CHAP. I. The State of the Question .

IT is an old trick of Hereticks , and Schismaticks , that when the Orthodox Churches oppose their novelties , what they cannot get of the Church , they travell to obtaine it at Court ; and therefore to arrive at their aymes they flatter the Princes of the earth , and the Civill Magistrate , in crying up the Civill , and decrying the Ecclesiasticall Power : and thus did the Arrians in former , and the Arminians in latter times , in whose foot-steps our Brethren the Independents at this present doe seem to tread ; and for this end they confound all things , yea what ever is well said , as may be seene by this their scratching , and biting at my words , travelling as they doe every where to confound what I have most clearely written . Wherefore the better to shew this Authors fraud and guile , and mine owne sincerity , I will here set down what I said , and what he opposeth . Apol. Narr . in speaking to the Parliament , nameth it , The Supreame Iudicatory , severe Tribunall , the most Sacred refuge , and Asylum for mistaken and misjudged innocence .

A. S. The Parliament indeed is all this in Civill Causes , but it pretends no directive power in matters of Religion , by Teaching , or Preaching , or Iudgeing of controversies of Religion ; nor any executive power , that is intrinsecall unto the Church , as in the Vocation , Deposition , and Suspension of Ministers , in Ecclesiasticall Censures , in Excommunication , &c. which are meerly spirituall ; but only an executive , coercive , and externall power , which is not in , but about the Church , and for the Church , whereby it compelleth refractory men to obey the Church : And this Authority belongeth actually , and in effect , In actu exercito , as they say , & jure in re to true Christian Magistrates ; but to others potentially in actu signato & jure in rem , till they become true Christians .

My Adversary here carpeth first at the word arrogate , as if it were evermore taken in ill part , and signified to assume proudly to a mans selfe .

A. Stewart . But he might know , that being a stranger , and having lived the most part of my life abroad , I am now and then constrained to take the words upon tru●t ; yet for this word , since he hath put me upon the perusall of my Dictionary , I must tell him I finde no such thing as he saith ; there indeed I finde the words arrogant , arrogantly , and arrogancie to be taken as he such , but not the word arrogate ; for it is turned in French , S'arroger S'attribuer , S'appropri●r ; and in Latine arrogo ; all which were taken in good part , before ever Independency was in rerum natura : but I will not let my selfe be caption fly drawne from the question , by this mans Grammaticall sophistications . If any thing were here amisse , as there is nothing , it will I hope be sufficient that I here declare , that that was never my meaning : I confesse they have more , and better Language then I ; but I am content , that my Reasons goe as farre beyond theirs , as their Language beyond mine .

Afterwards in the same page , he accuseth me of contradicting my selfe , in following Propositions .

The Parliament has no directive Power by teaching , Preaching , &c.

The Parliament is wise enough to know what is convenient for the Church .

I answer , and answered againe , That every young boy , that learnes his rudiments in Logick , knowes , that a Contradiction is only betwixt two Propositions , which have the same Attributes , which is not to be found here ; for the Attribute in the first is , having no directive Power , &c. but in the second , wise enough , &c. 2. Neither is it credible , that every man , who is wi●e enough to know what is convenient for the Church , has a Directive Power therein , in Preaching , Teaching , &c. for the Independents have many amongst them in their Churches , who have as much Learning , three or foure daies before they be received to be members of their Church , as three or foure daies after ; and yet before they were received members into their Church , howsoever they knew well enough what was convenient for the Church , had yet no Directive Power in it to teach , &c. 3. A little after , viz. p. 34. § . 2. this judicious Observator of Contradictions declareth ingeniously , that he knoweth not what I meane by a Directive Power ; and yet here he telleth me , that I contradicted my selfe : but how is it possible , that he should know that I contradicted my selfe in that , that he himselfe understands not : He knoweth not what things I pose , and yet he findeth them opposed one to another . I finde him here opposed to himselfe , and in finding out a contradiction in my words , he contradicteth himselfe , and so taketh away this pretended contradiction .

Because he knoweth not what is a directive Power , wherein he founds this imaginary contradiction , he saith , A. S. should befriend my intellect , to tell me plainly and distinctly , what he meaneth by a Directive Power in matters of Religion .

A. S. Wherefore if I cannot befriend your Will , I will travell to befriend your Intellect , not only in declaring you , what is a Directive Power , &c. but also in expounding all the termes of this question ; learne therefore , I pray you , 1. That the Civill Magistrate , qua talis , is he who governeth the State , qua talem ; I say qua talis , and qua talem ; for it may fall out , that he who is a Civill Magistrate to governe the State , may also be chosen to governe the Church in quality of a Ruling Elder , &c. but that he doth not , in quality of a Civill Magistrate , for then he should not need to be chosen to be a Ruling Elder ; for in quality of a Civill Magistrate already he should have had that power .

2. Learne , that by the word Church I understand the Visible , Militant Church , both reall , and representative in Church Officers , viz. 1. In Sessions , or Presbyteries . 2. In Classes . 3. In Provinciall , and 4. In Nationall , and 5. in Oecumenicall Synods ; but so , that it must be taken sometimes for the reall Church alone , as when we say , The Presbytery ruleth the Church : sometimes for the representative alone , as when we say , Tell the Church : and evermore , ratione subjectae materiae .

3. Learne , that the word Power , which here is nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potestas , authoritas , &c. signifieth not ; 1. Any Naturall Faculty or power in the Predicament of Quality . 2. Or any Habitude , either Naturall , purchased by our industry , or 3. Supernaturall , infused into the soule , by Gods bounty . 1. For the Power of Ruling , whether it be Directive , Imperative , or Executive , belongeth not to us by birth , as naturall powers ; nor can we purchase it by our owne industry alone , as we doe Naturall Habitudes : nor is it evermore supernaturall or infused by God , as we see in the Civill Power amongst Pagans ; yea it is very probable , that some Preachers may have an Ecclesiasticall Power , who have no Supernaturall , but only their aturall gifts . 2. And a man before he be called to a charge in the State , or Church , may have all the naturall powers or faculties of his soule ; and all the naturall , or supernaturall habitudes or abilities that he hath after his calling ; and yet not have that power to judge , command , and punish , which he hath after his calling ; it hath no reall , but only an intelligible being , which is not to be , but to be understood , conceived , or intelligible ; and therefore it is no work of nature , but of reason : and the maine reason of this is ; 1. Because the being of this power , which is not potentia , but potestas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & authoritas ; as also that of the charge or Office to which it belongeth , depends upon a meere assent of the understanding , and destination of the will , in those who choose the person or persons to this charge and power , and of him who is so chosen . Now the assent of the understanding and destination of the will , ( since they are immanent actions , and no wayes transient ) cannot produce any reall or permanent effect out of themselves : And yet however it be no reall faculty , habitude or ability , yet both can it pose , and indeed it doth presuppose some reall being : for in punishing of Malefactours it poseth sometimes a very reall eff ct , as that of burning and hanging of persons ; and before it be , it presupposeth the naturall faculties of the soule , some naturall habitudes or abilities therein , as that of jurisprudence , in Civill Magistrates and Iudges : sometimes some supernaturall habitudes also , as that of divine faith . Ecclesiasticall charges , as in Apostles , Prophets , Evangelists , and Pastors . 2. Because a man in receiving of such a Power , potestas or charge , findes no reall changement in himselfe , as in receiving of a new reall being , or quality .

No more can it formally consist in the reall being , qualities , or effects , that the charge or this power produceth ; for they are all posterior to it .

So it may be defined a worke of reason , or a morall being , whereby he who is sufficiently called , by sufficient assent and destination of the Will of those who call him , and consent of his own , and endowed with sufficient abilities , may justly exercise such acts as they intend by such a calling . I call it , 1. a work of Reason , &c. to the exclusion of the works of Nature . 2. I say , He who is called . Here you have , 1. the Subject of this power , viz. He. 2. The efficient cause thereof , somewhat obscurely expressed , by sufficient Calling ; and afterward , 3. more distinctly , by the assent and destination of the will of those who call him , and consent of the person called . 4. Endowed , &c. Here is expressed the fundamentum remotum of this charge , whereby he is enabled to the acts of this power . 5. May justly exercise , &c. Here is the finis , or act of this power , wherein we have to observe , that this act may be considered , 1. in its naturalitie ; 2. In its habitualitie or facultie ; 3. In its moralitie ; 4. In its particular legalitie . The first is from the naturall faculties of the Soule ; The second , from the habitudes or abilities thereof ; The third is from morall habitudes in the Will : The fourth from this potestas ; the naturall facultie maketh it an act ; the habitudes or abilities , an habituall act , or easily produced by the soul , if it be meerly naturall : ( but if it be a supernaturall act , quoad substantiam , then there must be some supernatural habitude , that supplieth the place both of the deficient facultie , and habitude or abilitie ) the vertue of justice in the will , i. a just act : but this morall power , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maketh it a legall and publique act , for what before his calling he could not doe , but illegally , ( howsoever he had abilities enough ) now after his calling , he can doe legally . Item , this morall power induceth a morall obligation to obedience , which all his naturall powers , all his naturall and supernaturall habitudes , and all his particular morall vertues and justice , could not doe without it .

This morall power is either private or particular , as the Paternall , Maritall , ( if it be meerly morall ) and despoticall , in domesticall and such like societies , whereof we speak not ; Or publique , as that of the Secular Magistrate , and Ecclesiasticall Iudge : and evermore it produceth an obligation unto obedience in those that are subject thereunto : So the power of the Civill Magistrate binds the Subject to Civill , and that of Ecclesiasticall persons , the people to Ecclesiasticall or spirituall obedience ; That of the Husband , the Wife , to conjugall ; that of the Father , the Sonne , to filiall ; and that of the Lord , the servant , to servile obedience or service .

This power , as it is in Church-Officers , is either Directive or Executive , and this either imperative , or strictly executive : Or if you like better of a Trichotomie , it is either Directive , Imperative , or Executive . The directive power of the Church , is that whereby she sheweth us what is to be believed or done ; which is done by Teaching , Ecclesiasticall judgements , Lawes , and the interpretation thereof , whereby we are directed and taught . The Imperative power is , whereby she commands what is to be done : as , Hoc fac : which the Doctors of the Laws ordinarily expresse , by jubeo , impero , mando ; and some Kings , by this ; For it is our will and pleasure . The Executive power is , whereby Ecclesiasticall judgements are put in execution ; which is done by binding and loosing , in some wayes answerable to distributive Iustice , remunerative and coercive .

Now to befriend yet more this Mans understanding , and to shew the Christian Reader how fairly I deale with him , and all those of his party , not hiding my selfe , as they ordinarily doe , I give another note very necessary in this matter , which I hope shall discover a great part of these mens cavils and fraudulent sophistications : and it is this : viz. That the power circa Spiritualia & Ecclesiastica , about Spirituall and Ecclesiasticall matters , is either intrinsecall to the Church , i. e. not only about the Church , but also in the Church ; as that of Church officers , which is only in the Church or Church officers , in quality of Church and Church officers ; as the power to preach , to excommunicate , &c. for no other but Ecclesiasticall persons can preach , or excommunicate ; Neither can the Civill Magistrate , or any other , exercise such acts . Or Extrinsecall , i. e. about the Church , but not in the Church , in quality of a Church ; as when the Civill Magistrate maketh Lawes concerning the Church , in confirming or ratifying her lawes , in making them to be received as well in the State as in the Church ; So Justinian declared , that according to the Evangelicall doctrine and Apostolicall discipline , all men should be called Christians ; otherwayes that they should be declared distracted and infamous persons : and that they that were punished spiritually by the Church , should afterwards be punished civilly , by the civil Magistrate : as we may see in the first book of the Codex , tit. de summa Trinitate , tit. de sacrosanctis Ecclesiis , tit. de Episc. & Cler. & Orphanotroph . And through all the first thirteen Titles of that book , and elswhere in the Civill Lawes . But this power to judge , command , and punish , is not Ecclesiasticall , but Civill .

CHAP. II. The first Conclusion about the Intrinsecall power of the Civill Magistrate in the Church .

THis being presupposed , I put my first Conclusion thus : The Civill Magistrate , qua talis , or under the notion of a Civill Magistrate , hath no intrinsecall power in the Church : 1. Because the Scripture , which Independents acknowledge for the only rule of Church-Government , conteineth no such thing . 2. Because his authoritie , qua talis , is not Ecclesiasticall , but Politicall or Civill , Ergo , qua talis , it is not intrinsecall to the Church . 3. Because such must be his power or authoritie in the Church , as the acts thereof , at least in genere morum , or morally . But the acts of his power , as to punish refractorie persons in a Civill way , by imprisonment , pecuniary mulcts , &c. are not intrinsecall , yea no wayes Ecclesiasticall , Ergo , no more is his power or authority . 4. Because the authority that is intrinsecall unto the Church , must be exercised by Ecclesiasticall persons . But so is not that of the Civill Magistrate . The Minor is certaine , because it is only to be exercised by the Civill Magistrate , or his officers ; and not by Elders of the Church : as when he imprisons any man for his disobedience unto the Church , or puts Apostates , or some abominable Hereticks to death , as Servet . &c. And it is a certaine maxime , that , Ecclesia nescit sanguinem : as may appeare by sundry Canons of the Canon Law . Ergo , The Major is indubitable , because the power , and the exercise thereof belongeth unto the same sort of persons . 5. Because the Civill Magistrate himselfe , qua talis , is no Ecclesiasticall person , or Intrinsecall unto the Church , since he may be a Pagan ; how then can his authority be Ecclesiasticall , or Intrinsecall unto the Church , since the authority of a person out of the Church , qua talis , must be Extrinsecall , or out of the Church ? 6. Because the object of the intrinsecall power of the Church is principally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that are spirituall , or for spirituall ends ; But so is not that of the Civill Magistrate ; since oftentimes he knoweth him not , as when he is a Turk or a Pagan . 7. Because this opinion confounds the Kingdome of this World , with that of Christ , in granting unto the Civill Magistrate the Intrinsecall power of the Church , which Christ only granted unto the Ministers therof , viz. unto Preachers , Teachers , and ruling Elders . But so should it not be ; for Christ distinguished these powers , when he commanded to give unto God that which is Gods , and unto Caesar that which is Caesars , Mat. 22.21 . 8. Because the immediate rule of the intrinsecall power of the Church , is only Gods Word , formally , by consequence or presupposition : so is it not in respect of the Civill Magistrates power , which is immediately and formally ruled by the Lawes of the State ; Ergo , the Civill Magistrates power is not intrinsecall unto the Church . 9. The intrinsecall power of the Church is only Ministeriall , no wayes Despoticall , Imperiall , Regall , Majesticall , or Majestie : So is not that of the Civill Magistrate , in taking the word in a large signification , as it is sometimes , for the supreme and subalterne Magistrate ; For the power of the Civil Magistrate , at least in the Supreme or Prince , is not Ministeriall , but sometimes Despoticall or Lordly , sometimes Imperiall , sometimes Regall , sometimes Aristocraticall , sometimes Democraticall , and evermore Majesticall . Ergo , The Assumption is certaine ; so is the Proposition : for they who have this intrinsecall power in the Church , are only Christs Ministers and Servants . 10. Because ( as we said heretofore ) not only the Civill Magistrate sometimes is not a member of the true Church of Christ , but is a member of the Antichristian Church , yea sometimes not so much as Christned , or a Christian by name ; as the Tuck the Emperor , the French King , and some others , who by maxime of State , have made some Edicts in favour of true Christians , for the exercise of their Religion . But how shall he that is not in the Church , that is no true Christian , yea that is an Antichristian Christian , yea not so much as a Christian by name , but an open Enemy to the name of Christ , as Herod , Nero , Dioclesian , Julian the Apostate , that are externall unto the Church , have any intrinsecall power in the Church ? 11. Because the Civill Magistrate hath no intrinsecall power , either directive or executive , in common Trades , as that of Brewers , Shoemakers , Carters , Watermen , &c. whose trades are within the reach of Nature , and which he directeth only extrinsecally : Neither knoweth the King how to brew , how to make shooes , &c. neither can he brew , or make shooes : How much lesse then is it needfull that he have any interne power , either directive or executive , in Ecclesiasticall matters , which are altogether spirituall and supernaturall , above the reach of all naturall prudence , and quite out of the sphere of his activitie . 12. By the same reason the Civill Magistrate should have an internall power both directive and executive , over all Oeconomicall Societies under him , viz. over the Husband and the Wife , the Father and the Son , the Master and the Servant . He might direct them in their duties , and execute their charges intrinsecally , and so doe the duty of a Husband , of a Father and Master in all things , in every mans familie , which could not but be found very absurd , impious , and altogether intolerable . Heretofore the Independents did , as much as any men , complaine of such an absolute and independent power in the King : How then is it , that now they grant it ? 13. If such an intrinsecall power in Ecclesiasticall matters , be a part of all civill Magistrates power ; then the Magistrates who have it not , are not compleat and perfect Magistrates , since they want one of the principall parts of the civill Magistrates power , viz. The intrinsecall , directive , and executive power in Ecclesiasticall matters . But the consequent is untrue , yea criminall , and trayterous ; for many Pagans , Antichristians , yea in concreto , and in sensu composito have a full and perfect civill power over their Subjects , and yet are destitute of all such intrinsecall or Ecclesiasticall power , either directive , or executive ; since neither they know nor will know the word of God , which is the only directive or regulative principle in Ecclesiastical matters & Government : neither ever do they or will they exercise any of these powers ; yea they renounce them both . Now morally he is not said to have power to exercise an Act , who never exercises , nor will exercise it , but renounces it , and all power unto it . Ergo , 14. If the civill Magistrate , in qualitie of civill Magistrate , hath any such intrinsecall power or authority about the Church , Church businesse , and Religion , then must it not be called only a politicall , civill , or secular , but also an Ecclesiasticall and spirituall power ; Yea , the civill Magistrate , and his power , must as well be defined by spirituall and Ecclesiasticall actions of direction and Government , and by spirituall and Ecclesiastiall matters , as by civill actions and matters ; for it is ordinary to define all faculties , habitudes , and all naturall or morall powers and authorities by their acts and objects whereunto they have any intrinsecall reference , as visum per visibile ; auditum per audibile , Logicam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phisicam per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But so is it not of the civill Magistrates power , for neither is it called Ecclesiasticall , Religious , or Spirituall ; neither is it the custome of any learned Politician , who ever defined it exactly , to define it in such a manner . Ergo , 15. If it were so , the civill Magistrate could not be a good Magistrate , unlesse he ruled the Church well ; for in omitting this , he should omit the principall part of his office , so not being skilled in Divinity , he should be unworthy of his charge , and worthy to be deposed , which I beleeve none but Independent Magistrates will grant . 16. Yea , to be a true Magistrate , and acquit himselfe of his charge , he must be an Independent ; for to acquit himselfe of the charge of a civill Magistrate , he must rule the Church well ; to rule the Church well , he must rule it in the Independent way , ( for Episcopall Government is naught , not being so much as essentially Ecclesiasticall Government , and Presbyterian Government , if they be beleeved , is nothing else but Episcopall Government ) to rule it in the Independent way , he must be an Independent . Ergo , a primo ad ultimum , to be a true or lawfull Magistrate , he must be an Independent : This , for any thing I can see , falleth very little short of Treason , for howsoever happily they intend it not , yet they tend as fast as they can to it . 17. That morall power , whereof the externall acts are morally impossible , is morally impossible : But such is that intrinsecall power in the civill Magistrate , about Spirituall matters in the Government of the Church , Ergo , That intrinsecall power . &c. must be morally impossible . The Major proposition is certain , for neither God , nor Nature , nor men in their right wits ever ordained any morall power , whereof the act is morally impossible ; for active powers are only for their acts , as for their ends ; now if the end be impossible , so must that which is for that end , be impossible ; and if it were impossible to saile , we should never build ships to saile with : I prove the Minor , for I put the case there were an Oecumenicall Councell , as hath been seen in former times , and may be in times to come ; then should it not be possible for any Christian Magistrate to put in execution , any such power over an Oecumenick Councell , unlesse he were an Oecumenick Magistrate , to whose authority it could submit : But such a Magistrate morally is not like to be found . E. 18. If the King and Parliament , or any civill Magistrate be judge betwixt us , and the Independents , then must the Independents submit to their judgement and command : If so , how is it , that against the Lawes of the Kingdom , and their own Tenets , they erect so many Independent Churches without their permission and consent , and that the Independent Ministers of the Synod in printed bookes have divulged their judgments , upon the matters in debate in the Synod , and brought in so many novelties in Religion , and all this against the formall Ordinance of both the Houses of Parliament , to which they pretend so much submission ? 19. This opinion maketh all Ecclesiasticall power unnecessary , and superfluous ; for since the civill Magistrate has an intrinsecall power , both directive and executive to govern the Church , as this M. S. would make us beseeve ; what need is it , that the Ministers of the Church have any such power , for the civill Magistrate has power enough to govern both the State and the Church ? But the Ecclesiasticall power is not unnecessary or superfluous , since God hath ordained Presbyteries , and some in the Church to be Rulers , and others to be ruled : For it is a Maxime both in Nature and in Grace , that Deus et Natura nihil faciunt frustra , Ergo , the Independents opinion , whereof these absurdities follow , must be false . 20. Because the Evangelists , Prophets , Pastors , Doctors , and other Christians of the Primitive Church , would never acknowledge any such authority in the civill Magistrates , or obey them , as we see throughout all the History of the Acts , and of the Primitive Church . 21. If Kings , Parliaments , and the civill Magistrates have any internall Directive , Imperative , or Executive power over the Church , either it should be Supream and Soveraign , or Subaltern ; if Supreame , or Soveraign , then we have Kings in the Church ; yea some higher Offices and Officers in the Church , then that of the Apostolate and the Apostles , which is contrary to St. Paul , 1. Cor. 12. Rom. 12. Eph. 4. If Subalterne , then the King , and Parliament , and all Magistrates are subject to some Ecclesiasticall power , and are not supreame Iudges in the Church . 22. If the Magistrate have any such power , either the Supreame , or Subaltern Magistrate has it : But the supreame has it not , as we have seene ; nor the Subaltern ; for what reason , that every Justice of Peace , yea be he never so ignorant in Divinity , or never so vicious in his life , should have power over a whole Nationall or Oecumenicall Synod ? It is not possible , for he has no power over all the Churches that they represent ; neither did ever all the Churches send their Commissioners to the Synod upon any such tearmes ; neither has it ever been acknowledged by any Synod ; how ridiculous were it to think , that every Justice of Peace , who has not so much liberty as to enter in to this present Synod , should notwithstanding rule it , or domineer over it ? Neither did ye grant so much authority , as I beleeve , to the civill Magistrate in your Synod in the Netherlands . But what reason is it that the subalterne Magistrate of one Towne , should rule over the Synod , rather then the Magistrate of the Towne from whence is sent an other Commissioner ? 23. If the civill Magistrates or any King qua talis , be a Ruler of the Church , or have any intrinsecall authoritative power to rule it , he should have the same right to it , that he hath to the State or Kingdome : so some Kings ( as in Hereditarie Kingdoms ) should be Kings and rulers of the Church by birth . 24. Some by Warre , Invasion or usurpation , which is a pretty way to obtain power in the Church . 25. By money in buying of a Principallity , and so by direct Simony . 26. By trooquing and exchange . 27. A Woman , since she may be Queen , might be a Church Ruler , and so speake in the Church , which St. Paul directly prohibiteth them . 28. A Prince , being a known Atheist , or a Magician , should have an internall power to rule the Church , and so be a member thereof ; for his Atheisme and Magick could no more hinder him from being a Ruler in the Church , then in the State : Neither is it possible , that the Ruler of a Church or of any other Society should not be a member thereof ; if so , the Church should be very well guided , and have holy members : But this is against the principles of Independency , for they will acknowledge no man for a Member of their Church , unlesse it appeare , that he have the power of Piety and of Sanctifying Grace , 29. Children , and Babes , who may be Kings , should be Rulers of the Church : So they , who have not the use of reason , should rule the Church without reason .

And if it be replied , that they might guide the Church by their Counsell , and other Officers :

Answ. 1. God is not served by Commissioners and Proctors , in the Church as in the State : Whatever charge God layeth upon Church-men , they must carrie their own burden themselves , and not lay it upon others . 2. By the same reason , other Ministers of the Church might doe the like , and so they likewise might be born Gods Ministers , as the King , and so have need of no vocation at all ; but every man , according to his phantasie , might exercise his gift of Prophecy , just for all the world as they doe amongst the Independents .

30. Yea , mad men might rule the Church , since their madnesse hinders them not to be Kings , when they have right to the Crowne , so might mad men be Preachers also : for if madnesse hinder not a Prince or a King to be a Ruler in the Church , or any other to rule the Church ; no more should it hinder any other Minister to be a Preacher , since there is the same reason for them all .

31. It is a commandement of the Apostle , 1 Tim. 3. That no man be admitted a Iudge in Christ , Church , but after due examination , viz. of their life and Doctrine : But Magistrates , and especially the supreme Magistrate , in taking the word in a large signification , are not so admitted : and some of them cannot be so admitted , as Princes , who are Infants , mad , &c.

32. Whosoever hath any Ecclesiasticall power must be called of God , as Aaron , Heb. 5.4 . and Christ took not this honour , but after a lawfull vocation . But Princes and Magistrates are not so called of God , as Aaron .

33. He who hath any intrinsecall power in the Church , must first accept of it , and have some internall vocation , before that he have it : But many Magistrates accept not of it , nor have they any internall vocation , as Papists , who will not accept of it , neither have they any vocation to it .

34. If the Civill Magistrate have any such power , either he hath it , as a Magistrate , as a Christian , or as a Christian Magistrate . But he hath it not as a Magistrate : for , as a Magistrate , only he ruleth the State , and not the Church : and if he had it , as a Magistrate , all Magistrates , yea Nero , Julian the Apostate should have it , as we have proved . Not as a Christian ; for then every Christian should have that power , yea , a Cobler , as well as a King : nam quod convenit alicui , qua tali , convenit omni . Nor finally , as a Christian Magistrate ; for as a Christian Magistrate , he hath no more then as a Magistrate , and a Christian : Now he hath it not as a Magistrate , and a Christian : for Christianity augmenteth not the power of a Magistrate , since it is not of the same kinde : for if it should augment it , or increase it , it should be some part or degree of Magistracie , which is false ; Neither if it could be augmented or increased , could it receive any increase , but either extensive or intensive , in its parts or quantity , or in its degrees : But since Christianity is not a part or a degree of Magistracy , nor Magistracy of Christianity , the one cannot increase or augment the other .

35. If we should have a Toleration of all sorts of Religions , put the case of 365. as M. S. wisheth ; and that the King were Iudge in all ; then he must have an intrinsecall power in all those Religions , and all the severall Churches that professe them , and consequently he must be a member of every one of them , and so of 365 Religions : For , whosoever hath an intrinsecall power in the Church , or is a Governour of it , must be a member , yea the principall member of it : But the King must not be of so many , viz. 365 Religons ; Ergo ,

36. If the King be not of all those Churches Religions , then either he must be of one , or none of them : If of one of them only , then he shall be partiall in judging and ruling them all , and so an incompetent Iudge : If of none , so indeed he shall be indifferent and impartiall , but a very dangerous man of no Religion at all : and so cannot be a competent Iudge , unlesse he be of no Religion at all . But it were better to quit such a power , then to have it upon such termes .

37. We have examples of Kings punished for interposing themselves in matters of Religion , which cost some of them no lesse then their Crowns : as we read of Saul , 1 Sam. 13.8 , 9 , &c. Others were strucken with leprosie , as Vzziah , for undertaking to sacrifice : And howbeit that before he had been a glorious and a triumphant King , yet for that act was he strucken with leprosie by God , and opposed by Azariah with fourscore Priests , valiant men , who thrust him out from thence : so dwelt he severall in a house , being a Leper ; for he was cut off from the house of the Lord . All this saith the Text , and no lesse ; 2 King . 15.5 . 2 Chron. 26.16 , 17 , &c.

38. The Civill Magistrate may be received unto the Magistracy , before he be a member of the Church : for the Independents receive no man , yea , not the Kings Majesty , and the Parliament , to be members of their Church , but after a long tryall : Yea , however they professe the Orthodox Religion , and live Christianly , not giving offence to any man , Ergo , in such a case the civill Magistrate is out of the Church , and so must his authority be , and consequently , neither he , qua talis , nor his authority is intrinsecall unto the Church , so long as he is out of the Church ; for the Magistrates authority can be no more intrinsecall unto the Church , then the Magistrate himselfe is .

And if it be said , that the Civill Magistrates authority is intrinsecall unto the Church , but not the Civill Magistrate : I answer , That then the Church hath the civill Magistrates authority , and not his person ; so the Church hath the Magistracy , and not the Magistrate , and so the Church has civill , viz. Imperiall , Royall , or Despoticall authority over the subjects : But that cannot be said , for it is Treason ; Christs Kingdom is not of this world , and the Church beareth no materiall sword .

39. The Intrinsecall way to governe Christs Church is convenient unto Gods wisdome , since it is an act of wisdome , and divine providence : But an Intrinsecall power granted to Heathen , and Antichristian Christians , and Magistrates , to govern Christs Church , is not convenient unto his wisdome , but repugnant unto it ; for it is , as if he should choose a Wolfe to keepe the Lambs , and a Kite to shelter the Chickens , which are not meanes convenient unto such ends .

40. Such a sort of Government is repugnant unto Gods mercy towards his Church , for how is it credible that he , who has given Christ his onely Sonne for his Church , to redeeme her , should give her Antichrists and Pagans to leade her away from Christ to Antichrist , yea to the Devill , and Hell it selfe , from which he hath redeemed her .

41. I might here aske what Magistrate has this Intrinsecall power ; whether the Supreame , or the Subalterne ? If the Supreame , then he has such an authority in the Church , as in the State , viz. Monarchicall , Despoticall , Imperiall , Royall , &c. Aristocraticall , or Democraticall ; so the Government of the Church is not one , but manifold , and may change , and be diversified , as the governments of this world : If the Subalterne has it also , then it must be derived unto him from the Prince or Soveraigne ; Nulla enim potestas , nisi in Principe , aut a Principe ; there is no power , but in the Prince , or from the Prince , so Ecclesiasticall charges shall be venall or saleable , as Subalterne Magistracies in some Kingdomes are , where the only way to be preferred unto them , is , that notable Maxime of old Judas , Quantum mihi dabitis ?