glory on every Assembly on Mount Zion for we are witnesses of Your Honours Travels for both that glory may dwell in our Land Your Honours at all respective observance in the Lord S. R. To the Ingenuous and Equitable Reader IT lieth obvious to any ordinary underderstanding worthy Reader that as alwayes we see a little portion of God so now the Lord our God in his acting on Kingdoms and Churches maketh Darknesse his Pavilion to finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Demonstrative Causes and true Principles of such bloody conclusions and horrible vastations as the Soveraign Majesty of Heaven and Earth hath made in Germany Bohemiah and the Palatinate as if they were greater sinners then we are and why the windows of Divine Justice have been opened to send down such a deluge of blood on Ireland and why in Scotland the Pestilence hath destroyed in the City and the Sword of the Lord not a few in the fields their Lovers and Friends standing aloof from their calamities is from the Lord who is wonderful in Counsel but to finde reasons to quiet the understanding is not an easie scrutiny matters are rolled on invisible wheels It is enough to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Men no Angels can hunt out the tracings of Divine Providence Nor can we set a day of Law nor erect a Court to implead this Lord who is not holden in Law to answer for any of his matters It were our wisdom to acknowledge that the actions of our Lord ad extrà are so twisted and interwoven thred over thred that we can see but little of the walls and out-works of his unsearchable counsels sure Divine Providence hath now many irons in one fire and with one touch of his finger he stirtâ—â—h all the wheels in Heaven and Earth I speak this if happily this little piece may cast it self in the eye of the Noble and Celebrious Judges and Senators who now sit at the â—eâ—m for I hope they consider it is but a short and sorry Line or rather a poor Circle Job 1. 21. Gen. 3. 19. between the Womb and the Grave between Dust and Dust and that they then act most like themselves Psal 82. 6. I have said ye are Gods when they remember they are sinful men and when they reckon it for gain that the King of Ages gives them a Diurnal of 24 hours to build the House of the Lord to cause the heart of a Widow Church though her Husband live for evermore to sing for joy and are eyes to the blinde and legs to the lame and withall do minde that when the Spirit is within half a Cubit or the sixth part of a Span to Eternity and Death cannot adjouâ—n for six hours to repent or do any more service to Christ in the body the welcom and testimony of God shall be incomparably above the Hosanna's of men Undeniable it is that we destroy again what we have builded if we behead the Pope and divest him of his Vicarious Supremacy and soader the Man of Sins head in the Ecclesiastical Government to the shoulders of any Man or Society of men on Earth It is not an enriching spoyl to pluck a Rose or Flower from the Crown of the Prince of the Kings of the Earth Diamonds and Rubiâ—s picked out of the Royal Diadem of Jesus Christ addeth but a poor and sorry Lustre to Earthly Supremacy it is Baldnesse in steaâ— of Beauty An Arbitrary power in any whether in Prince or â— relats is intolerable Now to cast ouâ— Domination in one and to take it in in another is not to put away the Evil of our doings but to Barter and Exchange one sin with another and mockingly to expiate the Obligation of one Arrear to God by contracting new Debt Again how glorious is it that Shields of the Earth lay all their Royalty and Power level with the dust before him that sitteth on the Throne and to make their Highnesse but a Scaffold to heighten the Throne of the Son of God Yea if Domination by the Sword be the Magistrates Birth-right as the Word of Truth teacheth us Luke 22. 25 26. Psal 82. 1 6. Rom. 13. 4. and the Sword can never draw blood of the Conscience It is evident that the Lord Jesus alloweth not Carnal weapons to be used within the walls of his Spiritual Kingdom and if Power be an enchanting Witch and like strong Drink which is dolosus luctator a cosening Wrestler we are to be the more cautelous and circumspect that it incroach not upon Jesus Christ for fear that we provoke the eyes of his glory and cause Jerusalem to be plowed and Zion become heaps and many houses great and fair desolate Let the Appeal be to the Spirit that speaketh to the Churches in the Word The Golden Reed can measure every Cubit of the Temple as well the outer Porch as the Holy of Holiest and all the dimensions the length and bredth of the City which is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is there If the Scripture be no Rule of Church Government but the Magistrates Sword be upon the shoulders of Christ as the prime Magistrate we come too near to the Jewish Earthly and Temporary Mesâ—iah And if Excommunication and Censures and that Ministerial Governing which was undeniably in the Apostolick Church be Fictions we are in the dark I confesse we know not whether the Vessels of the House should be of Gold and Silver or if they should be but Earthen Pitchers It is said That all this is but a Plea for a Dominion of an higher Nature even over the Consciences of men by Censures But why a Dominion Because a power of Censures Surely if they were not Spiritual Censures and such as hath influence on the Conscience we should yield a Domination were the businesse But this power of Censuring Spiritually is as strong as Authoritative in Dispensing Rebukes Threats Gospel-charges and Commands in the Word Preached as in Censures The power is Ministerial only in the Word not Lordly and why should it be deemed a Dominion and an Arbitrary power in the one and not in the other If the will of the Magistrate may carve out any Government that seems good to him and the Word of God in this plea be laid aside as perfect in Doctrine but imperfect and uselesse in Government we fall from the Cause But if the Word of God stand as a Rule in matters of Church-Government then the Question is only on whose shoulders the Ark should be carried and by whose Ministery doth Jesus the Lord and King of the House punish if I may use this word Scandalous men And whether doth the Head of the Church Christ in laying Judgement to the Line and Righteousnesse to the Plummet use the Magistrates Sword for a Spiritual and Supernatural end of the Service and Ministery of his Church or doth he send Pastors and Teachers as his Ambassadors for this end But if you were not
brother that is a fornicator Erastus saith he forbiddeth no such thing 2. Though I think Christians may eat with heathens 1. Cor. 10. 27. and that Paul did eat with heathen yet it is no argument to say it is therefore lawfull to eat with one cast out of the Church because we may eat with heathens to gain them and we are not bidden abstain from heathens company that they may be ashamed of their religion though Christians are to use no heathens with intimate familiarity as we do our brethren in Christ But we are to eschew intire fellowship with a scandalous and cast out brother to gain him that he may be ashamed 2 Thes 3. 14. and in this a scandalous brother is in worse case then a heathen But in other respects he is in better condition as being under the medicine of the Church 3. Though we may have commerce and buy and â—ell with heathens and neglect no dutieâ— of humanity to them as to receive them into our house and to be hospitall to them Heb. 13. 2. Iob 31. 32. Yet this will conclude intire fellowship with neither heathen or scandalous brethren Yea we are not to receive a false teacher into our house 2. Ioh. ver 10. Yet are we not forbidden to neglect duties of common humanity to false Teachers though we be forbidden intirenesse of Brotherly fellowship with them Erastus There is not the same reason of holy things and of private civill things for this not eating belongeth to private conversing with men not to publike Communion with them in the holy things of God One saith It is in our liberty Whether we converse familiarly with wicked men or not But it is not in our power Whether we come to the Lords Supper or not And Paul will not have us to deny any thing that belongeth to Salvation and therefore he saith 2 Thess 3. Admonish him as a Brother and none I hope can deny but the Sacraments are helps of godlinesse and Salvation Ans 1. It is true that avoiding of the company of scandalous Brethren hath in it something civill but it is a censure-spirituall and a Church-censure two wayes 1. Objectively in its tendency Respectu termini ad quem 2. Effectively in its rise and cause Respectu termini à quo it is a spirituall censure Objectively because it tendeth to make the party ashamed that he may repent and become a Brother with whom we are to converse and therefore is destinated for no civill use but for the good of his soul that is a member of a Church that he may return to what he was 2. This censure though one private Brother may exercise it upon another yea a woman on a man who yet hath no Authority over the man is notwithstanding in its rise and efficient cause a Church-censure 1. If Christ will not have one Brother to condemne another while first he rebuke him and if he be not convinced while he do the same before two or three witnesses and if he yet be not gained one private Brother may not after conviction before two or three witnesses repute him as a Heathen or complain of him before an Heathen Iudge as Erastus saith How shall we imagine any one single Brother may withdraw Brotherly fellowship from another Brother by his own private Authority while he first be sentenced before the Church And the Church shall convince him to walk disorderly to cause divisions and offences to be a Fornicator a Covetous person and so to be unworthy of the intire Brotherly fellowship of another For if this order were not in the Church every Brother might take up a prejudice at his Brother and so break all bands of Religious Communion and Brotherly fellowship and dissolve and make ruptures in the Churches Now certain it is These Texts Rom. 16. 17 18. 2 Thes 3. 11 12 c in the letter intimate no such order as is Matth. 18. But it is presupposed as clear by other Scriptures we are not to withdraw from an offending Brother but after such an order Now the places in the letter except we expound them by other Scriptures do not bear that we are to rebuke our Brother before we withdraw from him contrary to Levit. 19. 17. 2. If I am to withdraw from a Brother all Brotherly fellowship by these places then I am to esteem him as a Heathen and as a Brother in name not in reality 1 Cor. 5. 11. Whereas once I esteemed him a Brother and did keep Brotherly fellowship with him now this is materially Excommunication I do no more in this kinde to one who is formally Excommunicated yea I am not so strange to a Heathen Ergo This I must have done upon some foregoing sentence of the Church otherwise I might un-Church and un-Brother the man whom the Church neither hath nor can un-Church and un-Brother 3. Eschewing of Brotherly fellowship to any is an act of Government distinct from the Preaching of the Word tending to make a Brother that walketh disorderly ashamed that he may repent and of a Brother in name only may become a Brother in reallity 2 Thes 3. 14. But this act of Government belongeth not to the Christian Magistrate for every Brother saith Erastus may exercise it toward his Brother Ergo here is Church-Government that the Magistrate hath no hand in contrary to the way of Erastus and not in the hands of Pastors for it is distinct from Preaching nor is it in a Colledge of Pastors Doctors and Elders for Erastus denyeth any such Colledge Ergo here every one must govern another the man the woman and the woman the man the son the father if he walk unorderly and the Father the Son this can be nothing but the greatest Confusion on Earth 4. To put any to shame especially publikely by way of punishment for publike sins must come from some Iudges or others armed with Authority Iudg. 18. 7. 1 Cor. 4. 14. 1 Cor. 6. 5. 1 Cor. 25. 34. Then the Apostles sense cannot be that every one hath power of himselfe without the Church or any authority there from to put his brother to shame for when a brother is not to eat with a scandalous brother he must be convinced by the Church to be scandalous and so cast our 1 Cor. 5. 11 12 13. as we have proved before and every man here should be his owne judge and party in his owne cause except he put his brother to some shame by an higher authority then his owne The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to put a publike note or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the offender So Stephanus So Piscator Nota ignominiosâ excommunicationis Pomponius laetus de Magistr Rom. â— 21. Censores quintoâ— quoque anno creari solebant hic prorsus cives sic notabantur ut qui Senator esset ejeceâ—etur Senatu qui eques Romanus equum publicum perderet c. Mathaeus Harnish Gec Gabellus who adde to Zanchius his Commentary in 2
not subordinate to the Ministers of the Gospel as Ministers far lesse to the Magistrate as the Magistrate because it dependeth upon none on earth Minister or Magistrate but the only good pleasure of him who when he ascended to heaven gave gifts unto men that there is such an office as Minister Pastor or teacher And the Church cannot create a new office of a Prelate because of its nature it tendeth to a supernaturall end the governing of Christs body in a way to life eternall purchased by Christ Now the question in this sense whether the power of the Ministery be subordinate to the Magistrate in its constitution it is alike in its subordination to Magistrate and Minister certain it is subordinate to neither Other lawfull and profitable offices and Arts are from God mediately possibly by the intervening acts of rationall nature though Magistracy be from God Rom. 13. 1. yet it would seeme God by the naturall reason of men might devise and constitute the very office of Magistracy in abstracto and the Art of sayling painting c. yet is there no subjection of power to power here by way of dominion Hence the question must be of the subordination of the power quoad exercitium whether Ministers in the exercising of their Ministeriall calling be subordinate to the Magistrate as the Magistrate 5. Dist A judge is one thing and a just judge another thing so here are we to distinguish between a Magistrate and a Christian Magistrate As 1. a husband is one thing and a Christian husband another thing a Captaine is one thing and a Christian and a beleeving Centurion or Captain such as Cornelius Acts 10. is another a Physitian is one thing and a gracious Physitian is another thing sure a heathen Husband hath the same jus Maritale the same Husband power in regard of Marriage union that a Christian and beleeving Husband hath 2. A Magistrate and a Christian Magistrate may be one and the same Magistrate with one and the same Magistraticall power as being first heathen Magistrate as Sergius Paulus Act. 13. 7 12. and there after converted to the faith Paulus was no lesse a civill Deputie when Heathen then when Christian and not more a Deputy as touching the essence of a Magistrate when a Christian beleever then he was before when a Heathen yet to be a Magistrate and to be a beleeving Magistrate are two different things even as Christianity is a noble ornament and a gracious accident and to be a Magistrate is as it were the Subject even as a man and the accidents of the man are two different things 6. There be two things here considerable in the Magistrates office 1. There is his jus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistraticall power or the authority officiall the power of office to beare the sword 2. There is aptitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall heavenly grace of well governing this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or grace of God to use that power for Christ These two make one Christian husband one Christian captain Physitian Master in relation to to the wife souldiers sick servants Now the Magistrate heathen as Magistrate even Nero when the Church of God is in his court and dominions hath the same jus the same Authority and Officiall power to be a keeper of both Tables of the Law and to defend the Gospell and to command the Preachers and Synods to fulfill their charge and to see that the officers doe their dutie and to punish dumbe dogs Idolaters excommunicated persons to drive away with the sword false Teachers from the flock he hath I say the same Magistraticall power while he is a Heatheâ— and when he is converted to the Christian faith and he is equally head of men that professe Christ when Heathenish as when Christian but in neither States is he the Head of the body the Church and you give not to Cesar the things that are Cesars if you make converted Nero because a Magistrate now the head of the Church and deny non-converted and heathenish Nero to be the Head of the Church for he is a Magistrate with compleat power of the Sword in the one case as in the other that he neither doth nor can use the sword for the Church it is from Nero his state of infidelity that he is in as a man and not the fault of his office for when Paul saith the Husband is the head of the Wife doth hee meane a Christian husband onely and exclude all heathen Husbands No for then the wife were not to be subject to the Husband if a Heathen and an unbeleever which is against Pauls mind 1 Cor. 7. and the Law of Nature But the converted Magistrate who was before a heathen Magistrate hath a new aptitude faculâ—y and grace to keep both Tables of the Law and to govern in a civill way and indirectly the affaires of Christs Kingdome Hence the adversaries clearly contradict themselves by confounding those two a Magistrate and a Christian Magistrate one while they give supream power over the Church to the Magistrate as the Magistrate sometime to the Magistrate as Christian So Vtenbogard in his book De officio authoritate supremi Magistratus Christiani in rebus Ecclesiasticis p. 7. and p. 8. hoc addo ut intelligatur Magistratum cum religioneÌ„ Christianam amplectitur non acquirere novam authoritatem sed quod eam authoritatem quam ante etiam in rebus religiâ—nis â—ultus divini habebat authoritateÌ„ rectè utitur If the Magistrate when he becommeth a Christian acquireth no new authority as a Magistrate but onely useth well his old Authority in matters of Religion and of Gods worship which he had before while he was Heathen as he saith then the Heathen Magistrate as a Magistrate hath a supreame power in Church matters and yet in the same place he draweth the state of the question to a Christian Magistrate De solo Christiano Magistratu acturus The Arminians in their Apologie fol. 297. as saith their Declaration speake onely of the Christian Magistrate and yet page 298. potestati enim supremae sive Architectonicae qua potestas suprema est jus hoc ut competat ratio ordinis sive boni Regiminis natura sua postulat si Magistratui qua tali jus hoo competit â—rgo multo magis competit Magistratui Christiano Sure if the Magistrate in generall and as the Magistrate have a supream Authority in the Government of the Church such as the Adversaries contend for then the Christian Magistrate farre more must be Head of the Church and so the Magistrate as the Magistrate must be supreame Governour and judge in all Ecclesiasticall causes and in these same causes he must not be Iudge as a Magistrate but as a Christian Nor can they make a Christian Magistrate à medium per participationem utriusque extremi a middle betweene a Magistrate and a Christian 1. For where is there such an
But the King is head of the Church Ergo he maketh lawes to regulate the Family Ans The Antecedent is false if not blasphemous it is proper to Iesus Christ only Col. 1. 18. Eph. 1. 22. The King is the head of men who are the Church materialiter he is not formally as King Head of the Church as the Church and therefore we see not how this Statute agreeth with the Word of God Henric. 8. Stat. 37. c. 17. The Archbishops Bishops Arch-deacons and other Ecclesiasticall persons have no manner of Iurisdiction Ecclesiasticall but by under and from the Kings Royall Majesty the onely and undoubted supream head of the Church of England and Ireland to whom by holy Scripture is given all authority and power to hear and determine all manner of causes Ecclesiasticall and to correct all vice and sin whatsoever for neither is the subject the Archbishops Bishops c. lawfull nor is the limitation of the subject lawful for Ecclesiasticall officers are the Ambassadors of Christ not of the King Obj. All Christians are to try the Spirits Ergo Much more Magistrates Ans This proveth that Christians as Christians and Magistrates as Christians may judge determine of all things that concerneth their practise and that they are not with blinde obedience to receive things Mr. Pryn cannot say that 1 Iohn 4. 1. is meant of a Royall Parliamentary or Magistraticall tryall Iohn speaketh to Christians as such But this is nothing to prove the power of the Magistrate as the Magistrate for thought the man were neither King nor Magistrate he ought to try the Spirits 1 Iohn 4. 1. The speciall objection moved for Appeals is that which Paul did in a matter of Religion that we may do in the like case but Paul Acts 25. did appeal from a Church Iudge to a civill and a heathen Iudge in a matter of Religion when he said before Festus Acts 25. I appeal to Cesar Ergo so may the Ministers of Christ far more appeal to the Christian Magistrate and that Paul did this jure by Law not by Priviledge but by the impulsion of the Holy Ghost is clear in that he saith He ought to be judged by Cesar so Maccovius so Videlius so Vtenbogardus so Erastus Ans 1. This Argument if it have nerves shall make the great Turk when he subdueth people and Churches of the Protestant Religion to be the head of the Church and as Erastus saith by his place and office as he is a Magistrate he may preach and dispense the Sacraments and a Heathen Nero may make Church constitutions and say It seemed good to the holy Ghost and to me and by this Nero by office is to excommunicate make or unmake Pastors and Teachers judge what is Orthodoxe Doctrine what not debarre hereticks Apostates and mockers from the Table and admit the worthie and Paul the Apostle must have been the Ambassador and Deputie of Nero in preaching the Gospel and governing the Church and Nero is the mixt person and invested by Iesus Christ with spirituall jurisdiction and the keyes of the Kingdom of Heaven This Argument to the Adversaries cannot quit its cost â—or by this way Paul appealed from the Church in a controversie of Religion to a Nero a Heathen unbaptized Head of the Church and referred his faith over to the will judgement and determination of a professed Enemy of the Christian Church and Paul must both jure by the Law of God and the impulsion of the Holy Ghost appeale from the Church to a Heathen without the Church in a matter of Religion and Conscience then Nebuchadnezzar was head of the Church of Iudah and supreame judge and governour in all causes and controversies of Religion how can we beleeve the adversarie who doe not beleeve themselves and shall we make Domitian Dioclesian Trajan and such heads of the Church of Christ 2. It is not said that Paul appealed from the Church or any Ecclesiasticall judicature to the civill judge for Paul appealed from Festus who was neither Church nor Church officer and so Paul appealeth from an inferiour civill judge to a superiour or civill judge as is clear Acts 28. 6. And when Festus had tarried amongst them more then ten dayes he went downe to Cesarea and the next day sitting in the judgement seat commanded Paul to be brought vers 10. And Paul said I stand at Cesars judgement seat where I ought to be judged he refused v. 9 10. to be judged by Festus at Ierusalem but saith v. 11. I appeal to Cesar Now he had reason to appeal from Festus to Cesar for the Iews laid many grievous complaints against Paul which they could not prove vers 7. And it is said vers 8. That Festus was willing to doe the Iewes a pleasure and so was manifestly a partiall Iudge and though the Sanedrim at Ierusalem could have judged in point of Law that Paul was a blasphemer and so by their Law he ought to die for so Caiphas and the Priests and Pharisees dealt with Iesus Christ yet his appeal from the Sanedrim 1. corrupted and having manifestly declared their bloodie intentions against Paul 2. From a Sanedrim in its constitution false and degenered far from what it ought to be by Gods institution Deut. 17. 8 9 10. it now usurping civill businesse which belonged not to them Paul might also lawfully appeal from a bloodie and degenerating Church judicature acting according to the bloodie lusts of men against an innocent man to a more unpartiall judge and yet be no contemner of the Church this is nothing against our Thesis which is that it is not lawfull to appeal in a constituted Church from a lawfull unmixt Church Judicature to the civill Magistrate in a matter of life and death 3. Paul appealed from the Sanedrim armed with the unjust and tyrannicall power of Festus a man willing to please the bloodie accusers of Paul as is clear v. 9. And Festus willing to doe the Iewes a pleasure answered Paul and said Wilt thou go up to Ierusalem and there be judged of these things before me 3. The cause was not properly a Church businesse but a crime of bodily death and sedition I deny not but in Pauls accusation prophaning of the Temple teaching against the Law of Moses was objected to him Materialiter the enemies made the cause of Paul a Church businesse but formally it was sedition 1. It was a businesse for which the Sanedrim sought Pauls life and blood for which they had neither authority nor Law by divine Institution therefore they sought the helpe of Felix Festus and the Roman Deputies so Lysias vvrote to Felix Act. 23. 29. I perceived Paul to be accused of questions of their law but to have nothing layd to his charge worthy of death or of bonds Now it is clear the Roman Deputies thought not any accusation for the Iewish Religion a matter of death and bonds and therefore Gallio the Deputie of Achaia Acts 18. 14. saith
intention signifieth divine adoration p. 147 148 Objections of Swarez contending that intention of adoration is essential to adoration removed p. 148 149 Of the Idolatrous worship of the Iews and Papists p. 150 The relative expressioÌ„ of God in the creature is no ground of adoring the creature p. 151 The Iews beleeved not the Golden ca lt to be really God p. 151 152 The adoring of Images not forbidden by the Ceremonial law but by the Moral law p 154 The evasions of Bellarmine and Swarez answered p. 155 Papists did of old adore before or at the presence of the Image as a memorative signe and yet were Idolators p. 158 Two sort of signes ibid. Divers evasions of Papists touching the adoring of Images p. 161 162 scq Swarez is not content at the hungry expressions of Durandus Mirandula Hulcot in the worshipping of Images p. 165 166 The place worship at his footstool discussed Psal 99 ibid. Prayer may as lawfully be given to the creature as Adoration p. 169 170 Divers Fables touching Images p. 179 180 The original of Images p. 181 Images not in the ancient Church neither worshippeâ— therein p. 182 â—83 184 c. Vasquez will have all things to be adored p. 190 Joan. dâ— Lugo proveth the same by four Reasons p. 191 Whether sitting or kneeling be the most convenient and lawful gesture in the act of receiving the Sacrament of Christs Body and Blood p. 192 Sitting the onely convenient and lawful gesture p. 193 What is occasional in the first Supper ibid. Christ sate at the first Supper p. 194 195 Sitting a sign of our coheirship p. 197 198 199 A signe of our coheirship may well consist with our inferiority in worshipping Christ p. 198 Ceremonies fail against the Authority of Rulers p. 201 Whether humane Laws binde the conscience or not p. 201 202 seq How civil positive Laws binde not the conscience p. 202 203 A twofold goodnesse p. 207 The will of created Authority cannot create goodnesse in things p. 204 205 Humane Laws obliâ—ge onely in so far as they agree with the Law of God p. 206 A twofold consideration of Humane Laws p. 208 How Rulers are subordinate to God in commanding p. 209 Humane authority is not the nearest nor the instrumental cause of Laws p. 208 209 A double obedience due to Rulers objective and subjective p. 210 Objective obedience no more due to Rulers then to equals p 210 211 False Rules of obedience to Rulers proposed by D. Jackson refuted p. 212. The goodnesse of supposed obedience to Rulers cannot countervalue the evil in the sinful manner of doing with a doubting conscience p. 214 Other arguments for the obligation of humane Laws answered p. 216 What it is to resist to Ruler p. 217 Why men cannot make Laws that layeth a tie on the conscience p. 219 That Christ hath a spiritual Kingdom not onely in the power of Preaching but also in the power of the Keys by censures p. 220 That there is such a divine Ordinance as Excommunication p. 223 Objections against Excommunication removed p. 224 How we are to rebuke our Brother p. 225 The Church Matth. 18. is not the civil Sanedrim p. 226 227 229 How Heathen and Publicans were excluded from the Church p. 230 Binding and loosing acts judicial p. 235 236 Excommunication is a divine Ordinance proved by 1 Cor. 5. p. 238 239 seq fuse To deliver to Satan is not miraculous killing p. 238 239 The essentials of Excommunication 1 Cor. 5. p. 238 239 c. Whether the Word doth warrant censures and exclusion from the Seals ibid. Cutting off not alwayes killing p. 241 Moral scandals excluded men from holy things amongst the Iews p. 243 The prophecy Ezek 44. 11 12 c. to be fulfilled under the New Testament p. 244 245 Ceremonial exclusion from holy things under the old did typiâ—ie exclusion for moral uncleannesse under the N. Test p. 247 248 The Churches exclusion from the Seals declarative non coactive by violence ibid. Censures applyed to some by name ibid. Eschuing the society of scandalous Church-members must be a Church-censure p. 249 The hindering of Jezabel by preaching not sufficient p. 251 Debarring of the scandalous from the Seals proved p. 252. seq It belongeth not to the Magistrate to debar from the Seals p. 253 Erastus against exclusion from the Sacraments refuted p. 253 seq fuse By Erastus his way we cannot deny the Seals to a Turk p. 258 259 To exclude from the Kingdom of Heaven not one with Excommunication p. 260 Excommunication is no real separation of one from Christs invisible body p. 261 262 264 Though Excommunication be onely declarative yet it s not empty p. 266 Putting out 1 Cor. 5. p. 269 Whether Erastus doth prove that none were excluded amongst the Iews for moral uncleannesse from the holy things of God p. 271 A twofold forgivenesse p. 273 All are invited to come to the Sacraments but not that they come any way p. 274 The question whether all should be admitted to the Lords Supper perverted by Erastus p. 275 Two sort of signes amongst the Iews some purely holy some partly holy partly necessary for the bodily life the latter clean and unclean might eat but not the former p. 277 All are commanded to hear but not to â—ome to the Supper p. 280 Whether Erastus doth justly deny Excommucation to be typified of Old p. 281 Ceremonial uncleannesse typified exclusion out of the visible Church for scandals not out of the Kingdom of Heaven p 287 288 Legal uncleannesse was sin p. 289 The scope and sense of Matth. 18. perverted by Erastus p. 290 Our Saviour speaketh of all not of private or lesser scandals onely p. 291 By the word Brother is not meaned a Iew onely ib. Christs speaking in the second person argueth not the privacy of the scandal p. 294 A twofold forgiving p. 295 Christ speaketh not of such sins as private men may forgive as Erastus dreameth p. 297 Christs scope spiritual Erastus his way carnal p. 298 A Publican most odious to the Iews p. 305 It s not private forgivenesse which is holden forth Matth. 18. 17. p. 308 Binding and loosing proper to Stewarts p. 309 To excommunicate is not formally to debar from the Seals p. 311 Christ might well give directions touching a Church not yet erected p. 314 c. The place 1 Cor. 5. vindicated from Erastus his glosse p. 316 317 c. The prayers of the Church intervene not for this particular miracle p. 318 319 Faith of miracles not in all the faithful at Corinth p. 320 Delivering to Satan not miraculous p. 321 The Church not Paul alone had hand in delivering the man to Satan p. 326 What delivering to Satan is p. 327 The destruction of the flesh what it is p. 328 Hymeneus and Alexander not killed by Satan p. 332 Delivering to Satan not miraclous p 336 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away not alwayes to kill p. 337 To eschew the
deliberation be not extraordinary and such as cannot be recompenced by the goodnes which appeareth in the act of Obedience Doubting is no internall part or essentiall cause of sin vve sin not because vve doubt but because vvhile vve doubt vve prefer an evil or a lesse good before a good or a greater good So their sin vvas not doubting but they preferred not eating vvhich vvas a bodily losse onely to the evil feared vvhich vvas to be partakers of the Table of Devils and being Apostates from the Israel of God Ans Paul expresly saith doubting is sin and condemneth it ver 23. and requireth ver 5. Let every man be perswaded in his conscience v. 21. Happy is he that condemneth not himself in that which he alloweth v. 23. Whatsoever more or lesse in Morall actions is not of Faith is sin 2. Internall perswasion Rom. 14. 14. Is an internall cause of obedience as v. 21. And therefore doubting being a sin that condemneth Rom. 14. 23. must be such a sinfull ingredient as maketh the action sinfull 3. We both sin because we doubt and also because we prefer a lesse good or an evil to a greater good 4. No feared evil though never so evil whether of sin or punishment if it follow not kindly but only by accident and through the corruption of our nature should or can make us do any thing doubtingly or sinfully for then we might do evil that good might come of it No good of obedience can warrant me to sin and disobey God nor should that be called obedience nor is it obedience to men which is disobedience to God 5. It is an untruth that non-eating was only a bodily losse for non-eating Physicall is a bodily losse but Paul urgeth non-eating morall to eschew the fall of one for whom Christ died 6. The Doctor saith Ibidem No power under the Heaven could make a Law over the Romans injoyning such meats because Gods law as they conceive condemned them Now how pleasant are right words I assume we conceive God hath denounced all the plagues written in his Book upon practisers of humane Ceremonies as upon adders to the word of God Rev. 22. 19. Yea Heresies to with that Christ is not the consubstantiall Son of God may seem probable to us shall the good of obedience in believing my Pastor whom God hath set over me hinder me to obey 7. Papists say also that Scripture is perfect in generall allowing that Ceremonies should be when Paul saith Let all things be done in order and decency 1 Cor. 14. But the Scripture giveth no particular warrant for these but onely the Churches determination So Scotus Suarez Bellarmine Vasquez Bannes and Duvallius The Scripture implicitely and generally containeth all the substantials necessary for salvation but not traditions in particular that is the Churches part just as Formalists say order and decency is commanded in the word but Crossing Surplice Humane dayes and such are left to the Prelates Kalender to fill up what his Lordship thinketh good So Hooker c Speech is necessary but it is not necessary that all speak one kinde of Language Government is necessary but the particulars Surplice Crossing c. Are left to the Church 2. What is negatively Lawfull here cannot be admitted If Rulers may Command one thing that is negatively Lawfull they may Command all things because what they Command under this formall reason as not against Scripture they should not adde nor devise new worship though they Command all of that kinde But the latter is absurd for so they might Command in Gods worship 1. The actions of sole imagination the lifting of a straw and all idle actions that cannot edifie 2. They might Command a new Ark to represent Christ incarnat as the Jews Ark did represent him to be incarnat a new Passeover to represent the Lambe already slain and all the materials of the Ceremoniall Law with reference to Christ already incarnat dead and risen again For all these are by Formalists Learning negatively Lawfull Shew us a Scripture where they are forbidden more then Surplice Crossing except because they be not Commanded If it be said They do not Command things negatively Lawfull as such but as they edifie and teach Well then 1. As they edifie and teach they are positively good and apt to edifie and so must be proved by the Word as Commanded and so not negatively Lawfull and not as beside but as Commanded in the Word 2. Yet it will follow that all these may be used in Faith that is out of a sure perswasion that they are not contrary to Gods Word and so Lawfull I might dance in a new linnen Ephod before a new Iewish Ark representing Christ already incarnat and that in the negative Faith of Mr. Sanderson Hooker and Jackson for this Ark is not against Scripture yet this Ark is not Commanded and so not forbidden 3. Idle actions that have no use or end might be Lawfully Commanded by this because they are not forbidden yet are such unlawfull Quia carent justâ necessitate et utilitate as Gregorius saith I prove the connexion because an action Morall such as to Sign with the Crosse performed by a Subject of Christs visible Kingdom for Gods glory and edification of the Church which yet is neither Commanded nor forbidden by God nor Commanded by natures light for none but those that are beside reason will say this nor light of Gods word or the habit of Religion hath no more reason then the making or forming a Syllogisme in Barbara which of it self cometh only from Art and as such hath no Morall use and by as good reason may the Church Command dancing before a new devised Ark yea such an action involveth a contradiction and is Morall and not Morall for of its own nature it tendeth to no edification for then it might be proved by good reason to be edificative and an action cannot be edificative from the will of men for Gods will not mens will giveth being to things 4. What is beside Scripture as a thing not repugnant thereunto wanteth that by which every thing is essentially Lawfull Ergo It is not Lawfull The Consequence is sure I prove the Antecedent Gods Commanding will doth essentially constitute a thing Lawfull Gods Commanding will only maketh eating and drinking bread and wine in the Lords Supper Lawfull and the Lords forbidding will should make it unlawfull and Gods forbidding to eat of the Fruit of the Tree of knowledge of good and evil maketh the non-eating obedience and the eating disobedience As the killing of Isaac by Abraham is Lawfull and that because God Commandeth it and the not killing of him again is Lawfull when God forbiddeth it But things negatively Lawfull and beside the word of God wanteth Gods Commanding will for God Commandeth not the materials of Jewish Ceremonies to represent Christ already come and such like for if he should Command them they
should be according to the word of God and not beside the word of God If it be said they have Gods Commanding will in so far that he doth not forbid any thing not contrary to his own word but hath given the Church Authority to adde to his worship things not contrary to his word as they shall see they do promove godlinesse or may edifie the Church But then if the Church must see by the light of reason and naturall judgement aptitude in these to promove godlinesse they are Commanded by God who hath even stamped in them that aptitude to edifie and so are not beside Gods word 4. Our Divines condemne all the Traditions of the Church of Rome as Purgatory Prayer for the dead Imagery Adoring of Reliques all the Crossing Holy water Chrisme Oyl Babies Bells Beads c. Because God hath no where Commanded them and sins veniall and beside the Law and sins mortall and contrary to the Law we condemne because as what is capable of seeing and life and hearing and yet doth not see live nor hear that in good reason we call blinde dead and deaf all beside the word are capable of Morall goodnesse and yet not Morally good because not warranted by Gods word therefore they must be Morally evil III. Conclus Opinion of Sanctity holinesse and Divine necessity is not essentiall to false worship Formalists will have their Ceremonies innocent and Lawfull so they be not contrary to the word of God 2. So they be not instamped with an opinion that they binde the Conscience and are of Divine necessity holinesse and efficacy So Morton their Prelat for opinion of justice necessity efficacy and merit saith he make them Doctrinals and so unlawfull But this is but that which Papists say So Suarez saith That their unwritten Traditions are not added to the word of God as parts of the word of God but as things to be believed and observed by the Churches Commandment and these who did swear by Jehovah and Malcom Zeph. 1. esteemed Malcom and an oath by Malcom not so Religiously and so holy as an oath by Jehovah and Malcom and yet no doubt they ascribed some necessity to oaths by Malcom and Jehoram saying Am I Jehovah to kill and make alive who yet worshipped Ieroboams Calves esteemed the worshipping of these Calves lesse necessary and lesse holy and meritorious then the worshipping of the true Yehovah yet the Calves called their gods which brought them out of the Land of Aegypt had some necessity and opinion of holinesse For 1. Aaron in making a Calf and Proclaiming a Feast to the Calf committed false worship but Aaron placed not holinesse justice or merit in that worship Because Exod. 32. 22. for fear of the people who in a tumult gathered themselves together against him he committed that Idolatry Ergo necessity of Sanctity Merit and Divine obligation is not essentiall to false worship Ieroboam Committed Idolatry in saying These are thy Gods O Israel but he placed no efficacy or merit therein because 1 King 12. 27. He did it least the people going to Ierusalem should return to Rehoboam and kill him And the Philistims dis-worship in handling the Ark unreverently had no such opinion they doubting whither God or Fortune ruled the Ark 1 Sam. 6. 9. It were strange if these who say in their heart There is no God Ezech. 9. 9. Psal 94. 6. And so fail against inward worship due to God should think that the denying of God were service and meritorious service to God and that Peter denying Christ and Iudaizing Gal. 2. 12. for fear thought and believed he did meritorious service to Christ therein Pilate in condemning Christ Iudas in selling him the Souldiers in scourging him did dis-worship to their Creator the Lord of glory Shall we think that Pilate who for fear of the people did this believed he was performing necessary Divine and Meritorious worship to God 2. If opinion of necessity Divine of Merit and sanctity as touching the conscience were essentiall to false worship it were impossible for gain and glory to Commit Idolatry to preach lies in the Name of the Lord for a handfull of barley as Ezek. 13. 19. Mic. 3. 5. 1 Kin. 22. 6. 1 Tim. 4 1 2. Tit. 1. 11. For its a contradiction to Preach Arrianisme Turcisme Popery against the light of the minde only for gain and yet to think that in so doing they be performing meritorious service to God Yea they who devise will-worship know their own will to be the Lord-carver of that worship at least they may know it yet shall we think they hold themselves necessitated by a Religious obligation so to do Else it were impossible that men could believe the burning their Children were will-worship indifferent and Arbitrary to the worshippers which is open war against reason Now a worship cannot be false wanting that which is essentaill to false worship 3. False worship is false worship by order of nature before we have any opinion either that there is Religious necessity in it or meer indifferency Ergo Such an opinion is not of the essence of false worship 4. By that same reason opinion of unjustice or opinion of doing justice should be of the essence of unjustice Cains killing of his Brother should not be Man-slaughter except Cain placed some divine Sanctity in that wicked fact which is against all reason and the reason is alike in both Gods Commanding will and his forbidding will They Answer Gods will constituteth Lawfulnesse in essentiall worship and mans will in things arbitrary but this is to beg the question for when we ask what is essentiall worship they say it is that which God commandeth and what is accidental or arbitrary it is that which human authority commandeth this is just Gods wil is the essentiall cause of that worship whereof it is the essentiall cause mans will is the essentiall cause of that whereof it is the essentiall cause 5. All the materials of Jewish and Turkish worship might be appointed for right worship so we held them to be Arbitrary 6. God cannot forbid false worship but in that tenure that he commandeth true worship but whether we esteem it true or not holy or not he cōmandeth true worship Erg. c. IV. Conclusion It is a vain and unwarrantable distinction to divide worship in essentiall which hath Gods 1. Particular approving will to be the Warrant thereof and worship accidentall or Arbitrary which hath only Gods generall and permissive will and hath mans will for its father so Ceremonies say they In these hath Gods generall will according to their specification whether a Surplice be decent or not is from mans will therefore they are called worship reductively because in their particulars they have no Divine institution and they tend to the honouring of God not as worship but as adjuncts of worship so Morton so Burges Ans As Sacramentall worship is lawfull essentiall worship
resisteth the power resisteth the ordinance of God 4. Conclus Nothing in non-obeying unwarrantable Commandments must be done that redoundeth to the discredit of the Ruler or the hurting of his Majesty and honour 1 Pet. 2. 17. Honour the King Eccles 10. 20. Curse not the King For even when we deny subjection or obedience objective to that which they command yet owe we obedience officiall and all due respect and reverence to the person and eminent place of the Ruler as Act. 7. 2. Steven calleth them Men brethren and fathers Act. 7. 51. And yet stiffe-necked resisters of the holy Ghost 5. Conclus Humane Laws whither civill or Ecclesiastick in that particular positive matter which they have of Art Oeconomy policy and in Gods matters of meer humane coyne and stamp do not bindes the conscience at all per se kindely and of themselves 1. Nothing but what is either Gods expresse word or his word by consequence doth lay a band on the conscience of it self But not to eat flesh in Lâ—nt upon civill reasons Not to carry Armour in the night To wear Surplice and to Crosse infants in Baptisme are neither Gods word expresly nor by consequence The major is sure because the word is the perfect and adequate object of matters of Faith and morall practice which concerneth the conscience Psal 19. 7. 8. Psal 119. 9. Iohn 20. 31. Prov. 8. 9. 2. Because whatever thing layeth a band on the conscience the not doing of that would be a sin before God if the Ruler should never command it But the carrying Armour in the night the not wearing Surplice in Divine service should be no sin before God if the ruler should never command them as reason Scriptures and adversaries teach The Proposition I instruct from the diffinition of an obligation of conscience for to lay a band on the conscience is defined to lay a command on the soul which ye are obliged before God to do as you would eschew sin and obtain eternall salvation So the learned Pareus so Dr. Field so Gerson and so teach Gregorius de Valentia and Suarez 3. None can lay on a band of not doing under the hazard of sin but they that can remit sins for the power that looseth the same bindeth But mortall men cannot binde to sin nor loose men from sin but where God goeth before them in binding and loosing for they cannot bestow the grace of pardoning sin But he onely who hath the keys of David who openeth and no man shutteth and shutteth and no man openeth 4. Whoever can lay on bands of Laws to bring any under the debt of sin must lay on bands of obligation to eternall punishment but God only can do this Mat. 10. 28. The Proposition is clear because sin against God essentially includeth a relative obligation to eternall punishment 5. In matters of Gods worship this is clear The School-men as Aquinaâ— Suarez Ferrariensis Conradus teach us that there is a twofold good The first is an objective and primordiall goodnesse whereby things are agreeable to Gods Law if rulers finde not this in that good which they command they are not just and so not to be obeyed There is another goodnesse that cometh from the will of authority so only divine authority must make things good the will and authority of Rulers findeth objective goodnes in them and therefore enacteth Laws of things but because they enact Laws of things they do not therefore become good and Lawfull It is the will of the Creator of all beings which is the measure rule and cause of the goodnesse of things as Adams not eating of the tree of knowledge is good and gratefull obedience from Gods forbidding will and it should have been as gratefull obedience to eat of that tree if God had commanded so Men cannot make worlds nor can their will create goodnesse in acts indifferent nor can their forbidding will illegittimate or make evil any actions indifferent and therefore things must be morally good and so intrinsecally good without the creative influence of humane Authority and from God only are they apt to edifie and to oblige the conscience in the termes of goodnesse morall And this is strengthened by that which in reason cannot be denied to wit that it is essentiall to every human Law that layeth any obligation on the conscience that it be just nor is it to be called a Law except it be just and justice and equity humane Laws have from God the law of nature and his word not from the Authority and will of men therefore Iurists expound that What pleaseth the Prince hath the vigour of a Law of just things Also the School-men as Carduba Thomas Soto Medina Adrianus Navar Driedo Castro as I gather out of their writings give strong reasons why Rulers cannot lay an obligation on the conscience when the matter of the Law is light and naughty for this were to make a man a trangressor before God for a word a straw a toy which is unjust Because the just weight of the matter is the only just ground of the Laws obligation Ergo the will of the Lawgiver except he make a moat a mountaine cannot lay an obligation of necessity on man 2. It were a foolish law and so no law to oblige to eternall punishment and the offending of 2. God for a light thing for this were to place the way of salvation in that wherein the way consisteth not 3. Such a law were not for edification but for destruction of soules 4. This was the Pharises fault Mat. 23. to lay on intollerable burthens on mens soules 5. The law of God and nature freeth us in positive lawes from guilt in case of necessity as David did lawfully eat Shew-bread 6. A Civill law may not take away a mans life for a straw farre lesse can it bind to Gods wrath 7. Augustine saith they be unjust ballances to esteeme things great or small for our sole will Out of all which I conclude that no law as a Law doth oblige the Conscience but that which hath from the matter morall equity and not from the intention of the Law-giver as Cajetan Silvester Angelus and Corduba teach which intention must take a rule from the matter of the law and not give a rule Gerson No law saith he is a law to be called as necessary to salvation as all good lavves should be but that vvhich de jure Divino is according to Gods lavv yea vve are not saith Durandus to obey the Pope if he command a Monke to doe somthing vvhen he is not moved to command by the necessity the profit of the Church but by his ovvne free vvill and if this be knovven If the Pope faith he for his ovvne vvill and vvithout necessity and utility should seclude vvorkes of supererogation that command should tend to destruction and vve
are to obey Christ vvho is above the Pope And therefore his mind is that all obligation of Conscience in humane commandments commeth from Gods will and law that is from the just and necessary matter of the law not from the will of men 6. Conclus All humane or Ecclesiastick lawes binding the conscience have necessarie and not probable deduction onely by the warrant of both the Mâ—jor Proposition and Assumption from the Word of God and Law of Nature This conclusion is against Suarez he seeketh onely a probable connexion betwixt obliging Lawes and the Divine law And Gregorius de valent is in very deed against Gerson who teacheth three things of all humane lawes 1. That they are in so farre just 2. That they in so farre oblige the Conscience as they have necessary dependance upon natures law or Gods word and therefore compareth them to these precepts that Physitians give to sicke persons they oblige the conscience of the sicke as I thinke from the sixt Commandement Thou shalt doe no murther for if the patient sleepe at such a time or drinke wine in such a case he killeth himselfe but they have not obliging power from the fift Commandement not as if the King being sicke were obliged by the fift Commandement to obey the Physitian as his superiour 3. He will have all humane laws that properly obligeth to be onely declaratory and to manifest onely the Divine law and to apply it to such and such a matter The Conclusion is clear from what is said before because all civil laws as meerly positive in the cafe of non-contempt doe not oblige and in the case of non-scandall as Medin Almaine Gerson teach And it followeth from a sure ground that Vasquez layeth downe and he hath it from Driedo to wit that the efficacy of obligation in humane lawes cometh not from the will of Lawgivers or their intention but from the dignity or waightines of the matter If then the matter be not from Gods law just the obligation is none at all for if the law from mans will shall lay on an obligation of three degrees whereas Gods law from Gods vvill before men inacted this in a Law laid on an obligation of two degrees onely tying the Conscience then the will of man createth obligation or the obligative power of conscience in the matter of the Law and by that same reason he createth goodnes which is absurd for that is proper to God onely I grant it is hard because of the variety of singular actions in mans life to see the connexion betwixt particulars of humane lawes and Gods lawes yet a connexion there is and for this cause the learned worthy Divine Pareus will have humane lawes in particulari per se in the particular and of themselves to binde the Conscience Whereas Calvin and Beza Iunius Tilenus Sibrandus Whittakerus and others deny this But the truth is humane civill lawes are two waies considered 1. As they are meerly Positive according to the letter of the Law 2. As they have a connexion with 1. The principles of nature of right and wrong 2. With the end of the law which is the supream law The safety of the people as the Civill law saith he who entreth to an inheritance and maketh no Inventory of all his goods shall pay debts above the-whole heritage this law according to the letter in the Court of conscience is unjust and so cannot oblige in Conscience so as he is guilty before God and deserveth the vengeance of everlasting wrath who doth not make an inventory of all his goods and produce it to the Iudge so he that goeth up to the walls of a City may by the Law be commanded to be put to death yet is he not guiltie of eternall death before God and therefore if the presumption which is the ground of the law cease as this He that maketh not an inventory with a purpose to enjoy the whole inheritance and pay no debts sinneth before God against conscience as famous jurists to wit Jason Bartolus and others teach for this Law considered as having connexion with a principle of nature that every man should pay his debts is a law binding the Conscience and the truth is the end of these Lawes oblige the Conscience they being divine expressions of justice and righteousnesse but not the Lawes themselves for whatever obligeth the conscience as a divine truth the ignorance thereof is a sinfull ignorance and maketh a man guilty of eternall wrath but men are not guilty lyable to the eternal wrath of God because they are ignorant of all the civill Lawes in Iustinians book then were we obliged to be no lesse versed in all the civill lawes that bindeth in foro humano then of the Bible and law of God The adversaries strive to prove that these lawes oblige the conscience we may heare Bellarmine Vasquez Valentinian and the Formalist and Arminian Doctor Jackson say To resist the Rulers in giving and making lawes is to resist God as 1 Sam. 8. They have not refused thee but they have refused me that I should not raigne over them Suarez â—aith An humane law is the neerest cause of obligation of conscience as the eternall law is the remote cause And â—ackson as the immediate interposition of divine authority made the killing of Abrahams sonne holy which otherwise would have been cruelty so the interposition of authority derived from God make some actions that barely considered would be apparently evill and desperate to be honest and lawfull to strike a Prophet would seem sin but when a Prophet coÌ„mandeth to strike not to strike is disobedience 1 Kin. 20. 35 36. to rob a Spaniard is Piracie but to do it upon the Kings letter of Mart for wrongs done to the State is obedience to the King Answ To resist the servant in that wherein he is a servant and as a servant is to resist God as 1 Sam. 8. proveth well But the assumption then is most false for rulers in making lawes and creating by their sole pleasure goodnes morall in particular matters without the word of God are not Gods servants nor is humane authoritie as humane the nearest cause of obligation of conscience instamped in these lawes nor is it the cause at all and therefore to resist them is not to resist God They be Gods instruments and Ministers in 1. Propounding and expounding Gods laws 2. In executing them and defending them from the violence of men 3. In making positive and directory civil lawes for civill government that are lawes improperly so called which bind the conscience as above is said in so far as they have dependance upon Gods Law for Iames saith There is but one Law-giver As for Church-canons all except Physicall circumstances in them are to be warranted by the word Therefore it is a vaine consequence of Valentia humane lawes oblige dependenter
the Lord v. 13. Now whereas Erastus putteth a note of ignorance on all that hath been versed in the Old Testament before him whereas he confesseth he understandeth not the Originall Language let the Reader judge what arrogance is here where ever there is mention saith he of judgement there is signified not religious causes but also other causes especially the cause of the widow and Orphane It bewrayeth great ignorance For 1. The matters of the Lord and the matters of the King are so evidently distinguished and opposed the one to the other by two divers presidents in the different judicatures the one Ecclesiasticall Amaziah the chiefe Priest in every word or matter of the Lord and the other Zebadiah the sonne of Ishmael the ruler of the house of Iudah for all the Kings matters that the very words of the Text say that of Erastus which he saith of others that he is not versed in the Scripture for then the causes of the Lord and the causes of the King in the Text by Erastus should be the same causes whereas the Spirit of God doth distinguish them most evidently 2. If the cause of the King were all one with the judgement of the Lord and the cause of the Lord yea if it were all one with all causes whatsoever either civill or Ecclesiasticall what reason was there they should be distinguished in the Text and that Amaziah should not be over the people in the Kings matters though he were the chiefe Priest and Zebadiah though a civill Iudge over all the matters of the Lord and causes Ecclesiasticall 3. The Kings matters are the causes of the widow and orphan and oppressed as is evident Ier. 22. 2. O King of Iudah v. 3. execute yee judgement and righteousnesse and deliver the spoiled out of the hand of the oppressor and doe no wrong doe no violence to the stranger the fatherlesse nor the widdow so Esa 1. 10. 17. Prov. 31. 4 5. Iob 29. 12 13 c. Then the Text must beare that every matter of the King is the Iudgement of the Lord and the matter of the Lord and every matter and judgement of the Lord is also the matter of the King and to be judged by the King then must the King as well as the Priest judge between the clean and the unclean and give sentence who shall be put out of the Campe and not enter into the Congregation of the Lord no lesse then the Priests Let Erastus and all his see to this and then must the Priests also releeve the fatherlesse and widdow and put to death the oppressour 2. The different presidents in the judicatures maketh them different judicatures 3. It is denied that all causes whatsoever came before the Ecclesiasticall Synedry at Jerusalem Erastus doth say this but not prove it for the place 2 Chron. 19. doth clearly expound the place Deut. 17. for the causes of the brethren that dwell in the Cities between Blood and Blood between Law and Commandement Statutes and judgements are judged in the Ecclesiasticall Synedrim at Ierusalem not in a civill coactive way by the power of the sword 1. Because all causes are by a coactive power judged as the matters of the King the supream sword bearer 2 Chron. 19. 5. v. 13. Rom. 13 4. to eschew oppression and maintain justice Ier. 22. 2 3. But the causes here judged in this Synedrim are judged in another reduplication as the matters of the Lord differenced from the matters of the King 2 Chron. 19. 13. now if the Priests and Levites judged in the same judicature these same civill causes and the same way by the power of the sword as Magistrates as Erastus saith why is there in the Text 1. Two judicatures one v. 5. in all the fenced cities another at Ierusalem v. 8 2. What meaneth this that the Kings matters are judged in the civill judicature not by the Priests and Levites as Erastus saith for the Ruler of the house of Iudah was president in these and the matters of the Lord were judged by the Priests and Levites and Amariah the chiefe Priest was over them for then Amariah was as well over the Kings matters as the Ruler of the house of Iudah and the Ruler of the house of Iudah over the Lords matters as over the Kings for if Priests and Levites judged as the Deputies subordinate to the King and by the power of the sword the Kings matters are the Lords matters and the Lords matters the Kings matters and Amariah judgeth not as chiefe Priests as he doth burne incense but as an other judge this truly is to turne the Text upside downe 2. The causes judged in the Synedrim at Ierusalem are said to be judged as controversies when they returned to Ierusalem 2 Chr. 19. 8. and matters too hard between plea and plea between blood and blood between stroke and stroke Deut. 17. 8. and so doubts of Law and cases of conscience Now Mal. 2. 7. The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of hostes and this way only the Priests and Levites judged not that they inflicted death on any but they resolved in an Ecclesiasticall way the consciences of the judges of the fenced Cities what was a breach of the Law of God Morall or Judiciall what not what deserved Church censures what not who were clean who unclean and all these are called the judgement of the Lord the matters of the Lord because they had so near relation to the soul and conscience as the conscience is under a divine Law 3. Erastus saith it is knowen that the Levites only were Magistrates in the Cities of refuge but I deny it Erastus should have made it knowen to us from some Scripture I finde no ground for it in Scripture Erastus It is true that Beza saith that the Magistrate hath a supream power to cause every man do his duty But how hath he that supream power if he be also subject to the Presbyters for your Presbyters do subject the Magistrate to them and compell him to obey them and punish them if they disobey Ans The Magistrate even King David leaveth not off to be supream because Nathan commandeth him in the Lord nor the King of Niniveh and his Nobles leave not off to command as Magistrates though Jonah by the word of the Lord bring them to lie in sackcloth and to Fast all the Kings are subject to the rebukes and threatnings of the Prophets Isa 1. 10. Jer. 22. 2 3. Ier. 1. 18. 2 Kin. 12. 8 9. 10 11 12. 1 Kin. 21. 21 22 23. Isa 30. 33. Hos 5. 1 2. and to their commandments in the Lord If Presbyters do command as Ministers of Christ the highest powers on earth if they have souls must submit their consciences to the Lords rebukings threatnings and Commandment in their mouth Court Sycophants say the contrary but we care not 2. But they punish the
and subjects are Christians but where the Magistrate is of a false Religion two different Governments are tollerable Ans 1. This argument destroâ—eth all Aristocracy Parliaments and Senates where many good men have equall power and so the Common-wealth may not have 70. Heads and Rulers of equall power which is against the Scripture which commandeth subjection to every Civill ordinance of man as lawfull Rom. 13. 1 2 3. Tit. 3. 1 2 3. 1 Pet. 2. 13 14. Deut. 1. 16. It maketh no Government lawfull but Popedome and Monarchy in both Church and state 2. It is to beg the question that there cannot be two supream powers both supream in their owne kinde for they are both supream in their owne sphere as Pastors dispense Sacraments and Word without subjection to the Magistrate as they are Pastors and Magistrates use the Sword without dependence on Pastors and yet is there mutuall and reciprocall subjection of each to other in divers considerations Pastors as subjects in a Civill relation are subject to the Magistrate as every soul on earth is and Magistrates as they have souls and stand in need to be led to heaven are under Pastors and Elders For if they hear not the Church and if they commit incest they are to be cast out of the Church Mat. 18. 1 Cor. 5. Rom. 16. 17. 1 Thes 3. 14. 15. If they walk inordinately we are to eschew their company if they despise the Ministers of Christ they despise him who sent them Math. 10. 40. Luk. 10. 16. God respecteth not the persons of Kings and we finding them not excepted if the preachers of the Gospel be to all beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over them in the Lord 1 Thess 5. 12. 1 Tim. 5. 17. call it authority or no Authority they have some oversight over the Christian Magistrate and here be two supreams two highest powers one Ecclesiasticall another Civill nor should any deny Moses to be above Aaron as the supream judge Aaron not having the power of the sword as Moses had and Aaron must be above Moses in sacrificing in burning incensâ— in judging between the clean and the unclean which Moses could not do 2. The excellency of the Civill power in regard of earthly honour and eminency in the fifth Commandment above the servants of God in the Ministry of Christs spirituall Kingdom which is not of this world we heartily acknowledge 3. That the King Preacheth and dispenseth the Sacraments by Pastors as by his servants is wilde Divinty Pastors then must have Magistraticall Authority and power of the sword committed to them as the Deputies and inferior judges of the Lords of the Gentiles which Christ forbade his Disciples Luk. 22. 25 26 27. For the servant must have some power committed to him from the principall cause in that wherein he is a servant 4. What reason is there that where the Magistrate is a Heathen two Governments and so two heads in one body should be for then there is and must be a Church-Government where the Magistrate is a Heathen and that in the hands of the Church if then the Magistrate turn Christian must he spoile the Church of what was her due before Erastus The Lord Jesus changed nothing in the New Testament of that most wise Government in the Iewish Church now there all Government was in the hands of Moses I say not that the Magistrate might sacrifice or do what was proper to the Priests but he did dispose and order what was to be done by the Priests Ans Yea but Erastus saith the Magistrate may dispense word and Sacraments in the New Testament if he had leisure Why might he not sacrifice in the Old Testament also 2. Pastors do by their Doctrine and Discipline order and regulate all callings in their Moralls of right and wrong of just and unjust yet is not the Pastor the only Governour in all externals 3. If Christ changed nothing of the Iewish Government we have all their exclusion of men out of the Campe their separating of the unclean and their politick and Ceremoniall Lawes which is unsound Divinity Erastus Moses Ruled all before there was a Priesthood instituted God Exod. 4. Numb 12. calleth Aaron to his office and maugurateth him by Moses nor doth he command him to exercise a peculiar judgement when he declareth his office to him and when Aaron dieth Moses substituteth Eleazar in his place Ioshua c. 3 4 teacheth the Priests what they should doe and commanded them to circumcise Israel so did Samuel David Solomon and in the time of the Maccabees it was so Ans Moses was once a Prophet and Iudge both Ergo so it may be now it followeth not except Moses as a Magistrate did reveale what was the Priesthood What Aaron and Eleazer his sonnes might doe by as good reason Moses David Solomon Ioshua as Magistrates wrote Canonick Scripture and prophecied Then may Magistrates as Magistrates build new Temples typicall to God give new Laws write Canonick Scripture as these men did by the Spirit of prophecy no doubt not as Magistrates for why but they might sacrifice as Magistrates and why should Moses rather have committed the Priesthood and the service of the Tabernacle due to him as a Magistrate so to Aaron and his sonnes as it should be unlawfull to him as a King and unlawfull to Vzziah to burn incense and to sacrifice and to doe the office of the Priest If the Magistrate as the Magistrate doe all that the Priests are to doe as Priests and that by a supream principle and radicall power in him he ought not to cast off that which is proper to him as a Magistrate to take that which is lesse proper he casteth the care and ruling of souls on the Priests and reserveth the lesser part to himself to rule the bodies of men with the Sword all these are sufficiently answered before Erastus The King of Persia Ezra 7. appointed Iudges to judge the people and teach them but there is no word of Excommunication or any Ecclesiastick punishment but of death imprisonment fines nor did Nehemiah punish the false Prophets with any other punishment Iosephus speaketh nothing of it nor Antiochus Ans I shew before that there is forâ—eiting and separation from the Congregation Ezra 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the Church 2. If the King of Persia appointed men to judge and teach the people why should he deny any judicature at all 3. Where ever Iosephus speaketh of the judging of the Priests as he doth antiq l. 11. c. 7. ant l. 11. c. 8. l. 12. c. 9. he hinteth at this Erastus Christ dischargeth his Disciples to exercise dominion Christ would not condemne the adulterous woman nor judge between the brethren Luke 12. Paul calleth Ministers dispensators stewards Peter forbiddeth a dominion Ans Let Erastus be mindfull of this himselfe who yet saith that the Magistrate may both judge also if he have time dispence the
till we all meet in the Vnity of the Spirit and the knowledge of the son of God unto a perfect man Eph. 4. Now neither in that place nor in any other place did Christ give a Magistrate for the edifying his Body the Church but only those that are but his Delegates Apostles Prophets Evangelists Pastors Teachers iâ— the Magistrate be the only Governour of the Church and he who sendeth into the Vineyard those who edifie the Body the King should have been first in this Role as the only supream gatherer edifier and builder of the Church It cannot be said The Ruling Elder then because he is omitted here should not be the gift of Christ given to Edifiâ— the Church and by this it must be denied that the King the Nurse father of the Church who is to take care that the Children be fed with the sincere milk of the Word is given of God to edfâ—ie the Church because he is not nameâ— here Ans Our Divines as Calvin Beza Marlorate do strongly gather from this place that because the Pope pretended to be the Catholick edifier of the Church is not here in this Text nor in any other scripture that therefore he is not the head of the Church and the King being pretended to be the only eminent gatherer of the Church and Supream Governour in all Causes Civill and Ecclesiasticall he should especially have been set down here he being a mixed person and more then half a Church-officer in the minde of the Adversary And there was no colour of reason why the supream and only Head and principall Governour of the Church should be omitted at least the Magistrate should be in some other Scripture as the only Church Governor seeing the Adversaries make Pastors Doctors Elders and Deacons only the Delegates and Servants of the Magistrate 1. As God calleth the King to governe the people by the free election of the people so if the Magistrate be called of God to teach and govern the Church this calling of his should be in the Scripture as his calling to the Throne or Bench is Deut. 17. 14. 15 c. 1. 15 16. Rom. 13. Tit. 3. 1 2. But in neither the Old nor the New Testament finde we any Prince or Ruler separated for the holy things of God to be ` Priest Apostle Pastor Prophet Teacher by vertue of his office as if he were a mixed person as the Adversarie say No David is called to Sacrifice no Constantine to preach and Administrate the Sacraments by vertue of the Magistrates place 2. If any Reply that the Christian Magistrate is a means ordained for that spirituall end the gathering and edifying the Church in regard the keepeth not only the second Table of the Law and so promoteth not only the Temporall good of the State in promoting mercy and Justice only but also in procuring spirituall good to the people in preserving the first Table of the Law I Answer That the Christian Magistrate doth both but 1. Not directly by being the intrinsecall means in actibus elicitis in elicite and intrinsecall acts promoting edification in both Tables of the Law of which the Scripture speaketh Eph. 4 11. but a far other way 1. In imperated and commanded acts extrinsecally as he doth command with the sword for Peaces cause in all callingâ— in sailing trading painting c. promoting it by carnall means by the sword which belongeth not to the officers of Christs Kingdom 2. Not necessarily as the Pastors and Elders without which Christ hath no externall visible Kingdom on earth whereas he hath had often hath a compleat flourishing externall visible Kingdom without Magistrates yea where Magistrates have been open enemies to the Gospel 3. Not directly the Magistrate doth this but in so far as he admitteth as Triglandius saith the Church of Christ within his State which he may and often doth refuse to do and yet be a compleat Magistrate and therefore the Magistrate may two wayes procure the spirituall good of the Church 1. By procuring that the Nurses give good and wholesome milk to the Church 2. Permodum removent is prohibens which is also a cause for he may save the flock from great temptations when by his sword he driveth away the Wolves from the flock But not any of these bringeth the Magistrate within the lisâ— of the number of these intrinsecall 2. Necessary 3. Spirituall gifts which Christ ascending on high gave for the Edifying of his Body the Church Two powers so different as spirituall and temporall 2. As powers carnall of this world and spirituall not of this world And 3. Both immediatly subject the one to God the creator the other to Christ the Redeemer and Head of the Church and so co-ordinate and supream both of them in their own kinde cannot be so subordinate as the temporall should be the supream in the same kinde the spirituall the inferiour and subordinate But these two powers are so different as spirituall and temporall carnall of this world spirituall not of this world the one subject as supream immediatly to God creator the other supream immediately subject to God the redeemer Ergo Those powers of Governing are not so subordinate as the Temporall should be supream the spirituall subordinate to it The Major is undeniable for it involveth a contradiction that two supreame co-ordinate powers should be two not Supreame but subornidate powers The same way I prove the Assumption 1. The Magistrates power is supreame from God Rom. 13. 1. The Powers that are be of God Prov. 8. By me Kings reigne for no Ecclesiasticall power nor any power on earth interveenes between God the Creator and the power of the civill Magistrates But God who giveth being to a society of men hoc ipso because they are a society of reasonable men hath given to them a power immediately from himselfe to designe such and such to be their Rulers Shew us any higher power above the Magistrates but God the creator making the civill power Never man dreamt that the Spirituall power of the Church doth interveen as an instrumentall cause of the politick power 2. By order of nature a politick power is first men are first men in naturall and politick society ere they be in a supernaturall pollicy or a Church and Christ did not make a spirituall power by the intervention of a civill power 2. The power of the two Kingdoms are distinguished by Christ Iohn 18. 36. Iesus answered my Kingdome is not of this World then the power thereof is not of this World if my Kingdome were of this World then would my servants fight that I should not be delivered to the Iewes The one power is coactive by the Sword the other free voluntary by the Word Erastus had no reason to infer thence that Christs Kingdome is onely internall and invisible not externall and visible because Christ opposeth his Kingdom to a fighting Kingdom using the sword to defend him from
as he had said Yet a band of men had been more necessarie then the Ceremonies So 2 King 23. 10 Josiah is commended for defiling Tophet to prevent occasion of offering Children to Molech for this cause God iudgeth an house without Battlement and the sending abroad a goaring Oxe to be murther Deut. 27. 28. Exod. 22. 28. 29. 33. Exod. 23. â— Deut. 7. 3. and Levit. 19. 14. Thou shalt not lay a stumbling block before the blind Marrying with the Canaanites was forbidden for the ruine occasioned by that to the soules of Gods people I prove the Assumption Gretzer saith In Ceremonies Calvinists are the apes of Catholicks 2. If such a worship had been in the Temple or Synagogue so as the Jewes in the same act might have worshipped Jehovah and the Canaanites Baall or Dagon as at one table the Papists may kneele and adore bread with the Protestant receiving the Sacrament it would be a raigning scandall 3. Atheists have mocked Religion for the Surplice and other Masse-toyes 4. Papists say Protestants are returning to their Mother Church of Rome 5. Wee cannot in zeale preach against Popish traditions and practise Popish Ceremonies 6. Lascivious carousings drunkenness harlatrie come from observing of holy dayes That this may be more cleare 1. The nature of a scandall would bee cleared 2 The Doctrine of the Apostle Paul about Scandall proponed A Scandall is a word or action or the omission of both inordinately spoken or done whence we know or ought to know the fall of weake wilfull or both is occasioned to thâ—se who are within or without the Church 1. It is a word or deed seene to others Sinfull thoughts not being seen are not publick scandalls though to the man himselfe they occasion sinne Hence non-conformitie simply to a thing indifferent must onely be scandalous as joyned with contempt formall contempt in things indifferent is inward and invisible to men 2. Omission of words and deeds scandalize Silence in Preachers when God matters go wrong is scandalous So Sanches 3. Not every word deed doth scandalize but such as are done unorderly Sanches saith these words and deeds Quae carent rectitudine which want some morall rectitude oâ— as Aquinas saith of themselves are inductive to sinne doth scandâ—lize or that M. Anton. De Dominis Archiep. Spalatens saith which is indictive to sinne or the cause of great evill or hindereth good as our faith zeale love c. that scundalizeth For though none of these fall out if the work or word or omission of either be such as of it selfe is apt to scandalize it is an active scandall Hence every little scandall is a sinne either in it selfe or in the unordinate way of doing â— But what objects are properly scandalous shall be discussed 3. When we know such words and deeds doe scandalize and they be not necessarie to be done yea and if wee ought to know for though the pronness and proclivitiâ— of our brethren or others to sinne be in some respect questio facti yet is it also questio juris a question of Law the ignorance whereof condemneth when the things themselves are doubtsomely evill but not necessary to be done Hence the practice of a thing indifferent when there be none that probably can be scandalized and hath some necessitie is lawfull as Colos 2. 16. Let no man therfore judge you in meat â—r drinke c. yet in case of scandall it is unlawfull to cat See 1 Cor. 10. 27. Eat whatsoever is set before you asking no question for conscience sake 28. But if any say this is offered in sacrifice to Idolls eat not for his sake who shewedit for conscience sake Conscience I say not thine owne but of others Therefore practising of things indifferent or non-practising are both lawfull according as persons are present who may be scandalized or not scandalized but this is in things though in nature indifferent yet in use having some necessitie as eating of meats but the case is otherwayes in things altogether indifferent as our Ceremonies are which are supponed to lay no ty on the conscience before God o incline to either side as they say to crosse or not to crosse laying aside the Commandement of men For if no-crossing be all 's good as crossing then though there be non-scandalized yet because it is such an action in Gods worship as is acknowledged to be indifferent and hath appearance of adding to Gods word and worship it is inductive to sinne and scandalous though none should hence be actu secundo ruinated and made to stumble But if any in Pauls time as the case was in the Church of Corinth should eat meates at a table forbidden in the Law he not knowing that a Jew was there this may seeme invincible ignorance because ignorance of a meere fact not of a law if that Jew should be scandalized through his eating it should seeme to me to be scandall taken but not culpably given 4. It is said in the definition That these inordinate words or deeds occasioneth the fall of others 1. Because the will of the scandalized or his ignorance is the efficacious and neerest cause why he is scandalized that is why he sinneth actions or words are occasions onely or causes by accident for none ought to be scandalized as none ought to sinne ad peccatum nulla est obligatiâ— 2. Because as to be scandalized is sinne so to scandalize actively is sinne though actuall scandall follow not as Peter scandalized Christ culpably when he counselled him not to die for sinners though it was impossible that Christ could be scandalized 5. It is said whereby weake or wilfull within or withoâ—t the Church may be scandalized For I hope to prove that it is no lesse sinne actively to scandalize the wilfull and malicious then the weak though there be degrees of sinning here and we must eschew things scandalous for their sake who are without the Church For the Second I set down these Propositions 1. from Rom. 14. 1. Proposit The weake are not to be thraled in judgement or practice in thornie and intricate disputes in matters indifferent This is cleare Rom. 14. v. 1. Ergo When people know not mistie distinctions of relative and absolute adoration of worship essentiall or accidentall they are not to be here thraled by a Law to practice Ceremonies humane 2 Proposit If a weake one eat herbs fearing the practice of things forbidden by Gods law he is commended and his abstinence praise-worthy as Rom. 14. v. 2. 3. and he ought not to be judged and so ought not to be a wed by a Law Then abstinence and non-conformitie is lawfull in such a case 3. Proposit He that eateth he that eateth not he that practiseth he that practiseth not indifferent things is not to be judged 1. God hath received the eater 2. You are not to judge another mans servant It is against the Law of Nations 3. If the weake fall God is able
myster incarnat disp 37. Sect. 1. n. 1. 2 3. d Leo. 1. Serm. 7. De nativita abstinendum ab ipsa specic offiâ—ij e Salmeron in 1 Tim. 2. disp 8. f Alex. alâ—n 3. p. q. 30. memb 3. art 3. sect â— g Albertus dist 9. art 4. h Bonavent art 1. q. 2. ad 1. in contrarium i Martuinus de ajala tract de trad 3. par k Abulens Deut. 4. q. 4 5. l Carol. lib. 2. cap. 25. m Ibid. n Carol. l. 4. cap. 27. a Carol. l. 4. cap. 27. b Carol. l. 1. cap. 2â— c L. 4. c. 10. l. 3. c. 21. d L. 3. c. 2â— e Symson treats of the worshipping of Images pag. 50 51. f Concilium Eleherio cap. 36. Placuit in Ecclesiis picturas non esse debere ne quod colitur aut adoratur in parictibus pingatur g Caâ—us line 5. cap. 4. h Surjus 1 Tom. of concell an in can 36. cont Eliber i Sozomen l. 5. c. 20. b Nicephor hist l. 11. cap. 43. c Prov. 2. â—0 Eph. 5. 1. â— Thes 1. 16. 2 Thess 3. 6 7. â— Cor. â—â— Phil. 3. 17. 2. Tim. 3. 4. Sitting the only convenient gesture What is occasionall in the first supper 2. Arg. Christ sate at the first Supper Of kneeling part 2. pag. â—â— Part. 2. Page 62. Sitting a signe of our co-heireship Part 2. pag. 187. Paybodie p. 268. 269. Disputer against kneeling Arg. 1. c. 6. A signe of our coheirship may well consist with our inferiority in worshipping Christ 4. Arg. Arg. 8. Ceremonies fail against the authority of Rulers a Pareus Com. in Rom. 13. dub v. 5. How civill positive laws binde not the conscience b Pareus Com. in Rom. c. 13. Dub. 7. c Richard Field on the Church 4. book c. 33. d Gerson de vita spir part 3. lect 4. e Greg. de val to 1. disp 7. punct 6. Sect. â— f Suarez tom de legibus lib. 3. cap. 22. h Aquin. 22 q. art 1. ad 3. i Suar. Deoper 6. dierum Tract 3. disp 5. Sect. 1. num 2. k Ferra. câ—â—â— Genteâ— cap. 21. l Conrad 12. q. 20. art 1. A twofold goodnesse in things The will of authority cannot treate goodnesse in things m â— F. de conâ—â—iâ— Prineip Quâ—d Principi placuit legis babet vigorem est verum de placito justo n Carduba in sum quest 18. part 1. o Thom. 22. q. 104. art 6. p Soto de inst leg 1. 4. 6. art 4. q Medinâ— C. de paenitentia tract 4. de jujun c. 7. r Adrian quod 6. art 2. Å¿ Navar. in sum cap. 23. num 55. t Driedo l. 3. De liber Christ c. 3. ad 5. u Castro lib. 1. de lege pena c. 4. x August De Baptis l. c. 6. y Cajet verbo pracepti transgressio z Silvest verbo praecept q. 9. a Angelus verb. lex 11. 3. b Corduba q. 189. part 2. rat 1. 2. c Gers de vit spir lect 4. c. 7. Nulla lex sâ—reuda est tanquam necessaria ad salutem quâ— non est de jure Divino d Durand l. 2. d. 44. q. 5. numb 6. Si Papa praeciperet Monacho ea quae sum contra suam professionem non motus aliqua necessitate vel utilitate Ecclesiae sed sola voluntate de hoc constaret Abbas praeciperet contrarium obediendum esset Abbati non Papae e Suarez Tom. de leg lib. 3. c. 24. f Greg. de valent tom 2. disp 7. q. 5. punct 6. Sect. 1. Humane lawes oblige onely in so farre as they agree with the Law of God g Medina tract De jejunio cap. 7. h Almain Moral c. 12. i Gers uti supra k Vasquez 12. disp 158 c. 4. num 32. Praecipient is intentio non facit praeceptum habere majorem vel minorem obligandi efficaciam sed necesfiâ—as diguitas vel utilitas corum quae praecipiuntur l Driedâ— de lib. Christ l. 3. c. 3. ad 5. m Pareus com in Rom. 13. v. 5. Dub. 7. Conclus 5. n Calvin inst l. 3. c. 19. Sect. 15. 16. o Beza in Notis in Rom. 13. A twofold consideration of humane laws p Iason q Baldus in rubrica Fâ—de acquirendis bâ—reditatibus nu 23. seq r Bellarm. tom 1. cont 5. l. 3. c. 11. s Vasquez tom 2 in 12. disp 152. cap. 2. t Valent. tom 2. disp 7. q. 5. punct 6. v Doctor Iackson on the Creed lib. 2. cap. 4 How inferiour rulers are subordinate to God in commanding x Bellar cont Barclai cap. 3. Bonâ— sensu Christus dedit Petro potestatem faciendâ— de peccato non peccatum de non peccato peccatum Humane authority is not the nearest or instrumentall cause of Lawes y Stapleton de statu Eccles cont 5. q. 7 art 2. z Field on the Church booke 4. c. 33. a Gerson b Almain oper moral cap. 12. c Decius namcoâ—â—upiscen lect 1. d Mencha questionum illustrium l. 1. c. 19. num 1. e Iunius animadv f Doctor Iackson 16. g Sutluvius de Presbyter c. 11. 66. Sic non magis Ecclesiae Synodo logâ—s scribere promulgaâ—e liceres quam populâ— subditis sibilâ—geâ— coâ—deâ—â— prâ—ter sui principis Magistratus voluntatem si nimirum Christus esset externâ— politiae legislator h Bellar. de interp verbi lib 3. cap. 4. A double obedience due to Rulers objective and subjective i 1 Thes 2. 13. Esa 1. 2. â—er 1. 2. Ezek. 2. 7. Objective obedience no more due to Rulers then to equalls Ibid. p. 259 260. False rules of obedience to Rulers proposed by Doctor Jackson refuted 3. Rule a Hooker Churchpolicy 5. book p. 197. 198. b Suarez de Relig. tom 4. lib. 4. tract 9. cap. 15. Considerare â—rgâ— aporteâ— aâ— secluso precepto res sit utraque ex parte probabilis tunc universaliter verum erit adjuncto praecepto obediendum esse c Thomas Sanches Jesuita Cordubensis in Decalog tom 2. l. 6. c. 3. n. 3. Quado subditus dubius est an res precepta sitlicita nec ne tenetur obedire exeusatur abpreceptun superioris d Ignat. loyola cat Jesuit lib. 2. cap. 17. 18. Prudentia non obedicntis sed imperantis est Item non est dignus nomine obedientis qui legittimo superiori non cum voluntate judicum suum submittit e Greg. dâ— Valentia to 3. dis 7. q. 3. punct 2. Subditus non suo judicio atque authoritati nititur superioris f Vasquez 12. q. 19 disp 66. c. 9. num â—1 g Salas 12. q 21. tract 8. disp unic sect 17. num 152. The good nesse of obedience to Rulers cannot countervalue the evil in the manner of doing with a doubting conscience and so sinfully i Vasquez in 12. â—om 1. disp 68. cap. 2. k Câ—ssian collat 17. cap. 17 l Chrysâ—â—â— oper imperf fi ejus â—it opus homil 9. cap. 7. m Ambr. lib. iâ—de offic cap. 30. n Aquin. 12. q. 19. art 7. o
office in either Church or state for so a Christian Magistrate as a Christian Magistrate should be Ens per aggregationem a thing composed of Magistracy and Christianity as a Christian Physician a Christian Painter and then the question should be whether judgeth he as a Magistrate or as a Christian as we may aske whether a Christian painter painteth as a painter or as a Christian not as a Christian for then all Christians should be Painters and a result of both should neither be a Magistrate nor a Christian but middle between both which fighteth with reason and sense Some say The power of the Magistrate in a Christian Magistrate who knoweth the doctrine of the Gospell and hath help of the counsell and light of godly Pastors and Teachers is perfecter then in Heathen Magistrates and therefore this power as not Christian or heathenish governs men as men but as Christian it governeth them as Christian mâ—n But the learned and worthy professor Jac. Triglandius saith this is said without probation for saith he men as Christians are members of the Church and so are not governed but in an Ecclesiasticall way and where hath the Lord commanded the Christian Magistrate to governe the sheep of Christ as the sheep of Christ Then say I 1. The magistrate must governe the Church as the Church and so rule over the conscience of men in relation to eternall happinesse by promising to them temporall rewards and by compelling them by the sword to be carried toward eternall beatitude for to rule the Church as the Church is to direct and lead them by spirituall means Word Sacraments and Discipline to heaven which the magistrate as a magistrate cannot do by the sword and what he doth as a Christian that he must do in a spirituall way not with a secular arm and power as magistrate and the two powers of a magistrate and of a Christian cannot coalescere grow together in one office which is made up of both as of two parts being in nature and spece different no more then of a Horse and a Lyon you can make a third living creature It is true by Grace and Christianity the power of the magistrate is perfected and an excellent lustre added to it but not one degree of Magistraticall power is added to it by which the magistrate doth rule men as Christians and as a Church For as the office of a magistrate doth not promote the man one step nearer to saving Grace so Christianity maketh not the Heathen magistrate more a magistrate nor giveth him a new sword over the Church as the Church which he had not before nor doth it take any magistraticall power from him no more then a heathen Husband Master Physician being converted to Christ is more a husband more a master or Physician then he was before The former power is only spiritualized and graciously facilitated in its acts but not one whit augmented in its entitative degrees of power over the wife the souldiers the servants the sick Triglandius excellently The Christian magistrate converted is sanctified but he acqâ—ireth no new right over the Church So meat is sanctified by the Word and Prayer but it is not more meat nor doth more nourish because sanctified 7. Distinct The exercise of the Ministeriall power in dispensing Word Sacraments Discipline falleth under a fourfold consideration which because it cleareth a necessary point I desire may be carefully observed by the Reader 1. The simple exercise of that power is considered sine modo without any qualification good or evil Orthodox or Heterodox as the Christian Magistrate procureth by his care that there should be a Ministery to dispense Word Sacraments and Disciplinâ— 2. The second Consideration of this exercise is The exercise of power soundly and painfully in the fear of the Lord the Magistrate exhorting them thereunto for conscience 3. The third Consideration is the exercise of the same in a corrupt and wicked way and manner either negligently or wickedly or for evil ends 4. The fourth Consideration is the free and peaceable exercise of this power without bodily violence Hence I intreat the Reader to carry along in his â—ye 1. The simple exercise of the Ministeriall power 2. The just and godly sound and laudable exercise 3. The wicked and corrupt exercise or the abuse thereof 4. The peaceable exercise Hence our 1. Assertion The Magistrate as the Magistrate is to procure that there be Preachers and Church-officers to dispense Word Sacraments and Discipline For 1. his end is That people under him may lead a quiet and a peaceable life in godlinesse and honesty 1 Tim. 2. 2. And the Magistrate attaineth his end as a Magistrate if there be simple exercise of Religion in the quiet and peaceable way that may consist with the subjects indempnity and immunity from rapine injuries and violence 2. The difference between the Magistrates and other callings is that the Magistrate was to take care of old That there were Levites who bare the Ark and Priests who should burn incense before the Lord and Sacrifice and yet it was unlawfull for the Magistrate to bear the Ark on his own shoulders or in his own person to burn incense or sacrifice so the Physicians hinder that diseases rage amongst the subjects and the Magistrates do also hinder that they should rage But the Physians hinder them by curing diseases and the Magistrate hinders them not by curing diseases for then he should as a Magistrate also be a Physician but by procuring that there should be Physicians in the Common-wealth The Magistrate hindreth ignorance and losing Ships by Tempests not by professing and teaching Sciences and Arts in Academies in his own person nor by steering Ships and guiding them himself to their Ports for so a magistrate as a magistrate should be a Schoolmâ—ster a professor of Arts and Sciences in the Universities and a Pilot or Shipmaster which were a confounding of all callings but by procuring that there should be Universities and Professors of Arts and Sciences and by providing honorable stipends and wages for them and procuring that in the Common-wealth there should be Sailers who are skilled in Shipping and so doth the magistrate by his office take care that the Word Sacraments and Discipline be dispensed 3. But the magistrate as the magistrate doth noâ— command sincere hearty zealous and affectionate dispensing of Word Sacraments aâ—d Discipline But only the dispensing of those without the qualification of the spirituall or sincere exercise of the power Because 1. The Magistrate cannot command that as a magistrate which he cannot judge of whether the thing commanded be consonant to his command or not But the magistrate as the magistrate cannot judge of the spirituallity sincerity zealousnesse affectionatenesse of that obedience which the Church yieldeth to his command for if the Pastors dispense word and Sacraments and binde and loose by the keys following the rules of the word the magistrate