
,
conceived
it
was
to
continue
in
the
like
manner
under
a
reformed
magistrate
;
and
so
turned
the
nenessity
of
a
confederate
discipline
taken
up
by
consent
,
as
it
was
by
the
faithfull
people
of
Iuda
under
a
heathen
magistrate
,
and
by
the
reformed
churches
of
France
under
a
Christian
,
into
a
necessity
of
Divine
ordinance
:
which
being
much
countenanced
by
the
great
ones
of
the
land
,
who
rescued
the
soveraign
magistrate
from
the
Popish
party
,
and
brought
him
up
from
his
infancy
in
the
reformed
religion
;
the
same
men
,
who
were
assertors
of
the
ecclesiasticall
jurisdiction
against
the
magistrate
when
he
was
no
friend
of
theirs
,
had
a
fair
opportunity
to
keep
it
still
up
,
when
the
magistrate
was
their
friend
,
and
in
their
power
and
possession
;
who
when
he
was
grown
up
to
years
,
found
the
ecclesiasticall
jurisdiction
too
deep
rooted
for
him
to
master
,
and
overbalancing
the
power
that
by
right
(
as
all
other
magistrates
and
Kings
in
the
world
)
he
was
to
have
over
all
causes
,
matters
and
persons
.
So
that
from
that
time
when
King
Iames
(
in
his
●…per
years
)
came
to
understand
that
he
was
a
King
,
and
no
King
,
till
he
came
to
be
King
of
great
Britain
,
we
read
of
nothing
but
clashings
and
conflicts
betwixt
church
&
court
,
Parliament
and
ecclesiasticall
assembly
:
it
being
impossible
that
two
coordinate
jurisdictions
,
and
of
the
same
nature
,
could
stand
together
amongst
one
and
the
same
people
in
the
same
countrey
.
Another
cause
is
,
that
the
members
of
Parliament
,
specially
the
nobility
and
gentry
,
being
also
members
of
ecclesiasticall
judicatories
,
and
the
ecclesiasticalls
having
over
and
above
an
addition
of
strength
by
all
the
ministers
of
the
land
,
who
were
not
members
of
Parliament
,
it
could
not
otherwise
fall
out
,
but
that
the
jurisdiction
assumed
in
churches
,
presbyteries
,
synods
,
and
assemblies
,
should
not
only
appear
distinct
from
that
of
the
magistrate
,
but
also
be
raised
to
a
greater
height
.
A
third
reason
is
,
that
the
Kings
of
Scotland
having
never
had
that
majesty
,
power
,
revenue
and
splendour
that
other
Kings
abroad
had
,
and
yet
the
land
full
of
nobility
and
gentry
,
who
had
great
jurisdictions
,
many
vassals
and
retainers
,
the
greatest
part
of
which
received
no
luster
or
increase
of
dignity
or
wealth
from
their
Prince
;
these
had
reason
,
in
emulation
or
opposition
to
that
small
number
which
the
King
favoured
and
protected
,
to
join
themselves
with
the
Kirk
party
,
there
to
find
what
the
court
could
not
afford
them
.
I
have
nothing
to
say
concerning
excommunication
in
the
Low-countries
,
but
that
they
have
no
better
plea
for
it
then
the
churches
of
Scotland
or
Geneva
.
I
should
now
close
up
the
history
of
excommunication
,
by
relating
how
it
sped
in
the
Palatinate
;
where
I
think
it
was
received
the
last
of
any
reformed
church
,
though
that
place
was
one
of
the
first
that
was
reformed
from
Popery
.
This
may
be
seen
in
an
Epistle
of
Zanchius
to
Conradus
Hubertus
in
the
year
1568.
where
he
relates
,
that
for
many
years
there
was
an
attempt
made
to
bring
in
excommunication
;
which
was
withstood
by
many
,
not
so
much
that
they
had
a
dislike
of
it
,
as
that
for
some
politick
reasons
it
was
not
judged
yet
seasonable
to
stir
further
in
it
:
however
,
by
the
mention
that
was
made
of
it
,
the
spirits
of
men
have
been
much
alienated
one
from
another
.
Then
he
tells
us
of
one
George
Withers
an
English-man
,
who
being
to
dispute
for
his
degree
of
Doctor
under
Boquinus
,
among
other
positions
had
one
touching
the
necessity
of
introducing
excommunication
;
which
was
opposed
with
much
eagernesse
,
so
far
that
one
of
his
opponents
,
being
straitned
for
time
,
so
that
he
could
not
alledge
all
that
he
had
to
say
against
excommunication
,
desired
another
day
of
dispu●ation
:
which
being
granted
,
Zanchius
saith
,
that
the
disputation
grew
so
hot
,
that
one
of
the
opponents
,
a
Minister
,
protested
openly
against
the
falsity
of
the
position
,
as
contrary
to
the
word
of
God
.
At
which
time
Erastus
,
amongst
others
,
wrote
against
excommunication
.
It
is
observable
,
that
Zanchius
did
but
favour
underhand
the
advocates
of
excommunication
;
for
he
saith
,
for
many
honest
reasons
I
would
not
intermeddle
,
but
keep
silence
.
By
what
I
have
related
of
the
practise
of
excommunication
in
severall
churches
and
countreys
,
we
may
easily
conceive
and
apprehend
1.
That
excommunication
,
when
retained
upon
the
account
of
confederate
discipline
,
and
as
answering
to
the
casting
out
of
the
synagogue
among
the
Jewes
,
may
very
well
consist
with
the
peace
,
safety
and
integrity
both
of
life
and
doctrine
,
in
the
churches
of
France
,
or
any
other
,
under
a
contrary
magistrate
.
2.
That
excommunication
retained
by
churches
under
a
contrary
magistrate
,
upon
the
plea
of
jus
Divinum
for
their
discipline
and
excommunication
,
may
be
exercised
with
as
little
outward
disturbance
&
dispute
,
as
if
they
did
retain
it
only
upon
the
account
of
confederate
discipline
:
but
such
churches
then
will
not
only
usurp
a
power
which
hath
no
warrant
from
Christ
,
but
besides
will
enslave
mens
consciences
,
laying
upon
them
a
yoak
which
is
none
of
Christs
.
3.
But
that
excommunication
,
upon
what
plea
soever
retained
by
those
churches
that
live
under
an
orthodox
magistrate
,
is
inconsistent
both
with
the
outward
peace
of
the
nation
where
they
live
,
and
the
inward
peace
and
satisfaction
of
mens
minds
.
4.
That
excommunication
as
it
is
retained
by
the
reformed
churches
in
France
,
or
any
other
,
under
a
magistrate
differing
from
them
,
and
upon
what
plea
soever
exercised
,
either
of
confederate
discipline
,
or
as
had
by
Divine
right
,
is
not
attended
with
those
clashings
,
disputes
and
inconveniences
,
that
it
is
subject
unto
among
those
churches
that
live
under
an
orthod●x
magistrate
,
keeping
with
them
the
same
unity
of
faith
:
&
that
for
these
reasons
.
1.
A
church-member
excommunicated
in
France
will
hardly
complain
to
the
magistrate
,
for
he
would
but
slight
his
complaints
,
and
make
a
mock
of
the
man
;
and
therefore
the
party
excommunicated
must
needs
sit
still
,
and
stand
to
the
sentence
against
him
:
but
a
member
of
a
church
excommunicated
in
Geneva
or
Scotland
,
looking
upon
the
magistrate
as
a
friend
to
the
religion
he
profess●th
,
and
a
defendour
and
protectour
of
his
own
church-discipline
,
will
be
ready
,
if
he
can
make
his
cause
probably
good
and
plausible
,
to
sue
and
seek
for
redresse
.
Hence
we
see
there
were
more
appeals
in
Calvins
time
from
the
church-judicatory
to
that
of
the
magistrate
in
the
little
territory
of
Geneva
,
then
are
in
a
whole
age
through
all
the
churches
of
France
.
2.
Church-members
under
a
contrary
magistrate
will
be
more
united
in
affections
and
minds
,
and
so
will
keep
closer
to
the
observation
of
the
discipline
.
3.
Under
a
contrary
magistrate
members
are
usually
such
as
believe
what
they
outwardly
professe
,
and
not
like
those
under
an
orthodox
magistrate
,
where
there
is
more
of
outward
conformity
to
the
religion
of
the
state
,
which
is
no
hinderance
,
but
rather
a
furtherance
to
honours
and
pr●ferments
:
and
therefore
where
there
is
more
evennesse
,
foundnesse
,
sincerity
and
zeal
,
there
must
be
also
a
greater
submission
to
the
church-discipline
,
and
lesse
clashings
arising
from
the
variety
of
dispositions
in
the
members
.
4.
There
is
a
great
necessity
of
exercising
a
jurisdiction
among
the
reformed
churches
in
France
,
for
the
composing
of
such
differences
among
themselves
as
have
relation
to
their
doctrine
and
religion
,
which
otherwise
being
opened
to
the
popish
magistrate
,
would
but
bring
our
religion
into
contempt
and
derision
.
But
under
a
magistrate
that
is
a
friend
to
religion
these
differences
may
be
,
with
as
little
fear
of
scandall
and
derision
to
the
profession
and
doctrine
,
made
up
and
reconciled
by
men
of
his
own
appointment
and
chusing
,
as
within
a
consistory
;
and
as
well
and
better
by
the
consistory
,
if
delegated
thereunto
,
and
invested
with
authority
from
the
magistrate
,
then
any
other
way
,
so
that
there
be
but
one
jurisdiction
.
5.
As
there
was
a
great
necessity
of
discipline
among
the
Jewes
living
under
an
adverse
magistrate
,
which
should
be
in
some
sort
distinct
from
their
jurisdiction
;
so
was
there
lesse
need
either
to
have
it
divided
from
that
of
the
magistrate
when
he
was
a
countenancer
of
their
religion
,
or
to
have
any
at
all
more
then
the
law
of
the
land
.
The
like
may
be
said
of
the
Christian
churches
.
I
will
conclude
this
charter
with
two
or
three
passages
out
of
Andrew
Rivet
,
my
much
honoured
Uncle
when
he
lived
,
and
whose
authority
is
of
great
weight
with
all
the
Divines
of
this
land
,
namely
the
presbyterian
ministers
,
and
which
taken
into
consideration
,
will
be
found
to
deliver
as
much
as
ever
I
have
asserted
,
though
none
yet
hath
inveighed
against
him
as
an
Erastian
,
and
an
enemy
to
order
and
discipline
.
They
are
all
to
be
found
in
his
exposition
of
the
decalogue
,
tom.
1.
about
the
1373.
page
.
It
cannot
be
denyed
but
that
the
principall
duty
in
asserting
and
vindicating
religion
,
yea
in
establishing
it
,
pertained
to
the
King
of
Iuda
;
for
when
ever
the
Kings
mind
changed
,
there
was
alwayes
a
change
in
religion
;
which
change
,
whether
for
good
or
bad
,
is
alwayes
attributed
to
the
King
,
as
his
act
and
deed
:
neither
could
ever
the
chief
Priests
procure
a
change
for
the
better
,
or
hinder
a
change
for
the
worse
.
The
King
,
or
another
magistrate
,
as
he
doth
not
ordain
,
so
he
doth
not
depose
formally
,
as
I
may
so
speak
,
or
administratorily
;
yet
he
doth
it
of
himself
,
not
only
by
his
counsell
,
command
and
authority
,
for
he
may
command
it
,
when
there
is
just
cause
of
deposing
a
minister
,
to
those
that
have
that
power
in
the
church
,
who
in
that
case
,
and
there
being
just
cause
for
it
,
if
they
do
not
obey
,
and
do
what
he
commandeth
,
are
subject
not
only
to
wrath
,
but
also
to
Gods
judgement
.
Ministers
as
ministers
are
subjects
to
the
soveraign
magistrate
:
why
then
should
it
not
be
lawfull
to
appeal
from
the
judgement
of
subjects
to
the
supreme
magistrate
?
and
why
may
it
not
be
lawfull
for
the
supreme
magistrate
to
review
the
judgements
of
his
subjects
,
to
ratify
them
if
they
be
good
,
and
to
abrogate
them
if
they
be
bad
?
There
is
a
subjection
of
the
magistrate
to
the
ecclesiasticall
senat
;
but
not
of
jurisdiction
,
as
under
a
command
,
but
of
direction
and
counsell
.
CHAPTER
XXXIII
.
The
judgement
of
some
Divines
yet
living
both
of
the
argument
in
hand
,
and
of
the
writings
of
the
Author
.
Of
some
mens
strong
prejudices
against
,
&
harsh
censures
of
him
.
I
Have
through
all
this
book
,
and
in
the
first
section
of
my
Corollarium
,
proved
,
that
I
have
digressed
nothing
in
my
Paraenesis
from
Scripture
&
reason
,
about
the
right
of
churches
,
and
the
magistrates
power
in
matters
of
religion
;
but
my
opinion
is
also
confirmed
by
two
kinds
of
authorities
of
learned
and
orthodox
Divines
.
The
first
kind
of
authorities
is
of
those
that
,
for
the
main
,
concur
with
me
,
or
rather
I
with
them
:
such
are
Zuinglius
,
Musculus
,
Bullingerus
,
Gualterus
,
Mestrezat
,
Mr.
Jeremiah
Burroughs
,
Mr.
Lightfoot
,
&c.
The
second
kind
is
of
those
that
,
though
in
generall
they
profess
to
be
for
a
church-government
distinct
from
that
of
the
magistrate
,
yet
if
one
take
notice
of
all
the
positions
concerning
that
argument
which
each
of
them
admit
and
grant
,
will
be
found
jointly
,
though
not
every
one
of
them
considered
a
part
,
to
say
as
much
as
I
;
just
as
the
Protestants
doctrine
will
be
found
in
all
(
though
not
in
each
of
)
the
Romish
authors
,
overcome
by
the
evidence
of
truth
in
the
handling
of
some
points
controverted
betwixt
them
and
us
:
as
Scotus
confesseth
that
Transubstantiation
hath
no
ground
in
Scripture
;
Cajetan
denyeth
the
Popish
indulgences
;
Bellarmin
after
he
hath
much
heightned
the
merit
of
works
,
concludeth
with
a
●utissimum
est
,
and
flieth
to
the
righteousnesse
of
Christ
apprehended
by
faith
,
as
the
safest
anchor
to
stay
a
staggering
Christian
;
Jansenius
is
right
in
the
doctrine
of
grace
;
all
the
rest
in
some
positions
or
other
hold
with
us
.
And
of
this
kind
are
Bucer
,
Martyr
,
Jewell
,
Zanchius
,
Reynolds
,
Camero
,
Rivet
,
and
many
more
;
who
besides
by
yielding
an
inch
,
have
given
us
a
whole
handfull
to
believe
,
that
what
we
have
discoursed
of
the
nature
of
power
,
lawes
,
judgement
,
the
right
of
churches
,
and
the
magistrates
power
in
matters
of
religion
,
is
both
reason
and
Scripture
.
For
whoever
admits
(
as
most
of
these
authors
do
)
that
the
judgements
of
Pastors
in
presbyteries
&
synods
are
subordinate
to
that
of
the
soveraign
Christian
magistrate
,
and
that
appeals
from
church-judicatories
to
the
magistrate
are
grounded
upon
Scripture
,
reason
,
and
the
practise
of
all
nations
,
and
besides
saith
,
that
the
magistrate
is
the
supreme
governour
and
head
of
the
church
over
all
causes
and
persons
;
whoever
,
I
say
,
grants
these
to
be
truths
,
must
needs
overthrow
ecclesiasticall
jurisdiction
and
power
of
excommunication
,
except
it
be
in
subordination
to
(
and
dependently
on
)
the
magistrate
.
But
among
all
the
reformed
Divines
who
appear
in
the
throng
of
those
that
hold
an
ecclesiasticall
jurisdiction
,
and
a
government
distinct
from
that
of
the
magistrate
,
none
hath
delivered
positions
in
print
so
near
the
language
of
Mr.
Coleman
,
as
Ludovicus
Cappellus
,
pastor
and
Professor
at
Saumur
,
yet
living
,
hath
done
;
which
passing
currant
for
truth
from
the
mouth
of
Cappellus
,
if
they
had
fallen
from
Mr.
Coleman
,
would
have
been
taken
by
our
brethren
the
Scots
for
pernicious
and
dangerous
tenets
,
and
mere
Erastianisme
.
In
the
first
part
of
his
Theses
Salmurienses
,
de
potestate
&
regimine
Ecclesiae
thes.
12.
he
saith
,
that
pastors
have
properly
no
other
jurisdiction
,
then
that
which
subdueth
the
affections
of
the
world
and
the
flesh
,
when
the
spirit
of
Christ
in
the
word
restraineth
the
assaults
of
Satan
;
that
there
is
no
other
authority
of
governing
the
church
,
then
what
is
seated
in
Christ
the
head
,
when
by
the
efficacy
of
his
spirit
he
enlighteneth
the
mind
,
and
convinceth
the
conscience
.
In
his
40.
thesis
,
he
saith
,
that
the
constitutions
of
the
church
have
authority
no
further
,
then
as
they
agree
with
reason
.
In
his
41.
and
42.
he
puts
equall
stresse
of
duty
upon
the
magistrate
in
governing
and
ordering
the
church
&
the
commonwealth
,
as
being
keeper
of
one
table
as
well
as
the
other
.
These
are
his
words
in
Latin
:
Porro
,
his
de
rebus
dispiciendi
atque
statuendi
ita
penes
ecclesiam
(
hoc
est
,
ecclesiasticos
quos
v●cant
viros
)
est
potestas
,
ut
si
magistratus
pius
&
Christianus
sit
,
fier●id
non
debeat
non
modo
sine
ejus
consilio
&
conscientia
,
verum
etiam
sine
ejus
authoritate
,
qua
ea
quae
videbuntur
in
hoc
genere
conducibilia
confirmentur
,
vimque
legis
obtineant
.
Is
nempe
est
utriusque
divinae
legis
Tabulae
vindex
atque
custos
,
ad
quem
propterea
pertinet
,
etiam
pastores
,
si
cessent
,
vel
peccent
in
officium
,
movere
,
objurgare
,
&
,
ubi
opus
fuerit
,
castigare
;
denique
prospicere
atque
providere
,
ut
omnia
,
tum
in
ecclesia
,
tum
in
republica
seu
politia
,
recte
&
ordinate
fiant
,
utque
ordinis
legitime
constituti
turbatores
&
violatores
pro
merito
puniantur
.
This
he
seemeth
to
speak
after
Pareus
in
his
Miscellanea
Catechetica
art.
11.
aphoris
.
18.
where
he
layeth
upon
the
magistrate
a
greater
duty
in
governing
the
church
then
the
commonwealth
,
and
more
in
keeping
the
first
table
then
the
second
.
Hoc
vero
jus
gubernandi
ecclesias
sacra
Scriptura
disertim
magistratui
attribuit
:
ut
ei
,
quemadmodum
tenetur
procurare
ut
bonum
civile
in
foro
&
judiciis
legitime
administretur
,
ita
non
minor
,
imo
longe
major
ejus
cura
esse
debeat
,
ut
jus
Divinum
,
bonum
illud
animarum
,
hoc
est
,
vera
religio
&
pietas
,
subditis
suis
in
ecclesia
&
scholis
,
ad
aeternam
eorum
salutem
,
proponatur
,
juxta
legem
&
testimonium
:
idem
docent
exempla
laudatissimorum
regum
,
Davidis
,
&c.
Sic
Paulus
affatur
Christianos
Romanos
,
Minister
est
Dei
tuo
bono
:
ubi
intelligit
omne
bonum
,
tam
civile
&
terrenum
,
quam
ecclesiasticum
seu
spirituale
;
secus
namque
magistratus
homini
Christiano
non
plus
commodaret
quam
infideli
.
Ac
sane
dolendum
est
,
rectius
in
hoc
capite
sensisse
olim
ethnicos
,
qui
unanimi
consensu
regi
suo
demandarunt
,
&c.
In
his
disputation
de
summo
controversiarum
judice
thes.
52.
he
saith
,
the
power
of
the
church
and
ministers
in
delivering
their
judgements
about
controversies
is
meerly
declarative
,
having
no
authority
further
then
their
reasons
are
perswasive
and
convincing
.
In
his
theses
de
diversis
ministrorum
evangel.
gradibus
&
ordinibus
thes.
2.
he
alloweth
ministers
a
function
,
but
no
jurisdiction
,
and
urgeth
2
Cor.
1.
v.
24.
not
that
we
have
dominion
over
your
faith
,
&c.
and
1
Cor.
3.
v.
9.
we
are
labourers
together
with
God
.
In
his
2.
thesis
he
saith
,
that
Jesus
Christ
Matth.
20.
v.
28.
takes
off
all
jurisdiction
from
the
ministery
.
In
his
third
thesis
he
saith
,
that
the
power
of
excommunication
does
no
more
argue
a
jurisdidiction
over
the
flock
,
then
prescribing
a
diet
to
a
patient
argueth
the
physitians
power
,
jurisdiction
,
command
and
dominion
over
the
patient
;
making
the
jurisdiction
in
both
alike
in
these
respects
.
1.
As
a
physitian
may
suspend
his
own
act
in
administring
physick
;
so
the
minister
in
giving
the
Eucharist
.
2.
As
a
physitian
inflicteth
no
censure
upon
the
patient
for
refusing
to
take
his
physick
,
only
warneth
him
of
the
hazza●d
he
runs
,
upon
the
neglect
of
taking
it
;
so
doth
the
minister
:
he
that
receiveth
not
and
obeyeth
not
the
commandement
of
God
delivered
by
the
minister
,
cannot
be
punished
for
his
neglect
of
the
tender
of
grace
,
any
more
then
a
sick
man
for
refesing
to
take
physick
.
In
his
disputation
de
clericorum
immunitate
&
privilegiis
thesis
10.
he
saith
,
that
Princes
have
power
to
inflict
punishment
upon
transgressors
of
the
lawes
that
concern
the
worship
of
God
,
the
administration
of
the
Sacraments
,
and
the
doctrine
of
faith
;
and
besides
,
that
these
lawes
have
no
force
except
they
be
confirmed
and
ratified
by
them
.
In
his
12.
thesis
he
saith
,
that
the
lawes
about
faith
,
the
Sacraments
,
divine
worship
,
discipline
,
and
ecclesiasticall
order
,
cannot
be
defined
or
decreed
in
a
synod
,
nor
any
controversies
therein
decided
,
without
the
knowledge
and
consent
of
the
magistrate
,
if
he
be
godly
and
Christian
,
as
being
the
keeper
of
both
tables
;
who
ought
to
confirm
and
ratify
the
lawes
agreed
on
,
if
they
be
just
,
else
to
amend
and
correct
them
,
seeing
he
is
the
servant
of
God
both
for
the
spirituall
and
temporall
good
.
The
Latin
is
much
more
pregnant
:
Sane
aequum
&
juilum
est
,
leges
&
canones
de
fide
,
Sacramentis
,
disciplina
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tota
ecclesiastica
,
primum
constitui
,
deque
illis
deliberari
à
viris
ecclesiasticis
legitime
in
concilio
&
synodo
congregatis
,
litesque
&
controversias
de
illis
ortas
in
foro
ecclesiae
,
hoc
est
synodis
,
agitari
&
definiri
;
at
non
tamen
sine
cognitione
,
conscientia
&
consensu
Principis
&
magistratus
politici
,
si
pius
&
Christianus
est
,
(
est
enim
ille
custos
utriusque
legis
divinae
tabula
:
)
à
quo
,
si
bene
constitutae
sunt
leges
,
&
lites
definitae
,
confirmari
,
&
ipsius
authoritate
sanc●ri
debent
,
&
ratae
haberi
;
si
minus
,
corrigi
ab
eo
&
emendari
eas
oportet
,
siquidem
servus
est
Dei
in
subditorum
suorum
bonum
tum
temporale
tum
spirituale
,
cujus
curam
&
procurationem
pro
sibi
à
Deo
,
demandato
munere
debet
suscipere
,
ac
Deo
de
illa
cura
rationem
reddere
.
De
clericis
lib.
1.
cap.
28.
propos
.
1.
In
his
13.
thes.
he
confirmeth
the
same
by
the
example
of
the
commonwealth
of
Israel
,
when
the
Kings
,
even
against
the
will
of
the
Priests
,
did
set
up
and
order
the
true
worship
of
God
.
But
in
his
14.
thes.
he
would
not
have
this
so
to
be
taken
,
as
if
the
faithfull
were
to
receive
decrees
and
orders
,
because
decreed
or
ordered
by
the
councill
or
magistrate
,
in
case
they
be
not
agreeable
with
the
word
;
but
only
that
nothing
can
be
decreed
,
bearing
the
name
and
force
of
law
,
obliging
and
requiring
externall
obedience
,
without
the
consent
and
the
sanction
of
the
magistrate
.
I
might
adde
a
third
sort
of
authorities
,
of
some
in
England
,
France
,
Scotland
and
the
Low-Countreys
,
who
not
only
differ
little
or
nothing
from
me
,
but
also
give
their
approbation
to
what
I
have
lately
put
forth
on
the
subject
I
am
writing
of
:
which
may
be
more
wondred
at
in
the
F●ench
,
who
are
i●…ured
to
a
discipline
of
their
own
modelling
,
and
exercise
a
power
uncontrolled
by
the
magistrate
,
who
instead
of
inspection
,
giveth
only
a
toleration
.
Yet
some
of
these
later
have
given
me
a
large
testimony
,
to
have
delivered
nothing
but
truth
;
and
acknowledged
themselves
to
be
now
convinced
(
which
they
were
not
before
)
that
excommunication
is
meerly
of
mans
devising
,
and
not
an
ordinance
of
Christ
.
I
could
name
many
,
but
that
some
of
them
are
like
Joseph
of
Arimathea
,
acknowledging
fully
that
truth
which
we
maintain
,
but
secretly
,
for
fear
of
their
fellow-ministers
,
that
are
so
strongly
possessed
with
prejudice
against
it
.
Others
being
like
those
that
have
told
a
tale
so
long
,
that
at
length
they
believe
either
that
it
is
truth
,
or
at
least
that
there
is
some
truth
in
it
:
for
having
,
since
Calvins
time
,
every
communion-day
pronounced
this
clause
in
their
Liturgy
,
I
excommunicate
such
and
such
sinners
in
the
name
and
authority
of
Christ
;
they
are
rather
prone
to
believe
there
is
some
truth
and
ground
for
this
commination
,
then
to
search
too
far
into
it
:
besides
,
their
collegues
strongly
believing
that
excommunication
is
an
ordinance
of
Christ
,
if
they
should
never
so
little
question
it
,
they
might
be
in
danger
of
suspension
from
their
offices
and
benefices
.
But
all
(
God
be
thanked
)
are
not
afraid
to
countenance
this
truth
;
as
will
appear
by
the
judgement
which
the
rever
.
Ministers
of
Diepe
in
France
have
given
of
my
Paraenesis
and
Corollarium
,
here
annexed
,
as
related
by
one
of
them
,
whose
gravity
,
piety
and
learning
is
so
eminent
,
that
he
not
only
deserves
to
be
believed
when
he
speaketh
in
the
name
of
himself
and
his
brethren
;
but
also
were
it
his
own
single
testimony
,
it
might
wel
over-balance
hundreds
of
those
that
dissent
from
him
,
but
have
not
penetrated
to
the
bottom
of
the
controversy
,
as
he
hath
done
.
The
Gentleman
being
unknown
to
me
,
but
by
report
,
I
sent
him
my
Paraenesis
,
and
desired
him
not
to
spare
me
,
in
delivering
his
censure
and
judgement
freely
both
of
the
book
and
argument
,
and
to
do
me
rather
justice
,
then
shew
me
favour
.
He
some
weeks
after
returned
me
this
answer
,
in
this
excellent
well-penned
letter
in
Latin
.
PAraenesis
tita
(
Vir
clarissime
&
eruditissime
)
sero
ad
me
pervenit
;
sed
tandem
pervenit
,
co●gratior
,
quo
diutius
expectata
,
&
ardentioribus
votis
expetita
:
nec
immerito
;
nam
praeterquam
quod
mihi
pignus
extat
illius
tu●benevoli
erga
me
animi
,
quem
doctissimus
&
mei
amantissimus
Dominus
Cong●ard
mihi
conciliavit
,
eas
tam
celebres
,
quae
hod●e
apud
vos
inter
Presbyterianos
&
Independentes
versantur
,
controversias
quasi
in
speculo
nobis
exhibet
;
ac
pro●nde
,
instar
facis
micantis
,
tot
mendac●orum
●ebulas
,
quae
aerem
nostrum
obt●nebrobant
,
à
nobis
quam
longissime
fugat
.
Non
defuere
quidem
apud
nos
,
qui
falsis
rumoribus
,
quos
impuri
quidam
nebulones
ad
invidiam
conslandam
huc
&
illuc
disseminarunt
,
〈◊〉
sinistras
&
parum
aequas
de
Ind●…endentibus
opiniones
conceperant
.
Sed
multi
etiam
extitere
,
qui
non
passi
sunt
se
eo
usque
abrip●
,
ut
●nd●cta
causa
calculo
nigro
notarent
,
quos
dein●eps
post
cognit●onem
causae
absolvi
posse
pro
certo
ten●bant
.
Vtr●sque
Paraenesim
tuam
in
apt●ssimum
remed●um
praebes
:
illis
,
ut
rubore
a●…quo
suffusi
,
sese
tandem
in
damnandis
fratribus
,
quorum
vita
inculpata
,
&
doctrina
sana
,
nimiae
credulitatis
arguant
;
his
,
ut
sibiipsis
gratulentur
,
quod
ab
omni
temerario
in
fratres
innocuos
judicio
sibi
temperarint
,
quos
nunc
,
veritatis
certiores
facti
,
non
tantum
non
anathemate
feriendos
&
diris
devovendos
,
sed
etiam
pro
veris
fratribus
agnoscendos
,
&
amore
sincero
amplexandos
censeant
.
Eo
vel
inviti
adigentur
quicunque
Paraene
sim
tuam
legent
;
his
duabus
rationibus
:
primo
,
quia
fratres
nobis
exhibet
in
omnibus
quae
fidem
spectant
nobiscum
prorsus
consentientes
:
secundo
,
quia
,
ut
mihi
saltem
videtur
,
ita
solide
,
ita
dextre
quaestiones
circa
quas
controversiae
hodie
agitatae
versantur
,
pertractat
,
ut
nullus
dubitationi
locus
relinqui
videatur
;
fundamenta
quibus
huc
usque
superstructa
fuit
excommunicatio
subruit
;
ministros
evangelii
in
ordinem
cogit
;
immotos
summae
potestati
tibicines
supponit
;
tyrannidem
Papalem
radicitus
evellit
;
ecclesiae
,
id
est
coetui
eorum
qui
Christo
nomen
dederunt
,
debitam
authoritatem
restituit
;
abusus
qui
à
multis
retro
seculis
in
eam
sensim
irrepserunt
,
ab
origine
deducit
;
adversarios
suis
contradictionum
retibus
saepissime
involvit
,
nec
raro
eos
proprio
jugulat
gladio
;
&
tandem
,
quod
rei
caput
est
,
doctrinam
fratrum
sub
proprio
ac
naturali
vultu
ita
manifeste
proponit
,
ut
nullus
sit
,
nisi
sponte
caecutiens
,
qui
non
pervideat
mera
esse
aegrorum
somnia
,
ne
quid
pejus
dicam
,
quae
fratribus
falso
imputare
nonnulli
non
erubuerunt
,
&
independentiae●stigma
illis
inurentes
,
&
tanquam
politiae
omnis
ecclesiasticae
eversores
,
ac
acerrimos
omnium
coetuum
synodalium
hostes
eos
traducentes
.
Haec
,
inquam
,
Paraenesis
tua
praestat
:
unde
promptum
est
colligere
,
quantae
&
quam
eximiae
sint
animi
tui
dotes
,
quam
indefessum
studium
in
evolvendis
omne
genus
authoribus
,
tum
sacris
tum
profanis
,
quam
tenax
in
tam
varia
lectione
memoria
,
&
per
quam
perspicax
judic●um
in
tam
multiplicis
materiae
discretione
,
ita
ut
falsum
non
obrepat
sub●imagine
veri
.
Hac
nota
te
prodis
verum
ac
genuinum
Petri
Molinaei
filium
,
cujus
laudibus
adhuc
personat
totus
orbis
reformatus
.
Hoc
nomine
se
multum
tibi
debere
profitebuntur
quicunque
rem
literariam
amant
:
hisce
me
accenseo
;
Deum
suppliciter
orans
,
ut
te
d●u
incolumem
servet
ad
nominis
sui
gloriam
&
ecclesiae
aedificationem
.
Vale.
Tibi
addictissimus
Vauquelinus
.
Diepae
Prid.
cal
.
April
.
1657.
The
Gentleman
speaking
more
in
commendation
of
my
book
then
I
deserve
,
modesty
makes
me
forbear
to
English
it
:
only
I
think
it
not
amisse
to
English
here
the
judgement
he
gave
of
the
same
to
a
friend
of
his
in
London
,
to
whom
he
wrote
with
mo●e
confidence
and
freedom
.
I
Have
read
Mr.
du
Moulins
book
through
,
and
am
much
satisfied
by
reading
of
it
.
He
is
a
man
of
great
reading
,
of
excellent
reasoning
,
and
a
solid
judgement
.
Methinks
he
overturneth
clearly
all
the
foundations
on
which
hitherto
excommunication
was
grounded
:
and
till
some
body
appeareth
who
by
stronger
reasonings
can
set
it
up
again
,
I
shall
remain
of
his
opinion
,
that
it
is
a
meer
humane
invention
.
I
was
glad
to
know
that
the
differences
between
the
Presbyterians
and
those
they
call
Independents
were
not
about
points
of
faith
;
and
this
joy
of
mine
was
more
encreased
,
when
I
saw
that
the
said
Independents
do
not
(
as
they
were
falsly
charged
to
do
)
reject
synodall
assemblies
,
yea
that
they
are
so
far
from
rejecting
them
,
that
,
on
the
contrary
,
they
hold
them
to
be
of
Divine
institution
,
acknowledging
that
they
are
constituted
to
give
good
and
wholsome
advice
for
the
making
of
lawes
.
I
could
have
wished
one
thing
of
Mr.
du
Moulin
;
that
he
had
not
made
the
apology
for
his
father
against
Mr.
Daillé
and
Amyraldus
in
a
controversy
that
was
so
different
from
his
:
for
besides
that
it
may
incense
them
to
return
him
a
sharp
reply
,
very
many
Pastors
who
are
of
their
opinion
,
will
bring
with
them
a
malignant
prejudice
to
the
reading
of
his
book
,
which
will
cause
them
to
loose
the
benefit
that
otherwise
they
might
have
reaped
by
the
reading
of
it
.
About
one
month
after
,
when
I
sent
him
my
Corollarium
,
I
gave
this
answer
to
his
former
letter
in
the
same
language
,
as
followeth
.
TUus
&
idem
meus
Cognardus
,
vir
praestantissimus
,
transmisit
ad
me
,
Vir
reverende
,
literas
tuas
amicissimas
,
politissimas
,
succo
&
sanguine
plenas
,
&
vere
Latinas
;
ad
quas
deterrerer
Latine
respondere
,
nisi
plane
patria
lingua
balbutirem
.
Non
facile
est
dicere
quantum
illo
affectu
tuo
,
quem
prolixe
testatus
es
,
mihi
gratuler
,
nec
minus
triumphem
in
tuo
judicio
de
opere
meo
:
quod
ab
authore
licet
laudes
,
attamen
ita
sum
tenuitatis
meae
conscius
,
ut
tuam
commendationem
potius
ab
argumento
mereri
existimem
.
Vtut
sit
,
est
quod
tuum
judicium
,
quod
mihi
instar
omnium
est
,
opponam
sexcentis
in
Gallia
,
Anglia
&
Belgio
viris
,
qui
excaecati
praejudicus
,
omnis
rationis
usu
sibi
interdixerunt
,
ne
agnoscant
veritatem
summae
rei
,
quam
in
nostra
Paraenesi
astruimus
.
Hanc
,
vir
magne
,
cum
retexeris
,
&
multa
authoritate
polleas
,
oro
,
obtestor
,
d●gneris
vindicem
esse
meum
adversus
saltem
vestrates
,
nec
procul
à
viciniatua
,
qui
me
,
tanquam
Divini
humanique
juris
,
ac
disciplinae
in
Gallia
nostra
habita
eversorem
,
tum
Ministerii
deturbatorem
,
proscindunt
.
Indignus
sim
vita
,
si
horum
criminum
reus
;
sed
si
me
tam
intus
&
in
pectoris
recessu
nosces
,
quam
sensa
mea
tibi
sunt
scriptis
comperta
,
omnino
me
exolveres
hac
imputatione
,
&
diceres
haec
omnia
ficta
esse
ad
invidiam
conflandum
mihi
,
&
deterrendum
lectores
à
conspectu
l●bri
.
Sane
mihi
mea
conscientia
fidem
facit
,
cum
verbi
ministros
,
tum
ipsum
ministerium
ea
à
me
veneratione
coli
&
suspici
,
quanta
non
puto
à
quoquam
;
nec
minus
cultorem
esse
&
vind
cem
disciplinae
(
quanquam
non
po●estatis
ecclesiasticae
)
in
ecclesia
retinendae
.
Quid
?
an
is
est
d●sciplinae
eversor
,
qui
statuit
sub
mag●stratu
amico
&
orthodoxo
,
ut
sub
Ezechia
,
●o
sia
,
&c.
concedere
in
ejus
jura
;
at
sub
infenso
,
haberi
per
disciplinam
confoederatam
,
qualis
retinebatur
in
ecclesia
Iudaica
sub
regibus
Idololatris
?
Tantum
abest
ut
invid●am
placare
velim
,
virtute
&
defensione
hujus
veritatis
relictis
,
aut
me
incoepti
poeniteat
,
ut
constitutum
sit
,
si
vita
superstes
,
ulterius
porrigere
&
edocere
,
nunquam
argumentis
&
rationibus
cogentibus
hierarchiam
Romanam
cum
toto
mysterio
iniquitatis
debellatum
iri
,
ut
nec
potestatem
excommunicandi
&
solio
deturbandi
reges
,
à
Protestantibus
&
reformatis
,
quamdiu
ipsi
retinebunt
potestatem
ecclesiasticam
in
summa
rei
eandem
quae
Romana
est
.
Contra
vero
,
principiis
nostris
de
natura
potestatis
,
juris
,
imperi●
,
legis
,
&
fori
,
tum
interni
tum
externi
,
intellectis
&
receptis
,
&
excommunicatione
probata
&
posita
inter
figmenta
humana
,
minimo
impulsu
corruet
moles
mysterii
in●quitatis
,
nullis
tibicinibus
supportata
;
quos
tamen
tantillum
sustinendae
supponunt
nostri
,
sua
potestate
ecclesiastica
&
excemmunicatione
;
&
hac
ratione
non
nisi
molliter
,
neque
armis
decretoriis
&
jugulum
petentibus
,
argumenta
Bellarmini
&
Stapletoni
impugnant
.
Nam
rogo
,
si
licet
excommunicare
privatum
,
cur
non
&
regem
?
si
privatus
excommunicatus
ultimo
judicio
,
scu
presbyterii
,
seu
synodi
,
debet
illius
stare
judicio
,
nec
lites
movere
,
sed
expectare
Deum
vindicem
;
cur
idem
rex
praestare
non
debeat
,
à
presbyterio
communione
aut
coetu
pulsus
?
si
rex
sic
potest
excommunicari
à
presbyterio
,
ut
ejus
consortium
quisque
fugere
debeat
,
annon
eadem
pene
est
censura
quae
solio
dejiceret
,
quatenus
jam
in
nullum
usum
solium
occupet
traditum
Satanae
mancipium
,
quod
pro
Christiano
magistratu
subditus
ulterius
non
agnoscat
,
non
colloquatur
,
ei
non
supplicet
?
At
nullo
negotio
haec
deliramenta
evertit
Parae●eseos
nostrae
pars
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dum
docet
,
tum
potestatem
pastorum
,
ac
proinde
Paparum
,
in
volentes
tantum
esse
,
&
quibus
persuaserint
;
tum
nullum
judicium
,
nullam
legem
,
nullam
sententiam
à
qu●quam
in
quenquam
latam
,
validam
esse
,
nisi
ratam
à
potestate
externa
cogent●
,
&
ad
quam
fiat
provocatio
.
Verum
enimvero
,
siquae
pastoribus
in
foro
externo
datur
potestas
judiciaria
,
cum
Scriptura
ad
literam
loquatur
de
potestate
maxima
quae
coelum
claud●t
&
recludit
,
cujus
actus
interni
,
quicunque
d●mum
●lli
fuerint
,
rati
habeantur
in
coelis
;
contra
quam
ne
quidem
portae
●…f●rni
praevalebunt
;
supra
qua
ecclesia
aed●fi●ata
;
si
quae
,
inquam
,
potestas
judiciaria
ad●udic●nda
sit
pastor●bus
,
plane
modus
ejus
habitus
à
Pap●s
&
clero
Romano
ma●orem
invemet
fidem
,
quam
modulus
à
Presbyterianis
retentus
.
Hac
via
omnino
procedendum
est
ad
evertendum
Antichristum
;
non
impugnando
ceassos
errores
de
purgatorio
,
coel●batu
,
transubstantiatione
,
ciborum
abstinentia
,
pueris
notos
&
obvios
:
qui
tamen
sub
umbra
potestatis
●cclesiasticae
ortum
&
auctum
acceperunt
.
Neque
enim
dubitandum
jam
tempore
Pauli
non
orsam
fu●sse
aed●ficationem
impertii
●n
imperio
;
quod
imperii
aedificandi
mol●men
fuit
g●…uinum
iniquitatis
mysterium
,
quoaque
cave
credas
aliis
fulcris
supportatum
f●…sse
quam
excommunicatione
&
potestate
ecclesiastica
longe
lateque
porrecta
,
&
in
omnes
nationes
,
reges
,
homines
,
causas
&
res
vendicata
&
habita
.
Id
thematis
,
vir
magne
,
tibi
ultro
suggero
,
in
quod
prolixius
&
felicius
commenteris
.
Id
dum
animo
agitabis
,
cape
Corollarium
ad
nostram
Paraenesim
:
hanc
&
illud
juxta
tuo
judicio
subjicit
Tibi
addictissimus
L.
MOLINAEUS
.
Datum
Oxoniae
3.
Non.
Maias
1657.
Soon
after
I
had
this
answer
in
French
.
SIR
,
I
Have
received
in
due
time
the
letter
and
book
which
you
have
honoured
me
with
.
I
have
read
both
the
one
and
the
other
with
satisfaction
;
both
because
they
give
me
fresh
assurance
of
your
affection
,
and
chiefly
for
that
they
strengthen
in
me
the
perswasion
that
the
reading
of
your
first
book
had
very
deeply
imprinted
in
my
spirit
.
Your
positions
seem
so
well
grounded
,
and
back't
with
so
many
authorities
of
the
contrary
opinion
,
that
except
you
can
be
convinced
of
falshood
in
the
citation
of
the
said
authors
,
I
do
not
see
how
your
said
positions
can
be
overthrown
.
Therefore
,
for
the
love
I
bear
to
truth
when
it
is
made
known
to
nee
,
I
will
adhere
fast
to
that
which
you
have
,
as
I
think
,
so
clearly
demonstrated
unto
me
,
till
a
greater
light
causeth
me
to
see
that
I
am
gone
astray
in
following
your
steps
:
and
I
will
not
only
carefully
entertain
that
truth
my self
,
but
also
strive
to
impart
it
to
others
,
that
they
being
well
acquainted
with
the
matter
treated
of
in
your
books
,
may
have
more
charitable
thoughts
of
you
then
those
have
,
who
go
about
to
make
you
a
profest
enemy
to
the
holy
ministery
and
the
discipline
.
One
of
my
Collegues
,
who
hath
read
your
first
book
,
hath
acknowledged
unto
me
,
he
is
much
satisfied
by
the
reading
thereof
,
and
told
me
,
that
your
opinion
is
so
far
from
pulling
down
or
shaking
the
stability
of
our
discipline
,
that
quite
contrary
,
it
is
clear
to
him
,
that
it
builds
it
up
firmly
and
strenghthens
it
,
laying
it
upon
its
naturall
and
true
foundations
.
Another
of
my
Collegues
hath
not
indeed
so
openly
declared
to
me
,
that
he
found
himself
overcome
by
the
strength
of
your
reasons
;
but
yet
he
hath
been
brought
so
far
,
as
to
doubt
and
make
a
question
of
what
heretofore
he
held
to
be
indubitable
.
Mr.
Lagnel
,
the
fourth
of
my
Collegues
,
a
person
endowed
with
a
most
solid
judgement
,
upon
the
description
I
made
him
of
the
nature
of
the
controversy
between
the
Independents
and
the
Presbyterians
,
and
of
the
reasons
you
bring
in
the
behalf
of
the
opinion
of
the
first
,
adjudgeth
the
victory
unto
them
.
And
I
doubt
not
but
that
those
who
shall
read
your
writings
,
laying
aside
all
prejudice
,
and
weighing
,
as
they
ought
,
your
reasons
,
will
give
glory
to
God
,
and
entertain
so
clear
a
truth
,
which
rendreth
to
the
magistrate
and
to
the
church
what
belongeth
unto
them
,
and
plucketh
up
by
the
root
the
remnants
of
Papall
tyranny
,
which
have
been
retained
still
in
the
exercise
of
ecclesiasticall
discipline
,
specially
among
the
Scots
;
of
whom
you
give
us
a
notable
example
,
which
ought
to
make
the
hearts
of
all
good
men
start
and
tremble
.
So
then
,
although
your
book
hath
suffered
in
its
birth
those
contradidictions
which
usually
are
incident
to
them
that
fetch
out
a
truth
from
the
tombe
,
yet
you
have
reason
to
hope
,
that
the
truth
delivered
in
it
will
render
it
victorious
,
and
make
you
see
by
experience
that
,
tandem
bona
causa
triumphat
.
Now
when
I
answered
your
first
letter
,
I
thought
I
was
not
to
write
to
you
,
but
only
of
the
principall
subject
of
your
book
,
without
speaking
of
the
additions
;
for
I
had
well
o●served
,
that
what
you
said
of
the
holy
Supper
,
might
be
ill
interpreted
;
but
I
also
clearly
perceived
by
the
sequel
of
your
discourse
,
that
you
understood
it
in
the
sense
that
you
explain
in
your
Corollary
:
so
that
if
all
the
readers
of
the
book
had
brought
with
them
such
a
spirit
to
the
reading
of
it
as
mine
,
you
had
been
freed
from
the
trouble
of
giving
a
clear
exposition
of
your
meaning
.
I
had
also
taken
notice
of
the
digression
you
make
in
your
Preface
against
Mr.
Daillé
,
and
Amyraldus
;
and
indeed
I
did
then
write
to
Mr.
Congnard
my
opinion
thereof
,
and
that
I
could
have
wished
for
many
reasons
that
you
had
not
meddled
with
them
:
but
what
is
written
is
written
;
which
I
hope
will
not
hinder
,
but
that
those
that
follow
their
opinion
concerning
the
universality
of
grace
,
as
conceiving
it
to
be
grounded
upon
Scripture
and
upon
the
authority
of
most
Doctors
,
both
ancient
and
modern
,
and
chiefly
of
our
first
reformers
,
will
embrace
,
if
they
be
good
men
,
the
truth
which
you
present
unto
them
,
so
that
they
may
perceive
it
without
any
kind
of
prejudice
.
I
pray
God
they
may
do
it
.
I
am
sorry
I
delayed
this
answer
so
long
but
,
besides
that
I
am
entangled
with
a
law
suite
,
which
a
naughty
man
hath
troubled
me
with
,
I
had
a
great
desire
that
my
Collegues
should
first
have
your
book
communicated
to
them
,
that
I
might
tell
you
their
opinion
,
what
they
think
of
it
.
Be
pleased
therefore
not
to
take
this
delay
in
ill
part
;
and
to
favour
me
so
far
,
as
to
believe
that
I
honour
you
,
and
value
as
much
as
possible
the
gifts
of
God
wh●ch
shine
in
you
;
which
will
readily
put
me
upon
studying
all
occasions
to
testifie
that
I
am
most
sincerely
,
Your
most
humble
and
most
obedient
servant
VAUQUELIN
.
From
Diepe
this
16.
of
August
,
1657.
Having
since
the
receit
of
this
letter
desired
him
to
gi
e
me
leave
to
publish
it
in
print
,
he
granted
it
me
by
this
ensuing
letter
.
SIR
,
YOur
work
carrieth
its
commendation
with
it
,
and
needeth
not
to
borrow
it
from
others
.
Yet
if
you
,
and
those
to
whom
you
communicated
my
last
letter
,
conceive
it
will
signify
any
thing
,
and
think
it
fitting
to
be
printed
either
at
the
beginning
or
at
the
end
of
the
extract
of
your
Paraenesis
,
I
willingly
give
my
consent
.
I
shall
not
fear
to
own
a
truth
of
that
nature
which
you
propound
in
your
book
:
Amicus
Plato
,
&c.
If
any
body
undertakes
to
confute
it
,
and
by
the
strength
and
evidence
of
his
reasons
,
can
convince
me
that
it
is
not
truth
,
but
an
errour
coloured
over
;
I
will
not
then
fear
to
disavow
it
.
Those
famous
authors
,
whose
authorities
you
bring
to
defend
all
your
conclusions
,
will
be
obliged
to
do
the
like
,
and
to
sing
a
Palinodia
,
when
they
see
that
you
are
gone
astray
in
going
the
way
they
led
you
.
But
untill
I
see
this
demonstration
,
which
at
present
I
think
impossible
,
I
will
stick
to
that
I
have
embraced
;
and
in
the
mean
while
will
assure
you
,
that
it
will
be
a
great
satisfaction
to
me
,
if
I
can
be
serviceable
to
you
in
any
thing
,
whereby
I
may
testify
to
you
,
that
I
am
in
all
sincerity
,
Your
most
humble
and
most
obedient
servant
VAUQUELIN
.
From
Diepe
the
2.
of
Oct.
1657.
Among
the
persons
living
that
have
given
their
approbation
to
my
Paraenesis
,
I
might
mention
the
late
reverend
and
learned
minister
of
Paris
,
Iohn
Mestrezat
,
because
he
was
then
living
when
it
came
forth
.
I
have
in
my
Corollarium
inserted
his
letter
written
a
few
weeks
before
he
died
;
wherein
,
as
in
his
treatise
of
the
Church
,
one
may
see
he
wholly
concurreth
with
me
in
the
following
particulars
.
1.
That
all
private
churches
are
independent
from
any
church-judicatory
,
and
that
what
power
so
ever
is
given
,
or
promise
made
to
a
church
,
ought
not
to
be
ascribed
to
the
catholick
,
nationall
or
presbyter●all
church
,
but
to
the
private
church
,
made
up
of
Pastor
and
flock
,
meeting
in
one
place
about
the
same
ordinances
.
2.
That
combinations
of
private
churches
are
of
very
good
use
,
but
yet
are
arbitrary
,
and
of
humane
institution
,
and
not
commanded
in
the
word
.
3.
That
Jesus
Christ
never
appointed
any
form
or
modell
of
church
discipline
;
only
hath
in
generall
commanded
that
all
things
in
the
church
should
be
done
orderly
.
I
might
adde
the
testimonies
of
many
English
Divines
,
who
have
approved
of
the
book
and
argument
,
with
no
lesse
good
liking
then
the
ministers
of
D●epe
,
or
Mr.
Mestrezat
.
For
I
do
not
doubt
but
that
reverend
and
learned
Mr.
Baxter
(
as
it
seems
to
me
in
the
Preface
to
a
late
book
of
his
)
will
come
as
near
me
in
the
main
question
handled
in
my
Paraenesis
,
as
I
differ
from
him
in
the
other
controversy
betwixt
him
and
me
.
But
I
forbear
to
name
either
those
that
like
of
my
Paranesis
or
those
that
dislike
i●
;
having
no
leave
from
either
of
them
so
to
do
I
am
however
thus
far
satisfied
,
that
these
later
have
condemned
it
before
they
read
it
,
and
when
they
never
intended
to
read
it
,
either
out
of
contempt
o●
prejudice
:
whereas
the
other
have
taken
the
pains
to
read
it
over
,
and
been
as
m
ch
in
the
extreams
to
commend
it
,
as
those
to
discommend
it
.
Should
I
set
down
here
the
va●io●s
judgments
of
men
,
both
in
England
and
b
yond
the
seas
,
it
would
hardly
be
believed
,
that
godly
and
learned
men
,
agreeing
in
the
same
holy
doctrine
of
faith
,
and
in
fervent
charity
one
with
the
other
,
should
be
so
opposite
and
contrary
in
their
judgement
of
my
book
:
some
condemning
it
as
most
pernicious
and
dangerous
,
adam
i●ga●d
damnable
book
;
as
if
they
had
spoken
of
some
pieces
of
Socinus
or
C●ellius
,
or
of
●n●ther
and
eternall
Gos●ell
,
written
some
●…ndred
years
a
gone
by
the
Friars
;
besides
,
a
book
full
of
hes
casummes
and
slaunders
,
and
wounding
the
interest
of
Jesus
Christ
:
on
the
contrary
others
commending
the
book
,
both
for
the
matter
,
and
the
way
of
handling
it
,
and
for
the
Christian
moderation
that
the
author
o●serveth
enrough
the
whole
work
,
equally
res●ecting
and
honouring
those
he
assents
to
,
and
those
he
dissents
from
.
The
later
,
since
they
have
known
me
by
my
works
,
have
had
more
Christian
converse
with
me
by
letters
and
otherwise
:
but
the
other
,
except
they
be
my
noble
and
old
friends
,
did
flee
from
me
since
as
from
an
heathen
and
a
publican
,
and
an
excommunicated
person
,
only
for
denying
excommunication
to
be
an
ordinance
of
Christ
;
yea
so
far
,
that
a
reverend
person
protested
to
a
friend
of
mine
,
that
he
would
not
come
in
the
company
where
I
should
be
.
I
thank
God
,
I
cannot
find
in
my
heart
to
value
and
honour
any
one
more
or
lesse
,
for
loving
me
either
better
or
worse
for
my
books
sake
,
so
that
I
find
godlinesse
and
sincerity
shine
in
them
,
though
in
some
with
much
prejudice
.
I
pardon
them
their
uncharitable
and
somewhat
rash
censure
both
of
the
work
and
the
Authour
.
The
Lord
knoweth
my
heart
,
that
in
delivering
what
I
did
,
and
now
do
in
this
present
work
,
I
look
upon
Father
,
Brother
,
Kinsmen
,
English
,
French
,
Scots
,
Dutch
,
Calvin
,
Independents
,
Presbyterians
,
Erastians
,
with
an
indifferent
and
unpartiall
eye
;
not
seeking
to
close
with
any
of
them
,
or
fearing
to
dissent
from
them
,
nor
so
much
as
taking
notice
whether
I
please
any
body
or
no
body
;
so
that
I
may
abstain
from
known
errour
and
sin
,
and
deliver
that
which
to
me
is
truth
,
and
tending
to
the
honour
of
the
ministery
;
to
the
rooting
out
of
the
churches
of
God
all
power
that
is
none
of
Christs
;
to
the
unsettling
the
Romish
Hierarchy
,
which
hath
now
no
longer
any
plausible
plea
from
Scripture
and
reason
,
for
their
setting
up
an
empire
within
the
dominions
of
others
;
and
lastly
,
conducing
to
the
building
up
of
the
Kingdom
of
Jesus
Christ
in
many
mens
hearts
,
and
making
it
appear
to
be
wholly
internall
and
s●…rituall
,
and
only
over
those
that
are
convinced
and
perswaded
by
the
spirit
of
God
in
the
ministery
of
the
word
.
The
Lord
perswade
his
people
of
this
truth
,
as
I
my self
(
and
I
hope
rightly
)
am
perswaded
and
informed
,
undeceiving
them
,
that
he
may
have
all
the
glory
,
by
their
endeavouring
with
one
accord
to
preserve
saving
truths
by
this
truth
.
FINIS
.