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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	extraordinary_a	good_a	great_a	269	4	2.1091	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92138	The divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justifi'd, the six books of Tho: Erastus against excommunication are briefly examin'd; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.	Rutherford, Samuel, 1600?-1661.	1646 (1646)	Wing R2377; Thomason E326_1; ESTC R200646	722,457	814

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

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. ● 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 th●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 o● as Aquinas saith of themselves are inductive to sinne doth scand●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 ● 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 procliviti● 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 ●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 obligati● 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 witho●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

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 stirt●●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 ●e●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 adjou●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 Rubi●s picked out of the Royal Diadem of Jesus Christ addeth but a poor and sorry Lustre to Earthly Supremacy it is Baldnesse in stea● of Beauty An Arbitrary power in any whether in Prince or ● relats is intolerable Now to cast ou● 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 Mes●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

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

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 i● 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 Edifi● 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 edf●ie the Church because he is not name● 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 calling● 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 lis● 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