and humane Laws saith Suarez is from Nature and the Law saith de jure gentium est omnis principatus That excellent and learned Lawyer Ferd. Vasquius saith That all Princedome hath its rise from the secondary Law of Nature to wit à jure gentium from the Law of Nations Hence Kings Princes Parliaments Iudges Lord justices Majors Sheriffes Constables c. in their root are naturall but in particulars Rulers are from the prudence of humane societies there is a higher institution for Church officers Eph. 4. 11. they have not their rise from Nature and therefore that Celebrious and renowned Antiquarie D. Salmasius in that learned work of his De primatu papae condemneth the dignity and jurisdiction of Patriarchs above Metropolitans as flowing from the writs of Princes and Synodical constitutions of Fathers not from any Divine Institution the highest was as Theodoret saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now God as creator and Nature doth not sure Nature cannot appoint a Vicar of the Mediator Christ for if the Magistrate be an Ecclesiasticall administration then it must be an office intrinsecally supernaturall and intrinsecally and directly tending to a supernaturall end now the Papists for shame doe build their head of the Church upon a divine institution and on Christs words Thou art Peter and on this rock I will build my Church and I will give to thee the keyes of the Kingdom of heaven Christ never said any such thing to a Magistrate and if the Magistrate be an Ecclesiasticall administration and the head of the Church and the Vicar of Christ as Mediator he must have more then this and the keyes of the Kingdom of God must be given to him above Peter and all the Apostles for all Church-officers act their part as such à sub Magistratu from and under the Magistrate as his Vicars so as the Magistrate in America who lived and died never hearing of the Gospel nor of his Lord Mediator is yet by office the Vicar of the Mediator and obliged as a Magistrate though a meer heathen to beleeve in him of whom he never heard if the adversary say right which is unpossible Rom. 10. 14. But saith Mr. Coleman If Christ be rightfull King of the whole earth where did Christ grant a liberty to a great part of the world to remain Infidels and enemies to him and his Government Arg. 4. In Answer to which I draw a fourth Argument All the Heathen Magistrates who never heard of the Mediator Christ and the Gospel cannot by office be the Deputies and Vicars of the mediatory Kingdom for they are not the professed subjects of Christ as Mediator nor given to him as his possession and inheritance neither actually nor in Gods decree for thousands of them lived and died without Christ or any obligation to beleeve in or serve the Lord Iesus as Mediator for if Christ be not their rightfull King as Mediator nor their King at all as Mediator they cannot be his subjects as Mediator far lesse can they be his Deputies and Vicars by office of his Kingdome but Christ is not King as Mediator in any sort or title of such as are Heathen Magistrates for as Mediator he is neither King titulo jure acquisitionis nor efficaci applicatione neither merito nor efficacia he neither gave a price as Mediator to buy them because the adversaries then must say that Christ is so King of the whole earth as he hath died for all and every one of mankind nor are they his subjects so much as in the profession of the word of his Kingdom for they never heard it if the Adversaries can say that Christ died for all and every one of mankinde and so for these Heathen Kings I can refute this Article of Arminianisme and though Christ had died for them yet are they not subjects in so much as in profession and so in no capacity nor obligation to serve with their sword Christ as Mediator for they are not in that state obliged to beleeve in him nor to know him as Mediator how then are they obliged by office to serve him as Mediator except he had revealed himself to them in the Gospel Hence I need not prove that Christ is their King by efficacious applying of the merits of his death to them nor can any say this Argument may prove that Pastors by office are the Ambassadors of Christ because they are not all the subjects of Christ given to him as Mediator either in the decree of Election nor actually redeemed for many Pastors who are by office the Ambassadors of Christ as Mediator are Reprobates as was Iudas and others for the Argument is not drawn from any saving claime that heathen Princes who never heard of Christ hath to Christ but it is drawn from no claim at all no not so much as in profession now this claim in profession all Pastors have else they cannot be Pastors It is doubtsome that Master Coloman saith and not to a purpose That Christ granteth not a liberty to the greatest part of the world to remain infidels and enemies to him and his Government For thus he giveth them a liberty negative so as they are not obliged to believe a Gospel that they never heard nor is their negative infidelity a sin for which they are condemned they are condemned Because they glorifie not the Creator as God Rom. 1. 21. And do not the things of the Law that are written in their hearts Rom. 2. 12. 14. Mat. 25. 42 43 44. And in this sense God giveth to them liberty to remain infidels but he giveth them not liberty positively to remain infidels and enemies to Christ that is he willeth not voluntate signi that they should live in a sinfull course of unrenewed nature but they are not positively enemies to Christ and to his Government who never by the least rumour heard of Christ or his Kingdom or Government Hence all our Divines say that privative unbeliefe of those that hear the Gospel doth condemn but not the negative unbeliefe of those who never heard the Gospel Thus the adversaries must say except they with Arminians and especically with Moses Amyrald teach That there be two wayes of preaching Christ and two sorts of faiths in Christ one of those that hear the Gospel and another of those who are to believe in Christ though they never hear of or know any letter of the Gospel who yet by the book of creation and providence are obliged to believe in Christ which were an irrationall obligation Rom. 10. 14. Arg. 5. All power mediatory in Heaven and in earth that is given to Iesus Christ as Mediator is all spirituall all Ecclesiasticall power and therefore Christ upon this receipt of all power Mat. 28. 18. draweth a conclusion v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Goâ—ye therefore and teach all Nations c. but a Kingly power of this world by carnall weapons and by sword to fight is not given to
contrary to what they judge in conscience ought to be done So Tell the Church to Erastus is Tell the one individuall single Magistrate who by office may judge without and contrary to the advice of all the Church Pastors Doctors Elders yea people and all Now though we grant that what the Emperour doth as Emperour and the Magistrate as Magistrate hath done that the Empire City and Incorporation doth which yet is never true in the Church which hath no King as a Church save onely the head and King Iesus Christ yet Erastus hath not proved what the Emperour doth without and contrary to the advice of all the Empire that the Empire hath done that Erastus Christ either understandeth by the Church the whole multitude of Ierusalem or then the Magistrates But he understandeth not the multitude 1. Because Christ would not change the Government of heathens farre lesse of that which his Father had appointed in Iudea in which the people did never Governe Yea the Apostles to their death did nothing against Moses his Law and how they take Christ to speak of a Church to be founded of new after his resurrection who beleeved not he should die and rise againe and after his resurrection knew not what a kingdome whether worldly or spirituall he was to â—ave cannot be conceived Ans 1. Many will deny the Major for he understood the rulers of the Christian Church not excluding the consent of the Christian Church of beleevers in the matter of Excommunication 2. I deny that Christ doth here re-establish a Synedry and bid them Tell the Scribes and Pharisees and those that were to crucifie himselfe and to persecute the Apostles to the death Christ knew those to be miserable healers of scandals betweene brother and brother 2. He knew this Sanedrim to be the Disciples of Christs capitall enemies he warned the Disciples to beware of the leaven of their corrupt Doctrine he prophecied this Sanedrim should be destroyed as a degenerated plant that his heavenly father had not planted and was it like Christ would direct them a perishing and degenerate remedie against scandals that he would have removed by his Church even till the end of the world 2. It is most false that the Apostles did keep to death the institutions and ordinances of Moses Act. 15. They abrogated all the ceremoniall Law except that of blood and things strangled and Paul said he that would amongst the Galathians be circumcised was falâ—e from Christ see Col. 2. Gal. 4. Heb. 13. and elsewhere the contrary The Government was now to expire with Christs death and ascension in so farre as it was pedagogicall 3. Christ spake often of his Kingdome to them and they understood nothing but an earthly and temporall Kingdome and that they understood perfectly All this time the Church of Pastors Teachers Elders Deacons beleevers in Christ is denied Let Erastus answer when Christ said Mat. 16. He would build his Church on a rock unpregnable and insuperable to hell If the Apostles understood a Church to be founded after the resurrection and when Christ said Loe I am with you to the end of the world if Christ meant not he would give his presence to the Christian Church not then founded for even after his resurrection they dreamed of an earthly Kingdome Act. 1. and that our divines do rightly expound that place I am with you All the faithfull Pastors Doctors Church-officers and beleevers to the Lords second appearance is clear Erastus Christ bade Tell that Church which hath power to conveene the offender before it examine Witnesses judicially cognosce and give sentence but in Christs time the multitude could not doe this Ans Ergo the Church hath a spirituall judicature This is for uâ— 2. Nor had the Sanedrim the power in all offences as Erastus would make the world beleeve for it was but a shadow at this time void of power and used what power they had against Christ and the Gospel Nor needeth Erastus to prove that by the Church the multitude cannot be understood though he cannot exclude them from their owne part in Church Government both in consenting and in withdrawing from the Excommunicated Erastus But Tell the Church is all one vvith this Appoint some who in the name of the Church may mannage the businesse but how prove they this Then Christ bade Tell the Elders that then were else he did not accommodate himselfe to their understanding to whom he spake when he was to teach hovv our sacrifices pleaseth God be biddeth us first be reconciled to our brother and then sacrifice yet he knevv that sacrifices vvere to be abolished but by Analogie he vvould teach us vvhat he requireth vvhen he saith he vvill have mercy and not sacrifice Ergo by your ovvn confession to tell the Church is to tell the Sanedrim for there vvas then no Church but the multitude Ans 1. Tell the Church cannot in any sense have such a meaning as Appoint Elders and tell them for then Tell the Sanedrim must have this meaning set up a sound Sanedrim according as Moses appointed and tell the Sanedrim The Sanedrim in its right constitution and due power as the Law of Moses required it was not to be had at this time Herod had killed the Sanedrim the Romans made High Priests from yeere to yeere against the institution the power of life and death in the civill Sanedrim was now none at all The Scepter was departed from Iudah those that sate in Moses Chaire corrupted all so the right Sanedrim was no more now to be had then a Christian Church not yet erected Again Tell the Church presupposeth a constituted Church and therefore cannot include a command to erect a new mould 2. Tell the Elders of the Christian Church may as well be meant in these words Tell the Church as the Iewish Church can be understood 3. The word Church and to conveene offenders hear Witnesses give out sentence were all plaine Language to the disciples though they knew not the frame of the Gospell Church as yet Christ being now teaching an ordinance of a Church and the censure of Excommunication that was not to fall under practise while Christ should ascend to heaven and therefore though this Church was not yet it followeth not that the Lord Iesus speaketh of the Sanedrim 4. Say that he meane the Sanedrim Ergo say we he speaketh nothing of the Christian Magistrate 1. Because there was no Magistrate now but Iewish Magistrates as Erastus cannot deny 2. Because this Sanedrim that gained soules of offending brethren was Ecclesiasticall not civill 3. By proportion and Analogie Christ must understand the Church of Christians though the Sanedrim was to be removed shortly Erastus It is a great controversie vvho are to be chosen out of the bodie of the Church to excommunicate judicially Ans The controversie was moved partly by Erastus partly by Morellius not in the reformed Churches Erastus Some say the Magistrate
THE DIVINE RIGHT OF Church-Government AND Excommunication OR A peaceable 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 Power 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 with an Answer to the new Doctrine of the Doctors of Aberdeen touching Scandal By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews in Scotland Not by might nor by power but by my Spirit saith the Lord of hosts Zach. 4. 6. Veritas claudi ligari potest vinci non potest Hieronymus comment ad Ierem. in Prefati ad Eusebium Occultari ad tempus potest veritas vinci non potest florere potest ad tempus iniquitas per manere non potest Augustinus ad Psal 61. Published by AUTHORITY London Printed by JOHN FIELD for Christopher Meredith at the Crane in Pauls Church yard MDCXLVI TO The Right Honorable and Noble Lord The EARL of LOVDEN Chancellor of Scotland AND Chancellor of the University of St. Andrews Grace Mercy and Peace RIGHT HONORABLE AS Jesus Christ the wonderful the Counsellor the mighty God driveth on his great State-design in the whole Earth and now in these Kingdoms to to save an afflicted people to dye his Garments in the blood of his Enemies and to build the Tabernacle of God amongst men and cause the wildernes blossome as a Rose that the glory of Lebanon and the excellency of Carmel and Sharon may in a spiritual manner be given to Zion So he still acteth in his own sphere of Righteousnes and all inferior wheels in their revolutions move toward his most eminent end for the Courtiers and Royal Attendants of his Throne are Righteousnes and Judgement And he desireth that the motions and wayes of his people may be concentrick to his own heart and move in the same Orb with himself we must either walk or be drawn to the end of Jesus Christ his end cannot come down and comply with our policy When men go with one head and two faces and two hearts Providence can beguil them we are then safe and do sail at the Haven of the Sea when we walk with God and our way draweth a straight line to the heart of Jesus Christ These two Kingdoms have before them an end the Covenant to be a people to God this we did Swear with our Hands lifted up to the most High the stones of the field shall witnes against us and the Sword of the Lord avenge the quarrel of his Covenant if we dally with the Lord as if the Vow of God that the Lord may be one and his Name one in both Kingdoms had been on us when we were low only and our Oath had a date only till the Year 1645. and then our Vow must exspire as did the Law of shaddows when the Body Jesus Christ came As successe is a poor and waxy Kalender for Religion so the low condition of our Kingdom I hope shall not move us to forsake the Lords cause or to blame God because good causes have sometimes sad events for beside that Heathens said that God cannot erre because Marius ex culpâ gloriam reportavit Marius was made glorious by ill-doing and one hath a Crosse another a Kings Crown for a reward of wickednesse we know that God however it be is good to Israel If that which was intended for Vnion shall by mens wickednesse turn to a sad Division between the Kingdoms I shall believe that the truly Godly of either Kingdoms can scarce be capable of such bloody intentions as shall leave a Legacy of perpetuated blood to the Posterity and sure though for the present guiltinesse strength prevail yet habent Deum ultorem men on Earth cannot long be strong against Vengeance from Heaven As successe doth inebriate so extremity of a low condition is a wicked Counsellor and evil Iealousie as Hell thinketh alwayes evil All whose bowels are moved for the Desolation Graves multiplied Widows and Orphans of both Kingdoms will not dare Judgement from the Almighty being a terrour to them to adde affliction to the people of God already afflicted Blessed shall they be of the Lord who mediate for preventing of National ruptures and for the continuance of the Brotherly Covenant Christ Jesus is a uniting Saviour one God one Faith one Lord Jesus one Religion should be and I beseech the God of Peace they may be Chains of Gold to tie these tipo Nations and Churches together in uno tertio that they may be concentered and united in one Lord Jesus O that that precious Dew of Hermon that showers of Love and Peace may lie all the night upon the Branches of the two Olive Trees that the warmnesse heat and influence of one Sun of Righteousnesse with healing in his wings may make the Lilly amongst the Thorns the Rose of Sharon that is planted by the Lord the Spouse of Jesus Christ in both Kingdoms to spred its Root and cast its Smell as green and flourishing to all the Nations round about The Kingdom of God is Peace The Lord is about a great work in Britain why should Divisions that proceed from the lusts of men and the enemies of the Lord retard the wheels of the Chariot of Christ Let us not water the Lilly with blood again The Sons of Babel have shed our blood in great abundance for the which doth the Church of God in the three Kingdoms stand and Pray and Prophecy in sackcloth The violence done to me and to my flesh be upon Babylon shall the Inhabitants of Zion say And my blood upon the Woman arrayed in Purple and Scarlet the Mother of Harlots and Abominations of the Earth shall Ierusalem say Happy we if we could for the second Temple builded and the Lord repairing the old waste places and the Gentiles beholding the Righteousnesse of the Elder Sister the Church of the Jews and both as a Crown of Glory in the hand of the Lord and as a Royal Diadem in the hand of our God I shall not need I hope either of an Apology for Intituling this Piece such as it is others can and I hope will adde riper Animadversions to Erastus to Your Honours Name or of a word of incitement that Your Lordship co-operate with Your serious Endeavours for a right understanding between both Kingdoms and for the carrying on the work of the right arm of the Lord the Lords creating of
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
is Peter knew Christ was come in the flesh and that his Iudaizing did not lay bands on his conscience he preached the contrary Act. 11. And if Peter did Iudaize as Formalists observe Ceremonies and the Galathians were circumcised the same way for they knew Circumcision had no Typicall Relation to Christ to come they believed he was already come then without cause Paul Gal. 2. and 5. did rebuke and argue either Peter or the Galathians of sinfull Iudaizing which to say were to speak against the Gospel But certainly the Vniformity and immutability of all these Ceremonies was that then when the Gospel was sufficiently Proclaimed to all to be under the Law of Ceremonies in any sort was damnable and so is it now And as the Apostles and Church then set up no Ceremonies no Surplice no Crossing because they had no word of Christ to warrant them neither can we do the like now and they complyed for a time with the Iewish Ceremonies being yet indifferent but not but by warrant of the commandment and resolution of the Apostles and the like are we obliged unto now had we a Warrant of the like indifferency of Prelates Surplice Crosse and that we were obliged to use them to gain the weak in regard 1. They were once obligatory Ordinances of God 2. And if the day light of the Gospel were not yet sufficiently risen to shine upon those who are not wilfully ignorant and had not yet acknowledged the Gospel to be Gods word we should also be obliged to Ceremonies yea we durst not yield to any Law to lay them aside as many Formalists who hold them lawfull have done Mr. Prynne From the Creation till Moses there was no one Vniversall set Form of Church-Government to be observed in all the world Nor one Form of Discipline under the Tabernacle another under the Temple Ans All this concludeth not what is in question it s but the Popish Argument This is to be concluded that Enoch Seth Noah Abraham the Patriarchs and Moses did set up a Church-Government of such timber as Humane Prelates Crosse Surplice without any expresse Warrant from Gods mouth and which they might alter by their own spirit for this Argument is God might alter Ergo The Church now may alter without a warrant from God And shall we believe that the Patriarchs and Moses by their own spirit without any Commandment of God might at their pleasure set up and put down Prophets Circumcision Tabernacle Temple Laws for Sacrifices Priests Levites Arke putting the Leaper in or putting him out of the Campe cutting any soul off from the Congregation of the Lord as our men will cry up and down Ceremonies and put on them the weight of a Talent or a Feather without any word of God The Scripture cryeth the contrary so often saying And the Lord spake unto Moses saying speak thou unto the children of Israel Could Formalists say that and Christ spake unto the Prelats and the Church and said Command the Pastor to crosse the Infant and appoint unto your selves a Prelate over the Pastors I should gladly agree to the mutable frame of humane Government Mr. Prynne There are but for the most part generall rules prescribed to us for the very ordering and regulating of our thoughts words actions lives apparell Children servants families calling c. in the Word Ergo there be but generall rules for Discipline and Church-Government which admit variety the former do more immediately concern every man the other more remotely Ans If the Word of God do not more particularly regulate our thoughts as Psal 10. 4. Psal 5. 9. Isa 55. 7. Ier. 4. 14. Act. 8. 22. And our words and actions by which we must be judged Isa 3. 8. Ier. 8. 6. Mal. 3. 13. Ier. 9. 3. Matth. 12. 36 37. Rev. 22. 12. Rev. 20. 13. 2 Cor. 5. 10. Prov. 5. 21. 1 Sam. 2 3. Psal 119. 9. Prov. 3. 23 24. Then the Scripture doth warrant Surplice and Crossing and kneeling to Creatures and humane Prelats which are changeable and alterable circumstances and adjuncts of Worship that may be and may not be and things indifferent it shall follow that for the most part it is indifferent to do evil or well sin or not sin in thought word and actions and we have no warrant in Scripture for eschewing sin or not eschewing it in the most of our actions I confesse there is little need to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately Eph. 5. 15. And to cleanse our wayes Psal 119. 9. according to the Word If words thoughts and actions may go at random as if they were variable and indifferent Ceremonies God throweth not men in hells torments to be eternally miserable for circumstances 2. For the acts of our calling if they be Morall they are regulated as particularly by the word as to believe love and fear God or the creature if artificiall they are not of our consideration 3. That Morall acts of decent usage of the Ordinances do not immediately concern men is admirable to me Mr. Prynne To the Argument of Moses his doing all according to the patern shown in the Mount It is Answered 1. The Tabernacle wa◠no part of the Church of the Israelites but only the place of meeting for Worship answerable to our Churches and Chappels and so was the Temple But I pray you God prescribed the height length bredth form of Tabernacles Ark Altar of every Pin Ergo Hath Christ as punctually prescribed to all Christians and Nations in expresse words the form matter dimensions of all Christian Churches Temples Chappels Tables Challices Pulpits Pews not varying in one pin 2. God named the men Bezaliel and Aholiah who should make the Tabernacle and all the implements thereof 3. God expressed the frame fashion colours of the holy Garments of Aaron and his sons shall it follow Ergo only the Artificers whom God nameth immediately and none but Embroyderers Goldsmiths Carpenters c. Not Pastors and Elders are to build up the spirituall Churches of Christ Ergo The form matter and colour of Ministers and Elders garments are particularly set down in the New Testament 4. The Tabernacle and Temple were corporall things made by mens hands not spirituall buildings of mens spirits 5. All these of the patern were delivered to Moses the Temporall Magistrate not to Aaron the Priest Ergo the Church under the Gospel is not a spirituall building whose maker and builder is God and all is to be ordered by the Civill Magistrate and Lay-Artificers not by Pastors I wonder also you alledge not Noahs Ark And all in the New Testament are not so particularly set down as in the Old Ans The Tabernacle was no part of the Church but being a Type and the implements of it to the least pin particularly expressed by God to Moses far more must we have from God an expresse for every Ceremony not to retort this also that a Corner-Cap or a Surplice is no part
that he dishonoreth God 2. The Jewes to this day as of old used not uncovering the head as a sign of honour But by the contrary covering was a sign of honour If therefore the Jews being made a visible Church shall receive the Lords Supper and Pray and Prophecy with covered heads men would judge it no dishonouring of their head or not of dis-respect of the Ordinances of God Though Paul having regard to a Nationall Custome in Corinth did so esteem of it Antonius Corduba a Franciscan enumerateth nine externall acts of Adoration but speaketh nothing of uncovering the head as 1. Sacrificing 2. Martyrdome 3. Giving and Receiving the Sacraments 4. Suiting of Pardon 5. Suiting of Grace 6. Smiting the breast 7. Building of Churches 8. Institution of Feasts 9. Vows and Oaths Prelaticall Formalists side with them in Building and Consecrating of Churches and Holy-dayes which are but will worship as used by them And for Martyrdome it is formally an act of Christian fortitude not worship the confession of Gods truth a Concâ—mitant of Martyrdome is indeed worship How suiting of Pardon and suiting of Grace are two externall acts of Adoration I see not for by this way if we regard the multitude of things that we suit there should be moe then two Consecrating of Churches is taken two wayes 1. For a meer dedication or Civill destination of any thing to its end and use As when a house is builded a garment is first put on when we refresh our selves with a draught of water we may pray for a blessing on these and on all the Creatures for our use and the very habituall intention of the builder of an house to dwell in is a Civill dedication of it to that use for which it is Ordained Prayer added to it for a blessing of it in the use maketh not a Consecrated thing for then my clothes every day put on my sleep my dayly walking in and out my Physick my meals my horse my ship I sail in should all be Holy Consecrated and Religious things which I were to Reverence as Religious things for all these may be blessed in their use But here is that we condemn in Religious dedication of Churches 1. That the end being sacred to wit the habituall worshipping of God in that place 2. The praying for the Church or house of worship to say nothing of the vain Ceremonies used in the dedication of Churches These two are applyed to make the Church holy and to denominate it the house of God and capable of Religious veneration and salutation Then certainly all the Synagogues of Judea should be Religiously holy as was the Temple 2. And Prayers should be more acceptable to God in the Synagogue for the houses sake then prayers in any other place 3. God shall binde himself by promise to hear prayers in the Synagogue or made with the face toward the Synagogue as he did toward the Temple we were obliged in the New Testament to pray with our faces toward the Churches or meeting places in the New Testament and we should have one famous and celebrious Church for all Iews and Gentiles more holy then all the little holy Temples now consecrated as holy places and where shall this be And what typicall signification shall it have It must signifie Christ to come or already come both is unlawfull 2. Again if habituall Dedication by vertue of Prayer make a place holy by the same reason actuall Dedication should make a place holy and the belly of the Whale should have been holy because there Jonah prayed and every place a believer prayeth shall be holy his closet a private corner of his Orchard or Garden where he prayeth shall be holy for these may be habitually destined and appointed if you call this Dedication for prayer only and it shall be unlawfull to do any civill businesse there more then it is unlawfull as Formalists teach to do any other civil businesse in the Churches or places of meeting in the New-Testament 3. God himself appointed the place the Time when it should be built the person by whom by Solomon not David the length the breadth the Chambers Porches Ornaments of the only holy place at Jerusalem he hath no where appointed and prescribed these for the meeting places of the New Testament but hath said that all places are alike as touching any Religious holinesse Ioh. 4. 23. 1 Tim. 2. 8. 4. Shall we think God is not acceptably served and that the Synagogues of the Iews of which we read not any patern or rule for Dedication are Prophane because they are not Dedicated by the Bishops laying the first foundation stone of the house Or because they want the ornaments of whorish Ceremonies that Durandus enumerateth or because they have not the surpassing beauty of admirable Temples that Christians now a little overswelling with the zeal of prosperity builded for the worship of God out of superlative detestation of Dioclesian and Maximinus who had demolished all the Churches which Christians had leave to build under tollerable Emperors such as Severus Gordianus Philip and Galienus as Eusebius teacheth Or that we are to give a Testimony of as cheerfull affection for the beautifying of Temples void of all typicall relation to the glory of Iesus Christ as David did show 1 Chron. 28 14. 2 Chron. 2. 5. And that it is Morall and perpetually obligatory under the New Testament that we bestow charges upon sumptuous Temples upon these fancied grounds of Master Hooker For his first Morall ground is Nothing is too dear to be bestowed about the furniture of Gods service 2. Because sumptuous Temples serve to the world for a witnesse of his almightinesse whom we outwardly serve and honour with the chiefest of outward things as being of all things himself incomparably the greatest 3. It were strange that God should have made such store of glorious creatures on earth leave them all to be consumed on secular vanity allowing none but the baser sort to be imployed in his own service 4. Rarest and most gorgeous treasures are too little for earthly Kings 5. If the corruptible Temples of the holy spirit are to be served with rich almes what should be done for houses to edifie the living Temples redeemed by Iesus Christ To all which I say 1. The Temple of Ierusalem in its glory proportion and beauty was a Positive worship and so must be warranted by the positive Warrant of the Word and the like Warrant must all our Churches in the New-Testament have 2. If we must extend our liberality and bounty towards God to the highest and to testifie the greatnesse and Almightinesse of him whom we serve then did David and Solomon in both fail there were more glorious and rich houses on earth and divers times have been builded to the honour of false gods and to declare the Royall magnificence of mortall Kings God never for his own honour appointed such a banquet as
Image therefore it is not required to the essence of adoration that we acknowledge debt due to every thing adored for another it is sufficient a debt be acknowledged either to the Image or the samplar Answ The debt of love and the debt of honour are not alike I owe honour to superiours onely as superiours I owe love to superiours equals inferiours If I truly adore an Image I truly acknowledge excellency in the Image I truly yeeld to it a worthier place then I deserve to have my selfe saith de Lugo Ergo by the fifth Commandement according to the debt of justice I owe feare honour and reverence to it else I adore it by a figure which the Iesuite doth deny I am not afraid that they say Damascen a superstitious Monke alloweth Images to be adored So doeth that pretended seventh Synod or u the second Nicene Synod and Stephanus and Adrianus as we may read in Juo Nicephorus speaketh many fables for Images he sheweth us that Luke the Evangelist should have painted the Images of Christ and the Virgin Mary And that holy Silvester had the Images of Peter and Paul and shewed them to the Emperour Constantine and Canisius a fabulous man saith there appeared to Silvester at the dedication feast of Saint Salvators church the picture of Christ in the Wall but the originall of Images seemeth to be the vanity of man saith the Wiseman 2. The keeping of the dead in memory saith Cyprian ad defunctorum vultus per imaginem detinendos expressa sunt simulachra inde posteris facta sunt sacra quae primitus assumpta fuerunt solatia in aliis codicibus ad solatia 3. The blinde heathen wanting the light of Scripture began to worship Images Eusebius saith it began first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Heathenish custome it came that Peter and Pauls Images were first made Men did it saith Augustine ut Paganorum concilient benevolentiam to conciliate the favour of Pagans it may bee seene out of Gregorius Magnus saith Voetius that the worshiping of Images crept in but the sixt age In the first three hundred yeeres Images were not admitted saith our Country-man Patrick Sympson into the place of worship in the fourth fifth and sixt Centurie they were admitted into temples but for the most part without opinion of adoration In the second Nicene Councell an obscure age saith Petrus Molinaeus when the scriptures were taken away it is ordained that Images should be adored but not the Images of the Father Quoniamquis sit non novimus deique natura spectanda proponi non potest ac pingi But onely the Image of the Son This Councell was Anno 787. as saith Bellarmine But this wicked Fathers argument proves also that the Image of God the Father may be painted while they prove worshipping of Images because the Psalmist saith The Lord arose as a mighty man after Wine But Genebrard saith this Councell of Nice was controuled by a Councell in the West Barronius mentioneth two Epistles written by Gregorious 2. a defender of Images wherein he saith the Sonne may be painted not the Father This Councell was approved by Constantine Ireneus and a Greeke copie of the Synod sent to Adrian the Pope But 1. this wicked Synod did not maintaine adoration of Images such as Suarez Bellarmine Vasquez Periâ—rius c. now hold but onely veneration 2. Images were placed in the Churches saith Paul Diaconus multis contra dicentibus many speaking against iâ— And Bergomens saith the Emperour Constantine himselfe not long after did abrogate the Acts of this Synod and the Synod of Franckford condemned this Synod See Aventinus Hincmarus saith it is true they of Franckford allowed Images to be in Churches but not to be adored Vrspergensis saith that this synod did write a book against the second Councell of Nice called otherwise the seventh generall Councell A booke came out in France and after in Germany under the name of Charles the Great condemning by strong reasons the adoration of Images and answereth all the arguments of the Nicene Fathers on the contrary Tannerus the Iesuite saith this was a forged Booke But against famous and learned Authors saying the contrary and so Hincmarius and Ectius make mention of this book and Pope Adrianus as Hospinianus doth well observe doth approve of this Synod of Francford by his Letters written to the Emperour of Constantinople and the Patriarch Tharasius The first five hundred years saith Calvin images were not worshipped Cajâ—s Caligula a proud Tyrant commanded the Iews to set up his image in the Temple the Iews answered they should rather die then pollute the Temple of God with images as â—aith Iosephus and Eusebius and this fell out while the Apostles lived Ann. 108. Plunius 2. writeth to Trajanus under the third Persecution That Christians were men of good conversation and detested vices worshipped Christ and would not worship Images as that Letter beareth and Eusebius reporteth Adrian had a purpose as saith Bucol to build a Church for the honour of Christ void of Images See Symson that ancient Writer Justine Martyr in this Age Omnes imagines ad cultum proposit as simpliciter damnant Christiani Tertullian a most ancient writer who lived under Severus in time of the fifth Persecution as the Magdeburgenses testifie saith Nos adoramus oculis ad caelum sublatis non adimagines seu picturas and indignum ut imago Dei vivi imagini idoli mortu fiat similis saith he also and not only thinketh it unlawfull to represent God by an Image but also saith that Craftsmen who professe themselves Christians ought noâ— to make Images of God An ancient Writer Clemens Alexandrinus Non est nobis imago sensibilis de materiâ sensibili nisi quae precipitur intelligentiâ Deus enim qui solus est verè Deas intelligentiâ precipitur non sensu We have no sensible Image of sensible matter because God is taken up by the understanding not by the sense and Nihil in rebus genitis potest referre Dei imaginem This ancient Writer flourished saith Catolog Testium veritat Anno 150. or as Hospinian saith Ann 200. and Ireneus the disciple of Polycarpus an hearer of John the Apostle maketh it the Heresie of the Gnosticks that they held that Pilate made the Image of Iesus Et quod imagines baberent Christi Apostolorum atque Philosophorum easque coronarent ac colendas propoâ—erent Cyprian saith Idols or Images be not only against the Law of God but against the nature of man Origen said The Images of Christians are Christians indeed with Gods Image and Nos veno ideo non honor amus simulachrá quia quantuÌ„ possumus cavemnus ne inâ—idamus in eam crudelitatem ut et
iis tribuamus divinitatis aliquid Grave Athanasius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The invention of Images is from an evil fountain and not from good and whatsoever hath a bad beginning cannot be deemed in any thing good being altogether bad The Papist Harding bringeth in a counterfeit Dialogue of Athanasius betwixt Christ and his Church and Christ comforting his Church because she was persecuted for worshipping Christs Image but when and where this persecution was none knoweth for many times hath the Church been persecured for not worshipping Images but see the answer of the learned Jewell thereunto Epiphanius who lived Anno 370. proveth against the Collyridiams That Mary nor no creature should be adored Vnde est simulachrificum hoc studium et diabolious conantus praetextâ— enim justitiae sempersubiens hominum mentem drabolus mortalem naturam in hominum oculis deificans Statuas humanas imagines pre se ferentes per artum veritatem expressit et mortui quidem sunt qui adorantur Item Revera sanctum erat corpus Mariae non tamen Deus honorata non in adorationem data Mary was not God and therefore is not to be adored He professeth that he did rive a vail that had painted in it the Image of Christ or of some man Cum ego videssem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud c. Lactantius Formianus Images are to represent these who are absent God is every where present it is vanity therefore to forme an image of God Also There is no Religion where there is an image Also your gods be either in Heaven or not if they be not in Heaven why do ye worship them If they be in Heaven why do ye not lift your eyes to Heaven while you adore them Why do you convert your eyes toward walls stocks and stones rather then toward that place where you imagine your gods to be His Arguments against Images be these 1. They forget reason when they fear the work of their own hands 2. God is not absent but present every where 3. The image is a dead thing void of sense God is the eternall and everliving God 4. Nothing mortall should be worshipped 5. What vanity to hope for protection from these things which cannot defend themselves â— 6. The image is lesse and viler then the worshipper 7. Man according to Gods image is the image of God 8. s God needeth nothing neither torches because he made the light nor images This man lived Anno 300. Before which time the Church of Christ being persecuted they had no Churches nor Images to be ornaments in their Churches as saith t Ambrosius and also Chrysostom who was displeased with the fooleries in Temples in his time and saith They were not like the Templâ—s of the Apostolick Churches and Tertullian and Eusebius saith They had then Simplices domos Simple houses void of paintries and pictures And the want of Temples was objected against Christian Religion as Origen cleareth in the time of Constantine the son of Chlorus as saith Sozomen and Eusebius Temples were builded but as Joan. Quintinus expoundeth Tertullian without the ornaments of images and Tertullian himself maketh building of Altars and portracts Idolâ—tricos cultus Idolatrous worship In the fourty years space betwixt the reign of Valerian and the 19. year of Dicclesian there were Oratories and Temples builded but neither painted Pictures nor Images in them as saith e Eusebius Yea of thirty Bishops of Rome even from Peter and Paul to Sylvester and Constantine the Emperour to wit three hundred years there were none who were not persecuted to blood or to death or some other way It is a vain thing to say they had breathing time to build Temples and erect Altars and golden Images of Christ and the Virgin Mary and the Saints It is true in the two hundreth year after Christ under Alexander Severus Gordianus Philippus Gallienus Churches were builded as Nicephorus saith but again under Dioclesian they were demolished to the ground but observe well there were no Images of Christ broken which that Tyrant in despite of Christ would not have omitted see Eusebius they were builded again under great Constantine so Sozomen Otho Phrisingensis and Nicephorus The dream of Platina for the building of a Church by the donation of Constantine with twelve portions of earth equall to the number of the twelve Apostles and of another Church with the title of the holy Crosse at Ierusalem which Helena found in that place and Constantine placed in this Church at Rome is refuted by Hospinian yet is there no word of any Images in these Churches Arnobius An. 330. maintaineth against the heathen that the Christians ought to have no Images 1. Because the device of images is a novelty and was not before two thousand years but God and Religion are no new things 2. Because either the Gods dwelleth in their images against their will or of their own accord if the former be said they are compelled which is absurd If the latter then they do either bide alwayes in their images and so are miserable or they go out of the images when they please and then the images are empty things Eusebius Caesariensis who lived An. 300. when Constantia Augusta wrote to him for the Image of Christ answered That could not be 1. Because his manhood was joyned with his Godhead and could not be separated therefrom 2. Because his Godhead cannot be represented Mortuis inanimatis coloribus with dead and livelesse colours Hieronimus who lived An. 331. under Constantine denyeth that any Creature Angel or Virgin Mary should be worshipped Ruffinus faith Helena the mother of Constantine adored crucified Christ but antiquity saith not that she adored the nails that fixed him to the Crosse because they were but creatures Ambrosius who lived Anno 370. condemneth Images 1. Because they change the images of the dead in the glory of God who worshippeth images 2. The living serve the dead 3. They take from stocks and stones what they are and give to them what they are not 4. Idols are unclean 5. It is undecent to worship what men maketh with their hands 6. Because images are but shadows Augustine condemneth Images 1. Because they infect the vveak mindes of rude people to worship them 2. They have eyes and see not 3. The creatures are images of God not stocks 4. Idols are huskes and empty 5. These who brought in Images tooke away the feare of God and increased error 6. Martyrs are not gods 7. Confounded be they who worship stones our living stone Christ is in heaven 8. Though worshippers of Images say they worship God in Images yet they worship devills for good men as Paul and
Christ spake many things to them that they bothforgot knew not till the holy Ghost came upon them And their not asking Question will not prove they understood all he spake sometimes they were afraid to ask him 2. The Jewish and Christian Church have not such essentiall differences but they knew by the ordinary notion of the word Church a Convention that professed the Doctrine of the Prophets and of the Law and Gospel And what such great difference is there between a brother and a brother Iew and a Brother Gentile as they behoved to understand the one and be utterly ignorant of the other And what necessity to restrict it to Iews only Christ had often spoken to them of the incoming of the Gentiles as Matth. 8. 11. Joh. 10. 16. Matth. 10. 18. Did the Disciples know the Kings Councels Indicatures of the Gentiles that Christ said they should be convented before Matth. 10. 17 18 19 And because Erastus is so confident that the word Church here is the Civill Magistrate Let any Erastian teach me what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Matth. 16. 19. Is it the Civill Magistrate Is the Civill Magistrate built on a Rock Shall the Ports of Hell never prevail against the Civill Magistrate Can no Magistrate make defection from the truth And doth Erastus or his believe in their conscience that the Disciples understood Christ Matth. 16. for he spake of both to the Disciples to speak of the stability and strength and perseverance of the Christian Magistrate And that the Ports of Hell should never prevail against the Iewish Sanedrim and Church which crucified the Lord of glory and persecuted his Apostles and all professing the Name of Iesus to the death 3. Heathen and Publican in generall were names as opposite to Christian Brethren as to Iewish Brethren as I have proved before Erastus The vvord Church to the Hebrevvs signifieth either a multitude or the Senate or Magistrate as Num. 35. Church is four times Josh 20. Tvvâ—ce Psal 82. Once and it signifies the Magistrate So vve say the Empire hath done vvhat the Emperour vvith the States of the Empire hath done So the Church or Convention think so because the chief amongst them think so the Common Wealth hath done this because the Senate hath done this Ans The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Num. 35. 12. But in all that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now how this signifieth one Magistrate which ever signifieth a collection or multitude of rulers I leave to the learned so Erast faileth yet in his probation 2. Suppose the word Church signifie the heads of the people how shall Erastus prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the senate of Civill Magistrates for in this Congregation were the Priests and Levites especially that judge between blood and blood voluntary or involuntary homicide Deut. 17. â—2 13 14. 2 Chr. 19. 8 9. It is true also that the man that killed another unwittingly was to be protected in the City of refuge while he should stand before the faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Congregation But let Erastus and all who will have the Bishop or the Pope the representative Church know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation ever and alwayes be a collective word as populus the people signifieth a multitude never by Grammer one single man hoc nomen saith Pagnine certum conventum sive cetum significat certum Collegium it alwayes signifieth a socâ—eâ—ie as the Princes of the Congregation Num. 16. 2. all the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Congregation Exo. 34. 31. here is a number and a societie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle can be atributed to no fewer then to three at least Speak to all the Congregation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus 12. 3. and the Congregations of peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall compasse thee about Psal 7. 8. Nor shall sinners stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Congregation of the just Psal 1. 5. Thou hast made desolate all my Congregation Iob. 16 7. 2. The word is from a root that signifieth to conveene and gather together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Iud. 14. 8. a swarme or a Congregation of Bees is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation And that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church since the world began never signified one single man either King Magistrate Pope or Prelate But alwayes a multitude either of rulers or people I appeal to Demosthenes Homer Phoâ—illides Hesiod Lucian Pluto Aristotle to Suidâ—â— Stephanus Scapula or for the word Cetus Congâ—egatio to all Latine Authors to the seventy interpreters in the Old Testament to Hyâ—ronimus all the Greek Fathers and to the Evangelists and Apostles in the New Testament to Act. 19. 32. Eph. 5. 23. Act. 8. 13. Rom. 16. 5. 1 Cor. 1. 2. 2 Cor. 1. 1. Gal. 1. 2. 1 Thes 1. 1. 2 Thess 1. 1. Act. 15. 3 4 22. Act. 16. 5. Act. 14. 23. Rev. 1. 20. Rev. 2. 1. and for Psal 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a Congregation of Gods or Magistrates and v. 6. All of you are Children of the most high he speaketh evidently of a multitude of Iudges 3. Suppose the Empire be said to do what the Senate Parliament or great Councell of the Empire or Kingdome doth This will not prove that the word Church in either of the Originall Tongues Hebrew or Greek doth signifie one man so as Tell the Church must be all one with Tell one single Magistrate or Tell one Prelate or one Pope and he that will not hear the Magistrate that is the King or one single Magistrate alone without any fellow Magistrates he being a Christian is to be dealt with as an heathen and a publican and not as a Christian brother For what the King doth alone without his Senate is never called the deed of the Senate farre lesse the act or deed of the whole Ecclesia of the Kingdome produce any shaddow of Grammer for this Now to Erastus Tell the Church is all one with Tell the single Christian Magistrate alone separated from Fellow-judges or Councell Senate Parliament Ecclesiasticall Assemblies and if he hear not and obey not this one single Christian Magistrate let him be to thee as a heathen and a publican For Erastus will have the Civill Magistrate though the whole Church and Pastors should judge the contrary to have power by vertue of his office to determine against Pastors and Elders Yea by his office he is to command them to preach and synodically to determine this and this and what they determine they do à et sub Magistratu under and from this one single Magistrate as his servants instruments Vicars and deputies and therefore the Magistrate cannot sentence in the name of Pastors Elders when they are but his servants And 2. When he may by his office do
their office Preach the Word and dispense the Sacraments which is against the word Heb. 5. 7. Mat. 9. 38. 10. 5. 28. 19 20. Joh. 21. 20 21. Rom. 10. 14 15. 3. Where doth Erastus reade in the New Testament that Kings may not write Canonick Scripture as King David did and build a Typicall Temple to the Lord as Solomon did and give out Laws of Divine institution as Moses did Kings in the Old Testament did these and he can finde the contrary no where written 4. If the Church as the Church cannot chuse a Senate of Elders to Govern themselves without wronging the Magistrate how did the Apostolick Church without so much as asking advice of the Civill Magistrate set up a new Gospel new Sacraments new officers a new Government Did the Lord Iesus and the Gospel teach them to spoil Cesar Christ had said the contrary Give unto Cesar those things that are Cesars 5. To subject Magistrates to Excommunication is no more to subject them to externall dominion then to subject them as Erastus doth to rebukes warnings and threatnings for the former hath no more of coaction of dominion or of coercive power then the latter yea if to subject Kings to the rebukes of the Ministers of Christ be nothing but to subject them to internall and spirituall dominion no more is suspension from the Sacraments and Excommunication any thing but internall and spirituall dominion In this sense that neither of these two are bodily dominions no more then rebuking of Kings 2. Yet both these work upon the conscience in a spirituall way for the humiliation of the King and putting him to shame and fear 2 Thes 3. 14 15. that his spirit may be saved in the day of the Lord as rebukes do work 1 Tim. 5. 20. Gal. 2. 11. 1 Cor. 5. 6. Iude ver 23. Yea to say to a King He shall be buried with the buriall of an Asse as Ieremiah did cap. 22. And to call the Rulers Princes of Sodome Isa 1. 10. And King Herod a Fox and Rulers and Princes Dogs Psal 22. ver 16. and Bulls and Lyons ver 12. 13. and Wolves ravening for the prey Ezek. 22. 27. putteth no lesse shame upon Magistrates before men and so externall dominion on them and over them then Excommunication and debarring from the Seals of the Covenant doth Now Erastus subjecteth Magistrates to rebukings threatnings and reprehensions no lesse then we do Well Erastus will have one single Minister to exercise externall dominion over the Magistrates because this is manifest out of the Word but because he would flatter Princes as much as he can he denies that a Colledge of Elders may rebuke the Magistrate or convene him before them though he were the most flagitious Prince that lived and yet one man may summon him before the Tribunall of Christ and charge him to come to hear a Sermon and rebuke him in the face of the Congregation and denounce the Iudgements of God against him openly Is not this the Lord arming one single man against the Magistrate to put shame and confusion on him for his sins And if many Pastors convened should do this This were to arm the subjects against the Magistrate and to take the power from him that God hath given to him as Erastus talketh CHAP. XXII Quest 18. Of exclusion from the Sacrament of profession of repententance the judiciall Law bindeth not Christians The sword not a mean of conversion Of Idolaters and Apostates in the judgement of Erastus IN this Chapter Erastus disputeth against a Treatise written in the German Tongue in which he acknowledgeth there is more learning and truth then in the other writtings All the opinions that Erastus ascribeth to this Author justly or unjustly I know not but Erastus his faith may be justly suspected I cannot defend Erastus Touching those to be admitted to the Sacrament we speak alwayes de illis solis c. of those only who rightly understand the Doctrine of the Gospel and do approve and imbrace the same and who desire with others to use the Sacraments aright in regard of the externals of which only the Church can judge for the heart is rightly knowne to God only so the Author and we agree Ans The agreement is but poore by your owne relation But 1. Let Erastus answer what if the Christian Magistrate as Achab be a dog and sell himselfe to do wickedly What if he understand not the Doctrine of the Gospel Magistrates as Magistrates by vertue of the throne or place are not priviledged to be Orthodox and holy Let one Iulian once a Christian yet turning a sow an enemy to the Gospel be witnesse if we descend to the Iustices and to Master Constables it may be we finde even of those dogs and swine in their conversation though their place be a power lawfull and ordained of God We thinke saith Erastus the custome of the Church should be observed What by the custome of the Church onely by no precept or command of Christ should the holy things of God the pearls of the Gospel be denied to dogs and swine contrary to Christs command Mat. 7 2. Erastus must exclude the Magistrate out of the lists of his disputation in six books and say If the Christian Magistrate be ignorant and scandalous and yet desire to use the Sacraments right and professe he will learne to know God and to beleeve soundly and walke holily Yet the Sacraments are not to be denied to him Tell Erastus in sincerity who should debarre the Magistrate For in all your six books you by these words de illis solis c. professe that you plead not that he should be admitted to the Sacraments who shall exclude him not he himselfe for his credites sake he shall desire to come to the Sacraments as many for gaine and loaves follow Christ Ioh. 6. will they not follow him also to be seen of men as the Pharisees prayed in the streets 2. Let Erastus say when our Saviour said Give not holy things to dogs Did he mean to accept the persons of Kings and Iudges and professe though Kings and Iudges be dogs and swine yet deny not holy things to them 3. Hath Christ appointed no way in the New Testament as he did in the Old to debarre unclean men from our Passeover Or shall there be no Government no charge in the Ministers of the New Testament to keep the holy things of God from pollution If Master Iustice be an incestnous man a drunkard a dog shall he not be cast out of the midst of the Church Vzziah though a King yet for bodily leprosie was separated from the people of God and men of high places though doggs and swine shall be admitted to all the holy things of God under the New Testament 2. Erastus will have all admitted who desire to use the Sacraments right As touching all externalls of which onely the Church doth judge But 1. Where did we assert that the
the Iewes that he should not be taken and crucified as is clear in the words but he opposeth not his Kingdome to an externall visible Kingdom for his Church visible consisting of visible Officers is his Kingdom Eph. 4. 11 12. 1 Cor. 12. 13 c. The Word of the Kingdom is audible and it is visibly professed and Ministers are visibly and externally called to the holy Ministery by the laying on of the hands of the Elders and voices of the People but he opposeth his Kingdome to a Kingdome fighting with the Sword and using the coactive power of the sword to save him from being apprehended and crucified by the Iewes Now this is the Magistrates Kingdome for he beareth not the sword in vain Rom. 13. 4. and so Christ evidently proveth in these words that the power that beareth the sword which is the very essence of the Magistrates office as a Magistrate is not a part of his Kingdome for his Kingdome is of another World and Spirituall but the Magistrates power is of this World and useth worldly weapons as the sword Then it is evident that the Magistrate as the Magistrate 1. Is not subordinate to Christ as Mediator and head of the Church 2. That when it was said All power in heaven and earth is given to the Mediator Christ The sense cannot be the power of the sword was given to him as Mediator to be a judge and a Ruler on earth which he refused Luke 12. 13 14. though as God he hath the power of the sword 3. That the supream Magistrate as Magistrate is not the onely Deputie Delegate and Vicar of Christ as Mediator for if Christ as Mediator have a substitute and Deputie such as the Magistrate as the Magistrate who beareth his bloodie sword to cut off the enemies of the Church and to fight for Christ then 1. Christs Kingdome surely should be of this World 2. By the same reason since as Mediator he is Priest and a High Priest to offer a sacrifice to God as all Priests must doe that are proper Priests Heb. 8. 3. c. 9. 7. c. 10. 14. c. 10. 1 2 3. c. there must be Priests under Christ properly so called to offer some bloodie sacrifice satisfactorie for sinne which is blasphemie to say I meane proper Priests for otherwise in a figurative and borrowed sense all beleeevers are Priests to offer themselves to God Rom. 12. 1. Revel 1. 5. 6. 1 Pet. 2. 9. but not the Deputies of the High Priest Iesus Christ and by the same reason he must have Prophets under him that are Vicars and Deputies which is unpossible for Christ as Prophet and great Prophet is essentially Lawgiver and the Author of Cannonick Scripture and he who really by a supernaturall power teacheth the heart but so he hath no Deputies nor any Ministers or Prophets nor any under Law-givers or under Prophets which by an action or any active power communicated to them can as under Lawgivers devise any part of Law or Gospell or any other part of Cannonick Scripture or have any active influence supernaturall to make a new heart Hence all our Divines say Christ as Mediator and King of the Church hath no Deputies neither King nor High Priest nor Pope nor Saint 4. It must follow that the Magistrate who as Magistrate beareth the Sword is not the head officer of the Church under the Mediator for as Magistrate he must act with the sword upon the Church as the Church and the Ministers of the Gospell as they are such whereas when the Magistrate doth act as Magistrate on the Ministers with the sword he doth it on them as men erring and sinning But onely so he procureth as a Magistrate the spirituall good of the Church as the Church indirectly and by the sword in driving away Hereticks and wolves from the flock That Church which is the pattern and rule to all the Churches unto the end of the world in those things that belongeth to a Church as a Christian Church must be our rule and paterne in Government But in the Apostolick Church of Jerusalem Antioch Ephesus Thessalonica Corinth Galatia Philippi Colosse the seven Churches of Asia planted and framed up as perfect Christian Churches by the Apostles the Magistrate was not the only supream Governour of Churches nor did the Apostles Elders and Teachers in those Churches nor the Church act preach dispence the Sacraments rule governe as servants under and through and from the Authority of the Magistrate or King as his Vicars deputies and servants But by immediate Authority from Iesus Christ placed in them without the interveening mediation of Magistrates Ergo that Church should be the patern of our Church though the adversaries deny the proposition to wit that the Apostolick Churches as Apostolick should be our patern in all things in regard that the Magistrates were then heathens enemies to the Church and Gospel and so de facto actually and by accident could not be the supream officers and Governours of the Church yet now when we have Christian Magistrates that are nursefathers to the Church and beleevers professing the Gospel such as David Solomon Iosiah Iehoshaphat and Ezekiah and other godly Princes of Israel and Iudah were and therefore that the Church as it is a Generall both to the Iewish and Christian Church should be our paterne in Government yet we have though I say they deny this Major a great advantage of the adversaries in these 1. We have the first Christian Church to be our paterne and the New Ierusalem that came downe from Heaven from God Revel 21. 10. The mother of us all Gal. 4. 26. Which is builded upon the foundation of the Apostles and Prophets Jesus Christ himselfe being the chief corner stone Ephe. 2. 20. to be our rule and paterne and all that was prophecied though not compleatly in all the degrees of the Church of the Apostles was then fulfilled as touching the essence of a Church 2. Yet here the Magistrate was no chief officer 3. The adversaries must prove Moses David Solomon and those godly Kings as Kings and Magistrates and virtute officij were supream rulers and Church-officers and so that Constantine and all the godly Princes and Emperours were by vertue of their office as Magistrates all such Prophets as were Moses David Solomon for certainly they as Prophets wrote Scripture had the form and structure of the Temple revealed to them of God received Laws from God for the Priests if our Kings as Magistrates now can do the like we shall then say something to their Headship over the Church 4. And if they reformed Religion in the time of the defection of the Priests when they were holy and zealous and walked with God and did right in the sight of the Lord like unto David such as Jehoshaphaet Josiah when the Priests were corrupt we shall grant the like to Parliaments made up of Josiahs and Ezechiahs when the Assembly of Divines are
Ministers of the Gospel in this Government such as it is more then in dispensing the word and Sacraments Surely except the Magistrate put his hand to the Arke without warrant in the one he cannot in the other They answer the Magistrate may limit the Pastors in preaching no lâ—sse then governing because he may command the Pastor to preach this and this and if he preach not sound Doctrine he may punish him but I answer this is no limitting of Pastors in preaching Because this the Pastors may in the name and authority of God exhort the Magistrate to execute righteous judgement Ier. 22. and if he crush the poor and needy and turne a tyrant an heretick and an apostate the Pastors may not only denounce wrath from the Lord against them but also judge them dogs and swine and not dispense to them the pearls of the Gospel yet this is not the Pastor limiting the Magistrate as the Magistrate doth limit the Pastor as his Ambassadour and Deputie though the Magistrate take care that Physitians Painters Shoomakers Professors in Academies and Vniversities doe their dutie in their calling and punish them if they therein doe amisse yet he limiteth not the painter to draw this way not this way nor hath he a negative voyce in acts of Art as he pretendeth a negative voyce in Church-discipline 2. Nor can the Pastor so command the Magistrate in the name of God to execute justice as if he become a tyrant an heretick an apostate he will not only remove him from the Throne and the Bench but he will set himselfe downe in the place of the erring Magistrate and judge righteous judgement for him or in his place for Erastus saith that the Magistrate may dispence word and Sacraments if he had time and leasure as lawfully as the Pastor and I have in another place observed that many so make the King head of the Church and the like must be said of the little heads of inferior Magistrates as of the great head as he is a mixed person partly Civill partly Ecclesiasticall and sacred that is by office Ruler and Pope 3. The Magistrate doth limit the Pastors only in positives and in punishing and inflicting Church censures as they command to censure scandalous persons in such and such scandals but in no other scandals more hainous yet in all the challenges moved by Magistrates against Pastors The Magistrate never made any challenge against Pastors or Synod for their sinfull omissions and want of zeal in not censuring drunkards adulterers hereticks court parasites who injoy many benefices and leave the flock and I give instance in the disputes of the Divines of England making the King the head of the Church court-divines accused never the Pastors that they exceeded their limits in not censuring corrupt Prelates non-residents pluralists idle and unpreaching Pastors or idol-shepherds 4. In the contests of Holland when the Synod of Frizland gave in a declinature to the Senate justifying the deposition of Poppiâ— an unsound and scandalous Minister in all contests with Arminians there the controversie was ever for positives that the Church condemned and censured hereticks never that the Church had been slack in the matter of discipline 5. In Scotland in Master Blackes declinature and when the Ministers condemned to death and then banished such as the godly and zealous servants of Christ Master Iohn Welch Master Iohn Forbes and others appealed to the assemblies of the Church for their standing for the liberties of the Church and Kingdome of Christ King Iames did never quarrell with them Thus you have not done in your Ministery and Assemblies you have not excommunicated the Marquesse of Huntly a bloody man but it was for positives Thus and thus you have done against the mind and Majestie of the King and Authority Now corrupt Pastors need as much to be limited in wicked omissions as is clear You are dumbe dogs and barke not Isai 56. 10. And the diseased ye have not strengthened neither have ye healed that which was sick c. Ezech. 34. 4. as in exorbitances in their positive zeal And this saith that Magistrates intend to intrude upon Christs liberties in this plea rather then indeed to procure that the house of God may be builded and edified or the liberty of the subject vindicated And therefore the godly ought the rather to stand for the freedom of the Kingdome of the Lord Iesus which owe not this tribute to earthly Princes since Christ only is King and raigneth in his owne Church CHAP. XXIV Quest 20. Of the reprocation of the subordination of the Civill and Ecclesiasticall powers to each and their supremacie and independencie each from other FOr the clearing of the question I humbly offer these considerations to the Reader 1. There is subordination of the power and a subordination of the person indued with the power here to be considered 2. So is there a supremacy of power and a supremacy of the person 3. There is a foure fold judgement here considerable 1. The first is apprehensive apprehensivum and common to both Magistrate Christian Pastor and all which must be given to all to whom we can ascribe conscience 2. Discretivum the knowledge of discretion the connaturall guide and principle of every mans beliefe and obedience 3. Definitiâ—um of those that are in Authority and do command in the Lord. 4. Peremptorium et infallibile the supream judgement of the King of the Church who cannot erre The first is common to all Rom. 15. The second proper to Christians and is a judgement of faith 1 Thess 5. 2. 1 Ioh. 4. 1. and it must be builded on the first The third is the Authoritative judgement of the Church Act. 15. 28. Mat. 18. 17. and of judges and it must be swayed by the second both in the commander and the commanded The fourth is Iesus Christs only Rom. 14. 4. 1 Cor. 4. 5. 4. It is one thing that the power of the Ministers be subject to the Magistrate as the Magistrate and another thing that the persons of the Ministers should be subject Not any office at all in their power seems to me to be subordinate to either Magistrate or Minister because all Lawfull power and Lawfull and profitable offices and Arts in abstracto are from God some of them immediately As the the gift of prophesying healing speaking with tongues working of miracles and the offices of Apostle Evangelist Pastor and Teacher Ephe. 4. 11. those be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifâ—s and graces above Nature that God without the interveening of human reason hath devised for a supernaturall end the edifying of his body the Church mens will and reason may interveen in the designation of persons to some of those offices as that Iohn Thomas qualified as 1 Tim. 3. be Pastors or teachers But if we speak of the power of the Ministery in abstracto without connotation of the persons in concerto then the power or the office it selfe is
Deu. 17. they are not to chuse a stranger but one from amongst their brethren and men fearing God and hating coveteousnes Exo. 18. 21. Deu. 17. 15 16 17 18 19 20. and 1. 16. and that a Christian Magistrate receive power to govern in the Church I deny him to be a Governour of the Church from Christian people I see no inconvenience Suppose that a Christian woman chuse a Pagan Husband she sins in her choise and as a sinful woman chuseth a Pagan who hath no other then a Pagan conscience to be the guide of her youth and her head and to love her as Christ loved his Church and to rule her according to his marital and Husband-power in some acts of her Christian conversation Yea when Christians did fight under Heathen Emperours they gave power as all souldiers do to their Commanders to those Heathen Captains to command Christians according to their Pagan consciences for other consciences it cannot be supposed Heathen have as this Author speaketh nor do I see such an inconvenience that men as men chuse a Magistrate who is a Heathen to see not the Church as the Church but men of the Church do their duty and to punish them civilly when they omit Church duties when providence compelleth Iudah Yea when God commandeth Iudah to submit to a Babylonish or Persian King who according to his Babylonish conscience is to command them to keep the oath of God to abstain from murther yea to build again the house of God and is to punish the men of Iudah if they do the contrary Here evidently the Church is to chuse Heathen Kings who according to their Heathen consciences are to judge and punish sins against both Tables but they chuse them to adde there auxiliary power to help and desend the Church not any privative or absolute power to set up what ordinances they will Nor is it supposed that men as men may give to Indian and American Magistrates power to judge by rule of Indian consciences what is blasphemy against Iesus Christ what is apostacy from the Christian saith to Iudaâ—sme and to punish it For in that fare the Indian Magistrate is uncapable of Magistracy in those acts though essentially he be a lawfull Magistrate in other acts just as Christian men and Saints by calling may make a Christian Corinthiaâ— amongst themselves their Magistrate and yet he cannot judge whether Tiâ—ius the Physiâ—ian in Corinth hath poysoned Sempronius as he hath a Christian conscience but not a medicinall conscience to speak so or the skill and art of a Physiâ—ian to know what is poyson what not yet did men as men create this Christian Magistrate to judge punish murthers and poysoning of Christians 2. Let us also turn the Tables the Author cannot deny but Ten thousand Christians and Indians half of each side may come to be one civil incorporation they create with common consent a Christian Magistrate over themselves this they do as a society of men The Indians worship their God in that society by offering their children to the Devil and this is their Indian conscience for it is not to be supposed that an Indian can worship his God with other then an Indian conscience By this Authors way Indians and Christians gave to this Christian Magistrate to judge of this Indian and bloody worship with a Christian conscience for it is supposed he can judge with no other conscience I demand whether or not this Magistrate be obliged to punish such horrid shedding of innocent blood If he be he is set over this incorporation to bear the sword of the Lord and with a Christian conscience to judge and punish Indian consciences Is not this as great an inconvenience as what he objecteth to us Besides that according to this way he must not punish the killing of the children to the Devil why this is against the will of the meek Saviour in whom the Christian Magistrate believes to persecute an Indian for his conscience as this Author thinketh Now it is no lesse an Indian conscience worship and no murther to offer an innocent child to the Indian God then it was to the Jews to offer an innocent Bullock or a Ram to Jehovah Obj. But God hath forbidden in the Law of nature to kill infants to God upon any pretence Ans In the Law of nature God hath forbidden all false worship 2. The Law of nature hath forbidden to offer any blood to God that is the Law of nature will never warrant us to offer in a whole brunt offering an innocent Beast to God created for the use of man and it should be against the Law of nature to kill Beasts for any religious use or for any use except to be food or medicine for man Except God in a positive Law had commanded whole burnt offerings and offering of Beasts to God so the Law of nature forbids Indians to kill infants but they tell you there is a positive Law of their God and in conscience they are obliged to kill their children to this God and you must convince their conscience that this is murther not right worship by reason and light of truth not with a club and force of sword which hath no influence upon the conscience 3. It followeth not that God hath subjected God Christ Heaven the Spirit to naturall men for an Indian Magistrate remaining an Indian never received power from mem as men nor from God to judge of Christian worship yea Indian Magistrates as Indians are uncapable of judging or punishing what is against Christ Heaven the Spirit and yet they are Lawfull Magistrates for their ignorance of Christ excludeth them from having any such formal power what Magistraticall power they have which they cannot put forth in acts is not to a purpose for this power which they cannot exercise shall never subject Christ Heaven the Spirit to the consciences of naturall men or Indian Magistrates this consequence therefore should have been proved not presumed as a truth 4. He saith If any Church should arise amongst those who have Indian Magistrates Christ should betrust the Indian civill power with his Church I answer This is non-consequence also for the state of heathenship in the Indian should exclude him from any such trust if a Church arise they are to be under the Indian Magistrate while God in his providence free them from under him that they may chuse a Christian Magistrate who may be a nurse-father to them 5. The Lord be trusteth his Church to the civil power as an auxiliary power not to exercise any magistraticall power over the Church and over their conscience but only for the Churches good and for their conscience These would be distinguished a governour of or over the Church 2. A Governour in the Church 3. A Governour for the Church neither Christian nor Heathen Magistrate is a Governor of the Church or over the Church An Heathen Magistrate may be a Governour in the Church giving to
for it is against the petitions that we are taught to pray Hallowed be thy name Thy kingdome come Thy will be done in earth as it is in heaven They love not the comming and enlargement of Christs kingdome who doe not what they can to hinder sinne farre lesse is Gods honour their care who doe that unnecessarily by which any may fall in sin 7. It is against the gentlenesse required in Preachers and by proportion required in all who are with patience to wait upon these who oppose the truth if God peradventure will give them repentance to the acknowledgement of the truth 2 Tim. 2. 24. 25. 8. It is contrary to the example of Christ and his Apostles who as the learned Parker saith eschewed the active scandalizing of the malitious Christ payed tribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest we should scandalize the malitious Pharisees for it could not but of malice be taken by Pharisees who sought nothing more then to bring Christ within the compasse of dislâ—yaltie to Caesar Quest VI. A further consideration of things not necessary and how they be scandalous objects 1. Dist SOme things are necessarie physically as to eat flesh and some things are necessarie morally either because of a law of nature or a positive or divine command 2. Dist The same way Some things are not necessarie physically and that either simply as wee may live simply without some rare meats that our Land and soyle doth not afford or in some respect only as without such and such flesh forbidden by the law of God Or things are not necessary Morally or Theologically as to eat forbidden-meats befor a weake Jew 3. Dist Some things Physically necessarie as to eat fleshes being apt to nourish my body may be Morally or Theologically not necessarie being stambling blocks to my weak brother 4. Dist Some things may be necessarie in specie and that morally as to heare the Word to Pray But in individuo clothed with such and such circumstances may be not necessarie as to goe to heare the Word when my brothers house is on fire that hearing is not necessarie but may be scandalous and the like we may say of praying in the streets 5. Dist Some things may be necessarie Physically in private as to eat for health some fleshes which publickly before weake Jews as the case was Rom. 14. is Morally not necessarie but scandalous 6. Distinct Some things are not necessarie because of the mere positive will of God As the temple of Baal and therefore was to be â—estroyed not for the abuse of it for a house has alwayes some necessary use to man now in the state of sin And of this kind were the cattell of the Amalakites which were as necessarie of themselves for food and sacrifice as other cattell and the Babylonish garment and wedge of Gold to which Achan's slimie hands did cleave and therefore ehey were not necessarie but to be abstained from by Saul and the Israelites because of the sole positive command of God Other things are not necessarie both because God forbiddeth them and because of the scandal and sinfull consequences that are possible to fall out as for Gods people to marry with â—he idolaâ—rouâ— Canaanites was not necessarie both because Gods forbidden will made it not necessarie morally and also because they might draw away Gods people to serve their Gods which was a feaâ—able and a very possible snare thought some idolatresses being married to the Jews might have been drawne from their idolatrie and gained to the faith of the God of Israel 1. Concl. Monuments or instruments of idolatrie are of two sorts either such things as have no other use at all but to contribute sorne subservient influence in or unto idolatrous worship and because these have all their warrant from a meere commandement of man they are simply not necessarie as the graven image the idols themselves all positive observances in Gods worship destitute of any command of God and the use of these in any case must be scandalous and so unlawfull because if the Brazen Serpent now losing its primitive divine effect which was to cure the stinged people if it be but the passive object of robbing God of his glorie in that Incense is burnt to it have no use at all but to be as it were a robbers Den to receive the stolne-away glory of God it must be abolished It is true things necessary abused in regard of our corruption are to be purged and restored to their own use but if they be uselesse and of themselves have no fruite but only that they are fit to be abused as useless pittes by the way side and the Brazen Serpent and a Razor put in the hand of a childe and images they are to be removed both subject and accident for that they be uncapable of purgation therefore they are capable only of abolition It is not enough to say that wee may devise a good use for them as we may use Images to put us in remembrance of God for we may never devise the use of a thing not necessarie in Religion when as we cannot devise the thing it selfe But here we cannot devise the thing it selfe Yea if the thing it selfe be good and lawfully usefull As the eating of flesh yet if it be lesse necessary for the life then the edification of my brother The Apostles excellent rule Rom. 14. v. 15. must stand as a law discharging my eating No man for this or this mâ—at which is lesse necessarie ought to hinder the salvation of his brother which is more necessarie by destroying his brother for meat For cleare it is this or that meat without which I may live is of faâ—re lesse necessitie comparatively then the salvation of one for whom Christ died True it is also if my brother be scandalized and so his soule in hazard if I eat any at all in that case the scandall is meerly passive for though my brothers salvation be of greater consequent and necessitie then my temporal life yet my totall abstinence from meat is a killing of my selfe and heynous murther and so forbidden in the sixt Commandement and so a destroying of my own soule And eating for conscience sake is necessarie though eating of this or this meat be not necessary But there be other things that are instruments of idolatrie and subservient thereunto in a Common and Physicall influence as a Temple builded to the honour of a Saint and for the adoring of Images and for the reading and opening the word of God in the New and old Testament though in a corrupt way these are not properly monuments of Idolatrie Now the house or Church as such is no monument nor uselesse instrument in worship such as is a Surplice a humane holy day for it hath as such being a thing of walls and timber no other then that very same physicall influence in worshipping either the true God or a Saint that it hath in