same words in use amongst the Iews are used in the New Testament as 1 Cor. 16. 22. 1 Tim. 5. 19. Act. 15. 7 17. Revel 11. 2 8. 1 Pet. 4. 3. 2 Pet. 1 19. 20 21. Anathema Maeranatha Witnesses Gentiles sinners of the Gentiles imposition of hands c. Indeed in ordinary the Pastor under the New Testament is not called Priest nor high Priest nor the Communion Table an Altar But the words here used are obvious and very significant and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church is a most obvious word in both the Old and New Testament and doth signifie any Assembly Religious civill or prophane according as the nature person and use or end of the meeting or Assembly was Religious and Prophane as is evident by many places of the Old and New Testament where the seventy Interpreters use the word for a Church-Assembly for which see the due right of Presbyters page 349 350. and page 473 474. And since the word Church here is cleerely a company convened to gaine an offending brothers soule by rebukes and censures and which hath power to binde and loose on earth so as their fact is ratified in heaven it cannot be any other then a New Testament Church-meeting seeing we find the Church of Corinth commanded to conveene and exercise such a power 1 Cor. 5. 1 2 3 4. And therfore it cannot be expounded of the â—ivill judge not to adde that Erastus who objecteth this saith the Synâ—dre had both civill and spirituall or Ecclâ—siasticall power and therefore he hath no ground to expound the place of the Civill Magistrate 2. Because he was not yet ascended to heaven and had not sent downe the Holy Spirit it is no consequence to say he speaketh nothing of the Christian Church of the Nevv Testament for before his Ascension he appointed the Ministery the Sacraments the power of Censures and the keyes given to the Church of the New Testament Math. 28. 19 20. Joh. 20. v. 2â— 22. Math. 26. 20 21 22 23 c. Now it is as inconvenient that precepts such as Do this in remembrance of me take yee eate yee and he that heareth you heareth me should be given to the christian Church which yet had no being as for Christ to hold forth the power of jurisdiction of a Christian church destitute of all being Yea this recurreth upon Erastus who will have Christ here to hold forth the power of the Christian Magistrate as yet remoter from being all Magistrates being professed Enemies to Iesus Christ whereas there was at this time a seed a bottome of a christian visible Church There being eleven Apostles seventy Disciples and many others who professed faith in Christ already come Yea though there be no formed instituted visible Church of the New Testament yet it became our great Prophet who taught that Gospell yea all that he heard of the Father Ioh. 15. 15. to his Disciples which was to be a rule of the Faith of the Christian visible Church not yet instituted and who erected a Ministery to teach them before his ascension also to furnish that Ministery with the powerof the keyes censures as he expresly doth before his death Mat. 16. 17 18 19. Not to adde what Camero saith that he spake these words when he was now to offer himselfe on the Crosse and Math. 2. 16. He mentioneth the edifying of the Church of the New Testament and the Disciples aske vvho is to be greatest in the Kingdome of God ver 1. Object 7. Let him be unto thee as an Heathen and Publican can not meane as much as Let him bee excommunicated but onely let him plead vvith his obstinate brother vvho contemneth the Christian Magistrate before the heathen Magistrate and in preserving the offendor vvho is novv obstinate let him deale vvith him as with a Heathen and a Publican onely in this matter of pursuit but otherwise the Publican was not excommunicate 1. Because the Publicans place and office was good and lawfull and from God then to repute him as a Publican is not to repute him as a prophane man 2. When Iohn Baptist is demanded by the Publicans what they shall doe he doth not bid them lay downe the office of a Publican but onely not abuse it to rapine and extortion nor is Zacheus compelled by Christ to lay downe his office but onely to make restitution Answ 1. There is no necessity to condemne the office of the Publican or the birth and condition of the Heathen as unlawfull But a Publican went for a prophane man and for a man who is a stranger to the true church of God as Mat. 5. 46. If you love them that love you what reward have you Doe not even the Publicans the same Ergo It is Christs mind to exclude the Publicans from any spirituall or eternall reward promised to these within the visible Church and when Christ was slandered by the Jewes because he went in to be a Guest with a Publican Luke 19. 7. And because hee did eate vvith Publicans Mat. 9. 12 13. Christ taketh it as granted that Publicans were prophane men and sinners But he saith they were sicke sinners and lost that is such as were sensible of their by-past prophanity and desired the Physitian Christ to cure them and Gentiles or Heathen is taken for these who are without the Church and are void of Religion 1 Cor. 5. 1. Such fornication as is not so much as named amongst the Gentiles 1 Pet. 4. 3. Let it suffice you that ye have vvrought the vvill of the Gentiles Eph. 2. 11. Ye vvere in times past Gentiles what is that but Ver. 2. Ye vvalked according to the course of the World according to the Prince of the povver of the aire So a Samaritan is taken for one that hath a Devill yet to be a Samaritan by birth and nation is not unlawfull it is then a distinctive terme spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an Heathen or counted an Heathen and a Publican that is counted a prophane wicked person not a brother not a member of the church Theophylact expoundeth this with us If he heare not the Church let him be an out-cast least he rub any of his vvickednes upon others vvithin the Church And these words Let him be to thee is a word of command as Mat. 5. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your speech be yea yea Mat. 20. he that vvould be greatest let him be your servant and let him be to thee is not to exclude the Church but it is set downe in a Law-manner in the second person for farre more must the obstinate offender be as an Heathen and a Publican to the Church Ver. 18. Verily I say unto you What yee bind on earth shall be bound in heaven and what yee loose on earth shall be loosed in heaven These words contain a reason why he who contemneth the Church is to be holden as a Heathen and a Publican Why is it such
as Christ did forgive as man those that Crucified him though they did not repent 1 Pet. 2. 21 22 23. Luk. 24. 35 36 5. Erastus cannot deny but great injuries should be brought before the Magistrate and a little injury when an offender refuseth to obey the Christian Magistrate must be a great injury which maketh the man as a heathen and a publican What is before answered I shall not need to trouble the Reader withall to repeat Erastus The reason vvhy Christ speaketh here of the transaction of private iniuries is because he speaketh alvvaies in the singular numher if thy brother offend thee rebuke him betvveen him and thee alone take tvvo other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell thou the Church Let him be to thee as a Publican he that is Excommunicated is not Excommunicated to one only but to all the Church Ans This shall make the whole ten Commandments Exod. 20 and the whole Gospel and the profession of it Rom. 10. 9. which are all spoken to one in the singular number often in the second person to command private vertues and forbid private sins only and not to be Laws obliging the Church in publick duties and to eschew publick sins Erastus Answereth Let him be to thee vvho art injured and to all that are injured as a Publican not to the vvhole Church for there be some lawes that agree privatly to the Magistrate and to none other some to Parents not to children to Masters not servants so neither is this precept to all Christians as the Decalogue is and such like but only to those that are privately hurt he saith not rebuke every brother thou meetest with but the brother that sins against thee Christ speaketh not in the third person nor to the Church for the Disciples were not the Synedrie or that Church Ans 1. It s most false that all the precepts of the Decalogue are all of them spoken to all and every man Honour thy Father and mother that begat thee is one of the Commandments and it is not spoken to those that are onely Parents themselves and have their naturall parents dead but doth it follow that that Command doth injoyne private obedience and forbid onely private not publick disobedience to naturall Parents So the sixth Command saith If thy brother fall in a Lyons den to the hazard of his life pull him out if thou cannot rescue him thy self alone take three with thee and assay it if thou cannot so rescue him tell it to twenty The man is not to rescue every brother here but onely the brother that is in danger to be devoured with the Lyon will any say the Law of the sixth Commandment is given here to one private man to help another in a private danger This rebuke thy brother is the Law of nature and it is under this Levit. 19. 17. Thou shalt not hate thy brother in thy heart And if I rebuke him not for sinne any sinne and the most publick and so most offensive and scandalous to many I hate him nay I am not so much to rebuke him and gain his soul because the sin is an injury done to me as because it is done against the Majesty of God and destructive to the offenders soule and I must labour to gaine his soule 2. Erastus dreames that that is a private sin which is done to one man or one ranke of men to a Magistrate not a subject he is beguiled an offence and publick stumbling-block may be laid before one man and it is often a publick sin 3. The speaking of it in the second person is nothing for If thou beleeve thou art saved Rom. 10. 9. is as publike and universall as Iohn 3. 16. Whosoever beleeveth he is saved The second person in all precepts of Law and Gospel and this rebuke an offending brother is both is as broad as the third person and as large in extent except you say the verse Iohn 3. 16. comprehendeth some more beleevers that are saved then Rom. 10. 9. which is against sense 4. Christ ought not to have spoken to his Disciples as a Church because he is directing them as members and parts of a Church how to deale with an offender but if he heare not the Church that is the Christian Magistrate he should die saith Beza Erastus answereth But the Church or Iewish Synedrie had not power of life and death now they were under the Roman Empire Ans Christ here then sheweth not a way to remove Scandals because the Roman Emperors sword is not Christs Spirituall way 2 Cor. 10. The weapons of our warfare are not carnall but mighty through God Erastus By this same place I cannot prove there is such a thing as Excommunication what is said to one is said to the whole Church but it is said to one that he should forgive an offending brother seventy seven times in one day if he acknowledge his fault Ergo there can be no just cause vvhy the vvhole Church should not doe that vvhich every member is obliged to doe but your Presbyters vvill punish though any one should confesse his fault Ans There is a twofold forgiving one private in passing the private revenge of the fault and grudge against the person of the offender thus the whole argument is granted for Members and Church both are to pray Forgive us our sinnes as vve forgive them that sin against us I hope the Synedrie the Roman President the Magistrate thus are obliged to forgive those whose heads they justly take from them so Luke 17. We are to forgive our brother seventy seven times a day though he neither repent nor crave pardon but far more if he crave pardon But by this Argument the Christian Magistrate should use the sword against no bloody Parracide for he is thus to forgive him and much more if he say he repenteth 2. To forgive is to remit all punishment and so what is said to one Member of the Church is not said to the whole Church Private men have not power of Church-punishment to forgive it The Church hath a power limited by Christ that is to forgive and open heaven in so farre as they see Christ goe before and see the man penitent and therefore Erastus his consequence is short it followes not that the Church should no more excommunicate then one Member Erastus looks farre beside the booke in that he thinkes it is all one to forgive an injury and to remove a scandall in the way of Christ in labouring to gaine a brother I may forgive one that offendeth me and not labour at all to gaine his soul Erastus We cannot expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thee against the Church because he saith after tell the Church then the sense should be O Church tell the Church Ans It is not denyed by us but that the Scandall in the rise may be private but Erastus will have our Saviour to speake onely of private Scandals 2.
If one Church shall offend another the offended may admonish and if the Church be not gained the offended Church is to tell more Churches Synodically conveened as may be gathered from Christs Scope to remove all Scandals between brother and brother Church and Church Erastus Tell him between thee and him if it be told me conscio I onely knowing then he hath sinned against me privately should I not reprove him before others if he have sinned against others but Christ will not have me to take any Witnesses at the first Ans 1. I may tell him between me and him a publike fault this proveth onely my admonition to be private when the fault is known to twenty and scandalizeth them and it proveth not the fault to to be private But you will say then I must take these twenty who are offended no lesse then I am to goe my selfe I answer not so For 1. I may be ignorant that any knowes it and I am not to uncover what God hath covered except it were a sin that bringeth wrath on the whole Land as blood and the Canaanites sinnes 2. Though I should know twenty were offended charity will bid me try if I onely can gaine him and then love maketh the worke easier to twenty Erastus But Matthew and Luke compared together doe teach that Christ speaketh of such sinnes as one Brother may pardon another seventy seven times and the question of Peter to Christ how oft shall my brother offend and I forgive him saith that Christ speaketh not of the sinnes that the Church onely can forgive for Peter knew well that he his alone could not forgive these sins which onely the Church and a multitude can pardon Ans Though it be true Matthew and Luke c. 17. speake both of scandals and scandalous sins in generall yet it is evident they speak of two sorts of scandalls Luke speaketh v. 3. of scandals between brother and brother which may at first be taken away by rebukes but he hath nothing of the Churches part touching these But Matthew hath it at length chap. 18. ver 15 16. 17 18. 19. 20. The Luke 17. 4. and Matthew more distinctly chap. 18. ver 21. upon the occasion of Peters question resolveth a case of conscience how Christians are to passe by in love the faults one of another even to seventy times seven they are not scandals of one and the same nature as Erastus conceiveth The former is how we may gain an offending brother from the guilt of active scandall in giving offence to us and that is by free rebuking and if that gain him not then by taking witnesses and rebuking him and if neither that can do it by telling the Church to which Christ hath given a more powerfull way to binde and loose in earth and heaven saith Matthew Luke speaketh onely of simple rebuking which tendeth to the other two The latter way is how we our selves may be freed from passive scandall if our brother provoke us seven times or seventy seven times a day this must be by a private pardoning and laying aside all grudge or hints of revenge toward our brother and this is a great mistake in Erastus that he confoundeth those two scandals which by two Evangelists are distinguished for Peter upon occasion of the former Church-scandals proposeth the second Mat. 18 21. then came Peter to him and said Lord how often shall my brother sin against me and I forgive him Peter asketh nothing of gaining the offender and Christ answereth nothing of gaining him having satisfied them fully in that before But Peter came in with a new question concerning private forgiving 2. It is evident in the former that Christ speaks not of sins that one brother may forgive another for then it were free to the offended after two admonitions ineffectuall to gain the offender to forgive and desist as he doth in the matter of forgiving But it is not free to him to desist if the offender refuse to be gained and adde contumacy the offended cannot pardon the punishment he ought to remit the private grudge he is under a command of Christ to tell the Church that is one punishment and if he yet be obstinate he is to be reputed as a Heathen and a Publican that is another punishment which a private man cannot dispense with 1. He cannot dispense with Christs command 2. He cannot omit all Lawfull means of gaining the soul of his brother for the Law of nature tyeth him to it Erastus will have it a matter of holding off of an injury only by complaining to the Roman Emperour a carnall way Christ is on a higher and more spirituall strain to gain a soul as is clear If he hear thee thou hast gained thy brother rest there But if he hear thee not go yet on to gain him Take with thee two or three then if he had been gained at first a second admonition before two or three were needlesse But if yet he be not gained then go yet on to seek the gaining of his soul and tell the Church and if the Church cannot gain him then let him be as a Publican and cast out This is also a way of gaining that his spirit may be saved 1 Cor. 5. Therefore this is most false that Christ speaketh of those sins which we may forgive Who can believe that it is credible that our Saviour hath a more noble end and more excellent then to gain a brothers soule or that he doth teach us in these words to discend from such a spirituall end as the repentance of an offender to a far baser end to hold off injuries by fleeing to a heathen Iudicature Erastus Christ speaks of such sins as the offender cannot deny before witnesses But sins to be punished by Excommunication so hainous as deserveth to be delivered to Satan he would deny Ergo he must speak of smaller sins Ans This is for us he speaketh of such sins that the offender will persist in against the Authority of witnesses Synedrie or Church and Magistrates as Erastus thinketh while he be as a Profane Heathen Ergo he may deny them 2. If we suppose three faithfull witnesses who have seen and heard such as will testifie the sin before the Church it is like to be a grievous and publick trespasse Nor would Christ have the Magistrate troubled and the Church offended for such sins as may fall out in a brother seven times yea seventy seven times in one day and may be by private transactions pardoned as Erastus saith How should Erastus his civill throne sink under threescore and ten scandalls in one day Erastus The Church punisheth not the man for such sins but dismisseth him as an injurious person Ans True if we believe Erastus begging the question 2. To declare a brother no brother but a prophane Heathen without Christ in the world nad out of the Covenant of Grace must be the highest Church-censure must be more highly
holy things to signifie how much God detests filthinesse 2. Filthinesse polluting and leavening others Now the lesse will in any sin the lesse sin and so the lesse contagion to others and therefore where there is much infirmity lesse will and no contumacy it rather followeth Ergo there should be no casting out no Excommunication Erastus The Ceremonially unclean were not counted as condemned and lost as your Excommunicated persons were they were admitted to Sacraments and the yearly expiation Ans This is Answered fully The Excommunicated because Excommunicated are to us in a way to be saved under Medicine and not given for lost no more then those to whom the Pastors do threaten eternall wrath or those with whom we will not eat because of their inordinate walking are given for lost though conditionally they are in danger of damnation if they repent noâ— 2. It is denyed that the Ceremonially unclean were admitted to the Sacraments Philo Judaeus no lesse well versed in Jewish Antiquities then Josephus Tract de sacerdotum honoribus saith Nulli homicidae licebat introire Templum and Josephus l. 19. c. 7. saith Herod Agrippa who beheaded James the brother of Christ accused one Simon who being a wicked man went into the Temple Qâ—ia Templum non nisi puris dignis pateret he witnesseth the same De Bel. Jadaic l. 4. c. 13. Erastus The comparison holdeth not between two sins which have both of them their own appointed punishment but when both is punished vvith one punishment for it is like this He that killed any imprudently vvas compelled to flee to the City of Refuge vvhich vvas a lesse sin Ergo he that vvittingly and vvilfully killeth should rather flye to that City or a drunken man is to pay a fine Ergo a bloody Robber is far rather to pay a fine Ans When the comparison is made between a Ceremoniall breach which is punished with a punishment Ceremonially or mystically significant the comparison to a morall sin punished with punishment reall signified by that Ceremoniall punishment is inconsequent But when both sins have the same punishment in the generall in genere it followeth not that both should have the same in speâ—iâ— in nature as a drunkard ought to be punished with stripes Ergo parricide ought rather to be punished with death but not Ergo a parricide ought rather to be punished with stripes only And so the consequence is nought the leper was punished with being put out of the Camp seven dayes It followeth not Ergo he that is defiled with the soul-leprosie of murther sorcery should far rather be punished only with being put out of the camp seven dayes Because there is a higher punishment ordained for morall then for a Ceremoniall transgression Ceteris paribus Erastus If Peter Excommunicated Ananias as you say for a private far more should Christ have Excommunicated Iudas for a more haincus private sin Ans We say not that Peter Excommunicated Ananias but that his killing of him pointed at the punishment of wicked men in the bosome of the Church 2. Gods punishing of sinners both in the time when and in the manner with what kinde of punishment is no rule to the Churches or Magistrates punishing If God spare Joab all Davids time it followeth not Ergo David the Magistrate ought also to spare him If God command to kill the man that gathereth sticks on the Sabbath it followeth not Ergo the Church or Magistrate may do the like now if any should gather sticks on the Sabbath Erastus Let every man try himself he speaketh of the secrets of Conscience Erastus That is saith he false he speaketh of open sins of Schismaticks of those that came drunk to the Table and eat things Sacrificed to Idols Ans Erastus mistaketh close the Authors meaning which is to speak of the private and personall self-examination that every Communicant is to enter in before he eat not of the publike trying 1 Cor. 5. men are to make a secret tryall even of publike sins so though the sins were publike yet was the tryall secret and personall but did not exclude a publike examination by the Church if need were Erastus Though those that come to the Supper professe Repentance yet many hypocrites come So Isa 1. those Hypocrites might have said We testifie by our sacrificing that we have hands full of blood If we deal Hypocritically or sincerely God who knoweth the hearts only must judge men must judge the best Erastus saith to the place Isa 1. we have Answered before But saith he if they had said It is true our hands are full of blood but we repent and are sorry O Prophets pray to God to have mercy on us and we shall pray They could not be debarred Ans The man that was unreconciled to his brother might say all that at the Altar to the Priest Yet Christ seeketh some more of him he will not have him admitted to offer his gift but he must leave it there and give more then words to both God and the Priest he must go and humble himself to his offended Brother and be reconciled to him And so the Prophet Isa 1. seeketh more of them ere he will have them to Sacrifice Wash you make you clean put away the evil of your doings cease to do evil learn to do well All this is not done in a moment at the Altar Erastus Tell the Church that is Tell the Magistrate if he be not a defender of a wicked Religion For I suppose 1. That Christ speaketh of the Church in Iudea which the Disciples understood where to finde it Now the Disciples understood so well the Church that they put no Question to Christ of the matter 2. Peter only saith How oft shall my Brother offend and I forgive him Now Peter and the Disciples knew nothing of the spirituall Fraternity of the Gentiles before his Resurrection For they knew only Jews were their Brethren and they were forbidden to preach to the Gentiles or Samaritans now 3. Let him be to thee as an heathen and a Publican that is Let him be as a man most opposite to the Jews Heathens and Publicans did grievously oppresse them and made the Roman yoak very burdensome to them Ans 1. Erastus doth suppose which is most false as I have Answered before that Christ speaketh to Paul from heaven and Ananias also of bearing the Name of Christ to the Gentiles and Paul neither knew Name nor thing Act. 26. 15 16 c. and 9. 15 16 c. He speaketh to his Disciples of the promise of the Father and of the Testimony of the Gospel they were to Preach Luk. 24. 46 47. c. which they knew not till afterwards And what was the use of the holy Ghost to be powred on them Was not this one of the chief Joh. 14 26. He shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Then
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
no sinne nor any prophaning of the Sanctuary of God Then all their sinne was that being Morally unclean they came to the Sanctuary Ergo God forbade such bloody men to come to his Sanctuary because God forbiddeth all sinne in his perfect Law Ergo those that deserved to dye by the hand of the Magistrate for open murther deserved for that open murther to be debarred from the holy things of God what ever Erastus say on the contrary Erastus The adversaries contend that some are to be excommunicated who deserve not to dye as if any to a light injury adde contumacy But they should have a warrant for this for this is a contradiction Every one who is clean according to the Law should keep the Passeover and this some who is clean according to the Law to wit who liveth wickedly and scandalously and yet is Ceremonially clean should not keep the Passeover Ans We finde no distinction made by Christ Matth. 18 and therefore we make none He that offendeth his brother Christ maketh no exceptions of light or small offences if he cannot be gained by admonitions and be contumacious against the Church he is reputed as a heathen and a publican and this is our warrant 2. Let Erastus answer this contradiction according to his owne way Every one who is Ceremonially clean should come to the Temple Some who are Ceremonially clean to wit who the same day have slaine their sons to Molech should not come into the Temple The affirmative is holden as a truth by Erastus The negative is the word of the Lord Ezech. 23. 38 39. 3. It is no contradiction which Erastus proposeth For every one who is Ceremonially clean should not keep the Passeover except also he be Morally clean For he that discerneth not the Lords body should not eat and the Lambe was no lesse Sacramentally the Lords body then the Bread and Wine is his body so the former is false in rei veritate The latter to wit Every one Ceremonially cleane should not keepe the Passeover to Erastus is false Now of two propositions contradicent both cannot be false Erastus may know this is bad Logick Erastus The Prophets rebuked the abuse and prophaning of the Sacraments but they interdicted none circumcised of the use of the Sacraments they said the sacrifices of the wicked were no more welcome to God then if they offered things forbidden dogs and swines blood to God but they never say the Priests are to be accused for admitting such into the Sacraments They accuse and rebuke the Priests that they transgressed and taught not the people aright but never that they admitted such into the holy things of God The Prophets say alwayes those things are wicked before God but not in the face of the Church Ans If the Prophets rebuked the prophaning of the Sacraments then they also forbade prophane men to use the Sacraments could the Prophets rebuke any thing but sin Ergo they forbade the sinne which they rebuked Ergo they forbade the man that had murthered his sonne to Molech to come to the Sanctuary while he repented for they could not rebuke but what they forbad 2. If the bloody mans comming to the Sanctuary in that case was nothing more acceptable to God then the offering of a dog to God then as the offering of a dog to God was both forbidden to the people and to the Priest so was the people and Priest both accused for the bloody mans comming into the Temple the one should sin in comming the other in admitting him to come 3. The Priests are expresly accused for this Ezek. 22 25 26. and 44. 23 24. Hag. 2. 11 12 13. 4. Those were not onely sinnes in foro Dei before God for so when they were secret they were sinnes before God but when openly knowen as Jer. 7. 9 10 c. Ezek. 23. 38 39. they were the Priests sins The bloody are forbidden to come to the Sanctuary what then were not the Porters whose calling it was to hold out the uncleane to debar all whom the Lord forbade to come Certainly they excluded to their knowledge all whom God excluded else how had they the charge to keepe the doores of the Lords House and the Priests are not onely rebuked for not instructing the people but for erring in governing Ier. 5. 31. they are not Prophets but Priests and Governours both Ecclesiasticall and civill that the Prophet complaineth of who did rule with rigour cruelty over the people beside that they feed not the flocke but themselves Ezek. 34. 1 2 3 c. Ier. 23. 1 2 3 4. and 10. 21. and 22. 22. and 50. 6. Micah 2. 11. Hos 4. 18. Micah 7. 3. Erastus Though ill doers be not killed by the Magistrate yet it followeth not that God for any such cause deserving death would have them debarred à recto usu from the right use of holy things by some that are not Magistrates nor are manifest Idolaters Apostates and Hereticks though they be not put to death by the Magistrate to be debarred by these fancied or imaginary Presbyters Ans 1. Erastus taketh ever for confessed without any probation that it is rectus usus the right use of the holy things of God that men with bloodie hands use them which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most false principle for he that killeth his children to Molech and that same day cometh into the Sanctuary of God is so farre from the right using of the holy things of God that the Lord saith expresly his comming in in that condition to the Sanctuary is saith the Lord the prophaning of my Sanctuary Ezek. 23. 39. is this rectus usus Ceremoniarum the right use of the holy things of God It is not 1. It is a forbidden use of holy things Isa 1. 13. Mat. 7. 6. Mat. 5. 23. 2. It is a rebuked use of holy things Ier. 7. 9 10 11. Isa 66. 3. 3. It is a prophaning of holy things Ezek. 23. 38 39. 4. It is such a use as bringeth damnation to the party that useth it 1 Cor. 11. 27 29. and it is all these quoad externa in externall things 2. Erastus could yeeld they be debarred but by the Magistrate not by Imaginary Presbyters But all his Arguments as I shew before doe prove they should be debarred à recto usu from the right use of holy things by no man no more then they should be debarred from giving of almes or reading the word this is Erastus his owne Argument I pray you may the Magistrate or any on earth by any authority inhibite a Malefactor or a Murtherer who ought to die by the Magistrate to read the Word to give almes to pray for mercy to God because he hath killed a man 3. If hereticks apostates open idolaters are to be debarred by whom shall they be debarred Erastus pag. 207. thinketh they ought not to be admitted to the Sacraments who shall debar them The Magistrate
intention signifieth divine adoration p. 147 148 Objections of Swarez contending that intention of adoration is essential to adoration removed p. 148 149 Of the Idolatrous worship of the Iews and Papists p. 150 The relative expressioÌ„ of God in the creature is no ground of adoring the creature p. 151 The Iews beleeved not the Golden ca lt to be really God p. 151 152 The adoring of Images not forbidden by the Ceremonial law but by the Moral law p 154 The evasions of Bellarmine and Swarez answered p. 155 Papists did of old adore before or at the presence of the Image as a memorative signe and yet were Idolators p. 158 Two sort of signes ibid. Divers evasions of Papists touching the adoring of Images p. 161 162 scq Swarez is not content at the hungry expressions of Durandus Mirandula Hulcot in the worshipping of Images p. 165 166 The place worship at his footstool discussed Psal 99 ibid. Prayer may as lawfully be given to the creature as Adoration p. 169 170 Divers Fables touching Images p. 179 180 The original of Images p. 181 Images not in the ancient Church neither worshippeâ— therein p. 182 â—83 184 c. Vasquez will have all things to be adored p. 190 Joan. dâ— Lugo proveth the same by four Reasons p. 191 Whether sitting or kneeling be the most convenient and lawful gesture in the act of receiving the Sacrament of Christs Body and Blood p. 192 Sitting the onely convenient and lawful gesture p. 193 What is occasional in the first Supper ibid. Christ sate at the first Supper p. 194 195 Sitting a sign of our coheirship p. 197 198 199 A signe of our coheirship may well consist with our inferiority in worshipping Christ p. 198 Ceremonies fail against the Authority of Rulers p. 201 Whether humane Laws binde the conscience or not p. 201 202 seq How civil positive Laws binde not the conscience p. 202 203 A twofold goodnesse p. 207 The will of created Authority cannot create goodnesse in things p. 204 205 Humane Laws obliâ—ge onely in so far as they agree with the Law of God p. 206 A twofold consideration of Humane Laws p. 208 How Rulers are subordinate to God in commanding p. 209 Humane authority is not the nearest nor the instrumental cause of Laws p. 208 209 A double obedience due to Rulers objective and subjective p. 210 Objective obedience no more due to Rulers then to equals p 210 211 False Rules of obedience to Rulers proposed by D. Jackson refuted p. 212. The goodnesse of supposed obedience to Rulers cannot countervalue the evil in the sinful manner of doing with a doubting conscience p. 214 Other arguments for the obligation of humane Laws answered p. 216 What it is to resist to Ruler p. 217 Why men cannot make Laws that layeth a tie on the conscience p. 219 That Christ hath a spiritual Kingdom not onely in the power of Preaching but also in the power of the Keys by censures p. 220 That there is such a divine Ordinance as Excommunication p. 223 Objections against Excommunication removed p. 224 How we are to rebuke our Brother p. 225 The Church Matth. 18. is not the civil Sanedrim p. 226 227 229 How Heathen and Publicans were excluded from the Church p. 230 Binding and loosing acts judicial p. 235 236 Excommunication is a divine Ordinance proved by 1 Cor. 5. p. 238 239 seq fuse To deliver to Satan is not miraculous killing p. 238 239 The essentials of Excommunication 1 Cor. 5. p. 238 239 c. Whether the Word doth warrant censures and exclusion from the Seals ibid. Cutting off not alwayes killing p. 241 Moral scandals excluded men from holy things amongst the Iews p. 243 The prophecy Ezek 44. 11 12 c. to be fulfilled under the New Testament p. 244 245 Ceremonial exclusion from holy things under the old did typiâ—ie exclusion for moral uncleannesse under the N. Test p. 247 248 The Churches exclusion from the Seals declarative non coactive by violence ibid. Censures applyed to some by name ibid. Eschuing the society of scandalous Church-members must be a Church-censure p. 249 The hindering of Jezabel by preaching not sufficient p. 251 Debarring of the scandalous from the Seals proved p. 252. seq It belongeth not to the Magistrate to debar from the Seals p. 253 Erastus against exclusion from the Sacraments refuted p. 253 seq fuse By Erastus his way we cannot deny the Seals to a Turk p. 258 259 To exclude from the Kingdom of Heaven not one with Excommunication p. 260 Excommunication is no real separation of one from Christs invisible body p. 261 262 264 Though Excommunication be onely declarative yet it s not empty p. 266 Putting out 1 Cor. 5. p. 269 Whether Erastus doth prove that none were excluded amongst the Iews for moral uncleannesse from the holy things of God p. 271 A twofold forgivenesse p. 273 All are invited to come to the Sacraments but not that they come any way p. 274 The question whether all should be admitted to the Lords Supper perverted by Erastus p. 275 Two sort of signes amongst the Iews some purely holy some partly holy partly necessary for the bodily life the latter clean and unclean might eat but not the former p. 277 All are commanded to hear but not to â—ome to the Supper p. 280 Whether Erastus doth justly deny Excommucation to be typified of Old p. 281 Ceremonial uncleannesse typified exclusion out of the visible Church for scandals not out of the Kingdom of Heaven p 287 288 Legal uncleannesse was sin p. 289 The scope and sense of Matth. 18. perverted by Erastus p. 290 Our Saviour speaketh of all not of private or lesser scandals onely p. 291 By the word Brother is not meaned a Iew onely ib. Christs speaking in the second person argueth not the privacy of the scandal p. 294 A twofold forgiving p. 295 Christ speaketh not of such sins as private men may forgive as Erastus dreameth p. 297 Christs scope spiritual Erastus his way carnal p. 298 A Publican most odious to the Iews p. 305 It s not private forgivenesse which is holden forth Matth. 18. 17. p. 308 Binding and loosing proper to Stewarts p. 309 To excommunicate is not formally to debar from the Seals p. 311 Christ might well give directions touching a Church not yet erected p. 314 c. The place 1 Cor. 5. vindicated from Erastus his glosse p. 316 317 c. The prayers of the Church intervene not for this particular miracle p. 318 319 Faith of miracles not in all the faithful at Corinth p. 320 Delivering to Satan not miraculous p. 321 The Church not Paul alone had hand in delivering the man to Satan p. 326 What delivering to Satan is p. 327 The destruction of the flesh what it is p. 328 Hymeneus and Alexander not killed by Satan p. 332 Delivering to Satan not miraclous p 336 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away not alwayes to kill p. 337 To eschew the
alterable and may put out Pastors and Teachers because God hath put out Apostles we have a new world of alterable Church-Policy 5. Reverent Beza referreth the Commandment to the Platforme of Discipline So Ambrose in Loc. and Chrysostome Homil. 18. so Diodat This Commandment which is ver 11 12. Or generally all other Commandments which are contained in this Epistle Popish Writers confesse the same though to the disadvantage of their Cause who maintain unwritten Church-Policy and Ceremonies So Lyra and Nicol. Gorran Mandatum quod Deus ego mandavimus the Commandment of the Lord and of me his Apostle Corneâ—a lapide Quicquid tibi O Episcope hac Epistolâ prescripsi demandavi hoc serva Salmeron alii per mandatum intelligunt Quecunque mandavi spectantia ad munus boni Episcopi SECT II. THE Adversaries amongst these things of Church-Policy do reckon such things as concerne the outward man and externals only and therefore Bilson Hooker and the rest as Cameron and others will have Christs kingdom altogether Spirituall Mysticall and invisible and Christ to them is not a King to binde the externall man nor doth he as King take care of the externall government of his own house that belongeth say they as other externall things to the Civill Magistrate who with advise and counsell of the Church Bishops and their unhallowed Members may make Lawes in all externals for the Government of the Church and all these externals though Positive are alterable yea and added to the word though not as additions corrupting but as perfecting and adorning the word of God and his worship In opposition to this our fourth Argument shall be he who is the only Head Lord and King of his Church must governe the politick externall body his Church perfectly by Laws of his own spirituall policy and that more perfectly then any earthly Monarch or State doth their subjects or any Commanders or any Lord or Master of Family doth their Army Souldiers and members of their Family But Christ is the head and only head of the Church for by what title Christ is before all things he in whom all things consist and is the beginning the first borne fram the dead and hath the preheminence in all things and he is onely soâ—ely and absolutely all these by the same title he is the Head and so the onely Head of the Body the Church Col. 1. 17 18. And he is the head of his Politick body and so a head in all externals as well as of mysticall and invâ—sible body for if his Church be an externall Politicall body and ruled by Organs Eyes Watchmen Rulers Feeders and such as externally guideth the flock as it is Eph. 4 11 12 13 14 15 16. 1 Cor. 12. 28. Matth. 16 17 18. A society to which Christ hath given the keys of his House and so externall power in a visible Politick Court on earth to binde and loose to take in and put out to open and shut the doors of his visible Politick house then this Politick body must have a head in externall policy and this head in externals must as a head governe by Laws all the members in their externall society for a body without a head is a monster and a Politick body without a head Politick and one that ruleth Politically is a Monster And Christ is the King yea the only King of his own Kingdom either as this Kingdom is mysticall and invisible or as it is Politick externall and visible on earth as these Scriptures proveth 1. Mat. 28. 18. Iesus â—aith unto me is all power given in Heaven and in earth I hope this power is only given to Christ not to Pope or earthly Prince It is the name above all names Phil. 2. 9. King of Kings Rev. 17. 14. And upon this Kingly power Christ doth an exâ—ernall Act of Royall power and giveth not only an inward but also a Politicall externall power to his disciples ver â—9 Go Teach and Baptize all Nations Is this only inward and heart-â—eaching and inward Baptizing by the spirit I think not God hath reserved that to himself only Isa 54. 13. Ioh. 6 44. 45. Joh. 1. 33. and Ioh. 20 21. 22. Upon this that the Father sent Christ and so set him his King upon his holy hill of Zion Psa 2. 6. Christ performeth an externall Politick mission and sendeth his disciples with power in a Politick externall way to remit and retain sins in an externall way for there is clearly two remittings and retainings of sins in the Text None can say of the Church it s my Church but he who is King of the Church and Christ saith Matth 16. 18. that it is his Church and upon this it is his Kingdom and the keyes are his keys and they are keys of a Kingdom visible and Politick on earth as is evident ver 19. I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on earth in an externall Politicall court of Church Rulers as it is differenced from an internal and mysticall binding in Heaven shall be bound in Heaven c. For it is clear that there is an internall binding in Heaven and a Politicall and externall binding on earth and both are done by the keys of the Kingdom of Heaven But Christ can have or give no Politicall or exâ—ernall keys of an externall and Politicall King but as he is a King Yea and Excommunication doth not only binde the inward man in Heaven but also the externall man on earth excluding him from the Society of the Church as a Heathen and a Publican and purging him out from the externall communion of the Church as if he were now no brother Matth. 18. â—7 18. 1 Cor. 5. 7. 10 11 12. Now this externall separating and judging of an offender by the Church is done by the keys of the Kingdom Ergo by Christ as a King ruling the externall man Politically and so by the key of the house of David which is laid upon Christs shoulder Isa 22. 22. And by a Royall Act of him upon whose shoulder is the Government Is 9 6. Who sitteth upon the throne of David to order the kingdom to establish it with judgement justice For the Church doth bind and loose in the externall Court either by a Commission from him who as head of the Church and who as King gave to her the Keys of the Kingdom or by a generall Arbitrary power given to the Magistrate and Church to do in these things as they please so they do nothing contrary to the Word though not according to the Word as they are to do in Doctrinals if the former be said then must the externall Government be upon the shoulder of Christ as King which is that which we teach If the latter be said then might the Magistrate Church appoint such an Ordinance as excommunication and so they may by their Artitrary power make a Gospel Promise of
which scandalous offendors are to be debarred from the society of the Church and other holy Ordinances that they do not prophane them which is proved from Mat. 18. 15 16 17 18. Thus he who is to be of a brother esteemed as no brother but as a Heathen and a Publican and whose offence is bound in Heaven as the Church bindeth on Earth and that upon the testimony of Witnesses he incurreth some other censure of reall ejection out of the society of brethren in a Church State then Pastorall rebuking But he who trespasseth against his brother and will neither be gained by private admonition nor by the Church rebuking him is in such a case Ergo such a one is to be excommunicated and so Christ must have instituted such a censure Divers reasons are alledged against this sense as not favouring excommunication Object 1. If thy brother trespasse against thee is if thy brother trespasse against God thou knowing him to be guilty art to deal with him and to bring his fault to publike hearing that he may be punished Answ 1. The same phrase in the same doctrine of scandals is Luke 17. 3. Take heed to your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thy brother trespasse against thee rebuke him and if he repent forgive him But it cannot be said that if our brother transgress against God we knowing of that we are not to forgive him a sin committed against God though he should come to us and say that he repenteth for then might any private brother pardon murthers and sorceries and if this private brother were a Magistrate by this he is to forgive bloods and not use the sword against the evill doer and is to dispence with it seventy seven times if the offender say he repenteth 2. The text saith expresly If thy brother trespasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against thee not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against God It is true sinnes against a brother are sins against God but it is evident from the text that Christ speakes of such sinnes in a speciall manner committed against me or a particular brother which are within the verge of my power or his to pardon as no◠being yet publikely scandalous 3. Camero saith to sinne against any here is not to sinne against God with the knowledge of a brother but it is to sinne in private against a brother so as the offended brother is in meeknes to labour to gaine him and not bring his fault to publike if he can be cured in private and therefore with much lenity we are to proceed whereas before Christ had exhorted not to contemne our brother here he teacheth with what loving patience and longanimity we are to labour to gaine him when he is fallen else Christ should say but the same thing over againe that he said once Object 2. But by this place of Scripture I should rebuke any brother whom I know to sinne against God to the end I may gaine him to repentance and that before two witnesses Now this is absurd my Father my King and Prince before two Witnesses And therfore by the Church is meant a number of private Christians before whom I am to convince my brother and that I am not to rebuke any offender whatsoever is cleare in that Solomon saith it is a mans glory to passe by an offence and we are not to over-heare our servant cursing us Ergo We are not to rebuke every one nor to bring them before any Church Court Answ 1. This argument is against Christ as well as against us for it tendeth to conclude that it is not universally true that I am to rebuke every offending brother which I will grant in some sense For 1. If the fault be small and possibly a matter of goods with which I may dispence without lesse hurt to my brothers soule then the evill of scandall may be if I complaine to either the Church or Magistrate I am rather to suffer wrong 1 Cor. 6. 7. But because I am not to rebuke my brother imprudently may I not conclude from Christs words I may rebuke him Or because a meane person may not rebuke a Ruler or a Prince or King Will it follow that a Nathan may not rebuke King David and because Ionathan may not rebuke King Saul his Father shall it follow that no other may rebuke King Saul Or because I may not rebuke a scorner though a professing brother or because I may not rebuke my brother before two or three witnesses who to my knowledge bear the offender ill will and so I see my rebuking shall be so far from gaining him to repentance that it shall provoke him to a greater offence shall it therfore follow I am to suffer sin in my brother and not to rebuke him at all which the Spirit of God calleth a hating of my brother in my heart Lev. 19. v. 18. This argument concludeth not that I may not rebuke my brother but onely that I may not rebuke my brother imprudently or that any brother may not rebuke any brother whoever he be King or Ruler Negatis modi non negat rem ipsam so we are to passe by offences and to be willing to forgive them Ergo we are not to rebuke an offending brother it doth not follow I must be willing to forgive all friend or enemy Ergo by this reason I am not to rebuke any at all and Solomon willeth us onely not to be swift too glad and willing or too quicke and sharpe eared to heare every ill word Eccles 7. 21. Also Heb. Give not thy heart to all words that are spoken least thou hear thy servant curse thee So is the same phrase Eccles 1. 13. Prov. 23. 26. Eccles 1. 17. Not unlike this is the phrase Dan. 6. 14. The King set his heart to deliver Daniel But this will not prove we are not to rebuke an offending brother 2. That by the Church here is meant a number of private Christians is against the Text for then three witnesses should be a Church being three private Christians but sure it is Christ ascendeth in his speech to an higher degree to the Church who is to heare the Witnesses the Plaintiffe and the Offender who hath power to binde and loose which is nothing but a Church-court 2. Thou hast gained thy brother must be a spirituall gaining of him to repentance as 1 Pet. 3. 1. That they may be gained by the conversation of the wives 1 Cor. 9 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I may gain those that are under the Law Ver. 21. That I may gain those that are without Law ver 19. That I might gaine the more Ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That I might gain the Iewes so is the Word used for spirituall gaining Mat. 2. 17 20 22. and Christ in his Sermons never speaketh of civill gaining of brethren And 2. Because he speaketh of the brother as he is a member of a society where there be three
or more brethren and a Church of brethren whose helpe he may seeke to gaine a brother it is cleare he must speake of a Church-gaining or of a gaining in order to a Church and not with reference to any civill Sanedrim or Court of Magistrates Object 3. The place saith Erastus is to be understood of lighter faults for which one brother may pardon another and which a private brother hath power to conceale it cannot therefore in good sense be extended to weighty scandals that are to be punished with Excommunication Ans 1. A fault may be light and small in its rise so long as it is private which deserveth not excommunication but if contumacie shall come to the fault as it is here in its growth and tendencie to scandalize many it is not small 2. A private fault is not hence concluded to be small because a brother may pardon it and conconceale it For Christ saith to scandalize on of the least of these that beleeveth in him is so great an offence that it were good for the man so offending to be cast in the Sea having a milstone hanged about his necke ver 6. And yet a brother is to forgive such an offence Luke 17. 2 3 4. 3. In that a brother is obliged to gaine his brother from this fault it is cleare it is not so small a fault and 2. Because it is a fault to be brought to the Church and 3. If the Offender remaine obstinate he is therefore to be esteemed as an Heathen and a Publican or as no brother nor any member of the Church and 4. This sinne is bound in earth and heaven 5. The text will not bear that all weigh y faults such as Muâ—ther that defileth the Land or solicitation to follow strange Gods may be transacted betweene brother and brother and concealed Deut. 13. 8. Though Ioseph be in this called a just man as Beza observeth in that he would not make Mary his wife a publike example nor reveale her Adultery which was by the Law to be punished by death for so Ioseph conceived of her Tell the Church that is saith Erastus tell the civill Synedry of the Iewes and therefore this place is nothing for excommunication or any Spirituall Church Discipline and if the Offendor refuse to heare the Orthodoxe Magistrate then may the offended brother plead his right before the Heathen Magistrate and deale with the Offendor as with a Heathen and a Publican Answ In the Word of God the word Ecclesia Church applyed to matters of Religion as it is evidently here where it is said that the offended brother is to labour to gaine the soule of his offending brother doth never signifie a civill judicature and therefore the exposition is insolent and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can never beare such a sense we desire one paralell place in the old or new Testament for it 2. The scope of the place is the removall of scandals in Christs meek brotherly and Christian way ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who ever shall scandalize c. and ver 7. Wo to the world because of offences ver 8. Wherefore if thy hand or foot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause thee to offend cut them off ver 10. Take heed that ye despise not one of these little ones c. And then he cometh from active scandals whereby we offend others and the way of removall of them to passive scandals whereby others offendeth us and the way of removall of them ver 15. Moreover if thy brother shall trespasse against thee go tell him the fault betvveen thee and him Now these sins that are to be punished by the sword of the Civill Magistrate or not such sins as may be transacted between brother and brother for homicide blasphemy sorcery extortion are to be taken away by the publick sword and this must have place Thou shalt not conceal it thy eye shall not spare him and the Magistrate is the minister of God a revenger to execute wrath on him that doth evil Rom. 13. 4. 3. Christ hinteth not in any sort at any word of blood wrath vengeance the sword evil doing fear and terrour for the sword such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the office of the civil magistrate is holden forth to us in other places as Rom. 13. 1 Pet. 2. No man except he intended violence to the text can dream of such a latent forrain and co-acted sense in the words and if such a sense had been intended by our Saviour he behoved in this place to erect a throne from a divine institution for the Magistrate which no impartiall interpreter can with any half side of a shadow perceive in the words 4. The end of this processe is spirituall If he hear thee thou hast gained thy brother to repentance as is confirmed already from Scripture But whether the offender be gained to repentance or not the Magistrate is to use the sword that others may fear as a Magistrate he is to regard the peace of the Common-wealth not the salvation of the offender directly 5. Christs way of proceeding to take away scandals between brother and brother is spirituall Tell him admonish the offender tell the Church that they may rebuke and admonish and this is a Morall way all along But the Magistrates proceeding is not Morall by requests orations admonitions but by the reall use of the sword to compell for he beareth not the sword in vain Rom. 13. 4. 6. The proceeding here is with much lenity patience and long suffering to gain an offender but having recourse to the Magistrate to use his club and sword is rather a way of irritation to make the gap the wider and therefore Paul 1 Cor. 6. condemnes this as repugnant to love that they should go to law one with another before the heathen Magistrate 7. Such an expression as this Let him to thee as an heathen man and a Publican is never taken for the civill complaining of him before an Heathen judge nor doth it expresse the use of the sword by the Magistrate it s so insolent a phrase that all the Greek Authors that ever wrote cannot parallel it for this is a Spirituall and Morall reproach put on the offender the Magistrates way is a reall inflicting of punishment 8. This remedy is contrary to Pauls 1 Cor. 6. For there the offended brother though the offending party be never so contumacious hath not this remedy of Christs to implead his brother before an heathen Magistrate that the Apostle taketh for a sinfull scandall and sin cannot be Christs remedy Pauls remedy is Suffer rather wrong and defraudation Paul by this interpretation should have commanded them the contrary 9. Where is ever the supreame Magistrate who cannot be excluded if this exposition stand called by the name of the Church 10. How incongruous is it
that Christ should direct the Jews who were to be dispersed through all the earth to go up to Jerusalem for judgement seeing Ierusalem was to be laid equall with the ground and the Iews their state Church policy and the Scepter now removed from Iudah let wise men judge 11. The complaining to an Heathen Magistrate or the punishing of an offender by the sword by no Scripture is such a binding on earth by the power of the keys of the Kingdom of Heaven as this is expounded Matth. 16. 19. And such a binding as is ratified in Heaven and that by the joynt Prayers of two or three on earth as is here spoken ver 18 19 20. A Heathen Magistrates Sentence though never so just should not be valued except it were confirmed by the Prayers of the Church as the Sentence of Excommunication must be 12. The Iewish Saenedrim was now to take an end and expire with all the Iewish policy it is not to be imagined that Iesus Christ would appoint a perishing remedy for a perâ—etuall and ever-enduring disease now offences and scandals between brother and brother were to be in the world to the end ver 15. If thy brother offend c. And Christ saith Offences must be and the remedy here is morall and perpetuall as 1. That Christ shall have a Church visible on earth against which the gates of Hell shall not prevail 2. That we first deal to gain our brother in private ere to his greater shame he be brought in publick before the Church 3. The Lords ratifying in Heaven what his servants shall binde and loose on earth 4. The agreeing of two to pray together the convâ—ening of two or three in the name of Christ with a promise of the presence of Christ all these are Morall and perpetuall The Lord never did the like of this before or after 13. In all the New-Testament we do not read that Christ who was the end of the Law and the body now come in the flesh to abolish all Ceremonials and temporary Laws of the Iewish Church and policy as Iewish did institute any old-Testament Law such as the Sanedrim was for offending brethren if it be said that this was but the right expounding of an old divine Law now almost buried through the corruption of men then must Erastus shew that this was an old Law of divine institution that the Iews were to keep this threefold order in gaining an offending brother and that this is now abolished and that the power of the Magistrate in Church-businesse by this place is not established to the end of the world both which are contrary to the Principles of Erastus not to say that there is not in this whole Chapter or Luk. 17. where the same purpose is handled any shadow of reason to assert that Christ is restoring any Ceremoniall or Iudiciall Law to its genuine and sound meaning and sense but by the contrary Christ speaketh of the Morall and perpetuall Doctrine of scandall and how we are to deal with an offending brother to gain him to repentance either by our selves or the Church and to forgive private injuries even to seventy seven times Lastly since Publicans and Romans converted to the Christian saith from Paganisme even at this time were Brethren who might both give and take scandals it shall follow that Christ commandeth Gentiles to submit to the Jewish Magistrates this was against Christian liberty and to take from Cesar those things that are Cesars which is unjust But saith Erastus Publicans were not in Iuda excluded from sacrifices Luâ— 18. A Pharisee and a Publican went up to the Temple to pray Christ himself did eat with Publicans and sinners therefore this phrase Let him be unto thee as an Heathen and a Publican cannot expresse this Let him be excommunicated except you say that all heathen and Publicans were so served by Christ and the Iews as if they had been excommunicated Ans 1. Publicans that were by Nation Heathens were excluded from sacrifices and the Temple jure by Gods Law but not de facto because the Iews being under bondage to the Romane Emperour and spoiled of their Liberties and Laws might not put their Laws in execution against Heathen and Publicans it is sufficient to us saith Beza that Publicans were execrable and hatefull to the Iews and say I that Heathen and Publicans remaining such are without the Church and not to be reputed as brethren but enemies to the true Church of God and this is that which to us is Excommunication I do not doubt but Publicans went to the Temple to pray but that is but to Argue A facto ad jus not the right way A jure ad factum Publicans ought not to have done so 2. Christ the Supream Lawgiver who is above the Law did often dispense with sacrifice and positive Laws for a work of mercy and if he touched the dead and touched the skin of the Leaper and suffered his disciples to pluck the ears of Corne on the Sabbath day what marvell then he did eat with Publicans and sinners contrary to the Letter of a positive Law Knowing his own whom the Father had given to him from eternity were to be brought in to himself by his familiar conversing with them why should not the Physitian converse with the sick the shepheard with the lost sheep the Redeemer with his ransomed ones But this is no warrant that therefore the cleansed Leaper should not shevv himself to the Priest or that an obstinate offender should not be reputed as a Heathen and not admitted into the Sanctuary 3. That simple Publicans or Heathen remaining such should sacrifice I never read sacrifices were offered for Iobs friends who were not within the visible Church But 1. by Gods own speciall and immediate command as we read Iob 42. 7 8. A positive Law for it which yet was requisite for ordinary worship of that kinde we read not 2. I think Iobs friends cannot in knowledge Religion Profession be esteemed meer Heathens and therefore as God tied not himself to a positive and standing Law here so neither was Christ being the same God equall with the Father so restrained from not familiar conversing with Heathen and Publicans but he might leap over a Ceremony to save a lost soul Object 6. But the adversaries say Christ here useth words proper to the Iewish Synedry and the Old-Testament as witnesses Ecclesia or congregation Heathen Publican and these are not New Testament words nor was there such a thing as a New Testament Church on earth at this time and Christ having not yet ascended to Heaven nor sent down the holy spirit cannot be thought to hold forth the power and jurisdiction of a thing yet destitute of all being such as was the Christian Church nor can he here speak of Christs spirituall Kingdom Ans 1. Christ did well to use these words Witnesses Church Congregation Heathen Publican as well known to his hearers and these
15. And to wait on them with all patience if God peradventure may give them repentance 7. The destruction of the flesh must be the destruction of the body But the bodies of the godly are saved no lesse then their spirits in the day of the Lord. 8. And for many of the former reasons by delivering to Satan cannot be meant a miraculous tormenting of the body by Sathan with the saving of the life Such as we read was the case of Iob for the delivering to Sathan is to cast out of the Church and declare such an offendor to be of the number of the wicked world of which Sathan is Prince Ioh. 12. 31. Ioh. 14. 30. and God 2 Cor. 4. 4. and that which we assert as the essentials of excommunication are 1. Here is a member of the Church one vvho is within 1 Cor. 5. 12. one who hath fallen in a foul scandall and had his fathers wife ver 1. who by the Church conveened in the name of our Lord Iesus with that spirit of the Apostle given to them by Christ v. 4. was delivered to Sathan that his soule may be saved for that is the genuine and intrinsecall end of Excommunication and to be purged out of the Church lest he should infect the Sheepe ver 7. and Christians were not to bear company with him nor to eate with him ver 9. 10 and he was judged to be cast out as a Heathen and Publican ver 12. 13. and that by a convened court having the name and authority of him who is King of the Church ver 4. and more wee doe not crave Obj. To deliver any to the power of Sathan is no mean of salvation Answ A morall delivering to the efficacy of error and a reprobate minde is not a mean of salvation nor is excommunication such a mean nor in the power of the Church but a medicinall depriving of an offender of the comfortable communion of the Saints and of the prayers of the Church and meanes of grace such is a means and mighty through God to humble CAP. V. Quest 1. Whether the word doth warrant discipline and censures even to the excluding of the scandalous from the Sacraments beside the Pastorall rebukes inflicted by one VVE are not to conceive that there was nothing Morall in the Lawes that God made to his people of Israel to debar the unclean from the society of Gods people and from communion with them in the holy things of God Numb 5. 1. And the Lord spake unto Moses saying 2. Command the children of Israel that they put out of the Campe every leaper and every one that hath an issue and whosoever is defiled by the dead Lev. 5. 2. If a soul touch any unclean thing whither it be a carcase of an unclean beast or the carcase of unclean cattell or the carcase of unclean creeping things and if it be hidden from him he also shall be unclean and guilty 6. And he shall bring his trespasse-offering unto the Lord for his sin which he hath sinned Lev. 7. 20. But the soul that eateth of the sacrifice of the peace offerings that pertaineth to the Lord having his uncleannesse upon him even that soul shall be cut off from the people 21. Moreover the soul that shall touch any unclean thing as the uncleannesse of man or any unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the Lord even that soul shall be cut off from his people In the which observe that here the soul that shall touch any unclean thing is to be cut off but Num. 5. 2. He is only to be put out of the Campe now these were not killed that were put out of the Campe and therefore to be cut off from the people must be a morall cutting off by Excommunication not by death also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make a Covenant to cut off either by death or any other way as by banishment by which a thing leaveth off to be in use though it be not destroyed as when a branch is cut off a tree 1 Sam. 31. 9. Yea we have Isa 50. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is that Bill of cutting off or divorce Now this was not a Bill of killing the wife that was divorced but putting her from her husband as our Saviour saith It is not Lawfull to marry her that is divorced Matth. 19. 9. A killed and dead woman is not capable of marriage yet the word is Deut. 24 1. Ier. 3. 8. from that same Theame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews have another more ordinary word to signifie death as Exod. 31. 14. He that doth any work on the Sabbath in dying he shall die And it is expounded he shall be cut off from the midst of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lev. 7. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is four times used without any such expression ver 20 21 25 27. To which may be added that when zealous Hezechiah did finde that the people were not prepared According to the purification of the Sanctuary though they had celebrated the Passeover the King did not only not kil them but prayed God might be mercifull to them and the Lord killed them not saith the spirit of God but healed them Exod. 12. 15. He that eateth unleavened bread that soul shall be cut off from Israel but it is expounded ver 19. That soul shall be cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church of Israel Certainly he that is killed is cut off from both State and Church and from the company of all mortall men on earth Isa 38. 11. Then to be cut off from Israel is onely to be deprived of the comfortable society of the Church of Israel as the holy Ghost expoundeth it Also Lev. 4. If any commit any sin but of ignorance and so if he touch any unclean thing or eat unleavened bread forbidden of God he is excluded from the holy things of God while the Priest offer for him according to the Law Now if he was presently to be killed either by the Magistrate or in that act killed by Gods own immediate hand as Aarons sons were there was not a journey to be made to the place the Lord had chosen to sacrifice there which might have been three dayes journey from his house who was unclean yea when the man that gathered sticks was stoned and the false Prophet stoned Deut. 13. there was no sacrifices offered for any of them before they were killed and I hope there were no sacrifices in Moses his Law offered for the dead Hence learn we 1. That to cut off from the Congregation was not to kill but it was the Iewish Excommunication greater or lesse 2. That Moral sins under the Old Testament debarred men from the holy things of God while the Priests sacrificed for them and brought them in a capacity to receive the holy
the preaching of the word in which Commandments Promises and threatnings are proposed to all in generall there be rebukes of the Church the sentencing of such and such persons by name as Hymeneus and Philetus and other Blasphemers the Authoritative Declaration that such a brother is to be esteemed as a Heathen and a Publican and brotherly fellowship of eating and drinking with such an one denied that he may be ashamed if these be then are some debarred from the holy things of God by Church-Censures beside the preaching of the word of God But the former is true Ergo so is the latter The Proposition is proved because all wicked persons and heart-hypocrites are excluded from the holy things of God by the Preaching of the Word But only these that are notoriously and by testimony of witnesses convinced to be scandalous or contumacious in atrocious sins after they are by name rebuked and are declared to be esteemed as Heathen and Publicans and from whom we are to withdraw brotherly fellowship are excluded from the holy things of God by Discipline and Church Censures The Assumption I prove Because the word is preached to all by one in office and that a Steward and dispenser of the mysteries of God and he excludeth all unworthy ones known to be such or invisible only from the kingdom of God But the Censure 1. Is inflicted by many 2 Cor. 26. by the Church Matth. 18. 17. conveened together 1 Cor. 54. 2. It is applied to such persons by name 1 Cor. 5. 5. He that hath done such a deed ver 2. Hymeneus Alexander 1 Tim. 1. 20. Jezabel Rev. 2. 20. 3 The whole congregation is not to eat or Table with such an one 1 Cor. 5. 11. We are to note and observe him and to have no company with him that he may b ashamed 2 Thes 3. 14. to esteeme him as an Heathen and a Publican and exclude him from the Seals of the Covenant so long as he remaineth in that state 3. Arg. If a person may for not hearing the Church be judged as an Heathen and a Publican and his sinnes bound in heaven by the Church then by discipline he is excluded from the holy things of God in a peculiar way in the which contumacious persons uncircumcised in heart are excluded in foro interno Dei in Gods secret Court But the former is true Matt. 18. 15. 16 17 18. Ergo c. Now if there be two Courts one before God Rom. 2. 16. Rom. 14. 4. 1 Cor. 14. 25. 1 Ioh. 3. 21. Another of the Church Mat. 18. 15. 16 c. 1 Cor. 5. 4 5 6 11 12. and two sorts of bindings two sorts of Witnesses two sorts of Sentences then can it not be dedenyed but the Church hath a spirituall Court for censures as well as for preaching the Word 4. Arg. Exclusion of an offender from the societie of the Saints and not to eate or drinke with him is some other reall visible censure accompanied with shame then any censure by the preaching of the Word but there is such a censure inflicted by the Church Ergo The Proposition is cleare from Rom. 16. 17. Now I beseech you brethren marke them that cause divisions and offences contrary to the doctrine which yee learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and avoid them Here is a reall visible and personall note of shame put on Schismaticks a bodily declining and avoiding of their company which could not possibly be done by preaching of the Word But some may say this was not done by the Church court but every one as private christians were to eschew the society of Schismaticks and by this you cannot conclude any Church censure Answ Not to say that it were unjustice to decline any and renounce society with him before he were convinced to be factious according to Christs order Mat. 18. which to Erastus is a way of common and naturall equity And so in order to some publique censure before the Church Paul wâ—iâ—eth to a constitute Church at Rome in which he prescribeth Rom. 12. the Officers duty as what Pastor Doctor Elder Deacon ought to doe in a Church body We cannot imagine he could command every private Christian to inflict the censure and punishment for a punishment it is in order to a publike sin of avoiding any in Church communion professing they serve the Lord Iesus Christ as these doe verse 18. upon their owne private opinion Iesus Christ and his Apostles must have left men loose in all order and discipline by this way howbeit the adversary would deny a church punishment here is a punishment inflicted by many 2 Cor. 2. 6. And it is not inflicted by way of preaching so 2 Thes 3. 14. If any man obey not our word by this Epistle note that man have no company with him that he may be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the learned is to put a publike church note on him that he may be confounded make him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike wonder that he may be ashamed as Piscator and P. Baynes observe on the place expounding it of excommunication and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here is used toward the incestuous man who was to be excommunicated 1 Cor. 5. 9. I wrote unto you in an Epistle not to keepe company with fornicators the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 1. is ascribed to the incestuous man and here they are not to be mixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fornicators vers 11. But now I have written unto you not to keepe company if any man that is called a brother be a fornicator or covetous or an idolater or a railer or an extortioner with such a one no not to eate And that we may know that this is a church censure he addeth ver 12. For what have I to doe to judge them also that are without Ergo this no keeping company with such is a Church judging 5. Arg. The Church of Pergamus is rebuked for having amongst them such as hold the doctrine of Balaam and Revel 2. 14. and Thyatira that they suffered Iezabel to preach and seduce the servants of God ver 20. as the Church of Ephesus is praised v. 2. that they cannot beare with them that are evill but had tryed such that said they were Apostles and were not and had found them liars Rev. 2. 3. Here is it clearely supposed that these churches were to censure false teachers if any shall say they were to censure them no other waies but by preaching against their errors 1. This would establish a Prelate above the Church contrary to that of Mat. 18. Tell the Church and 1 Cor. 5. Where the Church gathered together was to excommunicate 2. The Angel of the Church is taken collectively for all the Rulers and the whole Church to whom Christ writeth as is cleare in that he saith so often He that hath an eare let him heare what the Spirit saith to
they distribute to wicked and scandalous men such Ordinances as they see shall certainly be judgement and damnation to them and as maketh the Communicants guilty of the body and blood of our Lord Now that the Stewards Communicate with the sins of these manifestly scandalous to whom they administrate the Supper I prove 1. Because they that sow pillows under the head of the openly wicked preaching peace to these who should die do hunt souls Ezech. 13. 20. and partake of their presumption and they that heal the wound of the people with smooth words are false dealers and concurreth to the wound of the people Ier. 8. 10 11. As the Prophet that preacheth lies partaketh of the peoples presumption which believe those lies Ier. 14. 14 15 16. 2. If Eve should but reach the fruit of the forbidden Tree to Adam and say take and eat she partakes of Adams sin if the mother give poyson willingly and wittingly to a childe she killeth her childe though it be told the childe that it is poyson The Supper to those who knowingly to us eat unworthily is forbidden meat and poyson 3. A third Argument is from the nature of holy things It is not lawfull to give that which is holy to dogs nor to cast pearles before swine least they trample them under their feet Matth. 7. 6. But the Sacraments are holy things saith Erastus and no man can deny it Ergo we are not to give the Sacraments to the scandalous and openly prophane But Erastus answereth That the Lord preached the word to Pharisees and the word is a holy thing and a pearl and by Dogs and swine he meaneth open persecutors They that will seem members of the Church and confesse their fault and promise amendment are not such as will trample on the Sacraments and will turn again to tear you Et si quis talis reperiatur hunc ego admittendum minime censeo for such saith he Are not to be admitted to the Sacrament Ans These holy things which prophane men and openly scandalous can make no use of but pollute them to their own destruction and the abusing of the Ordinances no more then Dogs and Swine can make use of Pearls to feed them but onely trample on them are not to be given to the prophane and openly scandalous But the Lords Supper is such a thing being Ordained only for those that have saving Grace not for Dogs Now the Assumption applied to the word is most false as it is applied to the Lords Supper it is most true for the Word is Ordained by speciall Command to be Preached to Dogs and Lions that thereby they may be made Isa 11. 4 5 6 7. Isa 2. 3. 4. Lambs and Converts the Supper is not a mean of Conversion and since Dogs can make no use of it but trample it under foot we are forbidden to give such holy things to them It is true They 'll trample the Pearl of the word but we are Commanded to offer the word to all even while they turn Apostates 2. If Christ Commanded the word to be Preached to Pharisees and Saduces these were such persecuters as sinned against the Holy Ghost Dogs in the Superlative degree Matth. 12. 31 32. Joh. 9. 39 40 41. Joh. 7. 28. Joh. 8. 21. Ergo Christ Commanded some holy things the word to be given to Dogs and yet his precept cannot be obeyed if we give them the Sacrament 3. By what Doctrine of Scripture will Erastus have these that trampleth on Ordinances and turn again to tear us debarred from the Supper For in his Thes 26. 27 28 29. he holdeth it unlawfull to debar any Judas from the Supper doth he think there be no Dogs in the Visible Church Peter saith There be such Dogs as have known the way of truth and turn to their vomit and such may promise amendment confesse their sin and desire the Sacrament 4. Arg. Those who will not hear the Church but doth scandalize not only their Brethren but also a whole Church and are to be esteemed as Heathen and Publicans are not to be admitted to the highest priviledge and to feast with Christ when the Church knoweth they want their wedding garment But there may be and are many in the Church of this sort Ergo such should not be admitted For the Major I set down the words of Erastus granting it The Assumption both Scripture and experience proveth for there be in the Visible Church Dogs Persecuters Jezabels as there be many called and few chosen 5. Arg. If the incestuous man must be cast out lest he leaven the Church then can he not be admitted to Communicate with the Church in that which is the highest seal of Christs love but the incestuous man must be cast out lest he leaven the whole Church 1 Cor. 5. 4 5 c. Ergo The Proposition is clear because none can be put out of the Church but they must be separated from the Table of the Children of the Church the Assumption is 1 Cor. 5 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put him out ver 7. Purge him out Now the Church hath no power by bodily violence to attempt a locall separating of him in person from them as they are men though they may separate themselves from him then it must be a declarative casting of him out as unworthy to Communicate with the Church in such holy Ordinances as distinguisheth the Church from other Societies and these be the Seals of the Covenant 6. We are not to suffer sin in any Levit. 18. 17. Rev. 2. 20. but to hinder it so far as we can according to our vocation 1 Sam. 3. 13. As the Priests hindred Vzziah to Sacrafice 2 Chron. 26. 18 19 20. And must pull them out of the fire Jude ver 23. As the Law of nature would teach the Mother not only not to co-operate with her sonne attempting to kill himself but to hinder and stop him by pulling a knife or sword out of his hand when he is about to destroy himself if so then ought not the Church and her Officers to co-operate so far with those who do Eat and drink their own Damnation as to exhibite and give to such the seals of the Covenant to pray that these seals may be blessed to scandalons ones which is to pray directly contrary to the revealed will of God in his word and against that which the faithfull Pastors and Paul Preacheth That every one should try and examine themselves and so eat and drink Now a reall and physicall co-operating of the Church with such manifest impiety must then be the Churches suffering of sin in a brother or not hindring him â—o eat his own Damnation if the Lord have committed a power of dispensing the seals to Christians not to Pagans and Turks Let Erastus show any precept or practise why we might not admit Jews Turks Indians though never Baptized to eat and drink the Lords body and blood we are to Preach
2. He saith indefinitè If thy brother shall trespasse against thee this is comprehensive of all offences 3. Hee speakes of such offences from which I am to gaine my brother Verse 15. But I am to gaine him from all great or small 4. He speaketh of such as I must bring before the Church in case of my brothers obstinacy but that is comprehensive of all verse 17. 5. He speaketh of such as are bound in heaven these be great and small verse 19. 6. He speakes of such as I must forgive v. 15. but I must forgive all to seventy seven times as Luke 17. 7. He speaketh of such as being persisted in maketh a brother no brother but as a Heathen and a Publican but great and publike Scandals rather doe this then small and private ones Erastus The sense is when thy brother that is any Iew doth thee an injurie study to reconcile him to thee thy self alone if thou speed not so assay the same before two or three Witnesses but if neither so thou can free thy self of injurie tell the Synedrie that is tell the Magistrate of thy people or thy own Religion but if he will not heare the Magistrate then thou mayest without the offence of any deale against him as a Publican and aninjurious Heathen who will acknowledge onely the Roman judicature and pursue him there Ans If this be the sense it is farther from the understanding many miles then the words a common reader may come after and finde a more native sense 1. If thy brother offend thee c. should not be restricted to the Iews onely nor the Gentiles onely the Disciples for the most were Gentiles and neerer Christians then Iewes 2. Brother is as large as the offender as those of the Church 3. As large as the offender to be gained Paul was to doe what he could to gaine Iewes and Gentiles and both may offend 2. Christs scope is not so much to free the Plaintiffe from injuries it is a carnall like glosse as to remove Scandals and Stumbling blocks out of the way of both and gaine the offenders soule Observe that the Exposition of Erastus is so wilde that sense scriptures or Greeke Authors cannot dream that let him be as a Heathen can be in sense all one with this Pursue him for his injury before the Roman judicatures But the Exposition we give according to the word in its first notion doth offer it selfe to the understanding For Let him be to thee as an Heathen is let him be counted as one that is without the Church and not of the people of God as the word Heathen is tâ—â—en Levit. 25. 44. 2 King 17. 8. Psal 2. 1. Psal 44. 2. Psal 46. 6. Jer. 9. 16. Lam. 1. 3. Ezek. 20. 23. Lam. 1. 10. Act. 4. 27. Cor. 5. 1. Eph. 2. 11. 1 Thes 4. 5. 1 Pet. 2. 12. Rev. 11. 12. 3. It will be long ere Scripture make a parallell to this Tell the Church that is Tell the King tell the civill judge that is tell not the Church For the Church dealeth with spirituall Armour and the King is not the Church 2. with no force or violence but the word and discipline 3. with the mans conscience to gain the man to repentance for so all Christs three steps is to save the soul and to gain him to repentance Erastus layes a good Iron club over the offenders shoulders and brings the offender to a Civilian to whom Christ never committed the Gospel What shall the justice of peace preach Christ to the offender and wield the rod of Christs power out of Zion to him Is there no way but that to gain a soul 2. He brings him to one who hath no weapon to a Magistrate but a weapon of steel the sharp sword or 3. will this Magistrate not labour to gain him which clearly is Christs intent O he is greedy in his stairs to have the lost gained as is ver 11. 12. then Christ misseth his end But whether the man repent or no saith Erastus the Magistrate as such must cudgell the offender 4. It is admirable that Let him be to thee as a publican and a Heathen must be a new Judicature and this is to drive him to Cesars Tribunall a strange glosse but 1. This will loose him out of hand will Nero and the Heathen judge Preach him back a submissive Lamb to the Iews But. 2. How do you this Citrà offensionem without scandalizing Paul cannot advise what Erastus doth he thinks Christians should rather suffer injuries then to implead a brother before a Heathen judge 1 Cor. 6. Yea but ere you suffer so saith Erastus cause him to compear and answer the highest Heathen judge on earth to teach him better manners This is a vindictive-like way 2. Scandalous heathens will say See how these Disciples of Jesus agree 3. It s the highest rupture of love 1 Cor. 6. Erastus By my exposition I do not as Beza saith take away a brotherly pardoning of all injuries for though Christ teach us how to compose and remove only private iniuries piously and without the scandalizing of the vveak it followeth not therefore Christ teacheth that only private injuries are to be pardoned doth Christ teach no other thing I never thought that only light injuries are to 〈◊〉 pardoned when either we chide him or he vvillingly acknovvledge his fault vve are to pardon him for if vve must bring a small injury to the Church far more must vve bring a greater injury Ans 1. Christ would so many injuries to be pardoned as is comprehended in this generall If thy brother trespasse against thee rebuke him but this comprehendeth great injuries and all injurieâ— It being as Erastus saith parallel to Lev. 19. 18. Thou shalt not suffer sin in thy Brother What must we not suffer a small sin in our Brother because that were to hate him in our heart But we may suffer great sins in him and not rebuke him yet that should not be hatred of our Brother 2. Christ is not only teaching how to remove scandals but how to remove them by gaining our Brother even by telling the Church If need be that they may labour to gain him also if one brother and if one with two or three witnesses cannot gain him to repentance and so he would have all injuries pardoned out of which we are to gain our brother 3. It is too narrow a compasse to which Erastus draweth Christ in his words only to remove the scandall without offending the weak to labour to remove only petty scandals and not great yea and publick to our whole Church 4. Erastus seemeth to imagine if we draw our brother before the Church that is the Civill Magistrate we do not then forgive him it being now a great injury but he is deceived we are to forgive our brother and to pray for his forgivenesse even when we make the offence publick and when he repenteth not
neglect to hear them he was to tell the Church Ergo If he should hear them he was gained and was not to tell the Church Ergo spirituall gaining must be Christs scope 2. If to tell the Church be as Erastus dreameth to tell the Civill Magistrate and then the Roman Emperour this was no suitable mean to gain the mans soul a club was never dreamed of by our Saviour to compasse the spirituall end or neerest scope of gaining any to repentance for the end of the Magistrate as a Magistrate is to bring no man to repentance but to take avvay evil out of the land to cause Israel fear and do so no more to be an avenger of evil doing far lesse is there any shadow of reason to dream that Christ intended by Cesars or any Heathen Magistrates sword to gain an offending brother to repentance and that he commandeth the offended brother to use such a carnal mean so unsuitable to such a spirituall end Lastly How a private brother cannot be said to binde and loose I have cleared already Erastus Least these words Let him be to thee as an Heathen should seem to make the offender every way as an Heathen therefore he addeth a restrictive word and a Publican and he addeth the article ◠common to them both so as he speaketh not of every Heathen and Publican but of those who were conversant amongst the Jews and none of those would answer to any Judge but the Roman Emperour or his deputies being the servants of the Romans to vex the people of the Jews Ans Here is a groundlesse conjecture for a Publican was large as odious as a Heathen being a companion to sinners and the worst of the Heathen 2. How proveth he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heathen is meant of those Heathen only that were servants to the Romans and would acknowledge no Iudge but Cesar 1. The Iews themselves said We have no King but Cesar 2. The holy Ghost doth not restrict the Heathen so What warrant hath Erastus to be narrower in his glosse then the holy Ghost is in the Text. If in these Let him be as an Heathen the threatning be perpetuall to remove all scandals to the end of the world when most of the Heathen shall not acknowledge the Iudicatures of Heathen Rome then the word Heathen must be as large as all Heathen all wicked and all scandalous men such as Publicans and so there is no hint at the Heathen Romish Iudge here which is the way of Erastus But the former is true or this Law of Christ is to remove scandals amongst the Disciples when the Roman Empire shall fall as the Lord in his word hath prophecied The Scripture speaks not so Mat. 6. 7. Vse no vain repitition in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can Erastus say none use babling prayers but such heathen as were subject to the Roman Empire Gal. 2. 9. That we should goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Heathen here is an Article also belike Paul should preach to no Gentiles but those under the Roman Empire A frothie dream Gal. 3. 8. The Scripture foreseeing God would justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles Here also an Article belike then no Gentiles are justified by faith but these that are Officers to the Romans and vexed the Iewes Act. 18. 6. Henceforth I will goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gentiles Act. 21. 19. Paul told what things the Lord had done by his Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Heathen Act. 26. 23. that Christ should shew light to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Heathen not the Romish heathen onely except Christ be a Saviour to no other Heathen in the world I need not weary the Reader to resute these unsolid conjectures of Erastus Erastus Converted Publicans were not scandalous as touching their office Ergo A publican signifieth not one that is none of the Church Zachens after his conversion remained a Publican Ans Converted Publicans left not off to be Publicans but they left off to be such as went under the name of Publicans that is abominable Extortioners and grinders of the Poore and therefore it followes well that to be as a Publican in the common speech of the Iewes familiar to our Saviour was to be a wretched godlesse prophane man without the Church and without God and Christ in the world as also the Heathen were Eph. 2. 11 12. 1 Cor. 5. 1. 1 Pet. 4. 3 4. Acts 21. 11. Rom. 2. 24 blasphemers of the Name of God and 1 Cor. 12. 2. Yee know that yee were Gentiles carried away with dumbe Idols Eph. 4. 17. That ye walke not as other Gentiles in the vanity of their minde 18. Having the understanding darkned being strangers from the life of God These and many other Scriptures confirmeth me much that in Christs time to be as a Heathen and a Publican was to be cast out whereas the man was once a brother a beleever and a member of the Church and in profession in the covenant of God and a brother to Peter Iohn and the Lords Disciples and a Christian and professing Saint as the disciples of Christ were but now one who is turned out of that society and as a Gentile serving Satan walking in the vanity of the minde as an uncircumcised man c. This is as like Excommunication as one egge is like another we have cleare Scripture for this Exposition but it is good Erastus never gave us one syllable of Scripture for his exposition Nor can it be shewen that to be as a Heathen and a Publican by Scripture or any that ever spoke Greeke is to be in subjection to the Roman Empire or lyable to their lawes onely we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Erastus for it Erastus Who ever by no law of God or command was execrable and could for no just cause be hated by no Law of God could bee debarred from the Temple and holy things of God But such were the Publicans Ergo Ans 1. The Major is false The Leper because a Leper was by no Law of God cursed and execrable nor was he worthy of hatred but of pitty yet was he by an expresse Law debarred from the Temple and holy things of God 2. The Minor is false in the sense we contend for the office of a Publican in abstracto was not execrable nor worthy of hatred but the thing signified and that which proverbially went under the name of a Publican amongst the Iewes to wit a professed extortioner a robber a grinder of the face of the poore is both execrable and hatefull the conclusion in the former sense is granted and it is nothing against us But in the latter sense the Assumption being false the conclusion followeth not not to say that in ordinary none was a Publican but he that was either an heathen and so execrable or then an
Apostate wretched leud Iew. Erastus But I have demonstrated that no man was debarred from holy things for Morall uncleannesse then neither should a Publican be counted a separated man will Christ command him to be cast out whom the Iewes could by no Law cast out Ans If we give the matter to Erastus his word all he sayes are demonstrations Let the reader read and judge 2. All his argument here proceedeth on a false ground while he contendeth so much to justifie Publicans he presumeth to be as a Publican to â—e in our sense all one with this to be excommunicated But 1. we lay the least weight on the word Publican and more on this to be as an heathen 2. We take them not divisively but as Christ speaketh them copulatively We say not to be excommunicated is all one as let him be as a Publican but that to be excommunicated is to be as an Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a Publican Erastus The article â— is set before both the word Heathen and the word Publican by the holy Spirit which signifies either the very nature of the predicate heathen and Publican or must put a great Emphasis and a great edge of difference between the Heathen and Publican here and in other places as these be not one Petrus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et Petrus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter is a man and Peter is the man or that man So when we say pleasure is that good thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that chiefe happinesse We say more then when we say pleasure is good so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Publican must signifie a Publican as a Publican if there be an Emphasis here common to both the heathen and the Publican now there can be no other thing in the matter of eschewing Scandals common to both but that both acknowledged no other but the Roman Magistrate and therefore except you make to be a Publican to be debarred from the Sacraments all one you have not another place in all the New Testament for your Excommunication for no Publican because a Publican was debarred by Gods Law Jure divino from the Sacraments Ans 2. All the wits on earth cannot make us see another place for Erastus his explication of this place Matth. 18. and of 1 Cor. 5. But we hope it shall appeare we have more from Scripture to say for Excommunication then this one place or then Erastus and all his party can say against it here is all that Erastus can say against this strong place builded upon one Article â— a poore and ignorant Grammattication 1. He culleth out the word Publican of lesse weight with us from the word Heathen and would prove that no Publican because a Publican and for the office was debarred from the Iewish Sacraments which we grant for no office or place lawfull in it selfe debarred any from Christ Centurions were hatefull to the Iewes and put over them by the Romans yet I should conceive the Centurion whose servant Christ cured Luke 7. was a Proselite and a member of the Iewish Church a lover of the Nation else I see not how the Iewes would have accepted that he should build them a Synagogue as he did v 5. and Publicans might have bin Proseliâ—es also but that which was signified by a Publican to the Iews was no lesse odious then the name of a hangman or a most wicked and flagitioâ—s man as Matth. 5. 45 46 47. and by Christ decourted from the number of the children of our heavenly Father Amongst the Iews it was counted abomination to eat with Publicans Matth. 9. 11. Matth. 11. 19. Luk. 7. 34. And when Christ saith Matth. 21. 31. of the Rebellious Iews Verely I say unto you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publicans and harlots shall enter into the Kingdom of God before you He clearly maketh Publicans the wickedst of men shall these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make us think Erastus were not dreaming if he should from these words gather that Christ meaneth only of such Publicans and Harlots as acknowledged no other Magistrate but the Roman Magistrate And the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubled in the following verse also 2. Let us retort this Argument he that heareth not the admonitions of brethren in secret and of the Church in publick is to be reputed not as a Iew or a brother and member of the Church having right to the holy things of God but as a Heathen Now a Heathen to the Iews was no brother and had no right to the Sacraments either of the Iewish or Christian Church as is clear by the word of God therfore he that heareth not a brother in secret or the Church in publick is to be reputed as no brother I mean in that publick visible way he once was but as a Heathen who hath no right Iure divino by Gods Law to the Sacraments 3. What means all this trifling about the Article Say that the Article should restrict Heathens and Publicans to such and such Heathens and Publicans I shall deny In eternum this consequence Ergo He means no other but only such Heathens and Publicans as did acknowledge no other Magistrate but a Roman Magistrate There is no shadow in the Scripture or any Greek author for the Word but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the qualitie and spirituall condition of any especially when Christ speaketh of gaining of souls as here Mat. 18. 15. so I am sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Ioh. 1. 14. Maâ— 6 â—0 1 Pet. 1. 19. so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Mat. 6. 5. and elsewhere enough I deny not but it may signifie a civill or naturall siâ—â—â—â—tude but Christ doth here speake of neither as is cleare 4. If here a Publican as a Publican be meant as Erastus saith Ergo All Heathens and all Publicans are here to be understood Ergo Not these only that had this common to them both to wit that they both acknowledged no civill Magistrate but the Romans the contrary of which Erastus asserteth 5. Yea this is not emphatick and discretive of Heathen and Publican Christ acknowledged no civill Iudge as King over the Iewes at this time but onely Cesar when he said Mat. 22. Give unto Cesar the things that are Cesars and to God the things that are Gods And the Iewes themselves did so when they said We have no King but Cesar If then to be as an Heathen and a Publican bee all one as to acknowledge no King nor judge but Cesar then to be as a Heathen and Publican must be all one with this to be as Christ and the Iewes for this was common to Heathens Publicans Iewes and Christ to acknowledge Cesar was their onely King and civill Judge 6. They were the worst of the Heathens and Publicans who in a peculiar manner acknowledged no lawfull Iudge but Cesar and hated the Iewes the onely Church of God
most at this time Ergo If the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre that a disobedient brother is most like these Heathen they must be greatest enemies to the Iewes and so remotest from Circumcision and all right to the holy things of God being the worst of the Heathen and so Erastus hath gained nothing but lost much by his poore Grammattication Yea if the offended brother should repute the offender as the worst of the Heathen he is to esteeme him who was once a Member of the Church in that he was obliged to heare the Church now as a Heathen and so no brother no Member of the Church and here Erastus must grant that one brother may un-un-church and Excommunicate any other for disobedience to the Church but the Church may not Erastus They are as absurd who say by Publicans here are understood wicked men for then by Heathen must be understood also the wickedest of the Heathen and not all the Heathen dwelling in Judea Ans I deny the consequence for by Publicans are meant men wicked and unpure by conversation and by Heathen men unclean by condition because without the Church and strangers to the Israel of God and without Christ and God in the world 2. We have proved what is meant by a Publican by evident Scriptures but that by a Publican is understood one who acknowledged no Magistrate but a Roman no Scripture no Greeke Author warranteth us to thinke it never man dreamed it but Erastus Erastus The Pharises hindred not Christ and his Apostles to come to the Temple Ans Christ was a born Jew and circumcised yea and what can the Practise of the Murtherers of Christ prove It is no Law But the Romans never sacrificed in the Temple but gave Liberty to the Iews to serve God according to his word and to hear Christ preach and that Christ kept the Ceremoniall Law and taught others even the cleansed Leapers so to do Matth. 8. is clear Erastus Private men do forgive sins Matth. 18. Luk. 17. Ergo to binde and loose is not a proper judiciall act of a Court Matth. 16. Christ speaketh not to Peter only but to all the faithfull who by teaching one another may bring one another to acknowledge their sin and if they do it they are pardoned if not their sins are bound in Heaven Ans To these the keys are given who retain and remit sins as Erastus saith But these be such as are sent of Christ as the Father sent his son Ioh. 20. 2. Either in this place there is given power to binde and loose by publick preaching the word or by some other place but this power to binde and loose by publick preaching is only given to Pastors and Teachers 1 Cor. 12. 29. Eph. 4. 11. 12. And Erastus granteth elsewhere that every private man by his office cannot preach nor administer the Sacraments and by no other place is this given to Pastors for I could elude all places with the like answer and say there is a publick Baptizing and Administration of the Supper by Ministers and sent Pastors only and a private also performed by private Christians yea by a woman and both are valid in Heaven and the binding and loosing of both ratified in Heaven 3. Christ spake this to the Disciples who before were sent to Preach and cast out Devils Matth. 10. and saith not Whom thou bindes on earth but in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What things you binde on earth shall be bound in Heaven Erastus saith all this upon the fancy that binding and loosing of the Church and Peters private forgiving of his brother seven times a day must be all one which I do prove in another place to be different and amongst other reasons this is one because the Church pardoning hath a threefold order 1. between brother and brother 2. before two or three 3. Before the Church and the end of all is the gaining of the offending brother Matth. 18 15 16 17 18 19 20. But the private forgiving of a brother of which Peter speaketh Mat. 18. 21 22 23. and Luke 17 4 5. is of an inferiour nature for I know not if you can gain a brothers soule seven times a day if he but say It repenteth me Luke 17. 4. or seventy seven times Mat. 18. 22. These words It repenteth me said seventy times a day to the Church cannot satisfie to the gaining of a soule whereas to the private remitting of revenge it were enough We have the Text to warrant us that Christ spaâ—e to Stewards to whom the keyes are committed Erastus doth but wickedly assert he spoke to those who were as Christians in that act but the Text is cleare he speaketh of binding and loosing spiriâ—ually which is nothing to the holding off of a civill injurie which Erastus saith is the scope of our Saviour here and how hungry must that sense be That you deal with him as with an Heathen who acknowledgeth no Iudge but a Roman judge is a matter ratified in heaven 4. A private man is to forgive an injury even though the offender repent not Mat. 14. 15. Rom. 12. 19 20. Col. 3. 13. but that pardon cannot be ratified in heaven 5. See what we have said of binding and loosing before Erastus Though Christ should speake this onely to Ministers yet it followeth not that he speaketh this to other Presbyters Ans That dependeth on the proving that there be ruling Elders in the Church which I conceived have proved else where from Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. I conceive when Christ spake this there was neither a formed Presbytery nor a formed Church Erastus Christ saith not if two or three Presbyters or two or three Ministers agree in one I will heare them but where two or three Christians agree Ans Nor doe we say that two or three can make an Excommunicating Church but Christ argueth a minore if the Lord heare two or three on earth farre more will he heare a Church and ratifie in heaven what they doe in binding and loosing offenders in Earth But how shall these words agree to the interpretation of Erastus for he expoundeth two or three and the whole Church to be but one Christian Magistrate can he be said to agree to himselfe Or can one or two or three meet together in Christs Name And what coherence is here Two or three conveeneth to pray that he that will not hear the Christian Magistrate may be dealt with as a Heathen man before the Roman judge how violent and farre off is this glosse and how unsuitable to the Text Erastus What other thing is it to a private brother to gain another to himselfe and to God then binding and loosing in Heaven Ans To bring him before the civill Magistrate either Christian or Heathen whose intrinsecall end by vertue of their office is not to gaine soules but to draw the blood of ill doers is farre
with the Church it followeth not that the binding of the Church is not a Church-binding as the binding of the two private men is also a binding but no publick no Church-binding 4. How shall Christs words keep either sense or Logick with the exposition of Erastus If he will not hear the Christian Magistrate complain to the Heathen Magistrate and again I say if the Lord hear two praying on earth far more will he ratifie in Heaven what a prophane Heathen Magistrate doth on earth against a Christian offender judge what sense is in this glosse Erastus hath no reason to divide these words ver 19. Again I say if two agree c. from ver 17. 18. Because they are meant of the Magistrate saith Erastus against all sense and joyne them to the words of the. 15. and 16. verses for there is no mention of binding and loosing by prayer ver 15 16. But only of rebuking and here Erastus shall be as far from keeping his proportion of rebuking and praying as he saith we do keep proportion between Church-sentencing and praying To Theophylact Chrisostom and Augustine Beza answered well and Erastus cannot reply 6. If there be binding and loosing between brother and brother in the first and second Admonition before the cause be brought to the Church what need is there of binding the man as a Heathen before the Heathen Magistrate And what need of the Heathen Magistrates prayer to binde in Heaven Was there ever such Divinity dreamed of in the world Erastus These words Tell the Church prove only that the Church hath the same povver to rebuke the injurious man that a private man hath this then is poor reason The Church hath power to rebuke an offender Ergo it hath power to Excommunicate him Ans All know that Christ ascendeth in these three steps 2. Erastus granteth the cause is not brought to the Church but by two or three witnesses which is a judiciall power as in the Law of Moses and in all Laws is evident if he hear not a brother he is not to be esteemed as a Heathen and a Publican but if he hear not the Church he is to be reputed so 3. We reason never from power of rebuking to the power of Excommunication but thus The Church hath power to rebuke an offender and if he will not hear the Church then is the man to thee that is to all men as a Heathen and a Publican Ergo The Church hath power to Excommunicate Erastus Christ speaketh of the Church that then was How could he bid them go to a Church that was not in the world they having heard nothing of the constitution of iâ— did he bid them erect a new frame of Government not in the world Ans He could as well direct them to remove scandals for time to come as he could after his Resurrection say Mat. 28. 19 20. Go teach and baptize all Nations which commandment they were not presently to follow but Act. 1. 4. to stay at Jerusalem and not To teach all Nations while the Holy Ghost should come I ask of Erastus how Christ could lay a Ministery on his Disciples which was not in the world What directions doth Christ Mat. 24. and Luk. 21. give to his Church and Disciples that they had not occasion to obey many years after is how they should behave themselves when they should be called before Kings and Rulers 2. Nor were the Apostles who were already in the room of Priests and Prophets to Teach and Baptize he after being to institute the other Sacrament to wonder at a new forme already half instituted and which differed not in nature from the former Government save that the Ceremonies were to be abolâ—shed Erastus Only Matthew mentioneth this pretended new institution not Luke not Mark the Disciples understood him well they aske no questions of him as of a thing unknown only Peter asked how often he should forgive his brother Ans This wil prove nothing Iohn hath much which we believe with equall certainty of Faith as we do any Divine institutions shall therefore Erastus call the turning of water into wine the raising of Lazarus The healing of the man born blinde and of him that lay at the Pool of Bethesda Christs heavenly Sermons Ioâ— cap. 14. 15 16. his prayer cap. 17 which the other Evangelists mention not Fiâ—menâ—a hominum mens fancies as he calleth Excommunication 2. Did the Disciples understand well the dream that Erastus hath on the place and took they it as granted that to tell the Church is to tell the civill Magistrate And that not to hear the Church is civill Rebellion and to be as a Heathen is to be impleaded before Cesar or his Deputies only This is a wonder to me Matthew setteth up this way an institution of all Church-Government which no Evangelist no word in the Old or New Testament establisheth Erastus Christ would not draw his disciples who were otherwise most observant of the Law from the Synedry then in use to a new Court where witnesses are led before a multitude and sentences judicially set up it had been much against the Authority of the civil Magistrate and a scandall to the Pharisees and the people had no power in Christs time to choose their own Magistrate therefore he must mean the Jewish Synedry If by the Church we understand the multitude we must understand such a multitude as hath power to choose such a Senate but there was no such Church in the Jews at this time Ans That the Church here is the multitude of Believers men women and children is not easily believed by us 2. And we are as far from the dream of a meer civill Synedry which to me is no suitable mean of gaining a soul to Christ which is our Saviours intention in the Text. 3. Erastus setteth up a christian Magistrate to intercept causes and persons to examine rebuke lead witnesses against a Iew before ever Cesar their only King of the Iews or his Deputies hear any such thing this is as far against the only supream Magistrate and as scandalous to the Pharisees as any thing else could be 4. Had not Iohn Baptist and Christs disciples drawn many of the Iews and Profylites to a new Sacrament of Baptisme and to the Lamb of God now in his flesh present amongst them this was a more new Law then any Ordinance of Excommunication was especially since this Church was not to be in its full constitution till after the Lords Ascension Erastus It is known this anedrim delivered Christ bound unto Pilate condemned Steven commanded the Apostles to be scourâ—eâ— and put in Prison Tertullins saith of Paul before Felix we would have judged him according to our Law Paul said Act. 23. to Ananiâ—s thou sittest to judge me according to the Law Act. 26. Pâ—ul confesseth before Agrippa and Festus that he obtained power from the high Priests to hale to prison and beat the Christians and
Paul for fear of the iniquity of this Church or Sanedrim dealt with them as Heathen and appealed to Cesar Ans But by what Law of God did they this It is not denyed but the Iews Synedrim being two courts did inflict punishment But that Christ establisheth a civill Sanedrim as a mean Matth. 18. To gain the soul of a brother is now the question we utterly deny this and gave reasons before thereof to which I adde if any obeyed not the Church that is the Sanedrim as Erastus saith they might be stoned to death as Steven was Was this Christs milde way to cite them onely before the Romane Senate Were dead men capable of answering to any further Iudicatures 2. The last step of conveening Heathens and Publicans before the Romane Senate according to Christs order is not to be observed with them for even Heathens and Publicans are so far forth our brethren that 1. We are not when they offend us to suffer sin in them but to rebuke them as Christians Lev. 19. 18. For this is the Law of nature The Law of nature will teach us not to hate an Heathen in our heart 2. We are to labour to gain all even those that are without the Church 1 Cor. 9. 19 20 21 22. 1 Pet. 3. 1. And this is Christs way of gaining all to rebuke and admonish them Ergo it was never Christs meaning to deal with Heathens and Publicans so as at the first we are to drag them before the Heathen Magistrate that by his sword he may gain them or take away their life yea and Erastus granteth in Ecclesiasticall crimes that the Iews had power of life and death in the matter of Steven and of Paul if he had not appealed to Cesar to save his head Josephus de bel Judaic Lib. 5. Cap. 26. Antiquit. Lib. 14. Cap. 12. But in things politick Cesar took all power of life and death from them Hence only is Christs time the footsteps of the two distinct courts remained and the Priests not the civill Magistrate had the power of Church-discipline But all was now corrupt CHAP. IX Quest 5. The place 1 Cor. 5. for Excommunication vindicated from the Objections of Erastus Erastus Paul did nothing contrary to the Command of Christ But Christ excluded no man from the Passeover not Iudas Ergo Neither minded â—e to exclude the incestuous man he saith not 1 Cor. 5. Why debarred you him not from the Sacrament But why did you not obtain by your tears and prayers as Augustine expoundeth it that the man might be cut off by death Ans Christ would not take the part of a visible Church on him to teachus that none should be cast out of the Church for secret and latent crimes 2. Paul did nothing without the Command of Christ But Christ neither in the Old or New Testament commanded his Church to pray for the miraculous cutting off of a scandalous person give an instance in all Scripture except you make this one which is contraverted your instance Erastus Paul 2 Cor. 2. absolveth the man from all punishment and nameth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuking Ergo He was not excluded from the Sacrament Ans Exclusion from the Sacrament is but one of the fruits of Excommunication not formally Excommunication yet he harpeth on this alway that to be excommunicated or to be delivered to Satan is but to be debarred from the Sacrament 2. The answer presupposeth he was Excommunicated we urge the place for a precept only of Excommunication if he repented to the satisfying of the Church there was no need of Excommunication 3. If the man 2 Cor. 2. was delivered from rebuke onely and if that was all his punishment Ergo he was not miraculously cut off for then he must have been miraculously cut off and raised from death to life againe unlesse miraculous cutting off had been no punishment But if he was not miraculously cut off because he prevented it then with what faith could the whole Church pray for the miraculous killing of a brother and not rather that he might repent and live 4. In all the Word of God the intrinsecall end of putting to death a Malefactor is to avenge Gods quarrell Rom. 13. 4. That all Israel may hear and feare and doe no more any such wickednes Deut. 13. 11. To put away the guilt of sinne off the Land Numb 34. 33 34. that the Lords anger may be turned away and a common plague on the Church stayed when justice is executed on the ill doer Psal 106. 28 29 30 31. And it concerneth the Church and Common-wealth more then the soule of the Malefactor and there is nothing of such an end here But the intrinsecall end here is that the mans Spirit may be saved in the day of the Lord Jesus and this delivering to Satan is in the Name and authority and by the power of the Lord Iesus 1 Cor. 5. 4. 5. Now the Sonne of man came to save soules not to destroy bodies and burne cities and though by the power of Christ Peter miraculously killed Ananias and Saphira and Paul stroke Elimas the Socererer blinde yet these being Miracles we heare not that this was done by any interveening act of the Church conveened or by their prayers to bring vengeance by a miracle on the ill doâ—r Peter and Paul doe both these not asking any consent or intervention of the peoples prayers but by immediate power in themselves from the Lord Jesus 2. If any such power were given to the Church by their Prayers to obtain from God a miraculous killing of all scandalous persons who infecteth the Church in case the civill Magistrate were an Heathen and an enemy to Christian Religion and refused to purge the Church Christ who provideth standing remedies for standing diseases must have left this miraculous power to all the christian Churches in the earth that are under Heathen Magistrates or some power by way of Analogie like to this to remove the scandalous person but we finde not any such power in the Churches under Heathen Magistrates except power of refusing to the offender the Communion and rejecting him as an Heathen and Publican that he may be ashamed and repent 3. The whole faithfull at Corinth men women and children and all the Saints for to those all iâ— this power given as Erastus saith must have had a word of promise if they ought to have prayed in faith as the Prophets and Apostles prayed in faith that they might work miracles that Paul was miraculously to kill the incestuous man But that all and every one who were puffed up and mourned not at this mans fall had any such word of promise I conceive not imaginable by the Scriptures for the Proposition I take it as undeniable if Paul rebuked the Corinthians all and every one because they prayed not and mourned not to God that Paul wrought not this miracle in killing the incestuous man they behoved to have
man to be a Priest we can say something but that all the lame in Israel were debarred from the Temple and the holy things of God we dare not say and a difference of things and men we acknowledge but that is nothing to weaken the argument 6. How proveth Erastus the tares are not to be plucked up by men Mat. 13. will bear no such thing ill men are to be cast out of the Church before the day of judgement both by the Magistrate and miraculously by the Apostles and by Excommunication say we Mat. 18. 1 Cor. 5. Erastus He that possesseth the price of the whore is not to be debarred out of the Temple though the money could not be offered to God The Pharisees would not have the price of blood cast in the treasure of the Temple yet they cast not Judas out of the Temple which these patrons of Ceremonies would have done if there had been any Law for it Ans This is to beg the question the whore who sold her body for a price was unclean and more unclean then the innocent money and so in that case excluded from the holy things of God 2. They admitted doves oxen and money changers into the Temple and prophaned it and why should they cast Judas out of the Temple will their practises prove any thing they used all divine ceremonies and Lawes of God to their owne carnall ends Erastus Heathens vvere not admitted into the Temple But a scandalous man is a heathen Ezech. 16. Your Father was an Ammorite also if thou be a transgressour of the Law thy circumcision is become uncircumcision Rom. 2. he is vvorse then an Infidell 1 Tim. 5. Erastus ansvvereth but if vve look to Gods estimation vvicked brethren are vvorse then pagans But if vve consider the externall face of the Church there be many things in vvicked men that agreeth not to heathen vvicked circumcised men might go in to the Temple Gentiles might not so the assumption is most false 2. A circumcised man and a Baptisedman can never turn non-circumcised or non baptised Ans I say nothing to the cursing and blessing Deut. 27. Nor do I owne that Argument it is not ours 2. Those which are so our argument runneth as Heathens and Publicans as Pagans Ammorites whereas they were sometimes Brethren and Members of the Church are not to be admitted to the Sacraments nor to be acknowledged as members of the Church more then Heathen Ammorites Pagans are to be be admitted to the Sacraments and Members of the Church But wicked men amongst the Iewes and amongst us Christians who will not hear the Church and are fornicators idolaters railers drunkards and extortioners and walke inordinately and cause divisions contrary to the Gospell of our Lord Iesus are to be esteemed as Heathens Pagans Amorites and worse then Infidels therefore such amongst the Iewes were not admitted to the Temple and holy things of God and amongst us not to be admitted to the Sacraments nor to be acknowledged as members of the Church Erastus answereth not to this Argument either Major or Assumption but propoundeth an Argument of a namelesse Author as he knoweth best to answer and remove himself 2. Many things saith he agree to Pagans and Turks which agree not to scandalous Christians True scandalous Christians are not Amorites and Pagans simpliciter they differ in profession the one being baptized not the other and once being baptized they can never be unbaptized but that is not our Argument but they agree in this that they are no more really Christians being fornicators railers drunkards extortioners c. then Pagans but have the onely name and title of such and are to be esteemed so by us and are to us quoad hoc in regard of Church priviledges as heathens and publicans and so the Lord of old termed his Apostate people Sodom and Gomorrah Esa 1. 10. and as the children of the Ethiopians and Philistines Amos 9. 7. and as uncleane and uncapable in a Church way of the Passeover and now of the Lords Supper to us as Ethiopians Sodomites of old and this day Turks and Pagans are to us 3. That the wicked that were circumcised might go into the Temple amongst the Iews de facto they might but de jure by Law they might not Ier. 7. 9. Ezek. 23. 39. Esa 66. 3. no more then by Law they might prophane the holy Name of God or kill a man or sacrifice a dog to God or offer swines blood or blesse an Idoll The argument from sanctifying the Sabbath I passe it hath no sense nor reason as Erastus propoundeth it Erastus Christ Mat. 5. commandeth him who is to offer a gift to leave his gift at the Altar and first to be reconciled to his brother Ergo he will have us not to use the Sacraments while we be first reconciled to our Brother But so saith Erastus we should not pray to God nor seeke forgivenesse of sinnes while we first forgive those that have wronged us Christ doth not here speake of the externall governing of his Church but of the perfection of a Christian man else wee could doe nothing that is good and just and we were all to be Excommunicated he saith not if the Presbyters shall command leave thy gift but if thou shalt call to minde thy selfe he speaketh not of a prohibition of others discharging an instituted vvorship but of that which a mans owne minde doth enjoyne him you may as easily prove the Papists Masse from this as Excommunication Ans Surely this is to me convincing if I be discharged by the Holy Ghost to meddle with the holy things of God or offering a gift to God at his Altar while I first be reconciled to my brother then those who have by office power to steward those holy things in wisedome and fidelity putting a difference betweene the precious and the vile knowing that I am at wrath wiâ—h my brother and having convinced me before two or three Witnesses that I have highly trespassed against my brother are to deny to Steward or dispense any such holy thing to me while I be first reconciled to my brother and the like I say of the Sacrament of the Lords Supper 2. To Erastus his Argument I answer it is not alike here as in praying for praying is so absolutely necessary that it obligeth by a command of God even a Simon Magus to pray while he is in the gall of bitternesse that the thoughts of his heart may be forgiveâ— Act. 8. 22. But Erastus as if he had set himselfe to contradict Christ would insinuate as much as Christ were not to be obeyed for his Exposition holdeth forth this sense When thou bringest thy gift unto the Altar and remembrest that thy brother hath ought against thee leave not thy gift depart not goe not about to be reconciled to thy Brother but first offer thy gift But Simon Magus though he should remember that he was in the gall of bitternesse
to the power civil that is of God If the Magistracy be an Ecclesiastical ordinance and a vicegerent power of the mediator as they say it is then to be subject to the Magistrate is to be subject to this Church power and to be subject to the Church 2. The punishing power of the Magistrate as such doth not bind and loose on Earth and open and shut Heaven for then hoc ipso because the Magistrate doth judge and punish evil doers the mans sin should be bound in Heaven now so the judging and punishing power should take hold of the conscience But it is certain the Magistrate as judge may take away the life of a Capital Delinquent when he knoweth the man repenteth and believeth and findeth mercy with God Ergo this magistratical power is not Ecclesiastical for if the man to the knowledge of all repent the Church hath no power to bind his sin on Earth nor will God bind his sin in Heaven but yet the Magistrate as a Magistrate is to punish Ergo this punishing power is no Ecelesiastical power nor any part of Church-government 3. The punitive power of the Magistrate hath influence on men as ill-doers whether they be within the Church or without the Church and worketh on men as Members of the Common wealth whether Christians or Heathens Indians or Americans But no punitive power of the Church is or can be extended to those that are without the Church but Pastors and the Church leaveth them to be judged of God 1 Cor. 5. 12. nor can they be cast out of the visible Church who were never within it 4. The punitive power of the Church as such floweth from Christ as Mediator Head and King of the Church because Christ as Head and Mediator hath appointed a shepheards staffe discipline or rebukes Church-censures and Excommunication for his sheep his redeemed ones family and people for whom he is Mediator his Scepter and Rod must be congruously and sutably proportioned to his Crown and spiritual Royal power But the punitive power of Magistrates floweth from God the Creator as the whole world is the family of God so for the preservation of humane society the Lord hath been pleased to appoint Magistrates and the punitive power of them by the sword to correct ill-doers for the peace good and safety of humane societies 5. All punitive Church-power is for edification 2 Cor. 10. 8. That the mans spirit may be savdd in the day of the Lord 1 Cor. 5. 5. that the party may be gained by private and publike Church rebukes Mat. 18. 15. If he hear thee thou hast gained thy Brother v. 18. If he neglect to hear the Church let him be to thee as an Heathen c. Ergo if he hear the Church his soul is gained 2 Thess 3. 14 15. 1 Tim. 1. 19. but the intrinsecal end of punishing an evil doer is not the gaining of his soul but a political civil satisfaction of justice for a wrong done to humane society that others may fear and do so no more the Magistrate in using his sword as a Magistrate looketh not to this as the intrinsecall end of the sword to convert a soul to augment the number of the subjects of Christs mediatory Kingdom nor doth he as a Magistrate proportion the measure of the stroke of the sword according to the repentance aud godly sorrow of the man who hath sinned but in justice his eye is not to pity or spare the blasphemer though as dear to him as a father and friend Deut. 13. 6 8 9. 10. Deut. 33. 9. whether he repent or not repent but the Church censure respecting intrinsecally the gaining of the soul is proportioned to the offenders sorrow for his sin that he be not swallowed with over much sorrow 2 Cor. 2. 7 8 9 10. 6. This punitive part of Church Government is neither in name nor in thing in Scripture Triglandius denieth that there is any Ecclesiastical co-active or compulsive power properly so called in the Church there is no violence used by Christ as King of his Church this shepheard carrieth the Lambs in his bosome Isai 40. 11. Hyeronimus said well The King or Magistrate ruleth over men that are unwilling he meaneth in punishing them but the Pastor doth it to men that are willing And renowned Salmasius citing this addeth that of the Apostle Peter to the Elders Feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not pena a proper punishment that the Church doth inflict nor doth the Scripture speak so nor is the thing it self punishment or any punitive power here indeed all co-active power of the Magistrate as the Magistrate and all punishment issuing from it is against the will of the punished and is inflicted with the dominion of the sword we know how the Adversarie side here with Papists who make all Church censures to be pennances inflicted upon penitents against their will Therefore saith Salmasius Of old censures were so voluntary that to deny them was a punishment and they were desired and sought as a Benefit as the ancient Canons of Councels and Canonick Epistles and writings of Fathers bear witnesse and this doth prove if Iesus Christ have a willing people Psal 110. and if rebukes and censures be to the Saints as medicine that will not break the head Psal 141. 5. no medicine is received unwillingly by wise men and no medicine is a punishment then the punitive power of the Magistrate hath no place in the Church as the Church 7. The Magistrate dispenseth no Ecclesiasticall censures as a Magistrate For 1. He rebuketh not as a Magistrate for rebukes as rebukes intrinsecally tend to the gaining of the soul so as to receive rebukes willingly is a Character of a child of God and to hate it a signe of a wicked man Ecclesi 7. 5. Prov. 28. 23. and 6. 23. and 1. 23. c. 13. 18. c. 15. 5. 10. 31. 32. Prov. 5. 12. and 10. 17. and 15. 10. and 9. 8. and 13. 1. so the sword cannot inflict this censure nor can the Magistrate cast out of the Synagogue or Church he can banish which is a locall casting out but not excommunicate if he be said to be an Ecclesiasticall person exercising punitive power in the Church because he judgeth and punisheth sins against the Church 1. This is nothing except he inflict spirituall punishment of rebuking and excommunication which he cannot do because he hath not to do with the conscience or the converting of a sinner 2. If he be a Church-governour because he punisheth sins against the Church but in so far as they disturb the Peace of the State then Pastors may be civil Governours and use the sword which Christ forbiddeth Luk. 22. 26 27. and 12. 13 14. because they inflict spirituall punishment such as publike rebukes on murtherers parricides but in a spirituall way to gain souls to Iesus Christ and they rebuke murthers thefts thought not as committed against the State and Peace of
illas Ecclesias tantum quae Christianum Magistratum non habent non potest hic certi quiequam praescribi sed fideles et prudentes Ministri pro conditione temporum publici status et necessitatis Ecclesiasticae disciplinam hanc sic attemperabunt ut omnia fiant decenter honestè et in aedificationem Ecclesiae in Mat. 18. Habendi sunt pro hominibus prophanis et a Rep. Christianorum alienis qui excommunicati sunt He favours not a little the Erastian way for he maketh Moses the institutor of Religion to Aaron and the Ministers the servants of the Christian Magistrate loc de Magistratu Wolfangus Musculus 16 de Magist pag. 630. penes Magistratum est locorum Ecclesiasticorum constitutio defendere leges possunt Inferiores sed constituere non possunt nisi Superiores pag. 631 632. Respondet ad illud dic Ecclesiae Ecclesiae Dei magistratui pio ac fideli tunc distribuebantur ut ecclesiis ab apostolis plantatis usu uenit Yet he goeth not with Erastus for he saith pag. 634. Neque docet Magistratus neque administrat Sacramenta sed haec faciunt Ministri pag. 628. Moses primus Catholicus Israelis Magistratus omnem in populo Dei religionem constituit ipsique Aaraoni et Levitarum ordini facienda et vitanda praescripsit adeo ut cura instituendae ac moderandae religionis pertineat ad Magistratum administrandae vero ad sacerdotem porro si peccaverit formam praescribit quomodo procedendum sit cum impaenitentibus Lucratus es fratrem fructus est laboris tui Dic Ecclesiae Tertius gradus habet provocationem ad totam ecclesiam h. e. ad coetum fidelium cujus vos estis membra est autem Ecclesiae hic cetus fidelium in quo verbum Christi et Sacramenta recte administrantur hanc formulam post secuti sunt apostoli ut est 1 Cor. 5. 3. et 2 Cor. 2. 6. sit tibi h. e. quo loco aperti hostes Christi et aperti peccatores habentur sic illum habeto nihil sit tibi cum eo negotij separa te ab illo satis jam cognovisti hominem constat eum induratum et reprobum esse hic est authoritas finalis sententiae Ecclesiae Aretius Coment in 1 Cor. 5. propositio Homines Christum professi quoad fieri potest flagitiosos vitare debent Corinthiis omni studio laborandum ut incestuosum suo et Ecclesiae bono ad tempus excludant Finis excommunieationis alter vt salvus sit totus homo in diâ— mortis vel in novissimo judicio alter finis respicit Ecclesiam sic omnibus vitanda est vobis contagio In Matthew 7. Sanctum canibus non dandum Vult Christus ostendere doctrinam Evangely et mysteria pietatis non esse Communicanda ingratis et contemptoribus persecutoribus et voluptuarijs hominibus Gualtherus in Matthew 18. homili 220. Sit tibi volut quispiam Ethnicus et quispiam publicanus id est hoc judicio agnosce eum non esse civem aut membrum germanum Ecclesiae et quia ipse sese a societate Ecclesiae segregat dum hujus judicio refragatur sit tibi Ethnici et publicani loco cum quo nihil pâ—rro consorty habeas sed Dei judicio illum permitte qui tantam contumaciam inultam minimè sinet but he addeth hunc ordinem observarunt olim Christiani homines dum nullos haberent Magistratus Christianâ—s Interdum etiam Satanae tradebant tales quod non ex paucorum arbitrio fiebat sed cum publico Ecclesiae consensu 1 Cor. 5. Quod autem hoc omne ad suam excommunicationem Anabaptistae detorquent nimium inepte et ridiculâ— ut alia omnia faciunt nam primo insolenter vendicant quod apostolis datum fuit et Satanae tradere volunt homines excommunicatione suâ quâ ne culicem quidem possunt occidere deinde etiam in coenam invehunt sine Christi instituto et exemplo To which I must say the Anabaptists were right and Gualther in an error in this point Gualther in 1 Cor. 5. accusat Ecclâ—siam propter incestum quod incestuosum non sine publicâ totius Ecclâ—siae infamiâ nimis diu tolerarint propter unius hominis scelus totam Corinthiorum Ecclesiam et imprimis hujus praefectos et doctores quid hoc aliud est quam Col. legium pastorum et Seniorum tam graviter accusat sed ita illi merebantur quod indulgentiores fuissent hactenus erga eum quem punire poterant et cujus libidinem coercere jam pridem debuissent Tota Ecclesia excommunicat erant in Ecclesia tunc constituti Seniores at horum arbitrio causam non permittit apostolus` quotquot ergo rem tanti momenti ad paucos referunt vel etiam sibi soli vindicant excommunicandi potestatem ij Ecclesiam jure suo spoliant Tyrannidem affectant piis intolerabilem Nec enim mihi necessarium videtur ut Ecclesiae Christiâ—nae ist a ad se trahant quae principes habent vere Christianos quorum authoritate morum disciplina constitui conservari potest urgent quidem-Excommunicationem Anabaptistae quia hanc improbamus nos Ecclesias impuras habereclamant sunt etiam alii qui etsi principes habeant verè Christianos neque leges desint quibus morum licentia coercetur ad hoc tamen senatu Ecclâ—siastico opus esse aiunt qui in quorumvis mores animadvertat et cui in principes quoque jus sit et eos qui scandalum aliquod publicum dederunt a caenae dominioae communione arceat et eosdem non nisi suo judicio probatos et praestitis prius satisfactionibus publicis ad Ecclesiae societatem et caenae usum rursus admittat quasi vero non alia disciplinae forma institui posset quam quae ipsis conficta est Distingunt illi inter jurisdictionem Ecclesiasticam et politicam quoad meram disciplinam et scelerum poenas at distinctio ista ex pontificorum officina deprompta est in sacris vero scripturis nusquam habetur In Lucam c. 12. in illa quis me constituit judicem docet ut singuli se intra metas suas contineant neque res aggrediantur a sua vocatione alienas He speaketh against Anabaptists of that time who preached without a calling The Reader may perceive that Bullinger Gualther and Musculus 1. Do acknowledge that the place Mat. 18. and 1 Cor. 5. do clearly prove an Ecclesiastical excommunication which Erastus denieth 2. That Erastus expoundeth these two places against the mind of those his friends And never Divine in the world Protestant Papist Lutheran never Councel Father Doctor Ancient or Modern expounded the place Let him be to thee as a Heathen as Erastus doth 3. These Divines difference the Magistrate and the Church in censures power function Erastus confoundeth them and saith as the Anabaptists of old did against whom Luther Bullinger Gualther Lavater Musculus Wolfius Aretius Simlerus disputed that
the civil Magistrate may lawfully dispence the Word and Sacraments 4. They never condemned the Discipline of Geneva Erastus doth 5. They acknowledge there was in the apostolick Church an Ecclesiastical Senate or Presbytery Erastus saith this is a devise wanting Scripture 6. They denied Excommunication to be exercised by all the Church as a devise of the Anabaptists Bullinger saith 1 Cor. 5. a dilectis ad hoc hominibus Erastus saith it must be exercised by the whole Church if there be any such thing 7. Bullinger and Gualther think that Discipline is necessary in the Church Erastus refuseth any such thing 2. Bullinger and Gualther do think that the Lords Supper which is an action of publike thanksgiving and communion should not be turned into a punishment which is a Use that Christ and his Apostles hath not taught us But this is easily answered 1. The pearls and holy things of the Gospel are not turned into another Vse then Christ hath ordained because they are denied to dogs and swine as a punishment of their swinish disposition and if these pearls were given to swine should they not be turned to another Use then is ordained by Christ Is not the union of members in a Church-body a sweet bound is this communion translated to a bastard end unknown to Christ and the Apostles because the incestuous man is cast out of that Communion This is as who would say the Table of the House is a symbol of a sweet Communion of all the children of the House Ergo the Table is turned from its native Use and is abused if a flagitious and wicked son be turned out at the doors and removed from the Table I think the contrary is true the Lords Table ordained for children is converted into an Use not known to Christ and his Apostles when the Table is prepared for dogs and swine and this argument is against Christ Mat. 7. as much as against us 2. By this the excommunicated cast out of the House is not debarred from the Table of the House What sense is here the offender is cast out from amongst the children of the Lords family and yet is admitted to the Table of the family 3. These great Divines teach that in the dayes of Christ and the Apostles there was such an ordinance as excommunication and that the Church who worketh not miracles for any thing that we read and received a precept from the Holy Ghost for Excommunication as a moral and perpetual mean to remove scandals to humble and shame an obstinate offender to preserve the Church from contagion and to edifie all as is clear Mat. 18. 15 16 17 18 19. 1 Cor. 5. 1 2 3 4 5 6. 2 Thes 3. 14 15. Rom. 16. 17. 2 Cor. 10. 8. that the Church I say or men must be wiser then Christ and remove this mean of edification and substitute the sword of the Magistrate that hath no activity or intrinsecal influence for such a supernatural end as edification this cannot but be a condemning of the lawgiver Christs wisdom Whereas Mr. Prinne and others say that by the preaching of the Word not by Church-discipline men are converted to Christ as witnesse the many thousands of godly people in England where there have been no government but prelatical I answer 1. This is to dispute against the wisdom of Christ who ascribeth to private rebukes and Church censures the gaining of souls the saving of the spirit repentance and humiliation Mat. 18. 15 16. 1 Cor. 5. 5 6. 2 Cor. 2. 6 7 8 9. 2 Thes 3. 14 15. Rom. 16. 17. 2 Cor. 10. 8. because preaching is more effectual Ergo is the Discipline not effectual 2. Consider if thousands more would not have been converted if Christs Government had been set up for which Mr. Cartwright Mr. Vdal Mr. Dearing and the godliest did supplicate the Parliament 3. Consider if there hath not been in Scotland as many thousands comparing the numbers rightly when the Church was terrible as an Army with Banners 4. Consider how the Tigurine Churches and others for want of the hedge have been scandalously wicked 5. The Magistrate by punishing drunkennesse or fornication or extortion for he cannot take away the life for these doth not keep the lump of the whole Church from being leavened and infected with the contagion of such The Church by removing and casting out such an one must do that and the personal separating from such as walk inordinately cannot be an act of the Magistrate and yet cannot but be a perpetual and moral mean or ordinance that the Church is to use not only when they have not a Christian Magistrate but perpetually for we are to withdraw from those that walk inordinately and are not to be corrupted with having intire fellowship with wicked men whether the Church have a Christian Magistrate or no I am to gain my brother by rebuking and by telling the Church and to esteem one that heareth not the Church as an Heathen or a Publican that I may gain him Whether there be a Christian or an Heathen Magistrate in the Church except it can be proved that the Magistrate as the Magistrate is to gain souls to God Yea Musculus Bullinger and Gualther have alike reason to say there is no need that we rebuke privately a trespasing brother and that we forgive him seven times a day when the Church hath a Christian Magistrate as they can say there is no need of Excommunication for if the sword can supply the room of one spiritual ordinance of God why not of another also and the text will bear us out as well to say we are not to eschew the company of a scandalous brother for shaming of him and for the danger of being leavened by him because the Magistrates sword may supply the want of that mean of edifying as well as it may supply the want of Excommunication Yea they may say there is no need of publike rebukes by the Word the sword may supply these also The Helvetian Conâ—ession is approved by the Tygurine Pastors by the Divines of Berne Basil Geneva Deus ad colligendam vel constituendam sibi Ecclesiam eamque gubernandam et conservandam semper usus est Ministris Ministrorum virga institutio functio vetustissima ipsius Dei est non nova non hominum est ordinatiâ— cumque omninò oporteat esse in Ecclesia disciplinam et apud veteres quondam usitata fuerit excommunicatio fuerint que judicia Ecclesiastica in populo Dei in quibus per viros prudentes et pios ipsisimum presbyterium exercebatur disciplina Ministorum quoque fuerit ad edificationem disciplinam moderari c. Magistratus officium praecipuâ—m est pacem et tranquillitatem publicam procurare et conservare Gallica Confessio the 29. Credimus veram Ecclesiam gubernari debere eâ politiâ sive disciplinâ quam D. N. I. C. sanciviâ— ita ut viz. in ea sâ—nt pastores presbyteri sive
not a first converting ordinance yet a confirming one ibid. The Lords Supper presupposeth Faith and Conversion in the vvorthy Receiver in a Church-profession p. 523 c. The Magistrate subject to the Church p. 528 The Church a perfit society without the Magistrate p. 529 530 God efficacious by Preachers not by Magistrates p. 532 Differences between the Preachers and the Magistrate p. 532 c. The Magistrate cannot limit the Pastors in the exercise of their calling p 535 That Magistrates are more hot against the Churches punishing of sin then against sinful omissions argueth that they are unpatient of Christs yoke rather then that they desire to vindicate the liberty of the Subject p. 536 c. Of the Reciprocation of the Subordinations of Magistrates and Church-Officers to each other ibid. Not any power or office subject to any but to God immediately subjection is properly of persons p. 538 A Magistrate and a Christian Magistrate different p. 539 Two things in a Christian Magistrate jus authority aptitudo hability p. 539 c. Christianity maketh no new power of Magistracy p. 542 A fourfold consideration of the exercise of Ministerial power most necessary upon which and the former distinction followeth ten very considerable assertions page 542 c. The Magistrate as the Magistrate commandeth the exercise of the Ministerial power but not the spiritual and sincere manner of the exercise p. 544 Magistrates as godly men not as Magistrates command sincerity and zeal in the manner of the exercise of Ministerial power p. 545 c. A twofold goodnesse in a Christian Magistrate essential accidential p. 548 The Magistrate as such commandeth onely in order to temporary rewards and punishments nor holdeth he forth commands to the conscience p. 549 c. Magistrates as Magistrates forbid not sin as sin under the pain of eternal wrath p. 550 Two sorts of Subordinations Civil Ecclesiastick p 553 Subordination of Magistrate and Church to each others p. 554 c. Church Offices as such not subordinate to the Magistrate ibid. What power Erastians give to Magistrates in Church matters p. 557 The minde of Arminians touching the power of the Magistrate in Church matters ibid. A threefold consideration of the Magistrate in relation to the Church p. 558 Reciprocation of subordinations between Church and Magistrate p. 560 The Ministers as Ministers neither Magistrates nor Subjects p. 564 c. The Magistrate as such neither manageth his office under Christ as mediator nor under Satan but under God as Creator ibid. The Prince as a gifted Christian may Preach and spred the Gospel to a Land where the Gospel hath not been heard before page 570 c. The King and the Priest kept the Law but in a far different way p. 572 c. The Pastors and the Iudges do reciprocally judge and censure one another p. 574 c. God hath not given power to the Magistrate and Church to Iudge contrary wayes justly and unjustly in one and the same cause p. 577 Whether Appeals may ly from Church-assembles to the Civil Magistrate p. 578 Of Pauls appeal to Caesar ibid. Divers opinions of the Magistrates power in Causes Ecclesiastical p. 579 c. It is one thing to complain another thing to appeal p. 580 What an appeal is ibid. Refuge to the Magistrate is not an Appeal p. 581 A twofold appeal p. 582 The Magistrates power of punishing or his interest of faith proveth him not to be a Iudge in Synods p. 585 c. Pauls appeal proveth nothing against appeals for appeals from the Church to the Christian Magistrate p. 587 Paul appealed from an inferiour Civil Iudge to a superior Civil Heathen Iudge in a matter of his head and life not in a controversie of Religion p. 588 What power a conqueror hath to set up a Religion in a conquered Nation p 590 There were no appeals made to the godly Emperours of old p. 594 To lay bands on the conscience of the Magistrate to ty him to blinde obedience the Papists not our Doctrine p 595 Subjection of Magistrates to the Church no Papal tyranny p. 600 c. The Magistrate as a Magistrate cannot forbid sin as sin ibid. The Magistrate pomoteth Christs mediatory Kingdom ibid. The Magistrate as such not the Vicar of the mediator Christ p. 601 The Adversaries in the Doctrine of the Magistrate Popish not we at all ibid. Pastors are made inferiour Magistrates in their whole Ministery by the Adversaries p. 603 c. Christian Magistracy no Ecclesiastical Administration p. 604 The Magistrate as such not the Vicar of the mediatory Kingdom ibid. Heathen Magistrates as such are not oblieged to promote Christs mediatory Kingdom p. 606 Magistracy from the Law of Nations p. 608 The Adversaries must teach universal Redemption p 610 Magistrates as such not members of the Church p. 613 Christ mediator not a temporary King p 614 The Magistrat not the servant of the Church p. 616 The adequate and complete cause why the Magistrate is subject to the Church p. 617 That the Magistrate is subject to the Rebukes and censures of the Church is proved from the Word p. 618 c. The supreme and principal power of Church-affairs not in either Magistrate or Church p 620 Though the Magistrate punish Ecclesiastical scandals yet his power to Iudge and punish is not Ecclesiastical and spiritual as the Church censureth breaches of the second Table and yet the Churches power is not Civil for that p. 622 People as people may give power to a Magistrate to adde his auxiliary power to defend the Church to judge and punish offenders therein p. 625 A Governour of or over the Church a Governour in the Church a Governour for the Church different p. 628 The distinction of a Doctrinal or Declarative and of a Punitive part of Church-Government of which the former is given to Pastors the latter to the Magistrate a heedlessâ— and senselesse notion p. 629 c. That the Magistrates punishing with the sword scandalous persons should be a part of Church-government a reasonlesse conceit p. 631 There is neither coaction nor punishment properly so called in the Church p. 632 Bullinger not of the minde of Erastus p. 634 The Iudgement of Wolfâ—ag Musculus Aretius and Gualther p. 634 c. The Errour of Gualther to please the usurping Magistrate p. 638 Their minde different from Erastus p. 639 The Christian Magistrates sword cannot supply the place of Excommunication in the Church p. 640 The confessions of the Protestant Church for this way p. 642 c. The testimony of Salmasius p. 644 Of Simlerus p. 645 Lavater Ioan. Wolphius ibid. Of Râ—b Burhillus 646 The Contents of the Tractate or Dispute touching Scandal WHether things indifferent can be commanded Introduction p. 1 Indifferent things as such not the Matter of a Church-constitution Introd Actions are not indifferent because their circumstances are indifferent Introd Marrying not indifferent Introd Indifferency Metaphysical and Theological Introd Necessity of obeying the Church
observe Saints-dayes and believe Crossing and Surplice hath this Religious signification because the Church saith so then is our obedience of conscience finally resolved in the Testimony of men so speaking at their own discretion without any warrant of scripture 2. To believe and obey in any Religious Positives because it is the pleasure of men so to Command is to be servants of men and to make their will the formall reason of our obedience which is unlawfull If it be said that we are to believe and Practise many things in naturall necessity as to eat move sleep and many circumstantials of Church-Policy because the Law of naturall reason saith so and because there is an intrinsecall conveniency and an aptitude to edifie to decore and beautifie in an orderly and a decent way the service of God and not simply because the Church saith so nor yet because the Lord speaketh so in the Scripture and therefore all our obedience is not Ultimately and finally resolved into the Testimony of the Scripture I Answer That there be some things that the Law of Nature commandeth as to move eat sleepe and here with leave I distinguish Factum the common practise of men from the jus what men in conscience ought to do as concerning the former morall and naturall mens practise is all resolved in their own carnall will and lusts and so they eat move and sleep because nature and carnall will leadeth them thereinto not because God in the Law of nature which I humbly conceive to be a part of the first elements and principles of the Morall Law or Decalogue and so a part of Scripture doth so warrant us to do and therefore the moving eating drinking of naturall Moralists are materially lawfull and conforme to scripture for God by the Law of nature commandeth both Heathen men and pure Moralists within the visible Church to do naturall acts of this kinde because the Lord hath revealed that to be his will in the Book of nature But these Heathen do these acts because they are suitable to their Lusts and carnall will and not because God hath commanded them so to do in the Book of nature and this is their sin in the manner of doing though materially Et quod substantiam actus the action be good and the same is the sin of naturall men within the visible Church and a greater sin for God not only commandeth them in the Law of nature but also in Scripture to do all these naturall acts because God hath revealed his will in these naturall actions as they are morall to naturall men within the visible Church both in the Law of nature and in the scripture and De jure they ought to obey because God so commandeth in both and in regard all within the visible Church are obliged to all naturall actions in a spirituall way though their eating moving sleeping be lawfull materially Et quod substantiam actus yet because they do them without any the least habituall reference to God so commanding in natures Law and scripture they are in the manner of doing sinfull otherwise Formalists go on with Papists and Arminians to justifie the actions of the unregenerated as simply Lawfull and good though performed by them with no respect to God or his Commandment 2. As concerning actions of Church-Policy that cannot be warranted by the light of nature and yet have intrinsecall conveniency and aptitude to edifie and decently to Accomodate the worship of God I conceive these may be done but not because the Church so commandeth as if their commandment were the formall reason of our obedience but because partly the light of the Law of reason partly scripture doth warrant them but that Crosse and Surplice can be thus warranted is utterly denied Again I conceive that there be two sort of positives in the externals of Government or worship 1. Some Divine as that there be in the Publique Worship Prayers Praising Preaching Sacraments and these are substantials that there be such Officers Pastors Teachers Elders and Deacons that there be such censures as rebuking Excommunication and the like are morally Divine or Divinely Morall and when the Church formeth a Directory for worship and Government the Directory it self is in the Form not simply Divine And if it be said that neither the Church of the Jews nor the Church Apostolique had more a written Directory nor they had a written Leiturgy or book of Common Prayers or Publick Church-service I answer nor had either the Iewish or Apostolick Church any written Creed or systeme written of fundamentall Articles such as is that which is commonly called the Apostolick Creed but they had materially in the scripture the Apostolick Creed and the Directory they had also the same way for they practised all the Ordinances directed though they had no written Directory in a formall contexture or frame for Prayers Preaching Praising Sacraments and Censures never Church wanted in some one order or other though we cannot say that the Apostolick Church had this same very order and forme But a Leiturgy which is a commanded imposed stinted Form in such words and no other is another thing then a Directory as an unlawfull thing is different from a Lawfull 2. There be some things Positive humane as the Ordering of some parts or worship or Prayer the forme of words or phrases and some things of the Circumstantials of the Sacrament as what Cups Wood or Mettall in these the Directory layeth a tie upon no man nor can the Church in this make a Directory to be a Church Compulsory to strain men And this way the Directory is not ordered and commanded in the frame and contexture as was the Service-Book and the Pastor or people in these are not properly Morall Agents nor do we presse that scripture should regulate men in these But sure in Crossing in Surplice men must be Morall Agents no lesse then in eating and drinking at the Lords-Supper and therefore they ought to be as particularly regulated by Scripture in the one as in the other Quest But who shall be judge of these things which you say are Circumstantials only as time place c. and of these that Formalists say are adjuncts and Circumstances of worship though also they have a Symbolicall and Religious signification must not the Church judge what things are indifferent what necessary what are expedient what Lawfull Answer There is no such question imaginable but in the Synagogue of Antichrist For as concerning Norma judiâ—andi the Rule of judging without all exception the scripture ought to be the only rule and measure of all practicall truths how Formalists can make the Scripture the rule of judging of unwritten Ceremonies which have no warrant in Scripture more then Papists can admit scripture to regulate and warrant their unwritten Traditions I see not we yield that the Church is the Politick Ministeriall and visible judge of things necessary and expedient or of things not necessary
Ahasureosh did to continue for an hundred and fourscore dayes Esther 1. 4. More might and ought to have been done by David and Solomon if it had been a morall ground to build a house to be a witnesse of Almightinesse 3. And God appointed sacrifices and Sacraments in both Testaments as Testimonies of the great Lord Iesus yet in base and obvious creatures we may not devise Symbols or witnessing Images of the Almightinesse of that God whom we serve at our pleasure 4. If our Lord love mercy better then Sacrifice especially under the New Testament when his worship must be more spirituall Then the Argument may be strongly retorted we are to bestow more on feeding the living Members of Christs body which yet is not secular vanity then on dead stones except Master Hooker can warrant us to serve God under the New Testament in precious stones and gold for which we can see no Warrant 5. All these Arguments are broadly used by Papists for Images and rich Churches Nor doth Hooker give us any Argument for this but what Papists gave before him Have ye not houses saith he to eat and drink in Ergo He teacheth a difference between house and house and what is fit for the dwelling place of God and what for mans habitation the one for common food the other for none but for heavenly food Ans That there was publick meeting places and Churches in Corinth now under Heathen Rulers 1 Cor. 6. is denyed by all both Protestant and Popish writers far lesse had they then any consecrated Churches and from the inconveniency of taking their Supper while some were full and drunk in the place where the Lords Supper was Celebrated whereas they ought to have Supped in their own houses to infer that the Church is a holier place then their own house I professe is Logick I do not understand it only concludes these two sort of houses are destinated from two sort of different uses sacred and prophane and no more Neither am I much moved at that Psal 74. which is said ver 8. They have burnt all the convening places or all the Congregations of God in the land Vatablus expoundeth it of the Temple Exusserunt totum Templum Dei terrenum Or all the question will be why the Synagogues are called Gods Synagogues as they called the Temple Ier. 7. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Temple of the Lord and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the Lord Whither because every Synagogue was no lesse in its own kinde a house holy to the Lord then the Temple Certainly there is no rationall ground to say that Synagogues were Typicall that the people were to pray with their faces toward the Synagogue and to offer Sacrifices in the Synagogue But that a Synagogue is called the house of God from the use and end because it was ordained for the worship of God as that which God hath appointed for a speciall end and work in that the Lord assumeth the propriety thereof to himself so saith the Lord of Cyrus Isa 45. 1. Thus saith the Lord to his Anointed to Cyrus whose right hand I have holden yet was not Cyrus Typically or Religiously holy as the Temple of Ierusalem and c. 44. v. 28. He saith of Cyrus He is my shepherd and why He shall perform all my pleasure so Hos 2. 9. Therefore will I returne saith God and take away my corne in the time thereof and my wine in the season thereof and will recover my wool and my flax given to cover her nakednesse To say nothing that all the holy land was Gods land Hos 9. 3. They shall not dwell in the Lords land and consequently all the Synagogues were Gods houses and the enemy of whom the Church complaineth to God in that Psalme was thus bold as notwithstanding Canaan was Gods Heritage and proper Land in a speciall manner yet it was destroyed and burnt by the enemies even these houses that God was worshipped in not being spared But how God was so present in every Synagogue and that even when there were no actuall worship of God in it as he was in the Temple and that it was so holy a place as they were to put off there shooes who came into the Synagogue God shewing his own immediate presence in every synagogue as he did Exod. 3. 5. To Moses in the burning bush Exod. 5. 1. v. 12. Is a thing that hath no warrant in the word of God for if every synagogue had been thus holy 1. It should have been a house dedicated to God in a Religious way as was the Temple 2. God should dwell in every Synagogue then in every Church under the New Testament now as he said he would dwell in the Temple 3. Then must Heathens and the uncircumcised be forbidden to come into any Synagogue or any Church under the New Testament the contrary whereof was evident in scripture none were forbidden to enter in the Synagogues Paul 1 Cor. 14. 23 24. alloweth that Heathens come into the Churches or meetings where Christians are worshipping God 4. If either the Temple of Ierusulem was holy for the worship in it or for that it was a Type of our Materiall Temples under the New Testament then our Churches under the New Testament shall be more holy yea our private houses in which we may worship God shal be more holy as our worship is more spirituall then carnall Commandments of the Leviticall Law were and the body must be more holy then the shadow yea all the earth now from the rising of the sun to the going down of the same in regard of more spirituall worship even the Stables and Alehouses where we may offer the Incense of Prayer to God and offer the sacrifices of praises Mal. 1. 11. shall be alike holy as either our Churches or the Temple was of old CAP. I. Q. 1. Whether or not Humane Ceremonies in Gods Worship can consist with the perfection of Gods Word THese humane Ceremonies we cannot but reject upon these grounds Our first Argument is Every positive and Religious observance and Rite in Gods worship not warranted by Gods Word is unlawfull But humane Ceremonies are such Ergo The Proposition is sure the holy Spirit useth a Negative Argument Act. 15. 24. We gave no such Commandment Levit. 10. 1. Jer. 7. 30. and 19. 5 6. and 32. 35. 2 Sam. 7. 7. 1 Chron. 15. 13. The Lord Commanded not this Ergo It is not Lawfull Formalists Answer Every worship holden to be of Divine necessity and yet not Commanded by God is unlawfull but not every worship holden as free and not binding the Conscience requireth that God Command it Ans 1. Gods Consequence is from the want of a Lawfull efficient and Author you make him to reason from an Adjunct of the worship But all worship hath necessity and Divinity and a binding power only from the Author God For why is it Lawfull to Abraham to kill or
Suppers were not mingled yet the holy Ghost expresseth the co-existence of sitting and taking the Sacramentall bread as Ezech. 8. 1. As I sate in mine house the hand of Iehovah fell upon me 2 Sam. 18 14. Ioab thrust three darts in him while he vvas yet alive 1 Sam. 25. 16. The men vvere a vvall to us all the time that vve vvere vvith them Dan. 4. 3. and Matth. 26. 47. And vvhile he yet spake Lo Iudas came Act. 10. 19. While Peter thought on the vision the spirit said to him Act. 22. 6. Rom. 5. 10. If praying interveened betwixt eating and taking the Supper and the Passeover sitting to put them to kneeling this must be true vvhile they vvere not eating Christ took bread a plain contradicting of Christ. 3. After Supper he took the cup but they say not after Supper he took the bread for praying blessing breaking distributing eating interveened betwixt the Passeover and taking the Communion Cup and therefore he had reason to say After Supper he took the Cup but not that reason to say after Supper he took the Bread It is violent to describe Christs taking the Bread from the adjunct of time while as they sate and did eate if sitting and eating were not at this time but were gone and past by many interveening actions of kneeling praying preaching this were to describe supper from dinner 3. By this the gesture of no Table action can be cleared from Scripture for when it is said Luke 9. Iohn 6. He made the multitude sit downe and â—aâ—â— a cavillator might say praying and blessing the meat went before and possibly they sate on their knees and Christ sate downe and taught the people it may bee he rose and kneeled before Sermon was ended The Scripture saith While Christ and his disciples did â—â—â— and so while they did sit he tooke bread This taking of bread whether it be an Hysterosis as many think in respect the Evangelists mention but once taking of bread or if it was preparatorie and before the act of blessing it was a sacramentall act performed by Christ while they were sitting which is much for sitting That Christ passed not from passeover sitting to Supper kneeling I thinke these considerations move me 1. Because the changes of all in the Passeover to that in the Lords Supper as of flesh in bread and wine is positively set down 2. No question the change unto an adoring gesture had been upon the grounds of conciliating more reverence to that Sacrament then to the Passeover which must be morall and tye to the end of the world 3. Nor would the Holy Ghost have removed an ordinary table gesture into so insolent and supernaturally significant gesture as kneeling without a grave reason expressed or his owne will onely which is onely the essentiall reason why bread is a Sacrament rather then any other Element and so would stand of necessary and essentiall use 4. Sitting at the Idols table 1 Cor. 8. 10. declareth that in religious feasts sitting was ordinary and a signe indicant of honouring the spirituall Lord of the Banquet and a religious communion with the Lord of the Feast was hence signified But saith Paybodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26. 20. Mark 14. 18. Luke 22. 14. Iohn â—3 12. signifieth lying and M. Liâ—dsâ—y â—aith it signifieth prostration on the earth rather then sitting Por Levit. 18. 23. standing and lying are confounded and Calvin expoundeth it so Ans 1. Christ his reasoning to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit at meat is a greater honour then to stand Luke 22. 27. were null if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie prostration for religious bowing is alwaies an act of inferioritie The same I say if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie falling downe to the ground 2. Sitting or pitching about a place and sitting and lying in sackcloath may well signifie simply to be in a place but table-sitting and table-inclining on Christs bosome must be more then simply being at the Table Nor doth Calvin in that place expound sitting at table for nothing but simply being at table though elsewhere he doth 3. Arg. That which representeth the honour of table-fellowship of fellow-banquetters with Christ that is of necessary use But sitting at the Lords table representeth this Ergo Luke 22. 27. The Minor is made good to teach the Disciples humility he would stand and have them to sit Whether is greater he that sitteth or he that standeth it is a greater honour to sit at table then to stand Ergo it is an honour to sit for we may well infer the positive from the comparative Luk. 22. 29. upon the occasion of their striving who should be greatest and Lord Bishop he promiseth a sort of fellowship in a Kingdome 2. In sitting on thrones with him and the meaning that that fellowship should quench the fire of their appetite for Prelacy 3. This sitting in Scripture as table-sitting is used to expresse our fellowship with Christ in the Gospell Mat. 22. 1. 2. Luke 22. 30. Mat. 8. 11 12. Luke 14. 15 16 17. Cant. 1. 12. Cant. 5. 1. Rev. 19. 9. Rev. 3. 20. and our Communion with Christs body and his blood is sealed up in this Sacrament 1 Cor. 10. 16. 4. This is confirmed in that the Sacramentall food is not simply given as food though that be a speciall fruit thereof for then there should be no more required to the essence and integrity of the Supper but eating and drinking and on his alone eating and drinking and using the words of Christ should receive a Sacrament and the manner of eating should be accidentall and in the Churches power but this food is given as food Table-wise with the solemnities of a banquet and of spirituall fellowship which must be represented of purpose here and that sitting wayes so to eat and drink with Publicans is a signe of fellowship as Christs eating and sitting with Publicans and sinners made him be construed to be a friend to them 1 Cor. 5. 11. To refuse to eat with a fornicator is to refuse fellowship with him 1 Cor. 8. 10. 1 Cor. 10. 20 21. To sit at the Idols and Divels Table is to partake of the idoll and Satans worship as having fellowship with them Ergo to sit at the Lord table is to have fellowship with him 5. The Holy Ghost speaketh this fellowship Luke 22. 14. He sate down and the twelve Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him see a fellowship Math. 26. 20. He sate downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the twelve 18. And as they did eate together at Table Marke 14. 15. Luke 22. 15. With desire have I desired to eat with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 table-wise as ver 14. Mat. 26. 29. I will not drinke untill I drinke it new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words carry a resemblance of drinking with them the well of life so Augustine Hilary Musculus Amesius
the Gospel to them if they were amongst us except that such as are to communicate according to the will of Christ are Christians members of the Church who doth try and examine themselves and Jews and Turks though dwelling and born amongst us are not such yet Erastus would that such should never be admitted to the Lords Supper though they should desire it Officers also have a command not to dispense some parts of the word to all as we are not to rebuke open Scorners Should any of our Church turn Iew and blaspheme Christ and pertinaciously after conviction persist in his Apostacy might not Erastus aske by what command of Christ will ye not Preach the Gospel to such an one Christ made no exception but said Preach to all Nations why do you make Exceptions might we not answer Christ hath given a power of dispensing the Gospel to all yet hath he excepted some because it s against the will of Christ that such can obey the Gospel We are bidden pray for all yet are there some that we are not to pray for because they sin unto death so is the case here in some kinde 7. It is for our instruction that the Priests were rebuked for that they admitted into the Sanctuary the uncircumcised in flesh and heart that they put no difference betweene the cleane and the uncleane and prophaned the holy things of God Ezek. 44. 9. Ezek. 22. 26. Hag. 2. 11 12 13. And this was a shadow of things to come as was observed before teaching us that farre lesse should the Pastors of the New Testament suffer the holy things of God to be prophaned 8. We read that Iohn Baptist and the Apostles baptized none but such as confessed their sinnes and professed â—aith in Iesus Christ it would then appeare to be the will of Christ that every one should not be admitted to the Lords Supper though some say the Apostles baptized single persons not in Church communion so that Pastors administer the Sacraments by reason of the power of order as they are Pastors not by power of jurisdiction as having warrant from any Church in regard Churches at the beginning had the Word and Sacraments before they had any Church Government yet I conceive the Lords Supper is a Seale of a Church-communion 1 Cor. 10. 16. 17. and the like I say of Baptisme typed by Noahs Arke 1 Pet. 3. 19 20 c. and though the Apostles partly by priviledge partly through necessitie the parts existing before the whole were necessitated first to baptize and then to plant Churches yet the Churches being once constitute these are Church priviledges to be dispensed both by the power of order and the power of jurisdiction CHAP. VI. Quest 2. Some speciall Reasons of Thomas Erastus against Excommunication examined THomas Erastus a Physitian who medled not much with Divinity save in this in which he was unsound in his reply to Beza laboureth to make Excommunication a dreame and nothing but a device of Pastors affecting domination 1. Object Onely Petâ—r killed Ananias onely Paul excommunicated Alexander and Hymeneus onely Paul said he would come to the Corinthians with the rod and for a long time onely Bishops excommunicated Presbyters gave advise onely Ergo This power is not in the Church Ans The consequence is naught Christ said only to his Disciples in person Go teach and Baptize Is it a good consequence therefore that none hath power to teach and Baptize but only the Apostles Only Paul exhorted the Corinthians to mourn for the incestuouâ— mans fall therefore no Pastors have power to exhort in the like kinde 2. We grant the Apostles did many things out of their Apostolick power which in a constitute Church the Church onely may doe as Paul his alone disputed against Circumcision of the Gentiles Act. 15. 2. What Ergo Paul in a Synod and a Synod hath not power to dispute and determine the same the contrary is evident Act. 15. 12 22 23. 3. It is false that the Authority and rod with which Paul said he would come to the Coriuthians 2 Cor. 10. 8. was proper only to Paul an Apostle the same he giveth to Timothy and to all the Elders 3. If Bishops exercised the same power for many ages Erastus must shew us Bishops who could kill miraculously such as Ananias and Elimas and work miracles now beside that Erastus must with his new opinion hold up a new creature called a Prelate unknown to the Apostles or Ierome and the Fathers he must parallel Bishops for working of miracles to Paul and the Apostles Obj. 2. The Apostles declared many to be excluded out of the kingdom of heaven and so bound in heaven whom they did not excommunicate from the Sacraments so also do the Ministers daily and yet Christ in his word commanded not those to be debarred from the Lords Supper Ans It is very true the Apostles and Pastors of Christ that now are denounce eternall wrath and that authoritatively against those that are invisibly to men heart-hypocrites who yet before the Church who know not the heart go for Saints and are neither excluded from Sacraments nor so much as rebuked But it is a vain collection that therefore externally scandalous are not to be debarred from the Supper and Excommunicated The Prophets 1 Cor. 14. did preach that Heathens remaining Heathens were excluded out of the Kingdom of God yet Heathens cannot be Excommunicated and yet I hope Erastus dare not deny but Christ hath forbidden that Heathen remaining Heathen be admitted to the Sacraments Though I dare provoke any Erastian and attest them by their new Doctrine to shew me a warrant from Christs Testament why the Church should refuse the Seals to a Turke they will say A Turk is not willing to receive and therefore the Seals may be denied to him and yet cannot be denied to a member of the Church though scandalous if he desire it and professe repentance But I answer Though a Turk be unwilling to receive the Seals What if he should be willing and require to be Baptized yet remaining ignorant of Christ and the Gospel we should not Baptize him Now by the Doctrine of Erastus we have no more re warrant to deny the seals to him then to deny them to Judas we desire a Scripture from the adversary which will not conclude with equall strength of reason against the giving of the seals to any scandalous member of the Church it is true a Turk ignorant of Christ though he should desire the seals is uncapable and he is unwilling vertually in regard he as yet refuseth the knowledge of the Gospel and so is the scandalous professor no lesse uncapable though we may grant degrees of incapacity for he is vertually unwilling to receive Christ in regard he is unwilling to part with his idol-sins 2. Though a Turk should be unwilling as its like enough he will be yet we desire a Scripture why we cannot make offer of
window in the conscience of others 4. Pauls practise at Corinth is but a negative ex particulari and not concludent The heathen came to hear the word at Corinth 1 Cor. 14. 23. And Paul doth no where command the Heathen should be excluded from the Sacraments Will Erastus then have them admitted 5. When Paul saith that unworthy Communicants were guilty of the Lords body and blood and required fidelity in the Stewards 1 Cor. 4. He taketh for confessed scandalous persons should not be admitted by the Church its true the sin of others who communicate unworthily is not the sin of another fellow-communicant who hath not authority to debar his fellow-communicant Erastus The Scripture debarred no Iews of old neither from sacrifices nor other sacraments but commandeth that all the male children Iews or Strangers that were not legally unclean nor from their homes should thrice a year appear before the Lord in Ierusalem for to partake of the holy things of God Ergo None were Excommunicated from the holy things of God for morall wickednesse Ans Erastus counteth this an Argument that cannot be Answered but it Answers it self to me And Erastus proposeth a Law that is Catholick to all the males yet he maketh it not Catholick himself but propoundeth a number of males that are excepted as he excepteth those that were legally unclean those that are from home and yet Deut. 16. 16. Exod. 23. 17. Exod. 34. 23. in the Letter of the Law there is no such exception as Erastus maketh I hope if he make an exception so may we according to the word of God Though we should give but not grant that there was no Excommunicaâ—ion amongst the Iews but only for Ceremoniall uncleannesse yet it proveth not there is no Excommunication in the Christian Church but the contrary for if for touching the dead by Gods Law men were separated from the holy things in that Church far more for Morall uncleannesse are men to be separated from the holy things of God under the New Testament for undeniably Ceremoniall separation signified and typed out Morall separation Col. 2. 21. 2. What ground Erastus hath to except those that were Ceremonially unclean and so as uncircumcised in flesh that they were not to appeare before the Lord let him shew the Letter of Scripture for it the same ground have we to shew that the uncircumcised in heart are not to appeare before the Lord Ezek. 44. 7 8 9. Ezek. 22. 26. Nor shall I thinke God would both command all the male without exception to compeare before him thrice a yeare whether they were Adulterers Theeves Murtherers Idolaters or not such but truly sanctified and holy and that he would expresly rebuke the Males that were Adulterers Theeves Murtherers Idolaters because they compeared for him in his House Ier. 7. 8 9 10. So then as he commandeth the the Males to compeare except they be legally uncleane or Lepers and would rebuke them if they should appeare before him being Ceremonially unclean and therefore in that case God would have them not to come So also if they should be Morally unclean he would have them not to come that is it is not their sin that they appeare before the Lord quoad substantiam actus but their obedience but it is their sinne that they appeare â—ali mâ—do in their unrepented guiltinesse yet is it the sinne of the Priests in not differencing betweene the cleane and the uncleane that they suffer them to come tali modo that as Swine they pollute the holy things of God to the Male it is their sinne that they come so and so guilty and that they come not it is their sinne but to the Priests it is their sinne that they admit the uncleane and cast Pearles to Dogs But as God would not rebuke unworthy Eaters at the Lords Table 1 Cor. 11. if they might eate unworthily by Gods Law so neither would he rebuke Theeves and Murtherers for appearing before him in his Temple if they ought not by Law not to appeare in that state No doubt saith Erastus pag. 106. there were many wicked persons in the time of Ioshua Iudges and the Kings in such a multitude yet they were bidden all to compeare before the Lord and none are excepted for their wickednesse and it is certaine God would not both bid them compeare and not compeare Ans All that sinned in Israel were bidden offer Sacrifice yet those who are wicked as Sodom are expresly debarred from Sacrifices except they were morally clean Esai 1. 13. Bring me no more vaine oblation incense is an abomination unto me 16 Wash you make you cleane So say I here God said expresly Ier. 7. 9 10. Except you be washed from your lying stealing come not before me to stand in my house to prophane my holy Name Ergo the Morally unclean are excommunicated from those holy things so all the wicked by the same reason were forbidden they remaining in their wickednes without Repentance to eate the Passeover yea to take the Name of God in their mouth Psal 50. 16 17. to Sacrifice Esai 66. 3. to touch the Altar of God except their hands were washed in innocency Psal 26. 6. And the Priests had the charge of the house of God to put difference betweene the cleane and the uncleane and the Priests are said to violate the holy things of God if the wicked as well as the Ceremonially unclean were not debarred Hag. 2. 11 12. Ezek. 22. 25 26. Ezek. 44. 7 8 9. and certainly the Males that were Leapers were expresly excepted and forbidden to come in the Congregation of Gods people as is before proved Erastus The Pharisees and Sadduces debarred none from the Sacraments for their wicked life Ans What will Erastus make the Pharisees practise our Rule they killed the Lord of Glory and then eat the Passeover with bloody hearts and hands Is such a Practise our Rule Erastus Iohn Baptist refused Baptisme to none willing to bee baptized and referred the inward Baptisme by the Spirit and fire to Iesus Christ Ans Iohn baptized those who confessed their sinnes and professed their Repentance and the like we crave of those that are admitted to the other Sacrament And the instance of Iohn or an Apostles baptizing cannot warrant the Baptizing of all Murtherers Idolatrous persons or the wickedst living as Erastus saith and the vildest on earth if they should but desire Baptisme and give no confession of their Faith nor profession of their Repentance Erastus Christ who rebuked many abuses and cast the buyers and sellers out of the Temple would have rebuked the pollution of the Sacraments also but that he never did and Christ said that Peter should forgive his offending Brother often in one day if he but say It repenteth me and he saith This transaction shall be ratified in heaven Will you be more cruell then God Do not we often lie to God in our Confession to God He meaneth well who desires to
retorted 2. They were not to bee sorry at the mans repentance but to rejoyce yet were they to be sorry at the violent mean of cutting him off from Christs body as a father may be glad at the life and health of his childe and and yet be sorry that by no other mean his health can be procured but by cutting off a finger or a hand of his childe 3. They knew that miraculous killing as Erastus dreameth was also a saving ordinance the remaining in the Church or not remaining is all one because Paul chideth them as he dreameth that the man might be miraculously killed Erastus What need was there that the Corinthians with such diligence should intercede for the man if they knew when he repented he was to be received againe into the Church Now that they interceded for him is clear for Paul saith 2 Cor. 2. 10. To whom yee forgive any thing I forgive also Ans Because there is a great hazard in Excommunication of an higher degree of obduration and condemnation if the party be not gained 2. I see no ground for this conjecture that the Corinthians interceded for him at Pauls hand for if he ought to have been miraculously killed then whether he repented or repented not both Paul and the interceders sinned Paul in being broken they in requesting for a dispensation of a Law in which God would not dispense as he that would request to spare the life of a repenting Murtherer against Gods expresse Law should sinne and Paul should sinne in pardoning upon request where God would not pardon Erastus How excuseth Paul himselfe that he would try their obedience that c. 7. he would have their care for him made manifest if he had not commanded a greater thing then to debarre a wicked man from the Sacraments Ans This is but a shadow of a reason against the Word of God for to be cast out of Christs body and not acknowledged for an Israelite of God and that in heaven and earth and so to be debarred from the Seals is a higher thing then bodily killing as to be received as a Member againe and to be written amongst the living in Ierusalem is like the rising from the dead as may be gathered from Rom. 11. 15. and is farre more then deliverance from miraculous killing Erastus These words ye was made sorry according to God that ye might receive dammage of us in nothing cannot agree with the purpose they should have suffered no losse by obtaining pardon to a miserable man excluded from the Sacraments while he should repent but if he was to be killed they should have lost a brother and so suffered dammage Ans The hazard of losing his soule repentance not being so easie as Erastus imagineth had been a greater losse then the losse of a temporall life the soule being to be saved in the day of the Lord. Erastus Paul requireth his Spirit and the power of the Lord Iesus to this worke Ergo It was more then to debarre from the Sacraments Ans Erastus should prove Ergo It was more then to Excommunicate 2. Ergo It was rather more then bodily death His seventh reason I hope after to examine Erastus Paul saith he decreed to doe this and does not command the Church to doe it or that the Church alone should doe it We never read that Paul whether alive or dead did write to one or many to deliver any to Satan for the destruction of the flesh that was proper to the Apostles onely as the gift of healing was Act. 5. and c. 13. and he writeth he will come himselfe with the rod and he himself 1 Tim. 1. delivered Hymeneus and Alexander to Satan Ans This is much for us you never read that Paul did write to one or many and did chide them because they prayed not that he might worke this and this particular miracle or that without error he might write this or that Canonick Scripture and therefore because this delivering to Satan was commanded to the conveened together Church with his Apostolique spirit and warrant to deliver such a one to Satan and to judge him v. 12. And to purge him out and cast him out therefore am I perswaded it was no miracle proper to Paul onely 2. How prove you that Paul his alone without the Church Excommunicated Hymeneus Paul saith that Timothy received the gift of God by his laying on him hands 2 Tim. 1. 6. Ergo By the laying on of his hands onely and not of the whole Presbytery It followeth not the contrary is 1 Tim. 4. 14. 3. Delivering to Satan v. 5. is all one with purging out v. 7. as is cleare by the Illation I have decreed though absent to deliver such a one to Satan Hence his consequence v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge out therefore 2. To deliver to Satan is either all one with judgeing those that are within v. 12. And so with judging this man and with putting of him out v. 13. or it is not all one if these be all one then hath the Church a hand in this delivering to Satan and so it is not a miraculous killing Erastus granteth the consequence if these be not all one this is two judgings of the man one of Pauls v. 5. by miraculous killing and another of Pauls and the Church v. 12. This latter must be some Church judgeing of those that are within the Church common to Paul and the Corinthians as the words cleare and which is opposed to Gods judging of those that are without and this is so like Excommunication that Erastus must make some other thing of it Now we cannot say that there was any miraculous judging of this man common to Paul as an Apostle and to the Corinthians the ordinary beleevers and Saints as Erastus yeeldeth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away the man which is expresly commanded to the Church of Corinth v. 13. must be the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and putting away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is v. 2. But that taking out of the midst of them is a miraculous killing of the man as Erastus saith now this cannot be for then the people must be joyned in the same work of miraculous killing with the Apostle Paul now both we and Erastus must disclaim this Ergo there must be some common Church casting out common to both Erastus To put away out of the midst of them is not to debar from the Sacraments but to kill if it were but to extrude the man out of the society of the faithfull what need was there of publick mourning and if he had been to be cast out amongst the heathen how could the spirit be saved as is said for without the Church there is no salvation Ans To put away out of the midst of them is to put the man out of the Congregation as the word Careh is expounded before and
and the sword Paul commanded that the Corinthians might obtain by their prayers that the incestuous man might be put from amongst them that is that he might be killed if he command not that the man be killed but cast out of the Church only he should say as much as if one should bid preserve the chastity of a Virgin by casting her out of the society of chaste matrons into a bordell-house and Paul biddeth not the Corinthians deliver the man to Sathan but only that they would convene that he might as present in Spirit deliver him to Sathan and that they would deliver him to Sathan and put him out of the midst of them by prayers and mourning for in my corrected Thesis I said that this put away evill out of the midst of you Deut. 13. was in sillabs Deut. 17. 19 21. 22 â—er c. 24. once and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in them all Answ 1. That the Church wanted the sword is no wonder the Church as the Church hath no such carnall weapons as the Sword and that Peter in killing Ananias and Saphira and Paul in striking Elymas with blindnesse did supply the place of a Christian Magistrate which the Church then wanted so as it was the Christian Magistrate his place if there had been any to strike Ananias and Saphyra with sudden death I doe not beleeve upon Erastus his word because I finde Nadab and Abihu killed immediately by the Lord from heaven with fire Lev. 10. 1. and at that time when there was Moses and ordinary Magistrates to have killed them and God immediately caused the earth to open her mouth and swallow up quick Corâ—h and his company and yet there was a Magistrate to doe justice on them for their â—reasonable conspiracie and I see not how this may not warrant Ministers when either heathen or Tyrannous Magistrates refuse to use the sword to fall to as Pastors and in an extraordinary manner use the sword against murtherers in the visible Church It is true Peters miraculous killing of Ananias may possibly hold forth the duty analogically of punishing ill doers in a Magistrate where he is a Christian member of the Church But it is a conjecture without Scripture that here Paul doth call the Corinthians in to come and be co-actors with him by their prayers in a particular miracle which was never wrought for Erastus granteth he was never killed 1. Paul reprehendeth their not mourning v. 2. And you are puffed up and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned This was an ordinary Christian not a miraculous duty which they should have performed as a Church though he should not have written to them Let Erastus cleare how Paul chideth them for want of an habituall Faith of Miracles and of a sorrow proportioned thereunto 2. That Gal. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would God they were cut off that trouble you if this was in Pauls power by a miracle to cut off the false Apostles how could Paul wish to doe a Miracle and did it not 2. If he wished these should be cut off by the Galathians then as Beza de Presbyt page 82. saith It was in the Galathians power so to doe and why should not they have prayed miraculously for the destruction of such 3. In all the word to deliver to Satan is never to kill by Satan as Beza saith and Erastus can answer nothing to it 4. That Paul here tooke the Magistrates Sword because the Magistrate was a Heathen 5. That the Church when a Magistrate doth not his duty is to pray that God would by some miraculous and immediate providence supply the Magistrates place 6. That Paul doth rebuke the Corinthians not for the omission of an ordinary duty and the want of an ordinary faith but because of the want of extraordinary sorrow and of the faith of Miracles in old and young and women who could pray for the miraculous killing of this man all these look beside the Text for ver 2. he saith such a hainous sin is committed and ye are puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blowen up and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned this is the defect of an ordinary grace and hardnesse and security that Paul rebuketh in them as the first word signifieth 1 Cor. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge puffeth up 1 Cor. 13. 4. Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not blown up 1 Cor. 4. 6. 1 Cor. 4. 18. Col. 2. 18. and the other word signifieth ordinary sorrow Mat. 5. 4 Blessed are they that mourn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 25. 2 Cor. 12. 21. Iam. 4. 9. Mat. 9. 15. There is not one word of praying by the faith of miracles in the Text for such a faith is required to such a prayer that God would miraculously destroy the man or that Paul rebuked them for not praying in this miraculous faith it is the way of Erastus to obtrude Expositions on the Scripture so unknown and violent as they are darker and harder to be beleeved then the Text. 5. The Apostle commandeth them to put out the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to kill him What killing is this to pray to God that Paul miraculously may put him out and kill him give us any word of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old or New Testament signifieth any such thing there is not one word of Prayer in the Text 6. They were to conveen not simply as Christians to pray but with the vertue of his spirit as present in minde but absent in body this must put some more in them then a mourning spirit for the want of which he rebuked them it is as much as he and they together were to joyn in putting out the man and judging him as he speaketh ver 12. 7. Nor is this all one as to put a woman out of the company of chaste Matrons to the bordel house to keep her chastity no more then the wisdom of God in Paul doth Rom. 16. 17. 2 Thess 3. 14. 15. put unordinate walkers out of the society of those who walk according to the truth of the Gospel that they may preserve their sound walking especially when exclusion from the godly causeth shame and so humiliation and this reason is against Gods wisdom as much as against us 8. That to put away evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17. and 19. and 21. and 22. is to kill is not denied and that in divers places but not to pray that evil may be miraculously put away as Erastus saith But we are to see whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of which Language Erastus professeth his ignorance signifie that alwayes The contrary I have already shown the learned Pagnine and Mercer say the contrary that it signifieth to cur devide or strike a Covenant Gen. 15. 18. Deut. 19. 5. Jer. 34. 8. Esa 55. 3. and Master Leigh in
brother that is a fornicator Erastus saith he forbiddeth no such thing 2. Though I think Christians may eat with heathens 1. Cor. 10. 27. and that Paul did eat with heathen yet it is no argument to say it is therefore lawfull to eat with one cast out of the Church because we may eat with heathens to gain them and we are not bidden abstain from heathens company that they may be ashamed of their religion though Christians are to use no heathens with intimate familiarity as we do our brethren in Christ But we are to eschew intire fellowship with a scandalous and cast out brother to gain him that he may be ashamed 2 Thes 3. 14. and in this a scandalous brother is in worse case then a heathen But in other respects he is in better condition as being under the medicine of the Church 3. Though we may have commerce and buy and â—ell with heathens and neglect no dutieâ— of humanity to them as to receive them into our house and to be hospitall to them Heb. 13. 2. Iob 31. 32. Yet this will conclude intire fellowship with neither heathen or scandalous brethren Yea we are not to receive a false teacher into our house 2. Ioh. ver 10. Yet are we not forbidden to neglect duties of common humanity to false Teachers though we be forbidden intirenesse of Brotherly fellowship with them Erastus There is not the same reason of holy things and of private civill things for this not eating belongeth to private conversing with men not to publike Communion with them in the holy things of God One saith It is in our liberty Whether we converse familiarly with wicked men or not But it is not in our power Whether we come to the Lords Supper or not And Paul will not have us to deny any thing that belongeth to Salvation and therefore he saith 2 Thess 3. Admonish him as a Brother and none I hope can deny but the Sacraments are helps of godlinesse and Salvation Ans 1. It is true that avoiding of the company of scandalous Brethren hath in it something civill but it is a censure-spirituall and a Church-censure two wayes 1. Objectively in its tendency Respectu termini ad quem 2. Effectively in its rise and cause Respectu termini à quo it is a spirituall censure Objectively because it tendeth to make the party ashamed that he may repent and become a Brother with whom we are to converse and therefore is destinated for no civill use but for the good of his soul that is a member of a Church that he may return to what he was 2. This censure though one private Brother may exercise it upon another yea a woman on a man who yet hath no Authority over the man is notwithstanding in its rise and efficient cause a Church-censure 1. If Christ will not have one Brother to condemne another while first he rebuke him and if he be not convinced while he do the same before two or three witnesses and if he yet be not gained one private Brother may not after conviction before two or three witnesses repute him as a Heathen or complain of him before an Heathen Iudge as Erastus saith How shall we imagine any one single Brother may withdraw Brotherly fellowship from another Brother by his own private Authority while he first be sentenced before the Church And the Church shall convince him to walk disorderly to cause divisions and offences to be a Fornicator a Covetous person and so to be unworthy of the intire Brotherly fellowship of another For if this order were not in the Church every Brother might take up a prejudice at his Brother and so break all bands of Religious Communion and Brotherly fellowship and dissolve and make ruptures in the Churches Now certain it is These Texts Rom. 16. 17 18. 2 Thes 3. 11 12 c in the letter intimate no such order as is Matth. 18. But it is presupposed as clear by other Scriptures we are not to withdraw from an offending Brother but after such an order Now the places in the letter except we expound them by other Scriptures do not bear that we are to rebuke our Brother before we withdraw from him contrary to Levit. 19. 17. 2. If I am to withdraw from a Brother all Brotherly fellowship by these places then I am to esteem him as a Heathen and as a Brother in name not in reality 1 Cor. 5. 11. Whereas once I esteemed him a Brother and did keep Brotherly fellowship with him now this is materially Excommunication I do no more in this kinde to one who is formally Excommunicated yea I am not so strange to a Heathen Ergo This I must have done upon some foregoing sentence of the Church otherwise I might un-Church and un-Brother the man whom the Church neither hath nor can un-Church and un-Brother 3. Eschewing of Brotherly fellowship to any is an act of Government distinct from the Preaching of the Word tending to make a Brother that walketh disorderly ashamed that he may repent and of a Brother in name only may become a Brother in reallity 2 Thes 3. 14. But this act of Government belongeth not to the Christian Magistrate for every Brother saith Erastus may exercise it toward his Brother Ergo here is Church-Government that the Magistrate hath no hand in contrary to the way of Erastus and not in the hands of Pastors for it is distinct from Preaching nor is it in a Colledge of Pastors Doctors and Elders for Erastus denyeth any such Colledge Ergo here every one must govern another the man the woman and the woman the man the son the father if he walk unorderly and the Father the Son this can be nothing but the greatest Confusion on Earth 4. To put any to shame especially publikely by way of punishment for publike sins must come from some Iudges or others armed with Authority Iudg. 18. 7. 1 Cor. 4. 14. 1 Cor. 6. 5. 1 Cor. 25. 34. Then the Apostles sense cannot be that every one hath power of himselfe without the Church or any authority there from to put his brother to shame for when a brother is not to eat with a scandalous brother he must be convinced by the Church to be scandalous and so cast our 1 Cor. 5. 11 12 13. as we have proved before and every man here should be his owne judge and party in his owne cause except he put his brother to some shame by an higher authority then his owne The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to put a publike note or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the offender So Stephanus So Piscator Nota ignominiosâ excommunicationis Pomponius laetus de Magistr Rom. â— 21. Censores quintoâ— quoque anno creari solebant hic prorsus cives sic notabantur ut qui Senator esset ejeceâ—etur Senatu qui eques Romanus equum publicum perderet c. Mathaeus Harnish Gec Gabellus who adde to Zanchius his Commentary in 2
Thes say Est not â— quâdam insignire et in aliquem animadvertere ut censores apud Romanos notare aliquem solebant they expound it the publike note of Excommunication Beza saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and declare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notate veluti inustâ not â compungite So Calvin Marlorat And I wonder that Erastus can say with any that it is in our power to converse or not to converse with wicked men are we not discharged by Gods Spirit to converse with them As we are commanded to eat and drinke at the Lords Table and is it in our power morally to obey or disobey any Commandement of God Except Erastus will say with Papists that God doth here give counsels not commands Rom. 16. 17. 2 Thes 3. 14. 1 Cor. 5. 9 11. And whereas Erastus saith Paul will have us 2 Thes 3. 15. to admonish this man as a brother Ergo In holy things and in the Sacraments that are helpes of piety and Salvation we are not to â—ast him off It is true the cast out man is not to be reputed as an enemy but a brother Yet a sicke and diseased brother under the roughest Medicine of the Church to wit the rod of Excommunication that the Spirit may be saved in the day of the Lord. But withdrawing of brotherly fellowship is not a meere civill unbrothering of him for if the brotherly fellowship of Christians must be spirituall religious and for the edifying of one anothers soules for exhorting one another to prevent hardning of heart for provoking one another to love and to good works to teach one another to comfort and support one another as we are expresly commanded by the Holy Ghost Heb. 3. 13. Heb. 10. 24. Col. 3. 16. 1 Thess 5. 11 14. Mal. 3. 16. Jer. 50. 5. Zach. 8. 22. Psal 42. 4. I wonder where Erastus learned this Divinity to say the denying of this edifying Communion to a scandalous brother while he be ashamed and repent Is to deny nothing that belongeth to his salvation Admonition is but one of twenty comfortable acts of Communion which we deny not to him least the man should despaire and we should cast off all care hope or intention to save his soul whereas the genuine and intrinsecall intention of avoiding him and casting him out of the Church is that he may be saved Lastly we deny not admonition and preaching of the word to the man thus cast out because they be converting Ordinances simply necessary to work the mans humiliation and repentance but the Lords Supper is a confirming Ordinance and denied to the excommunicated while he is in that condition upon that very reason that it is denied to Pagans and Heathens and though it be an help of piety it is no help either to a Pagan or an excommunicate man but damnation But it may be the excommunicate man hath faith I answer To us in the Court of the Church in which the Seals are dispensed he hath no more then a Heathen hath and therefore in confirming Ordinances he is looked on by the Church as an Heathen and if the reason of Erastus be good The Church is to deny no helps of godlinesse and salvation to him though we deny private food to his body because the Sacraments are necessary helps Then 1. I much doubt if the Church be to deny the necessary helps of godlinesse and salvation to a Pagan living amongst us Ergo shall we not deny the Sacraments to a Pagan 2. We are not to avoid his company and deny the edifying acts of Communion which I named before for these are necessary helps of salvation 3. It is not the mans sin by this reason That he eateth and drinketh unworthily for if it be not the Churches sin to give him the seals because the Seals are adminiclees and helps of piety and saving of the soul by the same reason it is not the mans sin to receive the Lords Supper for it must be equally an help of godlinesse and salvation to the Communicant receiving as to the Church giving Now Paul saith 1 Cor. 11. He that eateth and drinketh unworthily eateth and drinketh to himself judgement So Erastus teacheth us that it may be a sin to Swine publikely known to be such to receive pearles when it is no sin but the Churches duty to give these pearls to such known Swine which is most absurd and impious Erastus I said before that God doth not exclude sinners from the Sacraments but gather them in to them that they may be more and more invited to repentance and more easily raised up again for Sacraments and so many Ceremonies also were for this end ordained that they might draw men to the love and care of true piety and holynesse as Moses saith Deut. 14. Ans Erastus acknowledgeth this to be no new Argument therefore we may passe it it is the chief pillar of his opinion But I put it in forme thus to Erastus Those whom God inviteth to repentance those he will not exclude from the Sacraments But now under the Gospel he inviteth all even many Pagans and Heathen to repentance 1 Tim. 2. 4. God will have all even Heathen Magistrates to be saved and to come to the knowledge of the truth so Act. 17. 30. God now commandeth all men every where even the Idolators and blinde Philosophers at Athens who erected an Altar to the unknown God ver 23. and who jeered at the Doctrine of the Resurrection ver 32. even those God inviteth to repentance Ergo God excludeth not Pagans from the Sacraments but the conclusion is absurd and blasphemous therefore so must one of the premises be but the Assumption is Scripture Ergo The Major Proposition of Erastus must be blasphemous God inviteth scorners to repentance and rebukes are means of repentance Ergo we may rebuke scorners Gods spirit saith Rebuke not a scorner Prov. 9. 7 8. His Proposition then must be Those whom God inviteth to repentance those God excludeth not from any mean of piety and sanctity It is most false God inviteth Dogs and Swine to repentance and commandeth them to be holy and the pearls of the Gospel are means of repentance and holinesse Must we therefore Cast pearls to dogs and swine The contrary our Saviour injoyneth Matth. 7. 6. 2. Moses Deut. 14. 1. forbiddeth diverse Ceremonies and Sacraments of the Heathen by this Argument Ye are the children of the Lord your God and he saith expresly that the stranger may eat some unclean thing but the Lord saith to them You shall not do so for thou art an holy people to the Lord thy God Whence it is evident Moses saith poynt blank contrary to Erastus for Moses saith that Ceremonies and Sacraments are for this end to draw only the holy and sanctified people of God to a further love and study of true piety and sanctity was not the eating of the Passeover a mean of Repentance as well
and every where to be observed in all Churches Yet Paul neither practiseth it here nor else where nor commandeth others to practise it now here he desireth they may be cut off but not excommunicated Ans We say the last is no question you never read in the New-Testament or in the Old that Prophets or Apostles consulted or advised with the people whether they should work miracles or not 2. Though Excommunication was an ordinary power as the power of binding and loosing given to the Church Matth. 16. 19. and 18. 18. Ioh. 20. 22 23. Yet the actuall exercise of Excommunication being the highest and weightiest censure and the most severe of any other on earth it is no wonder that Paul be as sparing and rare in the exercise of it as the Apostles were in killing mens bodies 3. It is a begging of the question to say Paul neither practised himself nor commanded others to excommunicate for he did both Erastus That which is Rom. 16. spoken for eschewing of those who cause offences is that every one single person beware of false Teachers it is not spoken to the Church to Excommunicate those false Teachers and therefore there is no such need of such a Presbytery as you dream of but only of good and diligent Ministers who may rightly instruct and prudently teach their hearers what Teachers they ought to eschew Ans 1. The eschewing of false Teachers is a generall and a duty no question given to all and every one of the Church But the place doth no more say in expresse terms that a single Pastor should give warning particularly by name that this man Iohn Hymeneus Alexander are those false Teachers to be eschewed then it saith that the Presbytery which we assert doth in expresse termes shew what false Teachers they be who by name are to be Excommunicated and eschewed but you see that Erastus is overcome by truth so far as he must say one single Minister may declare that such a false Teacher by name is to be eschewed as a Heathen and a Publican and so in effect excommunicated and put out of the Church but he denieth that the Church may declare him a Heathen as Matth. 18. and that many Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together in the name of Christ as it is 1 Cor. 5. may put out a false Teacher or a wolf out of the flock 2. We grant that it is spoken to every one that he should eschew false teachers yea and 2 Thes 3. All that walketh unordinately all fornicators extortioners drunkards 1 Coâ— 5. But that every man should eschew those whom he in his private judgement conceiveth to be such before he rebuke them and labour to gain them and in case of obstâ—nâ—cy Tell the Church as Christ commandeâ—h Matth. 18. is not commanded buâ— forbidden Matth. 18. Lev. 1917. Col. 3. 15. For if this should be that I might immediatly upon my own private grudge unbrother and cast out of my heart and intire fellowship every one whom I conceive offendeth me and walketh unordinately without observing Christs order or previous rebuking of him I make a pathway to perpetuall Schismes 2. A violation of all Laws of fraternity and Christian Communion 3. A dissâ—lving and breaking of all Church Communion and iâ— were strange if Erastus will have Christs order kept Matth. 18. in private offences done by one brother to another and not in publick offences when a brother offendeth twenty and a whole Church as if I were obliged to seek to gain my brothers soul in private and lâ—sse injuries and not in publick and more hainous offences Hence it is clear to me If we are to reject an Heretick after once or twice admonition and not to receive in our houses false Teachers and 1 Tim. 6. 3. If any teach otherwise and consent not unto the wholesome word even the words of our Lord Iesus Christ being given to perverse disputing as men of corrupt minds and destitute of the truth 1 Tim. 6. 3 4 5. We are to withdraw our selves from such and to save with severity and plucking out of the fiâ—e those that cannot be cured then certainly the Church of Christ must also turn away from such men and acknowledge them as no members of the body whereof Christ is the head if we say not this if one hath leave in a constituted Church to jâ—dge and condemne his brother and then we shall not take the course of the Apostles in the like case as Act. 15. which is not Apostolick for when false Teachers troubled the Brethren they would not peremptorily though great Apostles as Paul and Barnabas determine against either the false doctrine or the persons of the Teachers while the Apostles Elders and Brethren did meet in a Synod and determine against the Error and against the men as such as troubled the Brethren with words and perverted their souls Act. 15. Now Erastus is willing to acknowledge a sort of Divine Excommunication not a humane as he is pleased to call that Ordinance of separating of wicked men from the Church and holy things of God which yet was in the Church of the Jews instituted by Christ and his Apostles and which no Church wanted as learned Beza saith even in the time of persecution had Erastus explained to us his divine Excommunication as he calleth it it were easie to bring most of his owne Arguments with greater strength of reason against it then against ours which is the truely divine Excommunication CHAP. XIV Quest 10. Whether Erastus doth strongly prove that there is no Presbytery nor two distinct judicatures one of the Church another of the State Erastus I deny not First such a Presbytery as the Evangelists mention which is called a Presbytery a Synedry a Synagogue this was the civill Magistrate who had amongst the Jews the power of the sword 2. I deny not a Presbytery 1 Cor. 6. when the Church wanteth a civill Magistrate 3. I deny not a Presbytery of learned men who being asked may give their judgement of doubts of which Ambrose there was nothing of old done sine seniorum consilio without the Counsels of the Elders But I deny a Senate collected out of the body of the Church to judge who repenteth and are to be excommunicated and debarred from the Sacraments and who not or I deny any Ecclesiasticall judicature touching the manners and conversation of men different from the judgement or court of the civill Magistrate or that there be two supream Courts touching manners in one Common wealth Ans One simple head in a moment may deny more then many wise men can prove in a whole day it proveth they are more cumbersome in their disputes then strong that there was a Iewish Presbytery â—hat is a civill judicature is conâ—uted by Lev. 10. 10. where there is a Court of Aarons sonnes whose it was to judge of Church matters only and to put difference betweene holy and unholy betweene
Christian Magistrate saith he if there be any Church Censure as we suppose there is this Objection should not have been made against us because of the Magistrates supremacy it doth conclude with equall strength that Pastors should use it against no man Now there be some swine that trample the Sacraments some not well instructed in the grounds of Christian Religion and Erastus said pag. 207. Such should not be admitted to the Lords Supper Now the Magistrate the King is such Let Erastians say the Pearles of the Seals of the Covenant are to be given to no swine except the swine be Magistrates and that which the Church bindeth on earth is bound in heaven except it be the Magistrate Erastus saith he may go to Hell by priviledge of his place and that whose sins the Elders of the Church retaineth are retained except it be the Kings sins and that we are to put shame upon scandalous persons and to refuse to eat with them Romanes 16. 17. 2 Thess 3. 14 15. 1 Cor. 5. 11. 2 Ioh. 10. Except they be Magistrates Sure God is no accepter of persons Erastus Whereas you say it is not lawfull for the Magistrate to preach and administer the Sacraments if he might because of his businesse be able to discharge both Offices it is not true God hath not forbidden it it was lawfull in the Old Testament for one man to discharge both why is it not lawfull now also the history of Eli and Samuel is known it is nothing that you say that the tribunall of Moses was distinguished from the tribunall of Aaron for God gave to Aaron no tribunall at all different from the tribunall of Moses he never did forbid the Priests to sit in the Civill judicature after the captivity the Priests judged the people Ezech. 44. Ans That it is lawfull for the Magistrate to preach and Administer the Sacraments 1. Destroyeth the Ordinance of Pastors and a sent and called Ministry under the New Testament against the Scriptures Heb 5. 4 No man taketh on him this honour to himself except he that is called of God as was Aaron So also Christ glorified not himself to be made an high Priest c. â— 2. God often maketh an honour of a calling to the Ministery that he hath separated them to it Numb 16 9. Moses saith to Korah hear now â—e sons of Levi Seemeth it a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you neer to himself to do the service of the tabernacle of the Lord Deut. 10. 8. At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord to stand before the Lord to minister unto him Numb 8 6. 7. 8. 9. But that same honour is put upon the Preachers of the Gospel Rom â— 1. Paul the servant of Iesus Christ called to be an Apostle separated unto the Gospell of God Act. 13. 2. The holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them If it be an honour and no man though gifted as Christ was can take honour to himself No Magistrate can take on him to discharge the office of a Minister Object But when he is called to be a Magistrate he is called to be a Minister and so being called to the one he is called by the same calling to the other Ans If being called to be Magistrate he be also called to be a Minister then being called to be a Minister he is called to be a Magistrate and Hoc ipso that he is a Minister be may usurpe the sword and usurpe the Throne and the Bench But Christ being sent to be a Prophet and to preach the Gospel Esa 61. 1. Luk. 4. 20. 21. veâ— 43. refused to divide the inheritance and to be a a Iudge Luk. 12. 13 14. He would not take on him to be a judge except God had made him and called him to be a judge If any say the Magistrate being the supream place containeth eminently all inferior offices as to be a Minister a Lawyer a Physitian c. but the inferior does not containe the superior I Ans Then the Magistrate being called to be a Magistrate and King he is called to be a Priest to burn incense which the Lord condemned in his word in Vzzah then when Saul is called to be a King he is called to be an Astronomer Lawyer Physitian Sayler Tayler Now God giveth a spirit to be a King but no gifts to those offices Ergo No calling thereunto for no gifts argue no calling of God 2. If a man called to be a judge be also by that same calling by which he is made a judge made a Minister then it is all one to be called to be a judge and to be a Minister and so a Magistrate as a Magistrate doth preach and administrate the Sacraments then 1. All Magistrates should preach and administrate the Sacraments and Nero and heathen Magistrates are gifts actu primo given by Christ ascending on high for the edifying the body of the Church Ephe. 4. 11 12. Obj. It is not sinne to him to preach and administrate the Sacraments but then he cannot have time for both Ans If God lawfully call the Magistrate to preach the Gospel woe be to him if he preach not he should lay aside all other imployments and preach God never gave a talent and calling to any to preach but he ought to lay aside other things and imploy that talent to the honour of God otherwise he sinneth in digging his Lords talent in the earth whereas he is obliged to make five talent ten 2. If he preach as a Pastor not as a Magistrate then he hath another calling of God to be a Pastor and another to be a Magistrate and â—â—rtaine it is as a Magistrate he doth not preach because there be farre other qualifications required in a Magistrate as Deut. 1. 12. that he be wise and understanding and knowen and a man of truth hating coveteousnesse Exo. 18. 21. But there is farre other qualities required in a Bishop 1 Tim. 3. 1 2 3. Ergo it is one thing to be called to be a Minister and another to be called to be a Magistrate 3. In all the word Christ never commanded the Magistrate to preach and baptise this negative Argument Erastus useth often against us to prove that none ought to be excluded from the Sacraments because Priests Prophets Christ Apostles never excluded any But Christ commanded the Ministers to preach and baptise and gave them the Holy Ghost for that effect and sent them as the father sent him as having received all power from the father Math. 28. 18 19 20. Mark 16. 15 16. Ioh. 20. 20 21 22. and least we should think this charge was given to Apostles as Apostles he teacheth that it is given to all faithfull Pastors to the end of the world Math. 28. v. 20. Lo
and subjects are Christians but where the Magistrate is of a false Religion two different Governments are tollerable Ans 1. This argument destroâ—eth all Aristocracy Parliaments and Senates where many good men have equall power and so the Common-wealth may not have 70. Heads and Rulers of equall power which is against the Scripture which commandeth subjection to every Civill ordinance of man as lawfull Rom. 13. 1 2 3. Tit. 3. 1 2 3. 1 Pet. 2. 13 14. Deut. 1. 16. It maketh no Government lawfull but Popedome and Monarchy in both Church and state 2. It is to beg the question that there cannot be two supream powers both supream in their owne kinde for they are both supream in their owne sphere as Pastors dispense Sacraments and Word without subjection to the Magistrate as they are Pastors and Magistrates use the Sword without dependence on Pastors and yet is there mutuall and reciprocall subjection of each to other in divers considerations Pastors as subjects in a Civill relation are subject to the Magistrate as every soul on earth is and Magistrates as they have souls and stand in need to be led to heaven are under Pastors and Elders For if they hear not the Church and if they commit incest they are to be cast out of the Church Mat. 18. 1 Cor. 5. Rom. 16. 17. 1 Thes 3. 14. 15. If they walk inordinately we are to eschew their company if they despise the Ministers of Christ they despise him who sent them Math. 10. 40. Luk. 10. 16. God respecteth not the persons of Kings and we finding them not excepted if the preachers of the Gospel be to all beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over them in the Lord 1 Thess 5. 12. 1 Tim. 5. 17. call it authority or no Authority they have some oversight over the Christian Magistrate and here be two supreams two highest powers one Ecclesiasticall another Civill nor should any deny Moses to be above Aaron as the supream judge Aaron not having the power of the sword as Moses had and Aaron must be above Moses in sacrificing in burning incensâ— in judging between the clean and the unclean which Moses could not do 2. The excellency of the Civill power in regard of earthly honour and eminency in the fifth Commandment above the servants of God in the Ministry of Christs spirituall Kingdom which is not of this world we heartily acknowledge 3. That the King Preacheth and dispenseth the Sacraments by Pastors as by his servants is wilde Divinty Pastors then must have Magistraticall Authority and power of the sword committed to them as the Deputies and inferior judges of the Lords of the Gentiles which Christ forbade his Disciples Luk. 22. 25 26 27. For the servant must have some power committed to him from the principall cause in that wherein he is a servant 4. What reason is there that where the Magistrate is a Heathen two Governments and so two heads in one body should be for then there is and must be a Church-Government where the Magistrate is a Heathen and that in the hands of the Church if then the Magistrate turn Christian must he spoile the Church of what was her due before Erastus The Lord Jesus changed nothing in the New Testament of that most wise Government in the Iewish Church now there all Government was in the hands of Moses I say not that the Magistrate might sacrifice or do what was proper to the Priests but he did dispose and order what was to be done by the Priests Ans Yea but Erastus saith the Magistrate may dispense word and Sacraments in the New Testament if he had leisure Why might he not sacrifice in the Old Testament also 2. Pastors do by their Doctrine and Discipline order and regulate all callings in their Moralls of right and wrong of just and unjust yet is not the Pastor the only Governour in all externals 3. If Christ changed nothing of the Iewish Government we have all their exclusion of men out of the Campe their separating of the unclean and their politick and Ceremoniall Lawes which is unsound Divinity Erastus Moses Ruled all before there was a Priesthood instituted God Exod. 4. Numb 12. calleth Aaron to his office and maugurateth him by Moses nor doth he command him to exercise a peculiar judgement when he declareth his office to him and when Aaron dieth Moses substituteth Eleazar in his place Ioshua c. 3 4 teacheth the Priests what they should doe and commanded them to circumcise Israel so did Samuel David Solomon and in the time of the Maccabees it was so Ans Moses was once a Prophet and Iudge both Ergo so it may be now it followeth not except Moses as a Magistrate did reveale what was the Priesthood What Aaron and Eleazer his sonnes might doe by as good reason Moses David Solomon Ioshua as Magistrates wrote Canonick Scripture and prophecied Then may Magistrates as Magistrates build new Temples typicall to God give new Laws write Canonick Scripture as these men did by the Spirit of prophecy no doubt not as Magistrates for why but they might sacrifice as Magistrates and why should Moses rather have committed the Priesthood and the service of the Tabernacle due to him as a Magistrate so to Aaron and his sonnes as it should be unlawfull to him as a King and unlawfull to Vzziah to burn incense and to sacrifice and to doe the office of the Priest If the Magistrate as the Magistrate doe all that the Priests are to doe as Priests and that by a supream principle and radicall power in him he ought not to cast off that which is proper to him as a Magistrate to take that which is lesse proper he casteth the care and ruling of souls on the Priests and reserveth the lesser part to himself to rule the bodies of men with the Sword all these are sufficiently answered before Erastus The King of Persia Ezra 7. appointed Iudges to judge the people and teach them but there is no word of Excommunication or any Ecclesiastick punishment but of death imprisonment fines nor did Nehemiah punish the false Prophets with any other punishment Iosephus speaketh nothing of it nor Antiochus Ans I shew before that there is forâ—eiting and separation from the Congregation Ezra 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the Church 2. If the King of Persia appointed men to judge and teach the people why should he deny any judicature at all 3. Where ever Iosephus speaketh of the judging of the Priests as he doth antiq l. 11. c. 7. ant l. 11. c. 8. l. 12. c. 9. he hinteth at this Erastus Christ dischargeth his Disciples to exercise dominion Christ would not condemne the adulterous woman nor judge between the brethren Luke 12. Paul calleth Ministers dispensators stewards Peter forbiddeth a dominion Ans Let Erastus be mindfull of this himselfe who yet saith that the Magistrate may both judge also if he have time dispence the
excommunicated without the consent of the Magistrate Where did Christ divide the externall Government of the Church in Civill Government and Ecclesiasticall as you distinguish them Ans 1. That it is expedient that the Christian Magistrate should be acquainted with the Excommunication of any under his jurisdiction that he may satisfie his own Conscience in punishing him civilly it is like some of our Divines do teach But that the Magistrate have a negative voice in Excommunication none of ours teach 2. We make no such division as that of the Civill and the Ecclesiasticall Government of the Church Erastus may dream of such a distinction We know all Government of the Church as the Church to us is Ecclesiasticall There is a Government of men of the Church that is Civill but we dreamed never of a Civill Government of the Church All the Government of the Church as the Church though externall is Spirituall Heavenly and subordinate to Jesus Christ as Lord and King of his own house as the Government of a house a Kingdom an Army a City is subordinate to the Lord of the house to the King Generall Commander and Lord Mayor and it is no more a Civill Government subordinate to the Magistrate and his Sword then Christs Kingdom visible and externall or invisible and internall is of this world When therefore Erastus denyeth that there is any Church-Government he meaneth there is no Spirituall Church Government in the hands of Presbyters but because we know no Government of the Church as the Church but it is Spirituall and the Government of the Church by the Christian Magistrate is a Civill Government of men as men and that by the power of the Sword and so it is no Church-Government at all and therefore we justly say that Erastus denyeth all Church-Government Erastus When Paul saith Act. 23. Thou sittest to judge me according to the Law Doth he not acknowledge the High Priest to be his Judge Paul denieth that he had done any thing contrary to the Law And Tertullus saith We would have judged him according to our Law if Lysias had not without Law violently taken him from us Ans Ananias was to judge him only in an Ecclesiasticall way and when Paul saw that they went beyond their line to take his life he appealed from their inferior judicature to Caesar who only had power of his life 2. Lysias had Law to vindicate an innocent man accused on his life before a most uncompetent judicature Tertullus knew the Iews had favour and connivence in many Lawlesse Facts CHAP. XVIII Quest 14. Whether Erastus do strongly confute the Presbytery of the New Testament BEza saith there vvas need of same select men in the Apostles time to lay hands on Ministers to appoint Deacons for there vvas no Jevvish Synedrie no Magistrate to do it and vvhen Paul forbiddeth Christians for things of this life to implead other before the heathen Magistrate would he send them in spirituall businesse to such or must that Tell the Church have no use for a hundreth years after Christ So Beza yea if the Lord ascending to heaven left Officers for the building and Governing his Church Eph. 4. 11. and some to be over the people in the Lord 1 Thes 5. 12. 13. some to watch for their souls whom they were to obey some to feed the flock and to drive away the wolves Act. 20. 28 29 30. some to Govern the house of God no lesse then their owne house 1 Tim. 3. 4. a Presbytery in generall Erastus cannot deny only he denieth such a Presbytery and saith that it is like this such a one is a living creature Ergo such an one is a dog But if I can demonstrate there is a Presbytery and they were not all Bishops as is clear Rom. 12. 89. 1 Cor. 12. 28 29. 1 Tim. 5. 17. and if Tell the Church by no Grammer can be Tell the Bishop except you make the Queen the Bride and the servant or friend of the Bridegroome all one It must follow there is both a Presbytery and such a Presbytery in the Church nor do we argue from a generall to specials Erastus The Church may not kill men but she may pray that God would destroy them or convert her enemies Ans To pray that God would destroy him whom we are to admonish as a brother is a strange discipline Erastus will never make good from Scripture that God hath appointed praying for the destruction of men to be a saving ordinance appointed of Christ for gaining of souls such as we take rebuking admonishing excommunication eschewing the company of scandalous brethren which have for their intrinsecall end the repentance of a brother under these censures and therefore this of Erastus his killing of men is a new forged censure Erastus Whereever the Scripture speaketh in the New Testament of a Presbytery there is no other understood but that of preachers therefore it is false that the Apostles have commanded any other Elders beside those that labour in the word Ans The antecedent is false 1 Tim. 5. 17. as I have demonstrate in another place I repeat it not here let any disciple of Erastus answer if he can 2. The consequence is vaine for if in every place of the New Testament where mention is made of an Elder the Holy Ghost mean only a Preaching Elder it followeth only that any other officers as Deacons and those that labour not in the Word yet Govern well are not called with the name of Presbyters And so the Argument is against the name not against the office and thing What if the Presbytery be named from the most principall part as is ordinary in Scripture doth it follow that there be none members of the Presbytery but only Preachers of the Word In no sort Paul saith of the visible Church of Corinth Ye are bought with a price ye are justified ye are sanctified Ergo none were members of the visible Church but those that are redeemed justified and sanctified it is like the consequence of Erastus 3. I retort this vaine argument thus none in Scripture have the name of Apostles But the Eleven and Mathias none are called the witnesses of the Lord but they 1 Ioh. 1. 1 2. Ergo there be no preaching Ministers neither Timothy Titus Epaphroditus that are to be called witnesses of the Lord but the twelve Apostles so where doth Erastus finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deaconrie or office of labour in the Ministery is given to any but to those that labour in the word Rom. 11. 13. Ergo must there be no deaconry but labouring in the word the plaine contrary is Act. 6. Erastus Beside Levites and Priests there belonged to the Synedry of the Iews other heads of families Ergo beside Ministers there must be Prophets and Doctors in the Presbytery it followeth not Ans Erastus fancies a conclusion of an Argument that Beza saith not for he
should not delay to pray till he were first delivered from the gall of bitternesse and then pray Sure if Peter had said to Simon Magus First labour to be freed of the gall of bitternesse and to have thy thoughts pardoned and then pray that the thoughts of thy heart may be pardoned as Christ saith First bee reconciled to thy brother and then offer and as Paul saith First Let a man try and examine himselfe and so let him eate and drinke the reply of Erastus should have nerves 2. It is true Christ speaketh not of the externall government of the Church but it is as false that he speaketh of the internall acts of the minde but he speaketh of the right ordering of the externall acts of divine worship which are regulable though not quatenus as regulable by the Church and draweth an argument from the words by necessary consequence which consequence Erastus cannot elude 3. But how doth Erastus prove this consequence if our Exposition stand and if we were to doe nothing in offering gifts at the Altar except we bee first reconciled to our brother and if God approve nothing which we doe which deviates from this perfection we should doe nothing that is good and right and so all must be excommunicated 1. Is Christ here injoyning a work of perfection and of supererogation Is Erastus popish in this 2. As it is impossible not to offer gifts aright so is it not to eate and drinke worthily while first we be reconciled to our brother Erastus was so surfetred with charity as we heard before that if any but desire the Sacrament and professe repentance he thinketh he is obliged to beleeve he is fit for the Lords Supper and here if Christ require but that the partie be reconciled to his brother ere he offer his gift and come to the Sacrament this is too great strictnesse it should excommunicate us all and we shall so never doe any thing that is right and good 4. It is false that Christ speaketh here of internall acts onely and of that which our minde injoyneth for the Lord speaketh of three externall visible acts 1. Of offering a gift at the Altar 2. Of delaying and suspending of the offering 3. Of a previous visible reconciliation to an offended brother 5. He saith not if the Presbyters bid you saith he leave your offering true he saith not that in words but supposing this that the Presbyters know that the same very day that he bringeth his offering he had beene killing his owne sonne to Molech as Ezek. 23. 38. 39. Whether were the Presbyters to forbid him to come and offer while he should testifie his repentance and finding him impenitent whether should they not judge him both to be debarred from the holy things of God and to be cast out of the Church as 1 Cor. 5. Certaine this is Christs order Be first reconciled to thy Brother and then offer try thy selfe first and then eate and if the Church see this order neglected whether are they to suffer clean and unclean to come and eat and holy things to be prophaned Erastus He shall expede himselfe out of this doubt easily who can distinguish the internall governing of the Church which is proper to God onely who knoweth the thoughts and can judge them without error from the externall governing of the Church in qua falli infinitè omnes possumus in the which we may all infinitely erre and in which we can doe nothing nisi quod mandatum expessè nobis legimus except what vve read to be expresly commanded for here he vvho is not against us is vvith us Marke 9. and no man ought to forbid those which God hath commanded so they bee externally done all externall actions quoad nos to us are good vvhich are done according to the prescript of Gods Word though to God vvho judgeth the heart they be not good every vvay many to day the Pharisees of old many in Pauls time preach for gaine many are ambitious and some out of envy preach Christ never for bad them to teach nor Paul but rejoyced Phil. 1. that Christ was preached hovvever since no man can understand the internall actions or thoughts and without error judge them there is no punishment by mans Law for them onely God vvithout error judgeth and punisheth them Ans There be many untruths here 1. If this distinction of internall and externall governing of the Church remove most of the doubts here he that eates and drinkes unworthily which is an act of externall worship which may be regulated and ordered by the Church for the Church may not administer the Sacraments to Pagans without the Church is no sinne to the unworthy eater because God commanded that externall act expresly as Erastus saith and so it is a good action quoad nos even to the unworthy eater for he knoweth not his owne thoughts nor can he judge them without error especially being unregenerated 2. If Erastus himselfe acknowledge this his owne disâ—inction he must acknowledge an externall Church-government and who then are the Governours especially in the Apostolick-Church where heathen Magistrates are Pastors and Teachers no doubt what meaneth this then my Brother trespasseth against me and will not be gained I tell the Church Erastus saith I tell the Christian Magistrate but there is no Christian Magistrate then there was no externall Government in the Church the first hundreth nay nor three hundred yeers in the Church or then it must follow that the Apostles and Pastors were the deputies of heathen Magistrates Ergo the heathen Magistrates should with imposition of hands have been ordained the officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church And that they were not it was their owne fault for the principall officer must be more principally called to office by Christ and given by him as a gift when he ascended on high to edifie the body of the Church Eph. 4. 11. 3. Erastus will have men debarred from judging the inward actions because God only can judge them sine errore without error But so God only should judge all things internall and externall and there should be no Magistrates because men may erre in judging the externall actions of men and will not this gratifie the Papists who say in this Tell the Church that is the Pope who cannot erre Then the Synod cannot erre Protestants deny the consequence Synods may judge as Act. 15. and yet Synods may erre 4. Erastus will have us lyable to infinite errors in externall actions therefore saith he we should do nothing in externalls but what is expresly commanded but first may we not infinite falli infinitely erre in internall actions and thought and acts of beleeving are we more infallible in internall then in externall actions New Theologie and are we not as well tyed to what is expresly commanded in internall as in externall actions I think the word is as strict a rule and the Law of the Lord as
should chuse the Elders at least at the first even though the Church doe not consent But how can they sit in place of the Church and judge who were against the will and minde of the Church chosen to be Judges for though the Magistrate be a chiefe Member of the Church yet to Tell the Church is not to Tell the Magistrate as you say but to Tell the whole Church and it is no â—xcuse that the Magistrate doth but once chuse the Elders for if hee have no right nor Law from God to doe it he can never doe it and if he have Law from God to doe it he ought alwayes to doe it Ans Here Erastus reasoneth against some Auâ—hor that inclineth to the way of Morellius If there bee no formed Church endued with knowledge and discretion to chuse their owne Elders if there be godly men fit to be chosen they are to convene and chuse from amongst them Elders the godly Magistrate is to joyne his Vote and Power because there is a Church not yet constitute it is now Perturbatus aut corruptus Ecclesiae status and I ever judged it a golden saying of that great Divine Fran. Iunius that when the Magistrate will not concurre the Church in that extraordinary case may doe somewhat which ordinarily they cannot doe and againe when the Church doth not their duty the Magistrate in that case may doe something more then ordinary to cause the Church doe their dutie for its a common Laâ— to ills out of order remedies out of the road way may be applyed So if the Priests and Levites be corrupt Iehoshapaht and Hezekiah and Iosiah may reforme And therefore though the godly Magistrate jure communi by the common Law of Nature imploy his power to appoint Elders all Errors and confusions in the Church are in some measure out of order yet it followeth that jure proprio and ordinarily he should alwayes doe this 2. Elders are not properly Representators of the Church to me while I be better informed for power of feeding and ruling is immediately given by Iesus Christ to the Elders and not by the interveening mediation of the Church but onely by their designation to the office thâ—s power is given by the people 3. The Magistrate as the Magistrate and by vertue of his place is neither a Member farre lesse a chiefe Member of the Church for then all Magistrates should be Members of the Church even Heathen Kings and Rulers which no man can say The Christian Magistrate as a Christian is a Member of the Church But that is nothing to helpe Erastus Erastus Because the multitude can doe nothing in order therefore say they they have power to choose Elders to whom belongeth the power of Excommunication But how prove they this Though a company vvanting a Magistrate have this power shall it follovv that a company to vvhom God hath given a godly Magistrate should have this povver But because confusion vvould follovv therefore Elders are to be chosen Ergo Such Elders as make up your Presbyterie à genere ad speciem affirmativè nulla est consequutio Ans 1. Not only from necessity of eschewing confusion but from the positive Ordinance of God we infer Presbyters we do not own any such consequence Prelaâ—es and Papists argue for a Monarchy in the Church from order we know no creatures of the like frame Erastus is for a Bishop he may so argue not we We finde Christ hath placed such organs in his body as Eph. 4. 11. 12. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Tim. 3. 1 2 c Act. 6. 1 2 c. and 14. 23. Ergo they ought to be for we think the Church cannot govern it self 2. If the Church wanting a Magistrate as the Apostolick Church did have power to chuse Presbyters and by a Divine Law how dare Erastus say That it followeth not when the Church hath a godly Magistrate she should keep the same power Can the godly Magistrate when he cometh into the Church take any Divine power from the Church Is the Magistrate given to the Church as a Nurse-father to preserve that power that Christ hath given to his Spouse or is he given as a spoiler at noon day to take to himself the power and make the Ambassadors of Christ his Ambassadors and Servants to preach in his Name whereas before when they had no Magistrate Pastors did preach only in the Name of Iesus Christ Erastus Sure the Lord hath concredited to the Magistrate the Command and all power of externall Government so as he hath subjected not only Civill but also Sacred things to his power that he may manage the one according to the Word of God the other according to Iustice and equity which since it is Commanded in the Old Testament and practised by all holy Iudges and Kings and we finde it not changed in the New Testament We justly say that the Church that hath a godly Magistrate cannot by Gods will chuse a new Senate or Presbytery to exercise publikely Iudgement for God hath not armed subjects against their Magistrates Nor hath he Commanded them to take any part of their power from them and give it to others and to subject them to externall Dominion Ans Sure the Lord concredited to the Priest not to King Vzziah to burn incense and to the Priests to rebuke Vzziah and command him to desist and this is no lesse externall Governing of the house of God quoad hoc in this particular then Excommunication for to Excommunication on the Churches part as Excommunication is no more required but that the scandalous and murthering Magistrate should not come to the Table of the Lord or remain in the society and Church-fellowship of the Saints as a Member of the Church Now if the Magistrate obey not the Church as the Church can use no bodily coaction or restraint to hinder the Magistrate to obtrude himself upon the holy things of God though other either fellow-Magistrates or the inferior Magistrates if the party â—xcommunicated be the supream Magistrate or the Parliament may and ought to use their power as Magistrates by the sword to hinder the holy things of God to be prophaned for I think it easie to prove if this were a fit place that inferior Magistrates are essentially Magâ—strates and immediatly subject to the King of Kings for the due use of the sword as the supream Magistrate or King And therefore there is no more externall dominion used in Excommunicating a bloody and scandalous Magistrate then in rebuking and threatning him Now Erastus granteth That Pastors may rebuke and threaten according to the Word of the Lord even Magistrates and Kings 2. If because Iudges in the Old Testament as Eli and Samuel Sacrificed and we finde this not changed in the New and nothing extraordinary in this Ministers in the New Testâ—ment may do the same Then the Iustice of Peace and Mayors of Cities and every constable may by vertue of
saith he But the Magistrate himselfe is the apostate the heretick the idolater 2. He that may debarre from the seals may admit to the seals he that may do both Ex Officio is the formall dispenser of the seals by office that the Magistrate is not He that may put out or take in into the house by supream power is the Lord of the house He who by office may admit some to the Table and debarre other some is the Steward But the Magistrate is neither the lord of the Church nor the steward of the house by office We do not hold this consequence the Lord commanded ill doers to be killed Ergo He ordained in that same commandement that they be Excommunicated Nor do we say all those who were to be Excommunicated were to be killed as Erastus saith Nor that Excommunication in the New Testament succeedeth in place of killing in the Old Testament we see no light of Scripture going before us in these Erastus It is a wonder that you say that the godly Magistrate doth procure the externall Peace of the Common-wealth but not the salvation of the subjects that the Presbyters do only care for Ans The Sword is no intrinsecall mean of the saving of any mans soul It is true the godly Magistrate may procure a godly life but as a cause removens impedimentum removing idolatry heresie wolves and false teachers from the flock and commanding under the paine of the Sword that Pastors do their duty But Christ ascending on high gave Pastors and Teachers to gather a Church but not Magistrates armed with the Sword Erastus The Magistrates Sword is a most efficacious mean to bring men to the knowledge of God nothing more effectuall then affliction and the crosse when right teaching is joyned therewith examples teach us that in danger of death men have seriously turned to God who before could be moved by no exhortations But you say all die not in the Lord nor repent nor say I do they all die in the Lord who are taken away by diseases or are excommunicated yea Excommunication maketh many hypocrites Ans 1. Erastus here extolleth the Sword of the Magistrate as a more effectuall mean to salvation then exhortations or the Gospel But I read that Pastors are the Ministers by whom we beleeve and that they are workers with God and fellow-builders and Fathers to convert edifie to salvation and beget men over again to Christ 1 Cor. 3. 5 9. 1 Cor. 2. 4 15. Ambassadors of God 2 Cor. 5. 20. Friends of the Bridgroome 2 Cor. 11. 2. Ioh. 3. 29. Angels Rev. 2. 1. But I never read any such thing of the Magistrate and that the Gospel is the power of God to salvation Rom. 1. 16. The arme of the Lord Esay 53. 1. Sharper then a two edged sword lively and mighty in operation Heb. 4. 12. You never read any such thing of the Sword of the Magistrate the rest are before answered Erastus Some may be changed in a moment as the publican Luke 18. Zâ—cheus The repenting woman Luke 7. If therefore they professe repentance they are not to be debarred from the Lords supper Ans Put it in forme thus Those who may be changed and translated from darknesse to light in a moment and say that they repent are to be admitted to the Lords supper I assume But doggs and swine and doggish and furious persecutors who are to be debarred from the Sacraments As Erastus saith pag. 207. may be changed in a moment and say they repent Ergo those are to be admitted to the Sacraments who are not to be admitted to the Sacraments let Erastus prove the Major proposition 2. We finde no such sudden change in the Publican Zacheus or the repenting woman as Erastus seemeth to insinuate 3. Christ who knoweth the heart and can change men in a moment can at first welcome persons suddenly converted Ergo Must the stewards and dispensers of the mysteries upon a may be or a may not be reach the pearls of the Gospel to doggs and swine whom they see to be such It is a wide consequence He that bringeth his gift to the Alter may in a moment be changed Ergo He should not leave his gift at the Altar and go and first be reconciled to his brother He is presently without more adoe to offer his gift his heart is straighted in a moment if we beleeve Erastus But the rather of this that the man is in a moment changed He is to be debarred least his scandalous approaching to use the holy things of God make the work of conversion suspitious to others 4. This argument presupposeth that unvisible conversion giveth a man right in foro Ecclesiâ— in the Churches court to the seals of the Covenant and so there should be no need of externall profession at all which is absurd Erastus Shall not then idolaters and apostates be debarred as wâ— saith he deny an idolater and an apostate to be a Member of thâ— Church of Christ so we thinke the man that defendeth his wickednesse is not to be reckoned amongst the Members of the Church Anâ— as we think the former are to be banished out of the society of Christians so we think the latter are not to be suffered in that society Ans The Idolater that maketh defection and the apostate were once Members of the Church what hath made them now no Members Who should judge them and cast them out the Magistrate I answer there is no Christian Magistrate If the Church must do it here truly is all granted by Erastus that he hath disputed against in six books even this very Excommunication But if there be a Christian Magistrate what Scripture is there to warrant that he should cast out a Member out of Christs body Here is an Excommunication without precept promise or practise in the word we read that the Church of Corinth congregated together hath a command to judge and cast out a scandalous Member 1 Cor. 5. 4 5 11 12 13. out from amongst the midst of them Let Erastus say as much from the New Testament for his Magistraticall casting ouâ— 2. What reason is there by Erastus his way for casting out an idolater and a man that defendeth his owne wickednesse 1. May not God convert those suddenly as he did the thiefe on the crosse and Saul Ergo They should not be cast out 2. The Magistrate cannot more cut off those from being Members of Christs body then he can remove their faith and internall communion with Christ Now for this cause Erastus saith the Church cannot Excommunicate pag. 1. 2 Thess 3. and 4. 3. Christ and the Apostles did neither cast out Iudas nor Scribes Pharisees or Publicans out of the Church though they were worse then idolaters 4. No helps of salvation are to be denied even to idolaters and to men that defend their owne wickednesse but their remaining in the Church amongst the godly is a helpe of their salvation
Magistrate as Erastus and Master Prinne thinketh exclude Iudasses and knowne traitors and knowne Devills and knowne children of the Devil out of the Church this is to Erastus and Master Prinne both absurd 2. Christ did eat and drink with Iudas knowing him to be all these Ergo we may eat and drink with knowne traitors also the contrary is a truth 1 Cor. 5. 9 10. 11. 2 Thess 3 14 15 Rom. 16. 17. evident enough 3. Christ preached the Gospel to those that he knew sinned against the Holy Ghost to the Pharisees who persecuted Christ to death and others Math. 12. 31 32 33 34. Ioh. 15. 22 23 24 25. Ioh. 7. 28 29. Ioh. 12. 35 36 37 38. Ioh. 10. 31 32. Ioh. 11. 47 48. and this is by the exposition of Erastus l. 3. c. 3. pag. 307. 308. and Master Prinne his vindication pag. 38 39. To give holy things to dogs so Mr. Prinne saith that by doggs and swine are meant only such infidels and heathen who refuse to imbrace and beleeve the Gospel or harbour or entertain the preachers of it of which the text is principally intended as well as the Sacraments or of such open contemners persecutors of the Gospel and Ministers who runne upon and teare the preachers thereof trampling the pearls of the Gospel and the tenderers of them under their feet as the Text resolves in terminis Mat. 7. 6. Mat. 10 14 15. Luk. 9 5. Act. 13. 46. or open Apostates 2. Pet. 1. 2 21 22 c hence by this we may give the pearls of the Gospel to such dogs as the Pharisees for to them Christ tendred the pearle of the Gospel 4. Christ might have hindred being God equall with the Father the Pharisees and Iews to malice him Ergo he being above the Laws that he gives to us doth not in this example warrant us to cast the pearls of the Gospel to such as we know to be Iudasses Pharisees and malicious haters and heart-murtherers of Christ 2. There is not the like reason of preaching the word and dispensing the seals 1. Because the word is a converting ordinance out of question and preached to heathen and to the non-converted though they refuse to imbrace and beleeve the Gospel and refuse to entertaine the preachers of it as is clear Act. 19. 22 23 24 25. Tit. 1. 10 11 12 13. 2 Tim. 3. 25 26 27. The Texts that Master Prinne alledgeth that the Gospel should not be preached to heathen who refuse to imbrace and beleeve the Gospel to wit Mat. 10. 14 15. Luk. 9. 5. Act. 13. 46. are to no purpose for Mat. 10. Luk. 9. is but a Temporary Commandement given for a time that the Disciples should depart from those houses of Iudea there is nothing of the heathen But by the contrary the Apostles are forbidden to go to Samaritanes or Gentiles at all Mat. 10. 5 6. who would not receive the peace of God in the Gospel which precept the Apostles in the story of the Acts did not observe but preached the Gospel to many heathen who refused to imbrace and beleeve the Gospel As Act. 16. and 17. and 19. 2. The place Act. 13. 15. is meant of the blaspheming Iews to whom Paul preached long after they persecuted and stoned the Prophets and had killed the Lord of life Act 2. and 4. and 8. and 9. Mat. 23. 37 38. 3. Those places are to better colour of purpose brought by Arminians and Socinians to prove that the Gospel is preached to people for their good entertainment thereof and denied to others for their unworthinesse and because they will not welcome it So the Arminians in the conference at Hague pag. 87 88 89. God sendeth the Gospel not according to his absolute will sed ob alias causas in homine latentâ—s for secret causes in man Arminius against Perkins p. 199. The will of God in sending the Gospell hath causes in the will of man according to that habenti dabitur So Corvinus ad Wallachros p. 44. Socinus Comment in 1. Epist Ioh. c. 4. p. 307. saith the same and Mr. Pryn is pleased in the same sense to cite them I conceive imprudently for I beleeve that Reverend and learned man doth hate those impious Sects the Enemies of the grace of God but truly if this be a rule to Pastors to spread the Gospell that they are to offer and give the pearle of the preached Gospell to those that willingly receive it and harbour the preachers and presently to depart and preach no more the word of the Kingdom to those who refuse it as the places Mat. 10. 14. Luke 9. 5. carry that sense because they are Heathens who refuse to embrace and beleeve the Gospell and harbour the Preachers as the worthy Divine saith conceiving that to be a casting of Pearles to Dogs and Swine I see not how the Preachers spreaders of the Gospel to the Heathen are to beleeve that God out of meer grace the good pleasure of his will without respect to good or bad deserving sendeth the Gospel to some and denieth it to others 3. Though the Sacrament of the Supper be a converting Ordinance in this sense that it corroborateth faith and conversion where it was once and so applyeth the Promises to one who before beleeved yet it is not a converting ordinance that is to be administred to one dead in sins and trespasses as the word is for then at the first Sermon that ever is preached to a Heathen if he should say though for base worldly ends known to the Church that he desired to have the Sacraments we are obliged to beleeve that he sincerely desireth these Seals and instantly at the same sermon to baptise him administer the other Seal of the Lords Supper to him for how can we deny converting Ordinances to those who desire them say our adversaries 4. An ordinance that cannot be dispensed to a Heathen remaining a Heathen and to an unconverted man knowne to be an unconverted man is not an Ordinance that ought to be dispensed as the ordinance of the Word and as the first converting ordinance to so many as we may safely dispense the Word unto and if it be first a converting ordinance as the preaching of the Word is then it is to be dispensed to all those to whom we are to preach the Word But Erastus and Mr. Pryn grant we may preach the Word to Heathen remaining Heathen and if they deny it as they yeeld it the Apostles did preach the Gospel to the Heathen remaining Heathen but they never admitted nor can we admit to the Lords Supper Heathen remaining Heathen nor could the Iewes upon the same ground admit to the Passeover the uncircumcised now then the preaching of the Word to some cannot make the Church and preachers guilty of casting pearles to Swine and of partaking of their siâ— whose hearing is not mixed with faith and yet if the Church and Ministers should admit to
the Sacraments Heathen remaiing Heathen they should prostitute holy things to Dogs and be guilty of an Heathen mans eating of his owne damnation Hence this Assertion of Mr. Prynne must be a great mistake That Ministers may as well refuse to preach the Word to such unexcommunicated grosse impenitent scandalous Christians whom they would suspend from the Sacrament for feare of partaking with them in their sinne as to administer the Sacrament to them because saith he unprofitable hearing is as damning a sinne as unworthie receiving of the Sacrament 1. Because there is and may be discovered to bee in the congregation persons as unworthy as Heathen such as Simon Magus yea latent Iudasses Parricides who are in the visible Church while God discover their hypocrisie but we may lawfully preach the Word to men as uncapable of the Word as Heathen and as unworthie as Christ and the Apostles did who did not contravene that Cast not Pearles to Swine yet we cannot give the Sacraments to men knowne to be as scandalous uncapable and unworthy as Heathen but we must prostitute holy things to Dogs and partake of their sinne for this is non causa pro causa that Mr. Prynne bringeth to say we may as well refuse to preach the Gospell to scandalous impenitents as to administer the Sacrament without partaking of the sinnes of either because unprofitable hearing is as damning a sinne as unworthy receiving the Supper This Because is no cause it is true they are both damnable sinnes but how proveth he that Preachers partake equally of both I can shew him a clear difference which demonstrateth the weaknesse of this connexion 1. Vnprofitable hearing of the Gospell in a Heathen is as damning a sin as hypocriticall receiving of the Sacrament is a sinne they are not equalia peccata but sure they are â—què peccata but I may preach the Gospel to a Heathen and not partake of his sinne of unprofitable hearing for I may be commanded to preach to a Heathen remaining a Heathen as Paul preached to Felix to the scoffing Athenians to the persecuting Iews and giving obedience to the command of God freeth me from partaking of his unprofitable hearing But I cannot administer the Lords Supper to an Heathen remaining a Heathen without sharing in his sin and suppose a Heathen remaining a Heathen would croud in to the Lords Table as of old many Heathen fained themselves to be Iewes desiring to serve the time 1 Sam. 14. 21. yet I should partake of the Heathens unworthy receiving if knowing him to be a Heathen serving the time and crouding in amongst the people of God I should administer the Lords Supper because I have no command of God to administer the Lords Supper to a Heathen man nor could Paul administer the Sacrament to the scoffing Athenians or to Felix without taking part with them in their prophaning of the Lords Table 2. The necessity of preaching the Word it being simply necessary to the first conversion of a sinner putteth Pastors in a case that they may and ought to preach the Gospell to Heathen and to thousands knowne to be unconverted without any participation of their unprofitable hearing and the non-necessity of the Lords Supper or the Seale of the Covenant and the nourishing of their souls to life eternall who visibly and to the knowledge of those who are dispensers of the Sacrament prophane and abominably wicked putteth those same dispensers in a condition of being compartners with them in the prophaning of the holy things of God if they dispence the bread to those that are knowingly dead in sinnes so the Gospell may be taught in Catechisme to Children Deut. 6. 6 7. 2 Tim. 3. 15. Exod. 12. 26 27. Gen. 18. 19. Prov. 22. 6. because there is a necessity they be saved by hearing Rom. 10. 14. 1 Cor. 1. 23. but there is no necessity but a command on the contrary that the Lords Supper be dispensed to no children nor to any that cannot examine themselves and they may be saved without the Sacrament but not ordinarily without the Word nor were it enough to forwarne Apostates and persecutors and Hypocriticall heathen and children that if they eate unworthily they eate their owne damnation as Mr. Pryn saith and yet reach the Sacrament to those for the dispensers then should â—ast Pearls to some Dogs and Swine contrary to Mat. 5. 6. and they should be free of the guilt in polluting of holy things if they should give them a watch-word say they were about to prophane the holy things of God before they committed such wickednesse Nor doe we as Mr. Pryn saith nor know we or the Scriptures any such distinction as sealing externally to the senses of any receiving the Lords Supper lawfully divided sinfully it may be divided but there is no Law for sinne no print no authority of men for it from the internall sealing nor heard we ever of two sorts of conversion one externall from Paganisme to the externall profession of the faith wrought extraordinarily by Miracles without the Word and ordinarily by Baptisme in Infants and another internall from formall profession to an inward imbracing of Christ and his merits 1. Because the Stewards and Ambassadors of Christ may notdare to play with the Sacraments as children doe with nuts to seal to mens senses and fancies Christ and spirituall nourishment in him and part in his body broken and blood shed in those who visibly have nothing of faith to their discerning and of the life of Christ but onely senses and fancie such as all visibly and notoriously scandalous walking after the flesh all Herericks Apostates knowne and unwashen Hypocrites have and no more 2. All heathen and unbaptized have senses and are capable of externall washing and externall and Sacramentall eating as well as others are but are they capable of the Seals because they have bodies to be washed and teeth and stomacke to eat Sacramentally And have Ministers warrant enough to dispense the Sacraments to all that have senses But they must be within the visible Church also ere they be capable of Sacraments Mr. Pryn will say but I aske by what warrant Mr. Pryn alledgeth that the Supper of the Lord is a converting ordinance as well as the Word and that Pastors may without sinne dispense the Sacraments to those to whom they preach the Word but they may preach the Word to Heathen remaining Heathen Ergo may they dispense the Lords Supper to Heathen remaining Heathen What more absurd yet remaining Heathen they are as capable of Mr. Pryn his sense-sealing and sense-converting Sacraments as any sound beleever 3. A sealing to the senses cannot be divided from the inward sealing by the Spirit neither in the intention of God for the externall sealing without the internall is Hypocrisie and God cannot intend Hypocrisie nor can this division be in regard of the nature of the Sacrament for it doth seal to us our spirituall nourishment in Christ except we
1 2 3. ver 8 9 10. cap. 3. 8 9 10. Coming behinde in no gift 1 Cor. 1. 7. In Covenant with God casting out the incestuous 1 Cor. 5. Separated from Idols 2 Cor. 6. 16 17 18. Espoused to one husband Christ 2 Cor. 11. 2. Established in the faith and increasing in number daily Act. 16. 5. Yea the Churches had rest throughout all Judea and Galile and Samaria and were edified walking in the â—ear of the Lord and in the comforts of the holy Ghost and were multiplied Act. 9. 31. Now if the Christian Magistrate be their only Head and chief Feeder and all Elders but his servants Edifying à sub Magistratu from and under the Magistrate How were they edified and the compleat house of God the house wanting a head and the Church of the living God without the chief feeder and shepheard the Magistrate when all this time the Lord set spirituall Pastors and watchmen over them It is true it might be some defect that they wanted a Christian Magistrate who was their Nurse-father and keeper and avenger of both Tables of the Law But this defect was 1. A defect of the Church as men who may be injured and do violence one to another as men if they want one who beareth the sword to be avenged on evil doers But it is no defect of the Church as the Church 2. There might be some defect in the Church as a Church in this regard that without the Magistrate his accumulative power the edification of the Church extrinsecally might be slower Church Laws lesse vigorous extrinsecally without the sword and evil doers might infest the Church more but there should be no privation or intrinsecall defect or want in the Church either of an officer or integrall part of the Church because they wanted the Magistrate 3. When the first three hundreth year the Churches wanted Christian Magistrates afterward Constantinus convocated the Councell of Nice against Arrius yet professing that he was Episcopus without After him the Empire being divided into three Constantinus Constantius and Constans the second adhered to Arrius oppressed the godly Constans and Constantinus lived not long Though Jovianus Theodosius elder yonger Gratianus Martianus were favourers of the Church yet most of the Northern Kings were persecuters In the sixth hundreth year they began to be obstinate favourers of Heresie In the West Antichristianisme in the East Mahumetisme rose for the most part the Church wanted godly Magistrates and alway hath wanted Whatever power or means of life Christ hath given to his Church or pastors for the edifying of their soules either in Doctrine or Discipline by these is the holy Ghost efficacious on the hearts and conscience of the people of God as immediatly given by Iesus Christ without the mediation or intervention of any other means But Christ hath given power and means of life to preach the word to admonish rebuke Excommunicate to the Church and Pastors by which the holy Ghost worketh efficaciously on the hearts of the people of God which God hath given immediatly to the Church and Pastors especially in the Apostolick Church when there were no Magistrates and the holy Ghost is no wayes efficacious in the hearts of the children of God by the Laws Statutes and sword of the Magistrate Ergo God hath given to his Church and Pastors not to the Magistrate power and means of life in which the holy Ghost is effectuall and that immediatly and not to the Magistrate Or thus Whoever is the supream officer and head of the Church having under him all Church-officers as his servants by such God is effectuall in the consciences of men But Pastors Teachers Elders are such and no wayes the Magistrate Ergo The Proposition is thus made good by the word of reconciliation and the rod of the Lords power in the hands of men The holy Ghost worketh efficaciously in men Now the question will only be to whom this word of reconciliation is committed and the rod of God the Scripture saith to the Ministers never to the Magistrate 2 Cor. 5. 18. And hath committed to us the word of Reconciliation ver 20. Now then we are Ambassadors for Christ 2 Cor. 10. 8. Though I should boast somewhat more of our Authority which the Lord hath given us for edification 2 Cor. 2. 13. If I come again I will not spare 1 Cor. 4. 21. What will ye Shall I come unto you with a rod or in love 1 Tim. 5. 17. Act. 20. 28. 29. 30. 1 Cor. 5. 12. Do not you judge them that are within Matth. 16. 19 18. 18. Ioh. 20. 21 22. This word is no where committed to the Magistaate nor is the holy Ghost efficacious by the Laws and sword of the Magistrate to convert souls we know not Magistrates to be Ministers by whom we believe but Ministers only 1 Cor. 3. ver 5. Nor is the sword a kindely and intrinsecall mean of conversion This Argument may be further confirmed by all the notable differences that the Scripture holdeth forth to be between the Magistrate and the Ministers and Church As 1. The Church judgeth only those that are within the Church 1 Cor. 5. 11 12. The heathen Magistrate may â—udge both those that are within and without the Church and every soul is under his power Rom. 13. 1 2 3. Tit. 3. 1 2. 1 Tim. 2. 1 2 3. 1 Pet. 2. 13 14 15. Matth. 22. 21. And by these same Scriptures the Christian Magistrate being a lawfull Magistrate having under him both believers and heathen may and ought to judge both Ergo the Magistrate as the Magistrate cannot judge those that are within by the word as the Church doth but only in some common coactive way by the sword to compell them to do their duty 3. The Magistrates Kingdom is of this world and he may fight with his sword to defend his own subjects and his subjects may fight for him But the Church and Kingdom of Christ are not of this world nor can the Church as the Church and the Ministers thereof fight or use the sword as is clear Joh. 18. 36. Rom. 13. 4. The Magistrate beareth not the Sword in vain but he beareth the sword in vain over the consciences of men or to judge those that are within for the Church judgeth those that are within with no such weapon as the bloody Sword There is neither sword nor dagger nor any weapon of War required in the Church of Ephesus their censuring of grievous Wolves or false Teachers Act. 20. 28 c. Nor in the Apostles and Elders determining truth against perverters of souls Act. 15. 21 22 c. and 16. 4. Nor in the Church of Thyatira their not suffering Jezabell to teach Rev. 2. 20. Nor in Pergamus their not suffering those that held the Doctrine of Balaam Rev. 2. 14. Erastus l. 4. c. 6. p. 285. saith The Church can kill no man with the Sword There was no sword ever
dreamt of in rejecting an heretick after the first and second admonition Tit. 1. 10. Let our Adversaries shew what influence the Magistrates sword hath here yea say they The Magistrate may banish the heretick ou◠of the Church True Ans Not out of the Church as the Church but out from amongst his subjects as his subjects whom he is to defend in peace and godlinesse 2. It is evident Titus had no power of the sword but was an Evangelist Paul wrote not to Titus to banish the heretick the rejecting here is a spirituall censure performed by previous admonitions 3. What can the Magistrate as the Magistrate do to this 4. The Magistrate is a Lord and hath by Gods appointment a Lordly dominion over those that are under him the Minister is only a Minister a Servant a Preco or Herald and hath dominion in the Church Luk. 22. 24 c. Now those over whom the Magistrate hath a civill dominion as a Magistrate over those he may exercise that Lordly dominion of the sword But the Magistrate as the Magistrate may use no Lordly dominion of the sword over the Church as the Church to Preach Exhort Rebuke Admonish Excommunicate to judge those that are within as the Church may do 1 Cor. 5. 12. Ergo the Magistrate as the Magistrate cannot be the supream and highest Church officer having under him Church officers as his servants and deputies to Preach and censure as à sub under and from him because as a Magistrate he carrieth not that which hath any power over the conscience that is he carrieth no◠the word of the spirit as a Magistrate but the sword bodily to punish evil doers 5. He who by office is chief overseer and watchman in the Church he must by office keep his own vineyard and not be put to keep the vineyard of others Cant. 1. 6. He must watch for the souls of those whom by office he keepeth as one that must give an accompt Heb. 13. 17. He must as a speciall watchman by his office Take heed to grievous Wolves not sparing the Flock speaking perverse things Act. 20. 29. And as a watchman he must blow the Trumpet and give early and seasonable warning to the people of the sword Ezek. 34. 1 c. Yea he must watch for the souls of ministers and teachers and by office rebuke admonish censure and punish them and by office judge of their Doctrine and Discipline and is over the people in the Lord and to admonish them as 1 Thes 5. And worthy of Honour for well Ruling 1 Tim. 5. 17. But these the Magistrate as the Magistrate cannot do 1. He keepeth another vineyard of the Civill state he is not Pastor to the Church as the Church over which the Holy Ghost hath set him Act. 20. 28. 1 Peter 5. 1 2 3. he is not to give an accompt for the soul◠and for the souls of Pastors by his office he may as a Christian be his brothers keeper to teach admonish Col. 3. 15. and exhort Heb. 3. 13. he is not by office to blow the trumpet as Ezekiel was Ezek. 33. 7 8. Ezek. 3. 17 18 19 20. he is not over the people in the Lord to admonish them as a Magistrate as a Magistrate he only is either to praise and reward well doing or take vengence on evill doing Rom. 13. 4. nor doth Paul think Nero 1 Tim. 5. 17. worthy of double honour all those are proper to Church-officers the proposition is necessary because if the Magistrate be the eminent and supream watchman over the Pastors as his under deputies and servants then must the Magistrate more eminently keepe the vineyard and watch for the souls both of Pastors and people feed the flock over which the Holy Ghost hath set him be over the people in the Lord be worthy of double honour as one that ruleth well and is worthy of double honour and that by office Now 1. The word never warranted him in the Old Testament to sacrifice to burne incense to Minister before the Lord to carry the ark But God separated the Priests and Levites for this only and was it such a sinne for Vzziah to burne incense and for Vzziah to touch the Ark and for any to bear the Ark but the Levites and are not these things written for our instruction are we all now to bear the Ark and are we all to dispense the word and Sacraments When Paul will not have women to teach in the Church and when God hath no lesse in the New Testament separated some by the laying on of hands and appointed a Ministery in the New Testament then he did in the Old 2. Where hath God in Old or New Testament set downe that all those qualifications in an eminent manner and as principally due to the Magistrate as he hath described the qualification of the officers of the New Testament in the Epistles to Timothy and Titus and the Ephesians Ch. 4. v. 11 12 13 14 15 16. 1 Tim. 2. 1 Cor. 12. Rom. 12. 3. Did Christ put upon Church-officers in the New Testament all the proper titles priviledges and peculiar Characters of their calling as they are the deputies of Claudius Tiberius and Nero so they had been Christian Princes this the adversaries must prove and must all the Epistles of Paul to the Churches of Christ and of Iames and Peter Iohn and Iude which concern Church-officers be written First and principally to the heathen Emperours as they be Church Magistrates and Church-officers jure though they be in very deed enemies of the Gospel de facto It must put Erastus and all his to paines to prove that Magistrates as Magistrates were separated in the Old Testament to sacrifice to burne incense to bear the Ark of the Lord and Priests and Levites and Prophets were only the under servants and instruments of Kings and the like they must do in the New Testament But this is carefully to be observed that the adversaries though they speake of Government and some yield as Master Prynne doth that there is such a thing as Excommunication especially 1 Cor. 5. yet the truth is they deny all Church-government for I desire to know why they give to Ministers of the Gospel a power to try who are hereticks apostates and unworthy partakers of the holy things of God Yea such as may ordaine Ministers and reject hereticks after admonitions if Iesus Christ hath given this power of Government beside preaching the word I aske quo jure by what Scripture if by no warrant of Christ then it is unjustly given to them and the Apostles and Teachers then had no right to it if there be a right that by office Pastors should know what is soundnesse in the faith and integrity of conversation and so who are to be called to the Ministery who not who are to be excluded totally from the Church as Erastus and Master Prynne say who not Then what warrant hath the Magistrate to limit the
not subordinate to the Ministers of the Gospel as Ministers far lesse to the Magistrate as the Magistrate because it dependeth upon none on earth Minister or Magistrate but the only good pleasure of him who when he ascended to heaven gave gifts unto men that there is such an office as Minister Pastor or teacher And the Church cannot create a new office of a Prelate because of its nature it tendeth to a supernaturall end the governing of Christs body in a way to life eternall purchased by Christ Now the question in this sense whether the power of the Ministery be subordinate to the Magistrate in its constitution it is alike in its subordination to Magistrate and Minister certain it is subordinate to neither Other lawfull and profitable offices and Arts are from God mediately possibly by the intervening acts of rationall nature though Magistracy be from God Rom. 13. 1. yet it would seeme God by the naturall reason of men might devise and constitute the very office of Magistracy in abstracto and the Art of sayling painting c. yet is there no subjection of power to power here by way of dominion Hence the question must be of the subordination of the power quoad exercitium whether Ministers in the exercising of their Ministeriall calling be subordinate to the Magistrate as the Magistrate 5. Dist A judge is one thing and a just judge another thing so here are we to distinguish between a Magistrate and a Christian Magistrate As 1. a husband is one thing and a Christian husband another thing a Captaine is one thing and a Christian and a beleeving Centurion or Captain such as Cornelius Acts 10. is another a Physitian is one thing and a gracious Physitian is another thing sure a heathen Husband hath the same jus Maritale the same Husband power in regard of Marriage union that a Christian and beleeving Husband hath 2. A Magistrate and a Christian Magistrate may be one and the same Magistrate with one and the same Magistraticall power as being first heathen Magistrate as Sergius Paulus Act. 13. 7 12. and there after converted to the faith Paulus was no lesse a civill Deputie when Heathen then when Christian and not more a Deputy as touching the essence of a Magistrate when a Christian beleever then he was before when a Heathen yet to be a Magistrate and to be a beleeving Magistrate are two different things even as Christianity is a noble ornament and a gracious accident and to be a Magistrate is as it were the Subject even as a man and the accidents of the man are two different things 6. There be two things here considerable in the Magistrates office 1. There is his jus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistraticall power or the authority officiall the power of office to beare the sword 2. There is aptitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall heavenly grace of well governing this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or grace of God to use that power for Christ These two make one Christian husband one Christian captain Physitian Master in relation to to the wife souldiers sick servants Now the Magistrate heathen as Magistrate even Nero when the Church of God is in his court and dominions hath the same jus the same Authority and Officiall power to be a keeper of both Tables of the Law and to defend the Gospell and to command the Preachers and Synods to fulfill their charge and to see that the officers doe their dutie and to punish dumbe dogs Idolaters excommunicated persons to drive away with the sword false Teachers from the flock he hath I say the same Magistraticall power while he is a Heatheâ— and when he is converted to the Christian faith and he is equally head of men that professe Christ when Heathenish as when Christian but in neither States is he the Head of the body the Church and you give not to Cesar the things that are Cesars if you make converted Nero because a Magistrate now the head of the Church and deny non-converted and heathenish Nero to be the Head of the Church for he is a Magistrate with compleat power of the Sword in the one case as in the other that he neither doth nor can use the sword for the Church it is from Nero his state of infidelity that he is in as a man and not the fault of his office for when Paul saith the Husband is the head of the Wife doth hee meane a Christian husband onely and exclude all heathen Husbands No for then the wife were not to be subject to the Husband if a Heathen and an unbeleever which is against Pauls mind 1 Cor. 7. and the Law of Nature But the converted Magistrate who was before a heathen Magistrate hath a new aptitude faculâ—y and grace to keep both Tables of the Law and to govern in a civill way and indirectly the affaires of Christs Kingdome Hence the adversaries clearly contradict themselves by confounding those two a Magistrate and a Christian Magistrate one while they give supream power over the Church to the Magistrate as the Magistrate sometime to the Magistrate as Christian So Vtenbogard in his book De officio authoritate supremi Magistratus Christiani in rebus Ecclesiasticis p. 7. and p. 8. hoc addo ut intelligatur Magistratum cum religioneÌ„ Christianam amplectitur non acquirere novam authoritatem sed quod eam authoritatem quam ante etiam in rebus religiâ—nis â—ultus divini habebat authoritateÌ„ rectè utitur If the Magistrate when he becommeth a Christian acquireth no new authority as a Magistrate but onely useth well his old Authority in matters of Religion and of Gods worship which he had before while he was Heathen as he saith then the Heathen Magistrate as a Magistrate hath a supreame power in Church matters and yet in the same place he draweth the state of the question to a Christian Magistrate De solo Christiano Magistratu acturus The Arminians in their Apologie fol. 297. as saith their Declaration speake onely of the Christian Magistrate and yet page 298. potestati enim supremae sive Architectonicae qua potestas suprema est jus hoc ut competat ratio ordinis sive boni Regiminis natura sua postulat si Magistratui qua tali jus hoo competit â—rgo multo magis competit Magistratui Christiano Sure if the Magistrate in generall and as the Magistrate have a supream Authority in the Government of the Church such as the Adversaries contend for then the Christian Magistrate farre more must be Head of the Church and so the Magistrate as the Magistrate must be supreame Governour and judge in all Ecclesiasticall causes and in these same causes he must not be Iudge as a Magistrate but as a Christian Nor can they make a Christian Magistrate à medium per participationem utriusque extremi a middle betweene a Magistrate and a Christian 1. For where is there such an
office in either Church or state for so a Christian Magistrate as a Christian Magistrate should be Ens per aggregationem a thing composed of Magistracy and Christianity as a Christian Physician a Christian Painter and then the question should be whether judgeth he as a Magistrate or as a Christian as we may aske whether a Christian painter painteth as a painter or as a Christian not as a Christian for then all Christians should be Painters and a result of both should neither be a Magistrate nor a Christian but middle between both which fighteth with reason and sense Some say The power of the Magistrate in a Christian Magistrate who knoweth the doctrine of the Gospell and hath help of the counsell and light of godly Pastors and Teachers is perfecter then in Heathen Magistrates and therefore this power as not Christian or heathenish governs men as men but as Christian it governeth them as Christian mâ—n But the learned and worthy professor Jac. Triglandius saith this is said without probation for saith he men as Christians are members of the Church and so are not governed but in an Ecclesiasticall way and where hath the Lord commanded the Christian Magistrate to governe the sheep of Christ as the sheep of Christ Then say I 1. The magistrate must governe the Church as the Church and so rule over the conscience of men in relation to eternall happinesse by promising to them temporall rewards and by compelling them by the sword to be carried toward eternall beatitude for to rule the Church as the Church is to direct and lead them by spirituall means Word Sacraments and Discipline to heaven which the magistrate as a magistrate cannot do by the sword and what he doth as a Christian that he must do in a spirituall way not with a secular arm and power as magistrate and the two powers of a magistrate and of a Christian cannot coalescere grow together in one office which is made up of both as of two parts being in nature and spece different no more then of a Horse and a Lyon you can make a third living creature It is true by Grace and Christianity the power of the magistrate is perfected and an excellent lustre added to it but not one degree of Magistraticall power is added to it by which the magistrate doth rule men as Christians and as a Church For as the office of a magistrate doth not promote the man one step nearer to saving Grace so Christianity maketh not the Heathen magistrate more a magistrate nor giveth him a new sword over the Church as the Church which he had not before nor doth it take any magistraticall power from him no more then a heathen Husband Master Physician being converted to Christ is more a husband more a master or Physician then he was before The former power is only spiritualized and graciously facilitated in its acts but not one whit augmented in its entitative degrees of power over the wife the souldiers the servants the sick Triglandius excellently The Christian magistrate converted is sanctified but he acqâ—ireth no new right over the Church So meat is sanctified by the Word and Prayer but it is not more meat nor doth more nourish because sanctified 7. Distinct The exercise of the Ministeriall power in dispensing Word Sacraments Discipline falleth under a fourfold consideration which because it cleareth a necessary point I desire may be carefully observed by the Reader 1. The simple exercise of that power is considered sine modo without any qualification good or evil Orthodox or Heterodox as the Christian Magistrate procureth by his care that there should be a Ministery to dispense Word Sacraments and Disciplinâ— 2. The second Consideration of this exercise is The exercise of power soundly and painfully in the fear of the Lord the Magistrate exhorting them thereunto for conscience 3. The third Consideration is the exercise of the same in a corrupt and wicked way and manner either negligently or wickedly or for evil ends 4. The fourth Consideration is the free and peaceable exercise of this power without bodily violence Hence I intreat the Reader to carry along in his â—ye 1. The simple exercise of the Ministeriall power 2. The just and godly sound and laudable exercise 3. The wicked and corrupt exercise or the abuse thereof 4. The peaceable exercise Hence our 1. Assertion The Magistrate as the Magistrate is to procure that there be Preachers and Church-officers to dispense Word Sacraments and Discipline For 1. his end is That people under him may lead a quiet and a peaceable life in godlinesse and honesty 1 Tim. 2. 2. And the Magistrate attaineth his end as a Magistrate if there be simple exercise of Religion in the quiet and peaceable way that may consist with the subjects indempnity and immunity from rapine injuries and violence 2. The difference between the Magistrates and other callings is that the Magistrate was to take care of old That there were Levites who bare the Ark and Priests who should burn incense before the Lord and Sacrifice and yet it was unlawfull for the Magistrate to bear the Ark on his own shoulders or in his own person to burn incense or sacrifice so the Physicians hinder that diseases rage amongst the subjects and the Magistrates do also hinder that they should rage But the Physians hinder them by curing diseases and the Magistrate hinders them not by curing diseases for then he should as a Magistrate also be a Physician but by procuring that there should be Physicians in the Common-wealth The Magistrate hindreth ignorance and losing Ships by Tempests not by professing and teaching Sciences and Arts in Academies in his own person nor by steering Ships and guiding them himself to their Ports for so a magistrate as a magistrate should be a Schoolmâ—ster a professor of Arts and Sciences in the Universities and a Pilot or Shipmaster which were a confounding of all callings but by procuring that there should be Universities and Professors of Arts and Sciences and by providing honorable stipends and wages for them and procuring that in the Common-wealth there should be Sailers who are skilled in Shipping and so doth the magistrate by his office take care that the Word Sacraments and Discipline be dispensed 3. But the magistrate as the magistrate doth noâ— command sincere hearty zealous and affectionate dispensing of Word Sacraments aâ—d Discipline But only the dispensing of those without the qualification of the spirituall or sincere exercise of the power Because 1. The Magistrate cannot command that as a magistrate which he cannot judge of whether the thing commanded be consonant to his command or not But the magistrate as the magistrate cannot judge of the spirituallity sincerity zealousnesse affectionatenesse of that obedience which the Church yieldeth to his command for if the Pastors dispense word and Sacraments and binde and loose by the keys following the rules of the word the magistrate
But the King is head of the Church Ergo he maketh lawes to regulate the Family Ans The Antecedent is false if not blasphemous it is proper to Iesus Christ only Col. 1. 18. Eph. 1. 22. The King is the head of men who are the Church materialiter he is not formally as King Head of the Church as the Church and therefore we see not how this Statute agreeth with the Word of God Henric. 8. Stat. 37. c. 17. The Archbishops Bishops Arch-deacons and other Ecclesiasticall persons have no manner of Iurisdiction Ecclesiasticall but by under and from the Kings Royall Majesty the onely and undoubted supream head of the Church of England and Ireland to whom by holy Scripture is given all authority and power to hear and determine all manner of causes Ecclesiasticall and to correct all vice and sin whatsoever for neither is the subject the Archbishops Bishops c. lawfull nor is the limitation of the subject lawful for Ecclesiasticall officers are the Ambassadors of Christ not of the King Obj. All Christians are to try the Spirits Ergo Much more Magistrates Ans This proveth that Christians as Christians and Magistrates as Christians may judge determine of all things that concerneth their practise and that they are not with blinde obedience to receive things Mr. Pryn cannot say that 1 Iohn 4. 1. is meant of a Royall Parliamentary or Magistraticall tryall Iohn speaketh to Christians as such But this is nothing to prove the power of the Magistrate as the Magistrate for thought the man were neither King nor Magistrate he ought to try the Spirits 1 Iohn 4. 1. The speciall objection moved for Appeals is that which Paul did in a matter of Religion that we may do in the like case but Paul Acts 25. did appeal from a Church Iudge to a civill and a heathen Iudge in a matter of Religion when he said before Festus Acts 25. I appeal to Cesar Ergo so may the Ministers of Christ far more appeal to the Christian Magistrate and that Paul did this jure by Law not by Priviledge but by the impulsion of the Holy Ghost is clear in that he saith He ought to be judged by Cesar so Maccovius so Videlius so Vtenbogardus so Erastus Ans 1. This Argument if it have nerves shall make the great Turk when he subdueth people and Churches of the Protestant Religion to be the head of the Church and as Erastus saith by his place and office as he is a Magistrate he may preach and dispense the Sacraments and a Heathen Nero may make Church constitutions and say It seemed good to the holy Ghost and to me and by this Nero by office is to excommunicate make or unmake Pastors and Teachers judge what is Orthodoxe Doctrine what not debarre hereticks Apostates and mockers from the Table and admit the worthie and Paul the Apostle must have been the Ambassador and Deputie of Nero in preaching the Gospel and governing the Church and Nero is the mixt person and invested by Iesus Christ with spirituall jurisdiction and the keyes of the Kingdom of Heaven This Argument to the Adversaries cannot quit its cost â—or by this way Paul appealed from the Church in a controversie of Religion to a Nero a Heathen unbaptized Head of the Church and referred his faith over to the will judgement and determination of a professed Enemy of the Christian Church and Paul must both jure by the Law of God and the impulsion of the Holy Ghost appeale from the Church to a Heathen without the Church in a matter of Religion and Conscience then Nebuchadnezzar was head of the Church of Iudah and supreame judge and governour in all causes and controversies of Religion how can we beleeve the adversarie who doe not beleeve themselves and shall we make Domitian Dioclesian Trajan and such heads of the Church of Christ 2. It is not said that Paul appealed from the Church or any Ecclesiasticall judicature to the civill judge for Paul appealed from Festus who was neither Church nor Church officer and so Paul appealeth from an inferiour civill judge to a superiour or civill judge as is clear Acts 28. 6. And when Festus had tarried amongst them more then ten dayes he went downe to Cesarea and the next day sitting in the judgement seat commanded Paul to be brought vers 10. And Paul said I stand at Cesars judgement seat where I ought to be judged he refused v. 9 10. to be judged by Festus at Ierusalem but saith v. 11. I appeal to Cesar Now he had reason to appeal from Festus to Cesar for the Iews laid many grievous complaints against Paul which they could not prove vers 7. And it is said vers 8. That Festus was willing to doe the Iewes a pleasure and so was manifestly a partiall Iudge and though the Sanedrim at Ierusalem could have judged in point of Law that Paul was a blasphemer and so by their Law he ought to die for so Caiphas and the Priests and Pharisees dealt with Iesus Christ yet his appeal from the Sanedrim 1. corrupted and having manifestly declared their bloodie intentions against Paul 2. From a Sanedrim in its constitution false and degenered far from what it ought to be by Gods institution Deut. 17. 8 9 10. it now usurping civill businesse which belonged not to them Paul might also lawfully appeal from a bloodie and degenerating Church judicature acting according to the bloodie lusts of men against an innocent man to a more unpartiall judge and yet be no contemner of the Church this is nothing against our Thesis which is that it is not lawfull to appeal in a constituted Church from a lawfull unmixt Church Judicature to the civill Magistrate in a matter of life and death 3. Paul appealed from the Sanedrim armed with the unjust and tyrannicall power of Festus a man willing to please the bloodie accusers of Paul as is clear v. 9. And Festus willing to doe the Iewes a pleasure answered Paul and said Wilt thou go up to Ierusalem and there be judged of these things before me 3. The cause was not properly a Church businesse but a crime of bodily death and sedition I deny not but in Pauls accusation prophaning of the Temple teaching against the Law of Moses was objected to him Materialiter the enemies made the cause of Paul a Church businesse but formally it was sedition 1. It was a businesse for which the Sanedrim sought Pauls life and blood for which they had neither authority nor Law by divine Institution therefore they sought the helpe of Felix Festus and the Roman Deputies so Lysias vvrote to Felix Act. 23. 29. I perceived Paul to be accused of questions of their law but to have nothing layd to his charge worthy of death or of bonds Now it is clear the Roman Deputies thought not any accusation for the Iewish Religion a matter of death and bonds and therefore Gallio the Deputie of Achaia Acts 18. 14. saith
Spirituall and Christs Kingdom must be of this world and the weapons thereof carnall to fight for Christ and the supream Church-officer as such must bear the Sword be a valiant man of warre by office and Christs Kingdome must be not of this world and the weapons thereof not carnall but spirituall Joh. 18. 36. 2 Cor. 10. 4 5. and the supream Church-officer must be no striker no fighter no man of war no sword-bearer by office which are contradictory 3. We prove the Pope to be no Vicar of Christ because we read not in the Word of any such Vicar nor do we read any thing of a supream Church-officer who is the Vicar of Christ 4. No spirituall Ambassador as such can substitute other Ambassadors with Majority of power that he hath in his Name to dispense Word Sacraments and Discipline nor can one great Ministeriall Church-head create lesser Ministeriall Church-heads such as Justices Majors Sheriffes Bailiffes Constables no more then the High Priest could substitute in his place other little High Priests if he were sick and absent to goe into the Holy of Holiest with blood once a yeere no more then the Apostle Paul immediately called of God can substitute other lesser Apostles immediately called of God to act as lesser Apostles but limited by the higher in the exercise of power nor can these lesser Apostles create other Apostles yet lesser and these in a subalternation yet lesser while you come as low as a Constable as the King doth send lesser Kings indued in part with his Royalty or Iudges under him and those Iudges may appoint other Iudges under them and because the whole visible Catholick Church hath an externall visible policy if Oecumenick councels have any warrant in the word then ought Christ to have instituted one civil Emperour over all the Churches on earth to conveen Oecumenick Synods to preside in them to limit and regulate them to make Lawes to all the world and that this is not it falleth out through mans corruption but it ought to be according to divine institution no lesse then every single Magistrate is by institution the head of every particular Church indued as our adversary say with that supream power under Christ the mediator that they call Potestas Architectonica the headship of the Church Proposi 2. The Magistrate as such is not a Vicar of Christs mediatory Kingdom 1. Because then as the Magistrates are called Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture Exod. 21. 6. Psal 82. 1 Ioh. 10. 34 35. so the Magistrates should be called little Mediators or submediators between God and man little Kings of the Church little Priests little Prophets of the Church for God giveth his name to Magistrates because he communicateth also to them some of his Majesty and power now what mediatory what Princely Priestly o◠Propheticall power hath Christ communicated to Magistrates as Magistrates Erastus saith they may dispense word and Sacraments if they had leasure But if they be by office little mediators and Pastors under Christ they should take leasure for every Magistrate ought to say woe be unto me if I preach not And Master Coleman saith that Christian Magistracy is an Ecclesiasticall administration he must speak of Christian Magistracy formally as Christian Magistracy otherwayes a Christian Tentmaker a believing fisher was an Apostle if he mean that Christian Magistracy is a Church officer formally he might say it is a Mediatory office and a Princely and Kingly office under Christ to give repentance to Israel and forgivenesse of sins instrumentally would Master Coleman teach us how the Magistrates sword openeth the eyes of the blind converteth men from the power of Sathan to God begetteth men through the Gospel to Christ as Pastors do and that formally as Magistrates we should thank him 2. Christian Magistracy if it be a Church or Ecclesiasticall administration then is it formally so either as Magistracy or as Christian not as Magistracy for then all Heathen Magistrates must formally ho◠ipso that they be Magistrates be Ecclesiasticall persons so Nero when Rome makes him Emperour they make him formally a Church-officer and invest him with power to dispence Word and Sacraments and Discipline if he might find leasure for killing of men and such businesse so to do for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where doth the Old or New Testament hold forth such an office given by Christ as a fruit of his ascension to heaven Where do the Apostles who shew us the duty of Magistrates Fathers Masters Pastors Teachers Rulers Deacons Husbands insinuate any such office If as Christian Christian Magistracy be an Ecclesiasticall office and administration Christianity 1. Is common to the Magistrate with all other professors Painters Merchants Seamen Lawyers Musitians and no more can Christianity make a heathen formally a Church-officer then it can make a Painter formally a Church-officer can faith in Christ and professing thereof make any to be formally Church-officers then must all be Church-officers that are Members of the Church for posita causa formali ponitur effectus formali◠Now Master Coleman saith The heathen Magistrate as a Magistrate is an Ecclesiasticall administration because saith he he should and ought to manage his power for Christ as the heathen and uttermost parts of the earth are given for Christs possession and inheritance and Christ hath given no liberty to a great part of the world to remaine infidels and enemies to him and his Government I suppose Christ hath all Nations given to him and all Nations ought to receive Christ though as yet actually they do not God and Nature hath made Magistrates and these Magistrates thus made God hath given to Christ But 1. The title of Christian added to Magistracy by this is superfluous and put in only ad faciendum populum for Christianity maketh no man formally a Magistrate by M. Colemans way yet saith he pag. 17. a Christian Magistrate as a Christian Magistrate is a Governour in the Church he should say by his way a Magistrate Christian as a Magistrate is a Governour not only in the Church but a Governour of the Church Arg. 2. If the Magistrate as the Magistrate be the Vicar and deputy of Christs mediatory kingdom then all and every Magistrate as Magistrate by his office is obliged under the pain of Gods wrath to command that the Gospel be preached and that men believe and obey Christ as mediator in all his dominions that so he may manage his office for Christ But the latter is utterly false and contrary to the Gospel Ergo so is the former The Major is undeniable all service that Magistrates by office do they sin before God if they do it not and so must be obliged under the pain of sin and Gods wrath to do it And therefore are obliged to command that the Gospel be preached and that men believe and obey Christ if by office they be
Christ mediator for he denieth expresly Ioh. 18. 36. that he hath such a Kingdom as Mediator or that he was instructed with the sword as Mediator Luk. 12. 13. Now as God and Creator of the world Christ could not deny but he had a Kingdom worldly and that he hath a regnum potentiae an universall Kingdom of power as Lord of Hoasts to dispose of all the Kingdoms of the world and to rule amongst the children of men and to rule over the children of men and to give them to whomsoever he will Dan. 4. 25. 8. 18. â—er 27. v. 6 7 8 9. Psal 24. 1. Psal 50. v. 12. Nor is this Kingdom and Power given to Christ nor is he made Prince and a King as God but as Mediator to give repentance to the House of Israel and forgivenesse of sins Act. 5. 31. I grant it is said Phil. 2. 9. God hath highly exalted Christ and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and of things in earth and things under the earth What doth not this say the adversaries comprehend a royall power given to Christ and hath not Christ from this power to substitute Magistrates in his place as his vicars under him and as little mediators I answer it doth in no sort follow for that is a spirituall power as is clear Rom. 14. v. 9. For to this end Christ both died and rose and revived that he might be Lord both of dead and living v. 11. For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse God So it is clearly expounded of Christs exalting at the right hand of God Act. 5. 31. for spirituall and supernaturall ends I grant as Mediator and King he breaketh his enemies Devils and men Psal 2. 9. With a rod of yron and dasheth them in pieces like a potters vessel and maketh his enemies his footstool Psal 110. 1. But that is no carnall power such as earthly Kings useth it is a spirituall power for the reason is given ver 2. The Lord shall send the rod of thy strength out of Sion By which v. 5. as a great Anti-royalist He strikes through Kings in the day of his wrath Now Christ as Mediator sendeth not out Kings and Princes to conquer souls to him with their sword Renowned Salmasius saith When Christ sent his Apostles first to preach the Gospel and to lay the foundation of the Christian Church did he send out with them lictors pursevants men of war with a bundell of rods and with axes to compell men to come in to his Kingdome Commanded he to smite them with swords and axes who would not receive the Gospel No yea he would not have them to take with them a staffe a scrip or shoes But though Christ subdue all his enemies Devils and wicked men it shall never follow that Christ is for that King and head of Devils and wicked men For Christ is as Mediator King and Head or mediatory King and Head of those that are the subjects and redeemed conquest of this King and of those who are members of the body of which he is Head now this body is his Church only Col. 1. 18. He is the Head of the Body the Church Eph. 1. 22 23. And gave him to be Head over all things to the Church Which is his Body the fulnesse of him that filleth all The Body of Christ to be edified Ephesi 4 12. Till we all all that body of the Saints to be perfected v. 11. come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ v. 16. from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the Body unto the edifying of it selfe in love Now never Divine can say that Devils and wicked men who shall bow to Iesus are the subjects of this Kingdom of Christ who have right to the fruits of the Kingdom Righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. far lesse that they are of the Body that is Christs Body Christs fulnesse Christs Body to be perfected edified to Come in the unity of faith and of the knowledge of the Son of God into a perfect man c. Arg. 6. These Megistrates that are the mediatory vicars deputies and heads of the Head Iesus Christ and his Kingdom these are of his Body and subjects under the King and Mediator Christ the chiefe Head and King For it is not to be presumed that Christ will appoint these to be heads and vicars of his Body and little Kings over his Kingdom as he is Mediator who are not members of his Church nor subjects of his mediatory Kingdom But Magistrates as Magistrates are not members of his Church nor subjects of his mediatory Kingdom no more then Husbands as Husbands Fathers as Fathers are members and their should have been Husbands and Fathers though the Lord Iesus never had been Mediator advocate and Priest of a redeemed Church Obj. But are Pastors and teachers and Elders as such members of the Christian Church Ans If eyes and ears be members of the body and watchmen members of the city then are they ex officio by their office members of the Church But if the Magistrate as a Magistrate be a member of the Church then all Magistrates Heathen and Turkish are members of the Christian Church ex officio by vertue of their office Arg. 7. That opinion is not to be holden which layeth ground that Christ Mediator is a temporary King hath under him Magistrates even heathenish who have nothing to do with a Mediator to bear a temporall sword for a supernaturall and spirituall end as Christâ— under heires he himselfe being the first heir of all such and so maketh heathens within the verge of the mediatory Kingdom as if Christ were as Mediator a King to Heathen and all and every one of mankind who must have Magistrates and so maketh the Kingdome of men as men and the Kingdom of Grace commensurable and of alike latitude and extension and maketh nature and grace of equall comprehension But such is the former opinion the proposition cannot be denied except by Arminians Socinians Papists who do maintain an universall redemption a grace universall a Catholick Kingdom of Grace comprehensive of all and every man of Pharoah Evil merodach Belshazer all the Kings of Romans Persians Assyrians Chaldeans and of Turk India and such as worship the Sunne and Moon the Devil and the work of mens hands The assumption is granted by Master Coleman who saith Christ is the rightfull King of the whole earth he meaneth Christ as Mediator to whom the Father hath given a Kingdom Obj. Doth not Christ as King make all
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
according to the places cited by our godly Brethren of the contrary minde except the Churches were first purified in some Ceremonial way as God prescribeth that the spoyle of Midian be purified which our Brethren cannot say except we would make our selves debtors to the whole Law for so the law was Num. 31. and so Paul doth reject Circumcision Gal 5. 3. and if it be said the necessitie of the poore requireth that these Temples be not loosed but imployed for the poore as David in point of necessitie eat the Shew-bread I answer 1. The poore as the case was Rom. 14. might eat Swines flesh and so ruine him for whom Christ died which is absurd for their necessitie might require it But certaine it is Davids necessitie was layd on him by the sixt Commandement as an act of mercie in the point of starving and if any poore Iew were in the like case I conceive it should have been scandalizing to that Jew to eat Swines-flesh before another weake Iew. Providentiall necessitie may make that which is a sinfull scandalizing to bee obedience to the sixt Commandement but the will of Superiours can make no such providentiall change as the D of Aberdeene doe dreame But if the necessitie bee lesse then the Necessitie in point of sterving it could justifie the poore Iewes eating of meats conceived to be against the law of God as the case was Rom. 14. But that the Church or house dedicated to a Saint should have no physicall use in the worship of God to defend us from the injuries of Sunne and Heaven and yet have the same use in common for the poore to dwell in wanteth all shadow of reason for how can it be proven that the same physicall use in the worship is unlawfull and yet out of worship is lawfull except there intervene some Ceremoniall and religious purging of the house by fire or some other way which were Iudaical under the New Testament for the necessity of the poor is not like the necessity of Davids eating of Shew-bread It s certain that the necessity of disusing the creature in a Physical usage in the worship must have a warrant in Scripture as well as the using of the same in the same usage must have the like warrant Object 5. But Bels are more hurtful to the souls of Gods people who are scandalized by them then they are useful for the tymous and seasonable convening of the people and therefore they may well be abolished being lesse necessary and necessary onely ad melius esse for the better ordering of the Worship of God and not simply necessary for the being of the Worship Now as the Lord our God will have a lesser necessity to yeeld to any greater a bodily necessity to give place to a soul-necessity the soul being more excellent then the body as is clear in that God would have his people to dispence with the lesser losse of the spoyl of the Amalakites of their Idols gold and silver that the greater necessity may stand to wit their not being allured nor their teeth put a watering and their heart to a lusting after the Idols of Canaan so would he have us to abolish the Saints Temples the gold of Popish Images the Bels that are lesse necessary seeing the Sun may teach as well as the Bell for eschewing soul-dangers in laying stumbling blocks both before our own souls and others Answ 1. It is denyed that Bells which have a necessary use though onely for the better ordering of the worship of God are any active objects of scandal and the meer passive scandal taken at any thing not indifferent but physically necessary and so necessary that without it sinful inconvenients of either wearying in the service of God or sinful neglect should follow is no sinful scandal given but meerly taken 2. There be two necessities of things one natural and first in that regard another religious and in that regard secondary the former necessity doth alwayes stand except God remove it by some posteriour commandment It s necessary that Adam and Evah eat of all things that God created for eating God I grant may remove this necessity in some and command either Adam to fast for a time or not to eat of the tree of Knowledge So say I warning by Bells hath a physical necessity the use of the Temples in worshipping hath the like necessity so have Gold and Silver a necessity god onely either by a Commandment or by an exigence of providence that standeth to us as in the case of a scandal for a command can remove the physical necessity and inhibite Israel to use such and such Gold as have been in use in the Heathen Idols and may forbid to perform an act of obedience to an affirmative command in the case of scandal as he may forbid Paul to take wages for Preaching the Gospel though Paul have some natural necessity of taking wages But the Church without a higher warrant from God hath no power to restrain us in the necessary use that God hath given us Make Bells and Temples as indifferent and unnecessary as some meats were Rom. 14. and I shall yeeld the Argument 3. That the Lord our God will have a bodily necessity as the smaller to yeeld to a soul-necessity as the greater is a ground not so sure but it ought to have been proved except by a soul-necessity you mean a necessity of saving the soul and not sinning against God and oppose it to a meeâ— bodily necessity including no sin in it then I shall grant the Assertion That the one necessity iâ— greater then the other But otherwise Cateris paribus other things being alike I conceive it is contradicted by Iesus Christs saying Matth. 12. cited out of Hosea Chap. 6. I will have meâ—â—â— and not sacrifice And here we must determine the case of scandal to the soul from the exsuperance of necessity to the body and life The case falleth out David and his followers are at the point of starving for hunger it may be a question if the presenâ— necessity be so great there being no bread for them but the Shew-bread which by a Ceremonial Law of God onely the Priests should eat If any of the followers of David out of a groundlesse scrupulosity of conscience should have taken Pauls Argument Rom. 14. and said to David I will starve rather ere I eat this bread for a divine law forbidâ— me and if thou eat of it it shall be a scandal to â—â— and wilt thou for bread destroy him for whom Christ died The Apostle Paul would not for so smal a thing as to eat swines flesh before a weak Jew in the case Rom. 14. destroy the soul of one for whom Christ died by laying before him a stumbling block by his unseasonable and scandalous eating I think if Scripture cannot possibly be contrary to Scripture this doubt might easily be removed by answering the case was not alike with David in his hunger and
the old and made a new Brazen Serpent for a memoriall of the miraculous cure so they had not burnt Incenâ—e to it The remembrance of the old mercie should have been as good in the new as in the old But certainly the Brazen Serpent was not destroyed as Brasse but in all its religious use It was not purged but abolished 7. If we may make Images and Orasses alike in shape but dislike in use in Gods worship we may bring in Golden Calves to the Temples and the Image of Dagon and the Sidonian Gods and Altars such as Josiah destroyed so at their first moulding we imprint on them chaste and innocent religious intencions and signification and make them alike in shape but dislike in use to heathen worship But sure the Calfe of Egypt and the Calfe that Aaron made though like in shape yet were dislike in use 8. We read of no new Inconvenients that the Images and Temples that Salomon erected to strange Gods did in Josiahs time which they did not in â—â—â—ekiahs time but that they were Monuments of Idolatrie in both It seemes that Nooker would commend Ezechiah for not demolishing the Images of Salomons outlandish Gods But then it was Josiahs zeale without knowledge that he demolished them 2. We then might well suffer the Images of Jupiter Dagon Ashtarosh to stand before the people publickly so they doe no harmâ— and Papists and Lutherans say the Images of Christ and the Saints doâ— no harme when the Pastors carefully teach the people that there is no Dietieâ— nor God-hâ—ad dwelling in them 3. Wee say the signe of the Crosse is a meere instrument of Idolatrie and Superstition and what ever good intention or pious signification was stamped on it at the first by mens carnall wisdome and will zeale it no more made it good then if upon the Image of Dagon you would found the like good intention and pious signification 9. Though Ezechiah was commended by God it no more followeth his omission in not demolishing Salomons outlandish Idols must belawfull and a part of his upright walking in â—â— matters of religion then because David is commended as walking uprightly in all things save in the matter of Uriah that his numbering of the people his revengefull attempt to destroy Nabal and all his must also be a part of Davids walking uprightly before God 10. Salomon had a warrant for the Brazen Image in the Temple not to abolish it But Ezechiah had no warrant not to Abolish the Brazen Serpent after the people burnt Incense to it even suppose the People should upon the exhortation of the Priests have desisted from burning Incense to it I see not if Images may be lawfull Remembrancers to us so we adore them not But the Golden Calves the Images that Salomon made to outlandish Gods the Image of Diana and all the heathen Images that the Word speaketh against should be brought into the Christian Churches to teach us to flee and eschew the adoring of these abominations for we have as great need of Ceremoniall and Historicall remembrancers to teach us to eschew evill as to admonish us to follow good But the truth is except we will be wiser then God we need neither Obj. Some things are of their owne nature scandalous and cannot choose but breed offence as those sinkes of execrable filth which Josiah did turne out Some things though not by nature generally and of themselves are generally turned to evill through a corrupt habit growne and uncurably settled in the mindes of men without the removall of the thing as was the worshipping of the Brazen Serpent But some as the Crosse though subject either almost or altogether to as much corruption are yet curable with more facilitie and ease Ans Objects sinfull and so intrinsecally scandalous are to be removed as the Image of Jupiter Molech both because sins and and so not necessarie 2. Because scandalous for the truth is even sins if we speake accurately are not scandalous actum secundo in regard of our corruption our sinnes may sad the Angels but they are not properly scandalous to Angels and therefore every thing actively scandalous as scandalous is to be removed 2. How doth Hooker prove that the Vessels made for Baal are in their own nature more incurable then the signe of the Crosse You may remove the superstitious intention and Idolatrous use of any vessell and turne it to a good use Yet Josiah burnt them to ashes The like may be said of the Groves which he stamped to powder and cast in the brook Kidron And of the Chariots five of the Sunne which he burnt with fire and of the bones of dead men not any of these being of their owne nature more indifferent and innocent creatures of God were of their owne nature more scandalous and more uncurable then the signe of the Crosse The like may be said of Altars and I pray are reasonable men the Priests of the high places of their own nature uncurable are they not capable of repentance and curable by doctrine yet 2 King 23. 20. Josiah slew all the Priests of the high places 3. Teaching may remove evil customes otherwise how should the Gospell convert sinners that are accustomed from the wombe to doe evill Jer. 13. 23. Jer. 22. 21. Ephes 2. 1. 2. 3. 4. Tit. 3. 3. 4 5. therefore scandalous objects of the second kinde are no more to be removed then the Signe of the Crosse 4. It is false that scandalous objects of the third sort are more easily cured except they be removed for no humane prudence when the signe of the Crosse and the Brasen serpent are sure not necessarie in Gods worship And when men have and so still may abuse them to Superstition and Idolatrie can make these being now actively scandalous to be not actively scandalous as no arâ— can make a pite to be no pite Indeed Gods ordinances because necessarie may bee cured from scandall by teaching But it is Gods only prerogative by his commanding will to make a thing not necessarie in his worship to be necessarie and to alter the nature of things so as his command could have made the Brazen Serpent to remaine a lawfull teaching Signe and no scandalous object and only he might have forbidden the burning of Incense to it The Ancient Ignatius or any had no warrant to make confession of Christ before enemies and mockers by gestures or crossing Paul did it not Peter commandeth confession to be verball 1 Pet. 3. 14. 15 There be many ancient lawes yea Divine and Apostolike constitutions acknowledged to be good that the Church hath layd aside Some things cannot be removed without danger of greater evils to succeed in their place Wisedome must give place to necessitie Seneca Necessitas quicquid coegit defendit Ans 2. We know no necessitie to have nor any danger to want such wares as Surplice Crossing bowing to Altars to elements which sure the Apostolike Church wanted both in
speciè and in individuo The like Papists say for adoring of Images that Hooker here saith for Surplice and the like Scandals So doth the Jesuit Tannerus say in 22. to 3 dis 5. de religione q. â— dub 3. Quando dicitur Adorationem imaginum non esse licitam qui non est scripta Respo inquit apostolâ— familiari Spiritus instinctu quadam Ecclesiis tradiderâ—nt Servanda que non reliquerunt in scriptis inter hujusmodi Traditiones est Imaginum Christi adoratio Quest VII Whether or no to use the indifferent Customes of heathen and Papists in the worship of God be scandalous WE are altogether of this mind that a materiall Similitude between the truee Church and the false is not scandalous Because Rome holdeth that there is one God it followeth not therefore it is unlawfull for us to hold there is one God 2. There is a formall Similitude as because the heathen kill their children to Molech ergo the Children of Israel should not doe so to the Lord their God M. Hooker granteth there should be a dis-similitude betweene the true Church and Heathens in this and the Similitude say they is unlawfull But 3. the Adversaries draw us to a third dis-similitude betweene the true Church and the Popish and heathenish Church and this is a mixt Similitude that we should use indifferent Râ—tes and Customes in Gods worship as Crossing new devised dayes Surplice c. which are used by Papists and Heathens This say our Adversaries is not an unlawfull Similitude yea with edification and profit say they we may thus farre conforme with them 2. This conformitie doth gaine them not Scandalize them say they But we hold that this conformitie is unlawfull and a dissimilitude commanded 1. It is expresly said Levit. 18. 3. I am the Lord your God after the doings of the Land of Egypt wherein â—eâ— dwelt shall yee not doe And after the doings of the Land of Canaan whither I bring you shall ye not doe Neither shall yee walks in their ordinances 4. Ye shall doe my judgements and keep minâ— ordinances to walke therein I am the Lord your God Hence if God bee a God in a peculiar manner in covenant with his Church then may not his Church take a rule of worship and walking from other prophane Churches and people such as Egypt Canaan and whorish Rome There is an Instance given in things of their owne nature indifferent Levit. 19. with the same Argument 27. Ye shall not round the corners of your heads neither shalt thoâ— marre the corners of thy Beard 28. Yee shall not make any cuttings in your flesh for the dead I am the Lord. Certaine a greater scandall cannot be then that those who are in Covenant with God should borrow significant Ceremonies of sorrowing for the dead Levit. 19. 19. Yee shall keepe my Statutes Thou shalt not let thy cattell gender with divers kinde Thou shalt not sow thy field with mingled seed Neither shall a garment mingled of linnen and wooll come upon thee Hence there is a cleare opposition made betweene Gods statutes Yee shall heepe my statutes and the statutes of Canaan The Canâ—â—â—â—tes might weare Garments of linnen and wooll and and â—owe mingled seed But Deut. 2â— 9. Thou the Israel of God shall not sowe thy Vineyard with divers seeds Why leâ—t the fruit of the seed which thou hast sowen and the fruit of thy viâ—â—yard be defiled The seed of the Nations was not defiled though they did sowe mingled seed Ergo the Lord putteth some peculiar Character on his people by this to distinguish them from other Nations by giving these lawes to them which did not oblige other Natioâ—â— 3. Wee make the Papists and the Heathen that have used white Garments in the worship of God and crossing in the Sacraments and the like to be our fathers where as wee are to disclaime them and not to harden them so as Israel did Egypt who said Yee cannot serve your God except in our golden Calves by Gods argument Levit. 19 Israel and Canaan Protestants and Idolatrous Papists have one God they have the same externall statutes 4. What â—veâ— is a professed way of being infected and snaâ—ed with the false religion of those who are at our doores as Egypt and Canaan was to Israel and Papists to us must be scandalous conformitie with them and this argument is cleare Levit. 18. 3. Yee shall not doe after the doings of the Land of Egypt wherein yeâ— dwell nor after the doings of the Land of Canaan whither I bring you Ergo the danger is the greater that we dwell beside Idolaters and the publick practising of their rites the more scandalous 5. Wee sadden the spirits of the Godly and lay a stumbling-block before the blind and weak in that wee build Jeriche again and with our tongue we lick and heale the wound of the daughter of Babel where as with our teeth we should byte it 6. Learned and godly Cartwright the Author of the booke of Discipline Amesius and others have cited Councels as Concil Braca 73. decreed That Christians should not deck their houses with Bay leaves and greene boughs that they should not keepe the first day of the moneth because the Pagans did so And another Councell Concil African c. 27. forbade Christians to Celebrate Feastâ— on the Birth day of the Martyrs because Pagans did so Tertullian would not have Christians to sit after they had prayed because Pagans did so 7. The mark and Character of the Beast is an externall discriminating note of its owne nature indifferent Yet to receive it is a matter of Plagueâ— and wrath from God Rev. 13. 15 1â— To these they reply 1. Those same Ceremonâ—es because the saâ—â—â— which the heathen used were not forbidden the Jewes But thâ—se things saith M. Hooker are not indifferent being used as signes of immederate and hopelesse lamentation for the dead and in effect it is that which Paul saith 1 Thess 4. â—3 Sorrow not as they doe which have no hope as Deut. 14. 1. Yee are the children of the Lord your God yeâ— shall not cut your selves nor make you baldnesse betweenâ— your eyes for the dead nor iâ—â—â— hence proven saith Hooker That God did frame his people of set purpose unto any utter dis-siâ—â—ilitude with either Egyptians or other Nations Ans 1. Ceremonies may be either the same 1. in number or 2. materially or 3. formally and Theologically The first identitie and samenes is most proper And whereas Morton and M. Burges would insinuate that God forbade these same Ceremonies in number it needeth no refutation God never forbade things physically and by way of contradiction unpossible The same murthering of our brother forbidden to Cain the same in number is forbidden in number and individually to no mortall man except the Jewes had had the same heads haire beards browes that the Canaanites had the same I meane in number this were to make the lawes
Bellar. de Pont if Rom l. 4. cap. 16. Quiounque potest precipere polest etiam actum indifferentem suo precepto facere necessarium per se bonum p Silvest in voce abrogat q Tartar in moral cap. 5. 7. r River catho orth tom 1. q. 9. tract 2. q. 2 Å¿ Field l. 4. cap. 33. t Pareus u Soto l. 1. de just q. 6. art 3. x Sylvest Verbâ— in obedientia in â—iâ—c y Jo Eselius in ezpos Decall praecept 4. cap. 36. z Cap. 2. De constit Rem quae culpa caret in damnum vocari non convenit Other Arguments for the obligation of humane Laws Answered a Ambros b Anselm c Theodoretus in loc Rom 13. d Chrysos in Rom. 13. hom 23. e Navar. in sum cap. 23. numb 54. f Felinus cap. 1. de sponsalib n. 18. g Taraqu Prefat de utroque retractu n. 74. What it is to resist the Ruler h Lodovi Merat par 1. tract de leg disp 1. Sect. 13. i Merat ib. Sect. 2. Why men cannot make laws that layeth a tye on the Conscience That Christ hath a spirituall kingdom not only in the power of preaching the word but also in the power of the keys by discipline That there is such a divine ordinance as Excommunication Objections against excommunication removed Praelee in Math. 18. ver 15. page 144. We mayrebuke our brother in a prudent way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erastus Mat. 18. Object 4. The church Mat. 18. is not the Civill Sanedrim How Publicans were excluded from the Temple a Dâ—uâ— 23. 1 2 3 4 5. I'sa 79. 1. Lam. 1. 10. b Lev. 25 44. Lev. 26. 45 2 Kin. 16. 3. 2 Kin. 17. 8. 11. â— Chro. 16. 35. 2 Chro. 33. 2 9. Neh. 5. 8 9 Psa 9. 19. Psal 10. 16. Psal 33. 10. Psal 44. 2. Psa 80. 9. Ier. 10. 2. Ezech. 23. 30. Eze. 25. 7. Ioel 2. 7. Obad. v. 15 Miâ— 5. 15. Hag. 2. 22. Zach. 1. 15. Theophylact in Math. 18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 8. Beza de de Presbyterio excom p. 60. Joseph de bello Iudaiâ— l. 1. c. 4. Pharisaei omnia pro arbitrio administrabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian dialo 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 11. 28. signifie Binding and loosing acts judiciall a Camero prelect in Mat. 16. b Vatablus on Esay 22. c Calvin prelect in Esay 22 d Muscu com ibid e Gualther Homil. in loc f Piscator shol in Esa g Beza on Mat. 16. h Pareus comment in Mat. 16. i Cotton Keyes of the Kingdome p. 2. Beza de Pres byter pag. 63 64. That Excommunication is a divine Ordinance is proved by 1 Cor. 5. To deliver to Satan is not miraculous killing The essentials of excommunication 1 Cor 5. Cutting off not alwaies killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab interiâ—re populâ—rum sacrum Morall guiltinesse excluded men from holy things amongst the Iews The place Ezekiel 44. v. 11. 12. 13. 14. to be fulfilled under the New Testament Object Ceremoniall exclusion from holy things under the old did tipifie exclusion for morall uncleannesse under the New Testament Levit. 5. 2â— The Churches exclusion from the Seales declarative not coactive by violence Remonstrant in Apollo Censures applied to some by name Arg. 2. Eschewing the society of scandalous church members must be a church censure The hindering of Jezabel by preaching onely not sufficient Debarring of the scandalous from the seals proâ—ed It belongeth not to the Magistrate to â— debar from the seals Thomas Erastus lib. 3. confirmat Thesium lib. 3. â— 3. pag. 207. Nam et sacramenta sub sub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine comprehendi concedo Erastus Confi thes l. 3. c. 3. pag. 207. Qui membra externae volunt ecclesiae videri illi non calcabunt Sacramenta nec offereâ—tem laniare tentabunt fiquis talis reperiatur hune ego minime admittendum censeâ— Confirmatiâ— Thosium Erast Consâ—â— thes l. 1. c. 1. p. 72. Erast will have no man excluded from the Sacraments pag. 86. Si per subductionem pabuli intelligis verbi aut sacramentorum negationem de tuâ— hoc dicis non lâ—queris cum scripturis quae nusquam jubent pabula haec subducere According to Erastus his way we cannot deny the seals to a Turk P. 75 76. Toexclude men from the Kingdom of Heaven not one with Excommunication Pag. 78. Excommunication is no reall separation of one from Christs invisible body Pag. 79. P. 81 82. Pag. 83. Pag. 86. Pag. 88. 8â— Though Excommunication be onely declarative yet it is not empty Cap. 2. l. 1. p. 93. Putting out 1 Cor. 5. Excommunicating Lib. â— c. 2. pag. 103. Whether Erastus doth prove that none were excluded amongst the Iewes from the Sacraments for Morall uncleannesse A twofold forgivenesse Pag. 117. All are invited to the SacrameÌ„ts but not that they come any way they please The question whether all should be admitted to the Lords Supper perverted by Erastus Cap. 3. l. 1. p. 117. Lib. 3. c. 3. pag. 207. Et si quis talis qui caleabit sacramenta reperiatur hunc ego numinè admittendum censeo Pag. 118. Two sorts of signes some purely holy some partly holy partly necessary for the bodily life Pag. 120. P. 120 121. All are commanded to hear the Word but not to come to the Supper Arg. 16. Page 124. Page 124. Confirm Thes l. 2. c. 1. p. 130. 131. 133. 134. 136. 137. Ceremoniall uncleannes typified Exclusion out of the visible Church for Scandals not out of the Kingdome of Heaven Page 140. Page 142 143 144 145. Page 146. Page 140. At nemo propter ingenitam naturae corruptionem pâ—nitur Page 147. Legall uncleannesse was sin Page 150. Lib. â— c. 2. p. 154. 155. The scope and sense of Mat. 18. perverted by Erastus Our Saviour speaks of all not of private and lesser scandals onely Page 26. in Thes 41. By the word brother is not meant a Iew onely Erast conf Thes l. 2. â— 1. p. 133. Sive facinorosos facinoris paeniteret sive non paeniteret paena non minuebatur L. 2. cap. 2. page 155. Thes 41. p. 46. Pag. 156. Christs speaking in the second person argueth not the privacy of the scandall Page 158. Page 156. 157. A twofold forgiving Thes 42. page 27. Page 16. Christ speaketh not of such sins as private men may forgive as Erastus dreameth Christs scope spiritual Erast his way is carnall Thes 42. pag. 28. Lib. 3. c. p. 181. Pag. 186. 187. Pag. 188. A Publican most odious to the Iews Lib. 3. c. 3. p. 190 191. Page 191. P. 192. 193. Pag. 195. 196. A publican most odious to the Iewes No private forgivenesse Mat. 18. pag. 198 â—ed si docendo priâ—atus aliquem ad duxcrit ut peccata sua agnoscat et ex certa side â—â— Dei be â—â—gnitate propter meritum Christi acquiescat an non solutus erit Si frustraÌ„
primatam Ecclesia Anglicanae and regeâ— sâ—cro olcâ— uncti capaces sunt spiritualis jurisdictionis Rex propriâ— autorite creat Episcopus See Cald. â—u altar Dam. p. 14 15 16. seq That Magistrates are more hot against punishing of sin by the Church then against sinfull omissions which argueth that they are unpatient of Christs yoak rather then that they desire to vindicate the liberty of the subject in this point Not any power or office subject to any but to God immediately subjection is properly of persons A Magistrate and a Christian different Two things in a Christian Magistrate jus authoritie aptitudo habilitie Pareâ—â— Com. in Rom. 13. dub Iac. Triglandius de potest civ Ecclesiastica c. 10. 207 208. Vbi nam injuâ—xit Christus Magistratui Christiano ut oves Christi quae â—ales Regat Christianity maketh no new power of or to Magistrates Jac. Trig. land diâ—â—er Theo. de potest civ c. 8. p. 174. A fourfold consideration of the exercise of Ministerial power most necessary upon which the former Distinctions followeth ten very considerable Assertions 1. Assert The Magistrate as the Magistrate commandeth the exercise of Ministeriall power but not the spirituall and sincere manner of the exercise Magistrates as godly men not as Magistrates command sincerity and zeal in the manner of the exercise of ministeriall power Augustin contr literas petilian l. 2. c. 92. contr Cresconi l. 8. c. 5. reges serviunt Dâ—o in quantum sunt homines in quantum sunt reges Exo. 18. 21 Deu. 1. 16. 17. Dâ—u 17. 19 20. A two fold good in a Christian Magistrate essentiall accidentall Asser 3. The Magistrate as such commandeth only in order to temporary reward and punisheth and layeth no commands on the constience Nota. Nota. Magistrates as Magistrates forbid not sin as sin under the paine of eternall wrath Two sorts of subordinations Civill Ecclesiastick Ministers not the Ambassadors of an earthly King but of the King of Kings Church Officers as such not subordinate to the Magistrate See the Arminian Remonstrance in Apol. c. 25. fol. 299 300. What power Erastiaus give to Magistrates in Church matters The minde of Arminians touching the Magistrates power in Church matters Remonstrant Arminian c. 25. p. 304 â—â—c Trig. de potest 〈…〉 Eccelesiastica dissâ—â—tatio Thâ—â—l p. 123 Tâ—mâ—lorum usus sâ—ipeâ—â—iorum publâ—â—orum â—â—â— in re nihil potest ille enimextrinsâ—â—us accedit ad res Ecclesiasticas eorumque naturam atque indolem nihil immutat A threefold consideration of the magistrate in relation to the Church Course of conformity part 3. pag. 146. Reciprocation of subordinaâ—â—â—ns between Church and Magistrate Aâ—t Walens p. 2. de quatenus pastor subjiciatur magist pag. 15 16. Iac. Trig. disser Thel de potest civ Ecclesi c. 5. pag. 124. profess Leyden in Syno purioris Theol. dis de disc Ecclesi de magistrati Zipperus de pâ—litâ—a Ecclesiast l. 3. c. 13. Calvinus Insti l. 4. c. 11. Pet. Cabel Iavins in apolâ—gâ—tico Rescript pro libert Ecelesi c. 6. p. 79. M. Cot. in a Model of Church and civill power P. Matyr loc Communi l. 4. c. 13. D. Pareus in prefat ad hâ—seam Epist ad langravi August confess Artic. de potâ—st Ecclesi Helv. confess Anno 1566. Art 18. Suevica confess Art 13. Saxonica Art 12. Anglic. fol. 132. Scotic confess The Ministers as Ministers neither Magistrates nor subjects The Magistrate as such neither manageth his office under Christ as mediator nor under Satan but under God as creator A Prince as a gifted Christian may preach and spread the Gospell to a land where the Gospell hath not bin heard before but not as a Magistrate Ità videlius Ep. Const quest 11. Vtenbogard cont Pontific primat p. 71 72 73 Anto. Wal. p. 2. p. 30 31. Cabcl Iavius apol disser de l. Eccles c. 6. p. 82. Iac. Trig. Des Thho The King and the Priest kept the book of the Law but in a farre different way Bloody Tenent Cap. 82. page 119. C. 65. â—a 123. C. 85. pa. 124. The Pastors and the Iudges do reciprocally judge and censure one another God hath not given a power to the magistrate and Church and to judge contrary wayes justly and unjustly in one and the same cause Bloody Te. c. 84. p. â—22 Bellarmine de laicis c. 17. c. 18. Slatius iâ— aperta declaratione p. 53. Magistratus non valet sub penaâ—terne condemnation is gladio uti aut dominatum petere quisquus id facit Christianus non est Welsing lib. de officiâ— homi Christiani p. 1. Sim. Epis dis 13. c. 18. 19. Divers opinions of the Magistrates power in causes Eccleâ—iasticall It is one thing to complain to the Magistrate another thing to appeal What an appeal is Refuge to the Magistrate is not an appeal A twofold appeal De Lib. Eceles c. 9. p. 134 135. Iac. Trig. de civili Ecclesiastic potest â— 20. p. 420. 421. Mr. Pryn his Truth Triumphing sect 2. and 3. p. 7 8 c. 16. Sect. 13 14 15 16. Prinne Truth Triump p. 31. The Magistrates punishing or his interest of faith proveth him not be a judge in Synods Truth triumphing sect 2. 31 32. Page 31. Of Pauls appeal to Cesar that it proveth not that in Ecclesiasticall controversies we may appeal to Heathen or Christian Magistrates as to Iudges of matters Ecclesiastick from the Church Paul appealed from an inferiour civill judge to a superiour civill and heathen judge in a matter of his life not in a matter of Religion What power a conquerour hath to set up a religion in a conquered nation Videlius de Episcopat Constant p. 77. Vtenbogard p. 33. Camero prelâ—ct in Mat. 16. v. 18. 19. Tu es pâ—trus p. 17. Due right of Presbyteries p. 435 436. 437 438. c. Camero 16 17. 18. There were no appeals made to the godly Emperors of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay bands on the conscience of the Prince to tye him to blind obedience Popish not our Doctrine Platina in Bonifac. 3. Baronius an 602. n. 18. Baronius an 606. n. 3. Baroni an 1085. Onuphorius an 1527. 1540. Mr. Prinne Truth triumphing Remonstr in apolog p. 299. esse papatus corculum esse id ipsum in quo â—iâ—a est fâ—rma papatus five papalis hierar â—biâ—s Remonstr in apolog So Stapleton Bellarmine and other Papists argue The Magistrate as a Magistrate cannot forbid sin as sin The Magistrate as the Magistrate promoteth Christs mediatory Kingdom materially not directly and formally The Magistrate as such not the Vicar of the Mediator Christ The adversaries in the doctrine of the Magistrate Popish not we at all Andreas Rivetus Iesuit Vapul in Castigati Notarum in Epist ad Balsacum Edit 1644. c. â—1 page 40. Christus neque Reges neque principes instituit in Ecclesia sed neque successores habet neque vicarios quibus competat jus dominatus ministros tantum instituit nomine principis unius legatione
1 2. de rel sanct c 4. ad 2 Nec desunt in Ecclesâ—â— qui doceant literis sâ—rmonibus quis cultus reliquiss formulistâ— elementis sacramentalibus de beatur c Vasquez in 3 part 10. 1. disp 105. 5. n. 3 Quare nec aliquid periculi in ipsarum imaginum adoraâ—ione si populus tudis juâ—ta sinccram fidem religionean mediocriter instituatur d Estius lib. 3 dist 36. sect 7. Ecclesia diligenter doctrina opere distinguit inter honorem Deo proprium eum qui Divinis ac Dei amicis hominibus tribuitur e Concil Moguntinum cap. 41. Pastores nostri populum accuratè moneant imagines non ad id proponi ut eas adoremus Sed ut per imagines recordemur c Calvin Iusti l. 4. c 8. sect 8. d Luthercom in Gal 1. neque alia doctrina in Ecclesia tradi aut audiri debet quâ—m purum dâ—i verbum e D. Ammes fresh fuit f Bannas tom 3. m 22. q. 43. art 8. Nota posse contingere ut pusilli non sirt capaces ratâ—onis redditae tunc quamvis sit reddita illis ratio tâmen ab hujusmodi spiritualibus cessâ—â—dum quia tunc non ex malicia sed ex ignorantia scoâ—dolizantur c 4 sect 1. q 10. Tannern to 3. in 22. dis 2. q. 6 dub 9. concurrentibus dâ—obus praeceptis quorum utrum que servari non potest obligare desinit alâ—erum quod â—im obligandi minorem habet Ita Suarez to 3. diâ— 66. sect 4. Gregor de Valentiâ— in 22. q. 18. puncto 4. a D. Bannes â—o 3. in 22. q. 43. art 8. con 3. Talis perplexitas est absurdum quid b Amesius de Cons lib. 5. â—â—p 11 thes 18 Nulla datur taliâ— perplexitaâ— c. c Bellarm. contra Barcla cap. 31. In bono sensu Christus dedit Petro Papae potestatem faciendâ— de peccato non peccatum de non peccato peccatum d Bellar. de Romano Pontif. l. 4. cap 5. e Bellarm. in Recognit oâ—ibus Lâ—quuti sumus de actibus dubiis viriuâ—um vitiorum nam si perciperet manifestum vitium aut prohiberet manifestum virtutem dicendum esset cum Petro Act. 5. Obedire oportet magis Deo quam hâ—minibus dicimus posse jubere ut tali die non jejunetur non potest autem jubere ut non colatur Deuâ— f Bernardus Epist 7. Quomodo ergo vel Abbatis jussio vel Papae permissio licitâ—â—â— facere potuit quod purum malum fuit g Toletus in â—nstruct Secerdoâ— lib 5. cap 3. cum causa rationabili aliquid praecipitur â—os debemus audire nec Papâ— pro suo liâ—ito excusat h Alphonsus de potest legis Civil cap. 5. Conclus 5. Potest subdâ—â—â—â— sinâ— peccato legem aut preceptum superioris contemâ—â—re judicando illâ—â— maâ—â—â— contra râ—â—ionem The essence of an active or given scandall a Course of conformitie pag 147. b Dimittendum est propter scandalum â—omâ—e quod potest praetermitti salvâ triplice veritate vitae doctrinae justiâ—iae Hierony Glâ—ssord tom 9. c Hooker of Ecclesâ— Policie l. 4 pag. 157. d D. Forbes in Iren. lib. 2. c. 20. n. 19. e Sandersons Sermon Rom. 14 pag. 22. 23. f Lyndesay his defence of Pearth Assemb in Prafat Paybodie g Course of Conformitie pag. 146. a Pag. 143. b Course of Conformitie pag. 143. c Forbes Iren. l. 2. cap. 20. n. 6. d Forbes lib. 2. cap. 20. n. 19. Non potest humana potestas te cogere ad faciendam illud quod facere non possis absque inevitabilidatione scandali a Suarez de Rel. to 4. l 4 tract 5. cap 15. Si secâ—usâ— praeceptâ— res ex â—trâ—queâ—aâ—te sit probabilis tunc universaliter verum erit adjuncto praeceptoobedi â—dum esse b Thom. Sanchez â—n Decalog to 2. lib 6. cap. 3. n. 3. c Greg. de Val. â—â— 3. disp 7 q 3 punct 2 d Supra q. 6. of this Treatise a Scotus prol in sent q. 3. ad art 3. b Suarez 10. â—e leg cap. 1. de trip viâ—â— Theologie Tract 1. disp â— q. â— c Banneâ— tom in q 1. â—â—â— 10. dub 2. d Duvallius 2 tract de legib q 5. art 1. â—d arâ— 2. Calv. in Inâ—â—â— â—uâ—â— 2 cap. 8. sect 35. Ames Mâ—dull l. 2 c. 17. sect 13. Melul Theol. l. 2. c 16. s 58 59. 60. 61. 62 63. a Robert Lord brooke in a discourse of nature of Episcopacie cap. 5. pag. â—6 b Origen cont Celsum l. 8. c Strabo l. 15. d Tertull. in 2 pol. ca 9. bibebant sanguinem humanum e August epist 19. Vt vetus synagoge hoc pacto cum honore sepaliretur f Ireneus lib. 2 cap 12. g Tertullian de pudicit c. 12. h Cyprian ad Quirinum l 7. i Lorinus com in act 15. ait esse legem mere positivam quae râ—moto contemptu scandalo alio peccato non videtur arctè obligare k Cajetan vitare fornicationem est divini juriâ— reliqua â— Canone erant ut morâ—m gererent â—â— Iudaeis quibus conviverent l Philip. Gameth in 12. q. 104. 105. câ— 2 ad fovendum inter Iudeâ—s Genâ—es mutuâ—m concordiam propter infirmitatem Iudaeorum m Paybodie par 3 pag. 413. 4â—4 a Paybodie b D. Forbes in Irenicâ— a Calvin Instâ—t l 3. c. 19. sect 7. tâ—rtia pars libertatis ut nuâ—la rerum extâ—â—nâ—râ—m quae per sâ—siunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—ligâ—â—ne corâ—m Dâ—o tangâ—remur quin eas nunc usurpare nunc indâ—ffâ—renter liceal uti b Châ—mnit Exam. pâ—rt 2. de rit sacra p. 33. c Polan Syntag Thâ—ol lib 6. ca. 9. d Bâ—ll de â—fficac Sacram 1. 2 ca. 32 e Iuâ—ius in Bâ—ll co 3. l 4. â—a 17. â— 19 20 f Whittâ—ker de pontif Râ—m q. 7. c. 3. ad 5. Fran. Silvius Duacens Profes in 22. q. 43. â—â— 7. concl 3. Charitas dicat ne absque omni causa â—ffâ—ramus proximo etiâ—m ex malitia peccaturo occasionem peccati Ita Tannerus in 22. to 3. ais 1. q 6 duc 9. asseâ— 3 bonâ— conquedâ—m â—â—bia â—lavandis ad vitandum scandalum malitiosorum a Parker on the crosse part 2. sect 8. Math. 17. 2â— Of the necessitie of things which remove scandall Some things necessary from the only positive will of God Some things necessarie from some thing in the things themselves Two sorts of monuments of idolatrie We cannot devise the use of any thing in worship when we cannot devise the thing it selfe The place Deut. 7. 25. The graven image of their God shall ye burne with fire dicleared How houses and Temples builded to Saints are noâ— to be demolished Temples and houses have a like physicall use in Gods worship as out of Gods worship Deut. 7. 25 26. No Houses no Temple no creatures are now uncleane â—â—er the New Testament Deut. 12. 1 2. How things not necessarie are to bee abstained from or used in the â—ase of Scandall 2. Conclus Things scandalous under the N Testament are forbidden in a farre other sense then mâ—aâ— dayes and other things in the Ceremoniall law How far a morall and perpetuall reasâ—n maketh a law perpetuall Levit. câ— 11. Disusing of houses because abused to idolatrie a Iudaising Bells for the convening of the people to publick worship not to be abolished â—â—ough they have been abused to superstition A most necessarie rule to be observed in the doctrine of scandall that emergent providences of naturall necessitie are to us in place of divine commands in some cases Considerable rules â—ou hing the kindes and degrees of necessitie in eschewing scandall 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule Tannerus to 3. in 22 disp 9. de â—ide spâ— c. q 6. dub 9. In magnâ— casu necessitatis que valdè praeponderat futuro scandalo non est illictum facere rem habenâ—em speciem mali â—â— eâ—â— similatio Petri Gal. 2. Tu rian de virtâ—â— vitiis par 1. c. 39. dubio 16. Quindo quis para us est magnum â—urtum committere non soâ—â—â—m â—citum est minus futurum consulere sed etiam co-operâ—â—â— ad illud 6. Rule 7. Rule A scandal may flow from ignorance and corruption and so be taken when it also kindly issueth from the sinfull or unseasonable fact of another and so is also kindly given Caspensis tom 3. Curs Theolog. Trac 27. de Charit Sect. 2. disp 8. num 19. A false rule of Papists that men may cooperate a sinfull act and be free of scandall because of sâ—me necessitie No relation of servant or captive can render it lawfull to co-operate with sin 8. Rule What things non-necessarie are to be removed from the worship of God as scand lous Ceremonies nâ—t so much as necessarie by way of dis-junction which necessitie agreeth to many circumstances of worship in the Directory Hooker Ibid. Religious Monuments of Idolatrie are to be removed Wolphius who addeth to P. Marâ—yr Commenâ— in 2 King 23. speaking of Iosâ—â—â—â— zeale Et hâ—c illius fides industria nos quoque excitabit â—t in odium fâ—stidium earum quae pugnant cum Dâ—i verbo rerum bomines quâ—quo modo inducamus Hooker Eccle. Policie â— l. 5. 349 350. 2 King 23. 7. Hooker 198. What Conformitie with Idolaters is unlawfull Conformitie with Idolaters in things in Gods worship not necessarie unlawfull Ecclesiast Poâ—â— licie l. 4. p. 138. Pag 13â— The sâ—me Ceremonies in Idolaters and in the true Church may be judged the some three wayes Formalists grant Conformitie with heathen and Idolators in Ceremonies clothed with a Scripturall signification Phocyllide◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 13â— pag. 132. l. 4. How the Scripture is a Rule Church Government properly an Institution 133. l. 4. The worship of God neâ—oeth no relâ—gious Ceremonies â—ut what God hath himselfe prescribed Hooker pag. 134 134. 135. 138. We need not say that conformiâ—ie with Idolaters was the only cause why God forbade his people heathâ—nish rites pag 139.
an offence before God to despise the church Yea saith our Saviour with a grave asseveration Verily I say unto you they that despise the sentence of you the Ministers of the Gospel being according to truth given out they and their sinnes shall be bound in Heaven Erastus saith he is said to bind who doth retaine the sinne when he maketh the obstinate brother unexcusable and he looseth who remitteth or pardoneth the injury and gaineth to repentance his brother by a brotherly admonition for except he speake of a brotherly composing of private injuries to what end should Christ subjoyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say to you if two agree c. Answ 1. Christ doth argue from the lesse to the more he proveth what the Church bindeth on earth shall be bound in Heaven because if the prayers of two or three gathered together in the name of God and agreeing together on earth are not rejected in Heaven farre more shall that be ratified in heaven which the whole church of Christ decreeth on earth in the name of the head of the Church Iesus Christ 2. When in the chapter going before Christ had ascribed to the Apostles and Pastors which are the eyes of the Church a power of the keyes and here he ascribeth to them the power of binding and loosing there was no cause to dreame that he speaketh here of a private forgiving of private finnes betweene Brother and brother for then he might have said at the first step Thou hast gained thy brother that gaining or convincing of thy brother shall be bound or loosed in heaven no lesse then the Churches judiciall binding and loosing in heaven which yet is set downe as an higher degree of power But I may here say with Beza in the whole Scripture the word of binding and loosing is never spoken of any other but of these who are in publike places and by a borrowed speech here it is spoken in regard of Spirituall power To bind and to loose is by a judiciall power in subordination to Christ the King to remit and retaine sinnes So Iosephus saith the Pharisees ruled all so that they would banish or recall from banishment loose and binde whom they pleased and upon the Authority according to the which Christ sent his Disciples as the Father sent him so he instructed his Ministers with power to remit and retaine sinnes Ioh. 20. 23. and Mat. 16. 19. What thou bindest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on earth shall be bound in heaven what thou loosest on earth shall be loosed in heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So doth Lucian bring in that prisoner speaking to Iupiter Loose me O Iupiter for I have suffered grievous things Mat. 22. 13. Then the King said to his servants take him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binde him hand and foot binding here you see is done by the command of the great King Acts 21. 11. So shall the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binde Paul they bound Paul with Law and authority such as it was Iohn 18. 12. The Captaine and Officers tooke Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bound him they bound him not by private authority Mat. 27. 2. and Act. 24. 27. Felix left Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound if Lictors binde any Malefactors they doe it by authoritie and Law So do the Hebrews speake Psal 105. 20. The Ruler of the people loosed him Psal 102. 20. The Lord looketh downe from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to open or loose the children of death Psal 146. 7. The Lord looseth the Prisoners Iob 12. 18. 3. It cannot be denyed but when one private brother pardons another repenting Brother God ratifieth that in heaven But it is cleare the pardon here holden forth by our Saviour is such a loosing as hath witnesses going before 2. Such an one as cometh higher to the knowledge of the Chuuch Nor doth the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again signifie any thing but pretereà moreover 4. And who can say that binding and loosing here is some other thing then binding and loosing in the Chap. 16. ver 9. Where the same very phrase in the Greeke is one and the same except that the Lord speaketh Mat. 16. 19. in the singular number to Peter as representing the teachers and Governours of the Church and here Mat. 18. He speaketh in the Plurall number relating to the Church Now Mat. i6 i8 19. binding on earth and loosing which is ratified in heaven is evidently the exercise of the power of the keyes of the Kingdome of Heaven I will give to thee the keyes of the Kingdom of Heaven What be these keyes he expoundeth in the same very verse and whatsoever thou shalt binde on earth shall be bound in heaven whatsoever thou shalt loose on earth shall be loosed in heaven then binding and loosing on earth must be in these to whom Christ hath committed the power of the keyes but 1. Christ hath not committed the keyes to all but to Church-rulers that are the Stewards of the House and the dispensers of heavenly Mysteries Hence the keyes in Scripture signifie authority and officiall dignity that is in Rulers not in private men as Esa 22. 22. And the key of the house of David will I lay upon his shoulder So Christ is said to have the key of David to open and no man shutteth to shut and no man openeth By which out of doubt saith Camero is pointed forth the kingly authority and power of Christ so saith Vatablus And our owne Calvin Musculus Gualther Piscator Beza Pareus agree that the keyes are insigne potestatis an Ensigne of power given to the Steward or Master of a Noblemans house who is a person in office The giving of the keyes saiâ—h worthy Mr. Cotton is a giving power for the preaching of the word the administring of the seales and censures by which these invested with power doe open and shut the gates Now we desire any Word of God by which it can be made good that the keyes and power to binde and loose is given to all that are in the house even private Christians But we can shew the Keyes and binding and loosing and opening and shutting to be given to the Officers and Rulers of the house Hence I argue that interpretation that confoundeth the key-bearers and the Children with the Servants of the House and the Governours that are over the people in the Lord with the governed and putteth the Characters proper to the Officers and Stewards conâ—usedly upon all that are in the house is not to be holden but this interpretation is such Ergo c. also to binde and to loose is expounded by Christ Ioh. 20. 21. to be a power to retain and remit sins on earth which are accordingly retained and remitted in Heaven and that by vertue of a calling and Ministeriall mission according to which the Father sent Christ Jesus and Iesus Christ