the Church though amongst the Turkes is in the world but not of the world If he keep the faith and if he do so he shall repent and come home to Christs visible Kingdom but because he keepeth the faith yet he is not a member of a visible Church except he professe it and repent for even the sound in faith if obstinate in Scandals may deserve Excommunication 6. There is nothing said against Excommunication in the two last Reasons but what striketh against Timothy his publike rebuking and threatning wrath against those that sin openly for they may through their owne corruption so farre abuse publike threatnings as they may be led on despaire and hypocrisie Now Erastus as we shall hear granteth those are to be rebuked openly who sin openly 7. We say not to deliver to Satan any man is to deliver him to the World but to cast him out of the Church that consequenter he may be left to the World but that he should sinne and be led away with the World is neither the intrinsecall end of Excommunication or of the Church but an event or end by accident the intrinsecall end is the Salvation of the man Beza saith that Paul speaketh of a spirituall punishment and not of a corporall Erastus saith When Peter killed Ananias corporally was not this corporall punishment When Paul gave some to Satan for the destruction of the flesh and God punisheth our sinnes with temporall death how shall you prove that God and the Apostles punisheth not sinnes with corporall or politicke punishment Ans The instance of Peters killing Ananias is in vain brought in It s but a begging os the question for it is not said Peter delivered Ananias to Satan that his Spirit might be saved Who revealed this secret to Erastus that Peter used the Ministery of Satan in killing Ananias We have as good reason to say Peter delivered Ananias to a good Angell to be killed as Erastus hath for his dreame 2. We deny not but God and the Apostles did punish sinne with corporall punishment but let him show without the bounds of the place in controversie for we must expound Scripture by Scripture where ever the Church conveened together in the Name of the Lord Jesus did judge and miraculously kill any member of the Church that the Spirit may be saved in the day of God Beza said This killing by the people would be ground of a great Calumnie to make many say Christians did usurpe the Sword of the Magistrate and that they were not subject to the Magistrate Erastus We give this power of miraculous killing onely to the Apostles Ans Yea But the calumny standeth so long as Erastus giveth to all the people the faith of Miracles to conveene and pray that Paul might miraculously kill those that offended the Church and its probable when the enemies objected to Christians all they could falsely they would not have omitted this that the very people by their prayers meet in one Church-jury to kill Cesars Subjects Beza said The Christian Magistrate should by this kill all the drunkards fornicators and the like with the Sword Erastus answereth 1. All faults deserve not killing but some other punishment of a lower degree 2. The Lord himselfe appointed that the Magistrate should compell men to doe their duty why then should Beza speake against God and call this a compelling of men to be Hipocrites Ans If other sins as drunkennesse fornication extortion doe infect the Church and be scandalous to the very Gentiles as the Apostle saith of incest 1 Cor. 5. 1. 6 7. Upon the same reason Paul should have rebuked them because they did not from the faith of Miracles pray that Paul might inflict some miraculous judgement by the Ministery of Satan though lesse then death for other sinnes But I pray you Paul had either a warrant from God to kill this man or he had none at all If he had a warrant why did he not that which is the part of a miraculous Magistrate without the prayers of the Corinthians Did Paul chide them because they prayed not to God that he might doe his duty if he had no warrant at all Why should he chide the Corinthians for that they prayed not that he might doe a duty which was not his duty For that is not Pauls duty for the doing whereof he hath no warrant from God if it was his duty onely conditionally 1. What warrant is there in Scripture to say Paul should have miraculously killed the incestuous person upon condition that the Corinthians had by the faith of Miracles prayed that he might worke that miraculous slaughter which because they did not Paul was either exonered of that as no duty or then Paul chided them because they prayed not to prevene Pauls sinfull neglect 2. How was this revealed to the Corinthians that they should pray that God by Paul as by his Magistrate might revenge this incest and not revenge their fronication coveteousnes extortion Idolatry especially seeing he saith that v. 9. He had written to them in another Epistle not to keâ—p company with such Whence I thinke it evident that Paul in another Epistle had ordained separation of Fornicators Coveteous persons and the like from amongst them and so censures for all scandalous persons And how shal we believe he would not teach them to cast out incestuous persons that are far more scandalous And if so he must have written in another Epistle of this miracle that they were to pray he might work Is it not evident by this that Erastus his way is full of Conjectures and groundlesse uncertainties 2. We deny not that the Magistrate may compell men to do their duty nor doth Beza deny that But that the Church hath or had any influence in the blood of an incestuous person and in working of miracles for the bodily destruction of any is most false and cannot be proved by this Text Nor do we think that the Church the weapons of whose warfare are carnall can compell any man by corporall punishment to duties by the Sword for so their Spirituall way which is terminated on the Conscience should lead men to Hypocrisie in profession of the truth for so reasoneth Erastus the Magistrate with the Sword rather punisheth sins committed in Gods Service then forceth to duties The fifth Argument of Beza is vindicated already Erastus We say not that Paul was to deliver the man to Satan that he may be saved but that Paul was to punish this high transgression with the Sword to the terror of others but only he set bounds to Satan that he should only kill his body but not meddle with his soul but because the man repented Paul hoped well of his soul that his soul should be saved in the day of Christ Ans 1. Here Erastus doth more fully reveal the vilenesse of his opinion for he granteth the intrinsecall end of this miraculous killing is not the Salvation of the mans
in the Idoll-Temple to come to the Lords Table except they repent and try themselves Hence it must follow that if Christ have commanded his Stewards to dispense the word of promise and threatnings and comforts according to the temper of the flock so must they dispense the Seals and so by good consequence Paul said I will not have the Lord and Satan mingled nor a partaker of Satans Table admitted to the Lords Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erastus his Arg. 13. 1 Cor. 10. God spared not idolaters and murmurers yet they eat we and they of the same spirituall meat and drinke the same spirituall drinke and so had the same Sacraments otherwise the Argument of the Apostle were nothing if ours and their Sacraments were not all one if then those that were idolators fornicators were admitted to their Sacraments then also to ouâ—â— under the New Testament Ans Beza answereth well to that Manna and the water ouf of the Rock as they had a spirituall Relation to Christ were holy things and types of Christ just as our Sacraments are signes of Christ already come in the flesh and so agreed in the kinde of holy signes with our Sacraments yet Manna and the water out of the Rock were also ordained to be bodily food for the famishing and thirsty people good or bad holy or unholy these two Manna and water out of the Rock were given by the Commandment of God and the Priests to the people both as Gods people in Covenant with God and to them as men starving in the wildernesse and dying for thirst for they had not plowing earing harvest bread vineyards wine fountains in the wildernesse and therefore no marvell then such holy things being also beside that they were holy things such as were necessary to keep them from starving and bodily death as the shewbread which was also a type of the word of life revealed to the Ministers of God was given to keep David and his men from starving No marvell I say then these bodily helps though in another higher signification they were Sacramentalls were by Gods command bestowed on many wicked men who often partake both of outward Ordinances and temporall deliverance from death and famishing because they are mixt with the people of God But Erastus if he would prove any thing against us should have proved that circumcision the Passeover and other holy things of God ordained for the visible Saints to shew forth our spirituall Communion with Christ and which were never ordained for necessiry helps to sustain the naturall life were to be administred to those that were openly prophane and wicked and therefore we deny this connexion Manna signified the very same thing to wit Christ our food of life which bread and wine signifies Ergo As Manna was given both as a holy signe to figure out Christ our life and to feed the bodies of openly holy or openly prophane to sustain their bodily life so also baptisme and the Lords Supper which serve for no bodily use should be administred to those that are openly prophane Erastus is put to a poor shift with this solid Answer of that Reverend Learned and holy Divine Theod. Bezâ— he saith Vis dicam quod sentio Tui ubique similises The sea and the cloud saith he were not necessary to feed the body It is true Erastus the Physician would think the cloud and pillar of fire can neither be Physick for the sick nor food for the whole yet Physitians say Manna is apt for both not is the dvided Red-Sea food or Physick But good man he knowes the cloud was their guide and convey by night and day through the wildernesse and appointed by God to convey the Leapers the unclean and all those who were Excommunicated from the holy things and the Idolators and openly wicked as well as the clean and the holy and he knew the sâ—me that the people had no food but Manna a holy signe that those who were unclean seven dayes and often many times longer were not to starve for hunger but must eat Manna though a holy yet their only necessary food then without which they could not live But I hope Erastus cannot prove while they were unclean or put out of the Camp or yet extreamly wicked that they might eat the Passeover which was a meer holy Sacrament not ordained for the feeding of the body as Manna and water out of the Rock were Erastus may know the dividing of the Sea was necessary to preserve the life of the most wicked and unclean God being pleased for his Churches cause to bestow Temporall deliverances on wicked men mingled with the godly from being drowned with the Egyptians and that God who will have mercy and not sacrifice may well by a positive Law appoint that holy and unholy clean and unclean shall have the use of such holy things as are not meerly holy but mixt being both means of Divine institution and also necessary Subsidies for mans life but it followeth not therefore holy things that are purely holy should be prostitute to holy and unholy the clean and unclean Erastus God in the Church of the Jews punished wicked men with bodily punishments not with Exclusion from the Sacraments and Paul threatneth death and sicknesse not Excommunication to those that did eat and drink unworthily Ans Then putting out of the Campe was no Exclusion from the holy things of God all the world not onely will cry shame on this Divinity But they will say Erastus his Logick is bad God punisheth some wicked men with death and the sword of the Magistrate and stoning Ergo he appointed no Ecclesiasticall debarring of the unclean from Circumcision 2. It is false that Paul threatneth death to unworthy Communicants only he saith God â—lew many of them for that sin and hence it follows well the Officers should hinder the scandalous to rush into such a sin as is the not discerning the Lords body which bringeth death and diseases on the actors What consequence is this God punisheth wicked men Ergo the Officers should not rebuke them for those sins nor the Magistrate or Church punish wicked men God punisheth â—â—ubborn Rebels to parents Ergo the judge should not stone them the contrary Logick is the arguing of the Spirit of God Erastus Every one is to try himself therefore there is no need of any other to try him for Paul speaketh of that which is proper to every mans conscience Ans It is an unlearned and vain consequence It is commanded that every one try if he be in the Faith or no for the peace of his conscience and this is so proper to a man himself and so personall that no man can try or know certainly whether be in the state of grace but he himself 2 Cor. 13. 5. Rev. 2. 17. None can joyn with him in this as none can joyn with a man to try if he have faith to discern the Lords body and eat worthily
scandalous a mean to save them p. 339 The similitude of a cut off member to hold forth Excommunication vindicated p. 340 No warrant that the Apostles killed any by the ministery of Satan p. 341 No miraculous faith required in the Corinthians to pray for the killing of the man p. 342 c. Of the Leaven 1 Cor. 5. p. 344 What it is to purge out the Leaven none killed for eating Leavened Bread p. 346 To eat the Passeover with Leavened Bread a violation of that Sacrament p. 348 c. Putting away of Leaven p. 349 What is meaned by the whole lump and what by leaven p. 352 533 Hymeneus and Alexander not miraculously killed by Satan p. 354 355 Erastus his expositions all without ground in Scripture p. 354 Withdrawing from scandalous Brethren argueth Excommunication p. 357 How eschewing intimate fellowship with a scandalous Brother is a Church-Censure p. 357 358 359 Sacraments though helps of piety yet not to be given to all p. 361 362 Erastus his contradiction in excluding both some and none at all from the Sacraments p. 363 How withdrawing from scandalous Brethren may infer Excommunication p. 365 The scandalous are forbidden to come to the Sacraments p. 368 An evident contradiction in Erastus thorow his whole Book p. 369 Whom Erastus excludeth from the Sacraments p. 370 Some on earth must try who are to be admitted to the Sacrament who not p. 371 Other arguments for Excommunication vindicated p. 37â— The place Gal. 5. 12. vindicated p. 373 Paul did not judicially condemn the incestuous man 1 Cor. 5. p 374 To eschew the scandalous is materially to excommunicate them p. 377 What Presbyteries Erastus yeeldeth p. 379 A Presbytery at Corinth p. 380 Erastus granteth an Examination of such as are admitted to the Sacraments and yet denieth that any should be debar'd p. 382 383 The places Deut. 17. and 2 Chro. 19. do prove two different Iudicatures p. 383 384 How the Kingly and Priestly office are different p. 384 385 Erastus denyeth the Ministery to be peculiar to some but proper to all under the New Testament p. 385 386 Two distinct Iudicatures 2 Chron. 19. page 386 387 The Magistrates are not to dispence the Word and Sacraments as Erastus saith p. 391 392 The Magistrate is not to judge who is to be admitted to the Sacrament who not nor hath he power of Church Discipline page 394 395 How Erastus confuteth a Presbytery p. 398 A Church Iudicature in the Iewish Church Deut. 17. ibid. The â—â—iest put no man to death p. 401 Teaching and Judging not one p. 406 The Civil Iudge as a Iudge cannot teach p. 406 407 Erastus maketh the Magistrate or Priest and Pastor formally one p. 406 What are the Matters of the Lord and of the King 2 Chro. 19. p. 411 412 Levites sometimes imployed in civil businesses p. 414 The power of the civil Magistrate p. 417 Men haue need of two sort of Governors ib. Magistracy and Ministery both Supreme in their own kinde p. 417 418 Erastus alloweth no Government but Popedom and Monarchy p 418 419 Christs kingdom how not of this world p. 421 Moses David Salomon appointed to the Priests nothing as Kings p. 423 The Priests onely judged de questione juris of the questioÌ„ of law in matters of death p. 424 The Priests and Levites had no Law-power by Gods Law or from Caesar to put Christ to death p. 426 427 The Sanedrim had no Law-power against Stevâ—â— to stone him p 427 The like of their dealing with Paul true ib. How the Christian Magistrat is to be acquainted with Excommunication p. 429 430 A Colledge of Church rulers in the New Testament p. 431 The place 1 Cor. 5. again vindicated no miraculous killing 1 Cor. 5. p 435 436 Cap. 19. Quest 15. Of the use of Excommunication p. 437 Erastus yeeldeth there is a Presbytery p. 43â— The Magistrate under Church-discipline ib. The Magistrate not a Church-officer p 440 A Iudicature proper to the Priest as Priest ib. The Magistrate under Ch. -discipline p. 443 How the Magistrates consent is requisite in Excommunication ib. The Magistrates Sword no kindly mean of gaining souls p. 445 The Scandalous are forbidden to partake of holy things p. 448 The morally unclean debarred out of the Temple 452 453 No price of a Whore to be offered to God and what is meant p. 454 455 Our chief Argument for Excommunication not answered p. 456 The place Mat. 5. When thou bringest thy gift c. discussed p. 457 How men do judge of inward actions p. 460 A frequent contradiction in Erastus p. 462 What it is to be cast out of the Synagogue p. 464 Christ and the Apostles not cast out of the Synagogue that we read as Erastus dreams 467 Ministers subject to the Magistrate 471 472 Morally unclean debarred from the holy things ibid. Tell the Church discussed p 476 seque Though there was no Christian Church yet Christ might say Tell the Church p. 480 There was no more a right constiâ—uted Sanedrim in Christs time then a Christian Church ibid. External Government of the Church not in the hands of the Magistrate 481 482 Rebuking of Princes argue no lesse â—uâ—isdiction then all that the Presbytery doth p. 484 WhoÌ„ Erastus eâ—cludeth from the Sacrament ib Magistrates if Scandalous are to be debarred from the Sacrament p. 487 Every profession maketh not men capable of the holy things of God p. 492 All sins punished with death in the Old Testament are not therefore so punished under the New Testament p. 493 How great sins debar men from the Sacrament p 497 The Scandalous among the Iews debarred from the holy things p. 498 The Magistrate cannot admit to or debar from the Sacraments 499 The Sword no intrinsecal and kindly mean of gaining souls p. 500 Of the power of the Christian Magistrate in Ecclesiastical Discipline p. 503 c. Idolaters and Apostates are to be excommunicated as Erastus saith ibid. The Church as the Church not subordinate to the Magistrate ibid. Government peculiar to Church-officers as to Priests and Levites p. 506 The Epistles to Timothy Titus must chiefly be written to the Emperor and Magistrate if Pastors be but servants of the Magistrate p. 507 508 Civil and Ecclesiastical powers immediatly from God p 510 511 The Magistrate not subordinate to Christ as Mediator ibid. The patern-Church of the Apostles not ruled by the Magistrate p. 513 Erastus and Mr. Pryn grant there is such an ordinance as Excommunication ibid. Suspension ex naturá rei may be where there is no Excommunication ibid. Christs admitting Judas to the Supper no rule to us p. 516 517 The Gospel preached to those to whom the Sacraments cannot be dispensed ibid. The Sacrament a confirming ordinance p 518 We partake of the sins of many in dispensing to the unworthy the Sacraments and not in preaching the Word to them p. 520 We know no extraordinary conversion by miracles without the Word p. 522 The Sacrament
gather the Ordinances of God together distinctly and orderly to set them down according to their kindes for each Publique duty and Law But the Laws of Christ we rather finde mentioned by occasion in the writings of the Apostles then any solemn thing directly written to comprehend them in a Legall sort 1. The Law Moral and Ceremonial were not delivered one the same way the former was uttered by the Voice of God in the hearing of six hundred thousand 2. Written with Gods finger 3. Termedâ—a Covenant 4. Given to be kept without time how long or place where The latter not so and restricted to the Land of Jury Deut. 4. 5. 12. Deut. 5. 22. And if God had respect in Positive Laws to time and place and the Manners of that Nation seeing Nations are not all alike then the giving of one kinde of Positive Laws unto one only people without any Liberty to alter them is but a slender proof that therefore one kinde should be given to serve everlastingly for all Ans This Argument reduced to form shall want both matter and form and reason If the Laws of Moses be distinctly and orderly set down and gathered together according to their severall kindes for each Duty and the Laws of Christ be occasionally only written then Christ did not mean to set down particular Positive Laws for all things in such sort as Moses did But this difference is true Ergo c. Both the Major Proposition and the Assumption are false and neither of them can be proved For the occasionall writing of some Articles of Faith and of Dogmaticall points should then prove that Christ meant not to set down all Articles of Faith particularly for Christ Matth. 22. upon occasion of the Saduces tempting Paul upon occasion of some at Corinth who denied the Resurrection 1 Cor. 15. And of some that mourned for the dead 1 Thess 4. Set down and proved an Article of Faith to wit the Resurrection of the dead By this Argument the Scripture is not full and perfect in Fundamentals as Moses is in Ceremonials but hath left such and such Fundamentals to be altered added or omitted by the Church in that way that Surplice Crosse and Altars are alterable things Most of Dogmatick points concerning Christs sufferings are occasionall as his taking his betraying by Judas who knew the place he was in the valuing of him at Thirty pieces the giving him Gall and Vinegar a punishment not intended by the Iudge but occasionall in that Christ said he thirsted Yea the Crucifying of him rather then Barrabas upon occasion of the malice of the people when Pilate had scourged him upon a Policie to see if the people would demand he might be released the casting Lots for his garment the Crucifying of him between two Theeves the not breaking of his bones upon occasion he was dead the piercing of his side all which in regard of second causes were occasionall and so though Dogmaticall and Doctrinall these must be all such alterable and Ambulatory points of Doctrine as the Church and Prelats may change at their godly discretion and Christ meant not in these to set down particular Positive Laws in such sort as Moses did Yea the Evangel according to Luke is set forth occasionally because many have taken in hand to set forth in order a Declaration of these things which are most firmly believed therefore is seemed good to Luke also to write Luk. 1. 1 2 3 4. Upon occasion of Onesimus his fleeing from his master The Epistle to Philemon was written upon occasion of the unconstancy of the Galathians whose faith was perverted by false teachers that of Iustification by Faith without the works of the Law And the Epistle to the Galathians was written most if not all the Canonicâ— Epistles were written either upon occasion of false Teachers or for fear they should be scandalized at Pauls bonds By this vain Argument the most part of Canonick Scripture should be alterable imperfect not particular in most Doctrinals no lesse then in Ceremonials And so the Major Proposition is most false for its a vain thing to Collect Christs meaning to set down particulars of either Doctrine or Ceremonies from occasions of Providence for most of the Scripture is penned upon occasions from men and from second causes shall these things leave off to be of Divine Institution that hath their rise from occasions even sinfull occasions Yea the death of Christ is occasioned from mans fall in sin What then Is it an alterable Doctrine left to the determination of the Church that Christ died But this is no other then the shift of Papists for their unwritten Tradition Sanderus de Visib Monarch Lib. 1. c. 5. pag. 13. Si ergo per solas conscriptas leges dei civitas gubernaretur in valdè magnâ parte corum que passim contingunt quid faceret nesciret quia legem de his loquentâ—m non haberet Imo si tantum una Lex toti reipub necessaria esse posset eaque ipsa scriberetur a prudentissimis viris ac singulis annis ab orbe condito novae interpretationes eidem adderentur tamen nunquam eveniret ut ea lex tam plenè interpretata foret quin causae novae possent intervenire ob quas lex et legis interpretatio novam iterim postularet interpretationem adeo et foecunda est natura in suis eventis et Angustum ingenium humanum et varia surisperitorum sententia et verba tum pauca tum ambigua All cometh to this that this Papist saith That there cannot be one written unchangeable Law that is necessary for the whole Church for new events occasions and occurences of Providence should so change the case that there should be a necessity of a new interpretation and of a new Law 2. Nor can we say that Laws made upon occasion as that Law of transferring the inheritance to the Daughter made upon occasion of the Daughters of Zelophehad are in this sense occasionall that the Iews might at their pleasure alter or change a Law made by God and substitute one of their own in place thereof for then might the Iews change all the Ceremonies and Iudgements that God gave them for a time and occasionally Now then they might have abolished Circumcision the passeover and substitute other Sacraments in their place for these Sacraments were not given by Gods own voice 2. Nor written by Gods own finger Nor 3. Are they termed a Covenant in that sense that the Morall Law is termed a Covenant 4. Nor are they given without limitting of time and place expresly when and where Now if the Church of the Iews could change Sacraments at their pleasure because their Sacraments were no part of the Eternall Law Morall they might alter all Gods Law as the Church may alter Surplice Crossing and I see not but the Church of the New Testament upon the same ground may alter the Sacraments of the New Testament
receive both the unwritten Traditions of the one and the unwritten Positive inventions of Crosse and Surplice devised by the other as 1. Make us sure as God himself immediatly spake to the Patriarchs and to Moses nothing but what after was committed to writing by Moses and the Prophets at Gods speciall Commandment as Papists say their unwritten Traditions are agreeable to the word and though beside Scripture yet not against it And the very will of God no lesse then the written word and let Formalists assure us that their positive additaments of Surplice and Crosse are the same which God commandeth in the Scriptures by the Prophets and Apostles and though beside yet not contrary to the vvord But I pray you what better is the distinction of beside the vvord not contrary to the vvord of God out of the mouth of Papists to maintain unvvritten Traditions which to them is the expresse word of God then out of the mouth of Formalists for their unwritten Positives which are worse then Popish Traditions in that they are not the expresse word of God by their own grant 2. Let the Formalist assure us that after this some Moses and Elias shall arise and write Scripture touching the Surplice and Crosse that they are the very minde of God as the Lord could assure the Church between Adam and Moses that all Divine truths which he had delivered by Tradition should in Gods due time be written in Scripture by Moses the Prophets and Apostles I think they shall here fail in their undertakings Hence the Argument standeth strong the Jevvs might devise nothing in doctrine Worship or Government nay neither the Patriarchs nor Moses nor the Prophets of their own head without Gods immediate Tradition or the written Scripture which are all one Ergo Neither can the Church except she would be wiser then God in the Scriptures 2. Hookers Various and Harmonious Dissimilicude of Gods gâ—iding his Châ—rch is his fancy This variety we admire as it is expressed Heâ— 1. 1. But Hooker would say for he hath reference to that place God at sundry times and in divers manners spake in time past unto the Fathers by the Prophets and now to us by hiâ— Son But test of all he hath revealed his Will by the Pope of Rome and his cursed Clergy that we should Worship Images pray to Saints and for the dead beleeve Purgatory c. and now by humane Prelates he hath shown his will to us touching Crossing Surplice Now Papists as Horantius Sanderus Malderus Bellarmine and others say Most of the points that are in Question between them and Protestants and particularly Church-Ceremonies are unwritten Traditions delivered by the Church beside the warrant of Scripture 3. We grant that there was no Uniform Church-Government in the Apostles time Deacons were not at the first Elders were not ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church But this is nothing against a Platform of Vniform Government which cannot be altered in Gods Word For by this reason the Learned and Reverend Mr. Prynne because points of Government did grow by succession of time cannot infer therefore that Government which the immediately inspired Apostles did ordain in Scripture is alterable by men then because 1. Fundamentals of Faith and Salvation were not all delivered at first by God there is no Uniform no unalterable Platform of Doctrinals and Fundamentals set down in Scripture For first the Article of Christs death and incarnation was obscurely delivered to the Church in Paradise Sure the Article of Christs making his Grave with the wicked of his being put to death for out Transgressions though he himself was innocent his justifying of many by Faith were after delivered by Isaiah Chap. 53. And by succession â—f time many other Fundamentals as the Doctrine of the written Moral Law in the Moral Positives thereof were delivered to the Church But I hope from this successive Addition of Fundamentals no man can infer 1. There is no Uniform Platform of the doctrine of Faith set down in the Old Testament 2. None can hence infer because all points Fundamental were not delivered to the Church at first the refore the Church without any expresse warrant from God may alter the Platform of Fundamentals of Faith as they take on them to adde Surplice Crossing c. and many other Positives to the Government of Christ without any expresse warrant of the Word 3. Our Argument is close mistaken we argue not from the Patern of Government which was in the Apostles times at the laying of the first stone in that Church then the Apostolike Church had indeed no Officers but the Apostles and the seventy Disciples we reason not from one peece but from the whole frame as perfected by the Ministery of the Lords Apostles 2. We argue not from the Apostolike Church as it is such a Church for Apostles were necessary then as was community of goods miracles speaking with tongues c. but we draw an argument from the Apostolike Church as the first Christian Church and since the Law was to come from Zion and the Word of the Lord from Jerusalem Isai 2. 3. And the Lord was to reign in Mount Zion and in Jerusalem before his Ancients gloriously Isai 24. 23. And the Lord was to reign over his people in Mount Zion from henceforth and for ever Micah 4. 2 7. And Christ for that gave a special command to his Disciples not to depart from Jerusalem but wait for the promise of the Father which they had heard from Christ therefore this Church of Jerusalem was to be a rule a patern and copy for the Government of the Visible Kingdom and Church of Christ in which Christ was to reign by his own Word and Law Miâ— 4. 2 7. And so the Spirit descended upon the Apostles in the framing and Governing of the first Church in so far as it was a Christian Church and they were to act all not of their own heads but as the Holy Ghost led them in all Truth in these things that are of perpetual necessity and in such as these the first Church is propounded as imitable Now we do not say in Apostles which had infallibility of writing Canonick Scripture in Miracles speaking with Tongues and such like that agreed to the Apostolike Church not as a Church but as such a determinate Church in relation to these times when the Gospel and Mystery of God now manifested in the flesh was new taught and never heard of before did require Miracles gift of Tongues that the Gospel might openly be preached to the Gentiles we do not I say urge the Apostâ—like Church and all the particulars for Government in it for a rule and patern to be imitated And if Master Prynne deny that there is an Uniform Government in the Apostles times because God himself added to them Deacons Elders which at first they had not removed Apostles miracles gifts of healing and tongues then say I
Circumcision did typifie much naturall and originall heart corruption which cannot be punished by men or the Church but it followes not because Legall uncleannesse signifieth some other uncleannesse then that which is scandalous and censurable by the Church Ergo it signifieth not sinnes scandalous and censurable by the Church Erastus He that was legally unclean a long time or all his life as a Leper was not esteemed as no Iew or uncircumcised or a damned man he was to keepe the Sabbath yea none unclean were excluded from the Sacrament of the generall expiation in the 10. Moneth Lev. 16. and 23. Yea every soul under the pain of cutting off was to afflict his soule that day then the Lepers were not as Heathen and Publicans and condemned men yea the Magistrate could not punish a man for Leprosie Ans This is a poor argument because Ceremoniall Excommunication differeth from Christian Excommunication Ergo the former is not a type of the latter it followeth not Isaacs blood was never really shed Christ was really crucified Isaac was not mocked spitted on did not wear a crown of Thornes Iews and Gentiles crucified him not between two Theevs Ergo Isaac was no figure of Christ offered for our sins it followeth not 2. Nor are Lepers no Iews but in some respect they might no more come to the Temple 2. Nor amongst the people of God nor 3. Eate the Passeover then Heathens might doe and so are the Excommunicated with uâ— they are not exempted from faith repenting afflicting their soule for the sinnes of the Land nor are they eternally damned so they repent But Erastus hath no ground to say because the unclean were to afflict their soules and abstaine from servile worke in the day of atonement as our Excommunicants are not loosed from the duties of the ten Commandements wholly but from some publike Church duties but I see not how it followes Ergo The uncleane were to come to the holy convocation in the day of expiation and to observe the publike solemnities with Gods people One Law of God is not contradicent to another and the Leper and unclean were separated Ergo God could not tie them to be mingled with his people 3. The Leper was not punished by the Magistrate for he suffered onely for his Leprosie But it followeth not that the Magistrate should not punish a person obstinate to the Church Erastus When some uncleane persons were debarred from the Tabernacle and sacrifices many wickedmen were admitted Ergo. Moses both commanded men at the same time to come to the holy things and not to come Answ Moses bade the unclean come he bade all clean so they were not scandalously and openly wicked come and some came that were not bidden but rebuked for their coming as Ier. 7. 8. 9. Psal 50. 15. Here is no contradiction Erastus There be no figures of things present but of things to come morall uncleannesse was present at least there be no figures of things that incurre in the senses as theft and homicide Ans Circumcision the Lords Supper are signes and Symbols of things present as of Originall sinne our present union with Christ and communion of love amongst our selves Col. 2. 11. 1 Cor. 10. 16 17 18. 2. Scandals as they are spirituall wickednes incurre not in our senses yet other wayes they are visible 3. Christs dying was both tyipfied to Iohn the Apostle and Mary and his death incurred in their senses they saw him die So was Christ raised from the dead typified by Ionas in the belly of the Whale and with their eyes they saw him after he rose againe Erastus Houses cloaths trees stones were capable of legall uncleannes men onely of Morall Legall uncleannes is a qualitie wickednes morall is in actions Ans I am ashamed and wearied to put in Paper such childish things all this will not prove that Legall uncleannes is no type of Morall uncleannes Isaac was but a man Moses a man onely Ergo they cannot be Types of Christ who is more then a man Bread and Wine are some other thing then Christ then cannot these be symbols of Christ and our spirituall communion with him I see nothing here but a challenging of Gods wisedome who hath chosen leprosie bodily to figure out sinnes spirituall Leprosie Erastus will say not so Leprosie is in the category of quality and sinfull actions in the category of actions Erastus Legall uncleannes signifieth naturall corruption not scandals Ans Yea but Leprosie and other uncleannes legall was contagious and infectious and did relate to wicked actions that infect as a canker sin originall being common to all is not that contagious from one to many nor did the Lord ever command Separation for sinne Originall but for transgression of Ceremoniall Lawes he did Erastus The Ceremoniall uncleannes does typifie the justification and washing of a sinner in Christs blood because no unclean thing can enter in the New Ierusalem and so the Scripture Rev. 21. Esa 4â— Ioel 3. Acts 15. And it shadowes out no such thing as Excommunication out of the Church Ans All the arguments that Erastusmade to prove that legall separation and uncleannes proveth not Excommunication and Morall uncleannes will with the same force conclude that Legall uncleannes is not that which excludes men out of heaven As for instance to begin with the last Legall uncleannesse signifieth sinne originall not wicked actions therefore it signifieth not scandals then by this Legall uncleannes that caused legall separation is signified mens exclusion out of the high Jerusalem for onely sinne Originall not for actuall sins This type must be a lying type for actuall sins especially debaâ—res us out of the New Jerusalem Rev. 21. 8. c. 22. 15. 1 Cor. 6. 9. 2. Legall uncleannes and corruption of nature differ as much as legall uncleannes and actuall wickednesse But Erastus said the former cannot typifie the latter 1. Because Legall uncleannes is often involuntary 2. It is not universally forbidden 3. Many godly men may be legally unclean but actuall morall wickednesse is not so even so say I. 1. All naturall or originall uncleannes is voluntary in Adam 2. Is universally forbidden 3. It cannot consist with that holines which we must have or we cannot see God 3. By Erastus his fourth difference legall uncleannes was otherwise punished then naturall corruption for naturall corruption is punished with the first and second death Ephes 2. 2. Rom. 5. 15 16. the like may be said of all the rest 4. Numb 12. 14. Shame was unseparably annexed to Leprosie with contagion so leavening of others and shame is annexed to â—oul scandals and annexed to casting out of the Church 1 Cor. 5 6 7. 2 Thes 3. 14. Gal. 5. 9 10. But though a necessity of washing may be holden forth to us in Legall uncleannes ere we enter into Heaven yet not so directly as in legall separation for in it men scandalous are excluded out of the church least the uncleane
should infect the clean as is cleare as the light Num. 19. 22. Hag. 2. 13. Gal. 5. 9. 10. 1 Cor. 5. 6 7. but wicked men are not excluded out of the New Ierusalem in heaven for fear they should infect and defile any person in heaven 2. Separation from the Church is medicinall Num. 12. 14. that the party may be humbled and pardoned 2 Cor. 5 6 7. that the Spirit may be saved in the day of the Lord 1 Cor. 5. 5. and the man shamed for his further good 2 Thes 3. 14. But exclusion of men out of the New Jerusalem for their uncleannes Rev. 21. is not medicinall that they may be humbled but for their everlasting shame and destruction and therfore a separation from the Church by way of discipline is here intended not any exclusion out of heaven Erastus All Legall uncleannes is punished with exclusion but no man for corruption of nature is excluded out of the Church Ans We grant all and therefore legall uncleannes did hold forth actuall scandalousnesse not naturall corruption Erastus The actions of unclean men were punished by death Ergo Not by exclusion out of the Church Ans The Antecedent is not universally true Capitall faults as I said before were onely thus punished the consequence is null Erastus He that was legally unclean did defile all beside him even vessels places garments but Theeves adulterers doe not defile but these that consent to their wickednes nor did they defile the places The adulterous women brought to the Priest and temple did not defile the Priest or Temple Ioh. 8. Nor did Moses and others abstain from the worship the Manna c. because many wicked men did partake thereof nor were the vessels purified after wicked men touched them therefore it followeth not because God is more offended with the sacrifices of the wicked then of those that are onely legally uncleane that therefore wicked men are no lesse to be debarred from the holy things then those that are legally unclean Ans This is to dispute with God God made a law that he who being legally unclean should touch men or things legally unclean should pollute This Law God freely made as a positive statute who can tye God to make the like Law touching those that are morally uncleane no man now because God made no such Law it leaveth not off to be the sinne of the Priests that they brought the uncircumcised in heart to the Sanctuary as God complaineth Ezek. 44. 8 9. c. 22 26. And that the Church should hinder the wicked to pollute the holy things of God 2. The adulterous woman was brought to the Priest and Temple to be judged God had so commanded and therefore no wonder she polluted neither Priest nor Temple but had shee not polluted the Passeover Morally though I say not Ceremonially if she had eaten without Repentance and offering for her sinne I thinke she would Erastus Though God punish not pollution of holy things by debarring men from them it followeth not that he winketh at them for he punisheth them with death and more grievously Ans But by this that God punisheth the pollution of non-converting Ordinances with death we gather that the Church should also hinder the pollutions of them and punish Swine that trample on Pearles and not prostitute holy things to their lust Beza said those that were unclean had need of Sacrifices Ergo They were guilty of sinne Erastus saith that externall uncleannes was not sinne but because it put us in mind of our naturall corruption that had need to be purged in Christs blood Ans The breach of a Law is sin a Ceremoniall Law is a Law 2. It was punished often with cutting off from the Congregation but God did not cut off men from the Congregation for naturall corruption as Erastus granteth Erastus If legall uncleannes were sinne God would not have commanded it But God commanded or at least permitted the Priests and others to pollute themselves with the dead Levit. 21. Ezek. 44. Ans It is weakly argued for the father to kill the sonne then should be no sinne God commanded Abraham to offer up his son Isaac it is not properly a defiling nor a sinne when God Levit. 21. willeth the Priest to be neer those of his kin when they die it is Gods owne exception from the Law though to come neere to others when they are dead be sin Gods commanding and forbidding will is the formall cause and rule of obedience and sinne Erastus Where finde you that the Priests were to judge whether any had repented that so he might be admitted to the Temple Ans It is written Ezek. 44. 99. c. 22. 26. the Priests should not have admitted the uncircumcised in heart to the Sanctuary Ergo they should have tryed if they were such ere they admitted them Yea if in the very day of his oblation ere he offer the sinner must first restore what he hath unjustly taken away Lev. 6. 4 5 6. Ergo The Priest except he rule unjustly should judge whether he have first restored it in the principall and added the fift part more into it Levit 6. 5. As Ezra the Priest stood up and said unto them yee have transgressed and have taken strange wives now therefore make confession and separate your selfe from the people of the Land and from the strange wives Ezra c. 10. v. 11 12. And this they did ere they sacrificed Ergo the Priests judged of their repentance before they were admitted to Sacrifice and the washing of the hands in Innocency before the person compassed the Altar Psal 26. 6. must be tryed by the Priest if not the Priest offered to God the Sacrifice of fooles and did eate the sinnes of the people in offering for contumacious impenitents Erastus saith the putting away of their wives was a civill busines and belonged to the Magistrate Ans Ezra was a Priest and Shechaniah saith ver 5. Arise this matter belongs to thee and he is ordinarily called Ezra the Priest CHAP. 8. Quest 4. How Erastus acquitteth himselfe in proving that the place Mat. 18. maketh nothing for Excommunication ERastus The scope of the Lord is to teach how great an evill scandall is and how without offence scandals of vveake may be removed because vvhen vve referre an injury to the judge the vveak may be scandalized he speaketh not here of great injuries to be removed by Excommunication but of lesser and private ones betvveen brother and brother before we bring them before heathen judicatures proper to Heathens and Publicans Ans There is no scope of our Saviour to prevent heathen judicatures dreamed of in the Text nor a shadow thereof Vel per decimam tertiam consequentiam 2. He speakes not of small injuries onely 1. Christ must not be straitned in his words he speaks of scandals in generall ver 7. Woe to the vvorld because of offences they be not light that bringeth a woe upon the world
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
that Feast pointed out holinesse all our life is utterly denyed for eating of leavened bread except in these dayes forbidden was not a sin nor any Ceremoniall type at all no more then our common bread and wine are signes of Christs body and blood 2. Paul compareth the Feast to the lump of the Visible Church so as the leaven was to be removed out of all houses of Israel because it did Ceremonially infect corrupt and leaven them and so was to be purged so did the inâ—â—stuons man leaven the Visible Church of Corinth and was to be purged out Nor do I contend that the Lords Supper here is meant though I know no solemn Spirituall Feast that the visible Church now hath but the Supper of the Lord But rather I understand Church-Communion in the dainâ—ies of the Gospel which are set forth to us under the similitude of a Feast Matth. 22. Luke 14. 16 17 18 c. Prov. 9. 2 3 4 5. Cant. 5. 1. Erastus The leaven of the Passeover does not so signifie impurity of life that Excommunication can be hence gathered therefore the Apostle alludeth to that place that or the like way as the Jews did Celebrate their Passeover without leaven so it becometh us to Celebrate our Passeover without the leaven of malice and wickednesse Leaven simply may either signifie good or evil as Matth. 13. and 16. and Potuit it might signifie our naturall corruption For God not only forbiddeth to eat leaven but to have it in the house and leaven signifieth 〈…〉 sse so to be punished as yeâ— say even by death Ans The Leaven of the Passeover signified so impurity as we are to put out the person that leaveneth the Church out of the Church as they were to put leaven out of the house and not only simply not to eat it so are we not only not to eat and drink with a scandalous man but he is to be reputed no member of the Church but a leavening and contagious man and therefore Paul doth not here as Erastus dreameth show what way every one in his own personall practise and duty as a single Christian is to do that he may save his own soul and therefore every one was to celebrate a Christian Passeover in his own soul laying aside the leaven of malice Though I grant That Paul ver 8. doth infer and draw a conclusion of a personall purging out of the leaven of malice and hypocrisie out of every mans heart But Paul doth expresly command the Corinthians as a convened Church to put out from amongst them another man for the saving of that other mans soul And what they should do in a Church society toward the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath done this to wit down right they should Iudge him Cast him out purge him out as a leavening peece And the world cannot give any other meaning of the words then that as the Iews were to put all leaven from amongst them when they were to celebrate their Passeover So the Corinthians were to exercise the like work upon this incestuous man and to put him out from amongst them as one delivered to Satan as a lump of sowre leaven and we seek no more for Excommunication 2. Leaven signifieth Matth. 13. good the Kingdom of God is compared to leaven But here it is corruption of contagious scandall in this incestuous man and such leaven as is to be cast out and purged away Now I hope we must not purge out and cast away the Kingdom of heaven and Matth. 16. 6. The leaven of the corrupt and false Doctrine of Pharisees and Sadduces that corrupteth the hearts of men is meant and of this leaven we are to beware But why doth Erastus strive to bring the reader in a good opinion of leaven which Paul would have us to detest I know not a reason but because the place is so evident for the casting out of an incestuous man from amongst the Corinthians lest he should infect the flock and that by the Church convened together in the name and power of Christ that his soul may be saved and this is the very excommunication that we assert 3. This leaven saith he may signifie naturall corruption Now Erastus putteth us to a may be but a may be will not do it For the Text saith not I hope by Erastus his confession that the poor man must be delivered to Satan that is miraculously killed for naturall concupiscence All the world thus are delivered to Satan as being heirs of wrath for sin Originall at least in demerit 2. The man was not judged purged out and cast out as leaven that sowred the Church for naturall corruption 3. Paul offendeth not with them that they were puffed and mourned not for the mans Originall sin but for his actuall wickednesse because he had gone in to his fathers wife an Abomination that the Gentiles are ashamed to name Erastus Then the man must be killed as he that eat leavened bread was killed and though the punishments of Moses Law as such must not be brought in the Christian Church yet if God subject men to the Magistrates Sword men cannot free them from it though there may be degrees of punishment Ans We denyed that those that eat leavened bread with the Passeover were killed but onely excommunicated and cut off from the congregation God never subjected any to the sword for that cause 2. We deny that therefore by proportion the incestuous man should be killed by what consequence will Erastus prove that those that gathered sticks on the Lords day those that are stubborn to Father or Mother those who commit fornication now in the Israel of God under the New Testament must be stened to death by the Magistrate or miraculously killed by the Apostles it must be by the same consequence that Erastus reasoneth here But did God kill immediatly any offenders at all for originall sin some one more nor other as Erastus dreameth this man was killed 3. What warrant hath Erastus that the Devill killeth any one of the visible Church now under the New Testament and any of the children of God whose spirit are saved in the day of the Lord proferat tabulas Erastus saith it neither Prophet nor Apostle in the Old or New Testament ever said it Erastus said an Anagogicall sense is not concludent Ans Where the Holy Ghost giveth the sense it is false saith Beza 2. Why doth then Erastus conclude miraculous killing from the Types of the Old Testament Erastus Where I pray you doth Paul say that the punishment of eating leavened bread did typifie your Excommunication Ans The word Excommunication may be by the Church used as the Word Sacrament Trinity But the thing is not ours but an ordinance of Iesus Christ 2. Paul saith in this very place as Israel were to put away leaven in their Passeover so is the convened Church of Corinth in the name and power of Christ to put out judge and purge
to Satan though I be absent in body what then would he have done he would all the Church being gathered together not some Presbyters only by his own spirit and the power of the Lord Iesus granted to him deliver the man to Satan that he might strike fear and terror on others and that the man might bear the just punishment of his wickednesse Ans Paul chideth them that they were puffed up and mourned not that the man might be put out of the midst of them Then whereas it might be said we want the presence of the Apostle Paul and his privity to the businesse To this Paul saith ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For me saith he I have as if I were present in body when you are Convened together c. Iudged to deliver such a one to Satan Now that this Decree was the judiciall Decree and sentence of Paul as a miraculous Magistrate giving sentence judicially when Paul himself was absent and had not convinced the man nor spoken with him I do not believe 1. Because though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie such a sentence of a man when the guilty is before him yet the word doth not necessitate us to this Exposition Luk. 19. 22. Out of thy own mouth will I judge thee for it doth as often signifie a simple act of the minde and the opinion of any not sitting in judgement as Act. 13. 46. Ye judge your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthy of life Eternall 1 Cor. 2. 2. I determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know nothing but Christ Luk. 7. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ to Simon the Pharisee who was not on the bench Thou hast judged rightly Tit. 3. 12. I have determined there to winter 1 Cor. 10. 15. Iudge ye what I say Act. 27. 1. When it was determined to sail into Italy 2. We do not read that Apostle Prophet or Iudge gave out a sentence of death against any the person condemned not being present nor heard the Lord himself did it not to Adam nor to Sodom he came down to see he examined Adam Moses did not so condemn the man that gathered sticks on the Sabbath day Joshua convinced Achan the Prophet convinced Gehazi ere he smote him with Leprosie Peter convinced Aâ—anias and Saphira to their faces ere he killed them so did Paul convince Elimas the sorcerer in his face so did Christ in his miraculous purging of the Temple convince them that His Fathers house should be a house of Prayer Now Paul here giveth a judiciall sentence of death on a man he never spake of being at Philippi whence he wrote and the delinquent at Corinth if we beleeve Erastus 3. Erastus judgeth that Paul knew this man to be penitent and how knew Paul this It must be a miraculous knowledge by which Paul at Philippi looked upon the mans heart at Corinth one of the greatest miracles that ever Paul wrought for Paul had the knowledge of the mans sinne only by report v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is reported between Pauls writing the first verse of that Chapter and his writing the third verse there must interveene a miraculous discovery of the incestuous mans heart Paul being at Philippi and the man at Corinth and Paul knowing the man to be penitent and because of his penitency as Erastus saith Paul did not kill him Yet Paul so farre absent must have given out a miraculous sentence as a miraculous Magistrate I saith he by revelation as having the sword of God now in my hand have judged and given out sentence that this man shall be miraculously killed by Satan before your eyes that all may feare and do so no more and yet I know him to be penitent and that he shall not be killed by Satan a monstrous and irrationall sentence if it be said that by report Paul had knowledge of his sinne and by report also he had knowledge of his repentence and that his spirit would be saved in the day of the Lord and that this knowledge came not to Paul by any immediate revelation I answer Yet the sentence must stand by Erastus his mind touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged and condemned him as a miraculous Magistrate to dye upon a report though I never heard him and I know he shall not dye for this sault for can it be said that Paul retracted a sentence which he gave out as the deputy of God and he even then when he wrote the sentence knâ—w there was so much repentance in the man as he would for it be moved not to kill him 4. There is no ground in the Text why Paul should be said to seek the naked presence of the whole people to do such a miracle before them he being himselfe absent for there is more then a naked presence of the Corinthians as only witnesses that they might be affraid do so no more for they were present as instructed with the spirit of Paul and the power of the Lord Jesus Christ to deliver such a one to Satan as the words bear v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to be conveened in the name of Christ being spoken Mat. 18. v. 20. of a Church meeting or in reference thereunto in the same phrase and to be conveened with the power and spirit of Paul and of the Lord Iesus cannot agree to Paul nor can it be said I Paul absent in body and present in spirit in the name of the Lord Jesus and with my spirit and the power of the Lord Jesus have decreed to deliver such a one to Satan For 1. the Grammer of the words cannot beare that for being conveened in the name of the Lord with my spirit are constructed together in the Text. 2. It is no sence nor any Scripture phrase I present in spirit and with my spirit have decreed to deliver such a one to Satan 3. It is evident that Paul would as it were absent recompence his bodily absence with the presence of the spirit and road of Church censure which the Lord had communicated to them 5. Erastus needeth not object that there was a conveening of the Church not of some Elders for as there is no word of the word Elders in the Text so is there no word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and so the debate will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Elders or people or both but though every one in their owne place were understood yet the words beare a juridicall convention being conveened in the name of the Lord Jesus and with my spirit and the power of the Lord Jesus Erastus The questions why Paul did not command to excommunicate the false Apostles in Galathia Or why he did not miraculousty kill them are both urgent But the latter is most urgent for the power of miraculous afflicting men was given to few men and to Apostles But it is a wonder if excommunication was ever
in way of Preaching or in way of censure is a part of the Gospel But Pastors are to Preach the Gospel to all to great and small who stand in need of Reconciliation 2 Cor. 5. 20 Act. 9. 15. He is a chosen vessel to me to bear my name before Gentiles and Kings and the Children of Israel Erastus It is false that the Sword of the Magistrate is not sufficient to coerce sins Psal 101. Kings have put to death those that seek not God It is nothing that you say the Priest judged those same sins in a spirituall manner that the Magistrate judged politically for it is false that the Priests judged in a Judicature separated from the Civill Judges as your Presbytery sitteth See Levit. cap. 4. 5. 6. God seemeth to have given no Laws of punishing offenders by themselves as with us least we should imagine two distinct Judicatures Ans We deny not but the Sword is sufficient to punish offenders in its own kinde in order to the peace of the Common-wealth to remove evil to cause others fear to pacifie Gods wrath as the Scriptures speak so David and good Kings purged the city of God but Erastus cannot deny but God ordained spirituall means of rebukings putting out of the Camp eschewing the company of offenders that they may be ashamed and those spirituall means have a spirituall influence on the soul to remove offences to gain the offenders Matth. 18. 15. Psal 110 2. Isa 11. 4. Psal 141. 5. 2 Thess 3. 14 15. 2. The word maketh the Priests separated from Civill Iudges Zach. 3. 7. The Angel of the Lord protested unto Ioshua the high Priest if thou wilt walk in my wayes and keep my charge then thou shalt also judge my house and thou shalt keep my courts The Civill Magistrate judged not the house of God the way that the High Priest did The Divines that noteth on the place say The chief part in Ecclesiasticall affairs was upon the High Priest Deu◠17. 12. 2 Chron. 19. 11. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given to the Priest is to judge to give out sentence in judgement the very word that is given to King Iosiah He judged the cause of the poor and needy and Ier. 5. 28. They judge not the cause the cause of the fatherlesse and Ier. 21. 12. O house of David execute judgement in the morning and the sons of Aaron the Priests 1 Chron. 24. 5. are made some of them Governors of the sanctuary and Governors of the house of God It is the word that signifies Princes 2 Kin. 9. 5. A word to thee O Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 22. 2. 1 Chro. 11. 6. Ier. 17. 25 Num. 23. 3. 10. All the princes of Moab Isa 30. 4. Isa 10. 8. Are not my princes Kings and Lev. 4. 5 6. chapters judiciall acts are given to the Priest that are proper to him as Priest which none do but he nor have the Civill ludges any part in it more then they can offer sacrifices which none do but the priests for he was to judge of the quality of the sins and might not offer any sacrifice for every sin nor dip his finger in the blood of the bullock seven times for every sin this spirituall judicature was the Priests And neither Moses the Prince nor any Civill Iudge on earth could share with the Priests in judging this all the world will say the judge may use the sword against the Murtherer and Elders or Pastors have not to do with the sword at all and the Pastors are to convince rebuke and work upon the conscience of the Murtherer to gain him to repentance and no civill judge as a civill judge hath to share with him in this here be distinct punishments one corporall and civill another spirituall why then must they not flow from two distinct Iurisdictions or if it displease any man that we call Church-censures with the name of punishment we can forbear the name for rebukes suspension from the Sacraments Excommunication because they are intrinsecally and of their own nature such as tend not to the hurt but to the gaining and saving of the souls of the persons censured they are unproperly punishments as the power and court they come from is unproperly a rod a Iudicature a Court and those that inflict the censures improperly Iudges yet can it not be denied to be spirituall Government and that there is a spirituall sword the word of God and a spirituall coaction flowing from Heralds or servants in the name of the King of Kings and Head of the Church who reigneth in his own Ordinances and Ministers Erastus The priests bade Uzziah not burn incense because it was their part only to sacrifice But vvhere is it vvritten that the King vvas condemned by the sentence of the Priests Ans The Priests were a Colledge of Elders who not only judicially condemned the Kings fact as against the Lavv of God but 2 Chron. 26. Azariah and eighty priests vvith him vvithstood him and resisted him yea they gave out sentence against him ver 18. It pertaineth not unto thee Vzziah to burn incense to the Lord but to the Priests the sons of Aaron that are consecrated to burn incense go out of the sanctuary for thou hast trespassed they give out the sentence of the Law of God Numb 16. 40 Nor might any come in to the Holy place but the Priests and Levites Num. 18. 6 7. here is a sentence judiciall by the voyces of 80. Priests in an externall court given out against the supream Magistrate for they gave not out this sentence as private men but as Priests judging according to the Law and in this the King was subject to Ecclesiasticall jurisdiction Erastus It is a vaine thing to say they Excommunicate not the Magistrate as the Magistrate none but Kata-baptists and such as deny Magistracy to be an Ordinance of God can say that Every man might excuse rebellion so and say I persecute not the Magistrate as he is a Magistrate but as he is a tyrant But I say you may not reproach the Magistrate Exod. 22. farre lesse may you punish him How can I obey him whose whole life and actions I may by Power and coaction limit The Magistrate so is but a servant to the Presbytery Ans Erastus scorneth this distinction to say the Magistrate not as a Magistrate but as a scandalous man is Excommunicated Yet we can make him receive the distinction whether he will or not For Erastus saith that Pastors may rebuke convince and threaten the Magistrate Good man may Pastors threaten and rebuke the Magistrate as the Magistrate or may they only threaten and rebuke him as an offending man Erastus dare not say the first for so he were a grosse Kata-baptist for then Pastors were to rebuke the very office and to condemne it if he say the latter as he doth in expresse words then he acknowledgeth that Pastors may bind
perfect in the one as in the other 5. The great error is here that Erastus being sleeping when he wrote thinketh that to eat and drinke unworthily to offer a gift at the Altar the offerer being unreconciled to his brother is an action internall and known to God and that can no more be known to man then the thoughts of the heart A palpable untruth is not worshipping of Baalim murthering stealing whoring killing the Children to Molâ—ch and coming to stand in the Temple of the Lord which are called a prophaning of Gods holy name Ier. 7. 9 10 11. Ezek. 23. 38 39. are not these actions visible externall and as feazable to be judged by man as murther may be judged by a Magistrate Yea by this let a Pagan come to the table of the Lord we are not to hinder him why it is an internall action knowne citra errorem to God only and we cannot then judge whither he have examined himself or not if he be not against us here he is with us saith Erastus Quod deus facere jussit ab eo revocari aut retrahi nullus ab hominibus debet si modo externe sic fiat ut precepit deus Yea so the Magistrate cannot hinder either Pagan or the open enemy and persecutor who will trample upon the Sacrament from the Sacraments the contrary whereof Erastus said pag. 207. hunc ego minime admittendum censeo and let Erastus give us Scripture either expresse or by consequence where a Pagan or a persecutor may be impeded by Church or Magistrate from externall receiving of the seals except that we are not to give pearls to swine But was it not as hard to judge whether Saul persecuting the Church out of blind zeal was a swine or a dogge as to judge whether he that killeth his sonne to Molech out of blind devotion and cometh the same day to the Temple of the Lord doth prophane the Name of the Lord 6. If we must do nothing in externalls without the expresse commandement of God nor may we without Gods command either expresse or a necessary consequence admit dogs and swine to the Lords table 7. Paul indeed rejoyced that Christ was preached though out of envy Phil. 1. but by men called and gifted of God to preach and therefore ought not to be forbidden to preach while the Church for their scandalous life do cast them out say they are called Ministers once the Church is not to cast them out for this or that particular sinne if they be not contumatious and Paul saith he Rejoyceth that Christ was preached but he saith not he rejoyced that they preached Christ tali modo out of contention thinking to add affliction to his bonds Yet God forbiddeth the externall act of preaching in those that hateth to be reformed Psal 50. 16 17. and forbiddeth the Church to lay hands on or to call to the Ministery wicked men that hateth to be reformed or to keep them in the Ministery and this hindreth not but Paul might rejoyce at the consequent of their Ministery to wit at the preaching of the Gospel so long as they remained in the Ministery as we may rejoyce in that Christ was crucified for sinners and not allow that Herod and Pilate did with wicked hands crucifie the Lord of Glory nor yet are we to rejoyce in their sinne But all this hindreth not but he that is at wrath with his brother and knowne to be so by the Priests should be hindred to offer his gift while he be reconciled to him 8. We are not to hinder acts of externall worship as praying praising preaching nor can the Church forbid them except where God by his Commandement require that we do them wiâ—h a speciall visible qualification and order As first be reconciled to your brother first examine your selfe and then ofâ—er your gift and come and eat and drinke at the Lords table and in Negatives Come to my Temple but come not that very day you killed your sonnes to Molech while ye repent and be humbled for that sinne Erastus The godly Kings compelled the people to observe the rites ordained of God at least externally and 2 Chron. 15. killed those that sought not the Lord then they sinne who punish sinnes by debarring men from the Sacrament for beside that they forbid a thing commanded of God and as it falleth under mens judgement that is as it is externall and good so they cast their sickle in another mans field because the correcting of sinnes in so farre as they are externall belongeth to the Magistrate and in so farre as they come from a depraved will they belong to God onely Ans Here is one palpable error that all externall scandals are punished either by the Magistrate as the Magistrate so he must be understood else he saith nothing or by God onely contrary to 1 Cor. 5. 11. Rom. 16. 17. 2 Thes 3. 14 15. For we give a third they are punished by the Church but only in a Ministeriall way It is false that the godly Kings could compell the unclean Jewes though circumcised to come to the Temple or the murtherers of their Children that same day to come with bloody hands to the Temple Yet the very locall and personall presence of a Iew in the Temple and the very posture of his body in looking with his face toward the Temple while he prayed was an externall lawfull Ordinance of God They could not then lawfully compell the Iews to these rites except with such and such previous qualifications they could not compell the Priests unwashed and having drunk wine to go to the Sanctuary 2 Chro. 15. It is not said they were to be put to death that should omit any Ceremony though every Religious observance be a seeking of God but they that would not seek God by entring in Covenant to renounce idols and serve the Lord or should prove apostates from the sworne Covenant were to be put to death 3. If that be a punishment we contend for things not for names which is a privation of good inflicted for a sinne then let Erastus sâ—e if the Priests punish not who debarred men from the holy things of God by Erastus his grant for Ceremoniall omissions against a Law of God And if the Priests should not suffer an unreconciled man to offer gifts and if the Church should deny pearls to apostates if this be not punishment and if the Magistrate be to cast out or inflict Ecclesiasticall censures shall he not punish in so doing Erastus To be cast out of the Synogogue is not to be Excommunicated For the Synagogue signified sometime all Iudea sometime a particular Congregation or the place of meeting or the sermon By no Law could a circumcised Iew be cast out of all Iudea and sent to the Gentitles or be compelled to say they were not Iews Yea they were killed who denyed Iudaisme 2 Maccabees so the cast out of the Synagogue were not debarred from the Temple
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
contrary to what they judge in conscience ought to be done So Tell the Church to Erastus is Tell the one individuall single Magistrate who by office may judge without and contrary to the advice of all the Church Pastors Doctors Elders yea people and all Now though we grant that what the Emperour doth as Emperour and the Magistrate as Magistrate hath done that the Empire City and Incorporation doth which yet is never true in the Church which hath no King as a Church save onely the head and King Iesus Christ yet Erastus hath not proved what the Emperour doth without and contrary to the advice of all the Empire that the Empire hath done that Erastus Christ either understandeth by the Church the whole multitude of Ierusalem or then the Magistrates But he understandeth not the multitude 1. Because Christ would not change the Government of heathens farre lesse of that which his Father had appointed in Iudea in which the people did never Governe Yea the Apostles to their death did nothing against Moses his Law and how they take Christ to speak of a Church to be founded of new after his resurrection who beleeved not he should die and rise againe and after his resurrection knew not what a kingdome whether worldly or spirituall he was to â—ave cannot be conceived Ans 1. Many will deny the Major for he understood the rulers of the Christian Church not excluding the consent of the Christian Church of beleevers in the matter of Excommunication 2. I deny that Christ doth here re-establish a Synedry and bid them Tell the Scribes and Pharisees and those that were to crucifie himselfe and to persecute the Apostles to the death Christ knew those to be miserable healers of scandals betweene brother and brother 2. He knew this Sanedrim to be the Disciples of Christs capitall enemies he warned the Disciples to beware of the leaven of their corrupt Doctrine he prophecied this Sanedrim should be destroyed as a degenerated plant that his heavenly father had not planted and was it like Christ would direct them a perishing and degenerate remedie against scandals that he would have removed by his Church even till the end of the world 2. It is most false that the Apostles did keep to death the institutions and ordinances of Moses Act. 15. They abrogated all the ceremoniall Law except that of blood and things strangled and Paul said he that would amongst the Galathians be circumcised was falâ—e from Christ see Col. 2. Gal. 4. Heb. 13. and elsewhere the contrary The Government was now to expire with Christs death and ascension in so farre as it was pedagogicall 3. Christ spake often of his Kingdome to them and they understood nothing but an earthly and temporall Kingdome and that they understood perfectly All this time the Church of Pastors Teachers Elders Deacons beleevers in Christ is denied Let Erastus answer when Christ said Mat. 16. He would build his Church on a rock unpregnable and insuperable to hell If the Apostles understood a Church to be founded after the resurrection and when Christ said Loe I am with you to the end of the world if Christ meant not he would give his presence to the Christian Church not then founded for even after his resurrection they dreamed of an earthly Kingdome Act. 1. and that our divines do rightly expound that place I am with you All the faithfull Pastors Doctors Church-officers and beleevers to the Lords second appearance is clear Erastus Christ bade Tell that Church which hath power to conveene the offender before it examine Witnesses judicially cognosce and give sentence but in Christs time the multitude could not doe this Ans Ergo the Church hath a spirituall judicature This is for uâ— 2. Nor had the Sanedrim the power in all offences as Erastus would make the world beleeve for it was but a shadow at this time void of power and used what power they had against Christ and the Gospel Nor needeth Erastus to prove that by the Church the multitude cannot be understood though he cannot exclude them from their owne part in Church Government both in consenting and in withdrawing from the Excommunicated Erastus But Tell the Church is all one vvith this Appoint some who in the name of the Church may mannage the businesse but how prove they this Then Christ bade Tell the Elders that then were else he did not accommodate himselfe to their understanding to whom he spake when he was to teach hovv our sacrifices pleaseth God be biddeth us first be reconciled to our brother and then sacrifice yet he knevv that sacrifices vvere to be abolished but by Analogie he vvould teach us vvhat he requireth vvhen he saith he vvill have mercy and not sacrifice Ergo by your ovvn confession to tell the Church is to tell the Sanedrim for there vvas then no Church but the multitude Ans 1. Tell the Church cannot in any sense have such a meaning as Appoint Elders and tell them for then Tell the Sanedrim must have this meaning set up a sound Sanedrim according as Moses appointed and tell the Sanedrim The Sanedrim in its right constitution and due power as the Law of Moses required it was not to be had at this time Herod had killed the Sanedrim the Romans made High Priests from yeere to yeere against the institution the power of life and death in the civill Sanedrim was now none at all The Scepter was departed from Iudah those that sate in Moses Chaire corrupted all so the right Sanedrim was no more now to be had then a Christian Church not yet erected Again Tell the Church presupposeth a constituted Church and therefore cannot include a command to erect a new mould 2. Tell the Elders of the Christian Church may as well be meant in these words Tell the Church as the Iewish Church can be understood 3. The word Church and to conveene offenders hear Witnesses give out sentence were all plaine Language to the disciples though they knew not the frame of the Gospell Church as yet Christ being now teaching an ordinance of a Church and the censure of Excommunication that was not to fall under practise while Christ should ascend to heaven and therefore though this Church was not yet it followeth not that the Lord Iesus speaketh of the Sanedrim 4. Say that he meane the Sanedrim Ergo say we he speaketh nothing of the Christian Magistrate 1. Because there was no Magistrate now but Iewish Magistrates as Erastus cannot deny 2. Because this Sanedrim that gained soules of offending brethren was Ecclesiasticall not civill 3. By proportion and Analogie Christ must understand the Church of Christians though the Sanedrim was to be removed shortly Erastus It is a great controversie vvho are to be chosen out of the bodie of the Church to excommunicate judicially Ans The controversie was moved partly by Erastus partly by Morellius not in the reformed Churches Erastus Some say the Magistrate
the Magistrate under the New Testament because they were killed in the Old Then are we to stone the men that gathereth sticks on the Lords day the childe that is stubborn to his Parents the Virgins daughters of Ministers that committeth fornication are to be put to death Why but then the whole judiciall Law of God shall oblige us Christians as Carolosladius and others teach I humbly concieve that the putting of some to death in the Old Testament as it was a punishment to them so was it a mysterious teaching of us how God hated such and such sins and mysteries of that kinde are gone with other shadows But we read not saith Erastus where Christ hath changed those Laws in the New Testament It is true Christ hath not said in particular I abolish the debarring of the leper seven dayes and he that is thus and thus unclean shall be separated till the evening nor hath he said particularly of every carnall Ordinance and judiciall Law it is abolished But we conceive the whole bulk of the judiciall Law as judiciall and as it concerned the Republick of the Iews only is abolished though the morall equity of all those be not abolished also some punishments were meetly Symbolicall to teach the detestation of such a vice as the boaring with an Aâ—le the ear of him that loved his Master and desired still to serve him and the making of him his perpetuall servant I should think the punishing with death the man that gathered sticks on the Sabbath was such and in all these the punishing of a sin against the Morall Law by the Magistrate is Morall and perpetuall but the punishing of every sin against the Morall Law tali modo so and so with death with spitting on the face I much doubt if these punishments in particular and in their positive determination to the people of the Iews be morall and perpetuall As he that would marry a captive woman of another Religion is to cause her first pare her nailes and wash her self and give her a moneth or lesse time to lament the death of her Parents which was a Iudiciall not a Ceremoniall Law that this should be perpetuall because Christ in particular hath not abolished it to me seems most unjust for as Paul saith He that is Circumcised becomes debter to the whole Law sure to all the Ceremonies of Moses his Law So I Argue à pari from the like He that will keep one judciciall Law because judiciall and given by Moses becometh debter to keep the whole judiciall Law under pain of Gods eternall wrath We do not teach that men are to be Excommunicated for whatever scandalous sins deserve death at the hand of the Magistrate whether they openly repent or not if any give evident signification of their repentance for murther they are not to be Excommunicated for the end of Excommunication being once obtained which is the visible and known repentance and saving of the offenders soul the mean is not to be used which is Excommunication But if any commit murther whether he repent or repent not the Lord hath made no exception of regenerate or not regenerate of men repenting or not repenting he should die by the sword of the Magistrate Gen. 9. 9. It is true some are to be Excommunicated for the very atrocity of the sin it being parricide but that is because he giveth no positive signes of repentance to the Church which is contumacy added to his parricide Erastus would prove That God would not have men dedebarred from the Sacraments because they commit haynous sins to be punished with death by the Judge 1. Facinora saepe sunt occulta such crimes are often unknown to the world Ans That which is denied is not concluded a fault in Logick for only scandals as scandals to the Church and so known to the Church are to be censured with Excommunication Erastus He thus would prove the same often these crimes cannot be punished as David durst not punish the murther of Ioab 2 Sam. 3. Often for other causes they are neglected by the Magistrate as David neglected to punish the incest and murther of Absolon but shall we think such were not to come to the Temple and Sacraments so Psal 14. David saith There was not one that doth good those were not all punished by the Magistrate yet were they not removed from the Sacraments Ans Let Erastus argue here and we shall see his logick Those that commit parricides sorceries and do trample the holy things of God under feet whom yet the Magistrate dare not punish because of their power and greatnesse those are not to be debarred from the Sacraments But there be many scandalous persons in the Church such as Ioab whom the Magistrate dare not punish for their greatnesse Ergo Ans The Major is manifestly false and a begging of the question For Erastus saith pag. 207. He thinketh such ought not to be admitted to the Sacraments who will trample on the Sacraments and prophane them For though the Magistrate dare not punish them which is his sinfull neglect if they be dogs and swine as often they are and bloody men such as Ioab they ought not yea they never were by any Law of God admitted to the Temple and Sacraments what they did de facto or the Priests permitted is not the question It was Davids sinne that he took not away the head of bloody Ioab when he killed Abner and Amasa 2. How doth Erastus prove that David neglected to punish the incest of Absolon his sinfull neglect in not punishing his murther I yield for Absolon was never in Davids power to punish after he committed that incest possibly he neglected to punish his owne Concubines that is but a conjecture It is as like Absolon forced the Concubines to that incest as any other thing 3. For that Psal 14. There is none that doth good it is spoken of the naturall corruption of all mankind who therefore cannot be justified by the works of the Law as Paul expoundeth it Rom. 3. 9 10 11 19 20 21. and not of scandals punishable by the Magistrates and where this corruption did break out in bloods within the Church it ought to have been punished both by the Magistrate and Church so it is an argument yet a facto ad jus and a great inconsequence 4. I aske for what cause doth the Spirit of God rebuke killing of the Children to Molech and coming that same day to the Temple Because it was a sinne and particularly a prophaning of the Sanctuary which was one speciall holy thing to God Ezek. 23. 38 39. Ier. 7. 8 9 10 11. It was no sin to come to the Temple Sure it was commanded of God in his Law as Erastus yieldeth What was the sin then to come with their hands full of blood and of the unnaturall blood of their owne Children was the sinne and yet if they had repented to come after they had killed their Children was
in the second table Rom. 13. 3 4. Isai 49 23. and you said elsewhere that externall peace is too narrow an object for the Magistrate for the intrinsecall end of a Magistrate is also a supernaturall good and not only a peaceable but also a godly life 1 Tim. 2. 2. Ans It is true the Magistrate as the Magistrate doth care for the supernaturall good of subjects and the duties of Religion and the first table but how intrinsecally and as a magistrate that is that men worship God according to his word But 1. The magistrate as such hath nothing to do with the spirit nor can he command the sincerity of the worship his care is that there be a divine worship that is materially and externally right and consonant externally to the rules of the word and for this cause learned divines make the externall man the object of the magistrates office but not the externall man as doing the duties of the second table only but also as serving God in the duties of the first table for which cause I said Augustine meant the same when he said that Kings serve God as men and as Kings 2. Magistrates as magistrates are to extend their power for Christ that is that not only there be Iustice and Peace amongst men but also that there be Religion in the land yea that the Gospel be preached so all our Divines make the King to be custos â—t vindex utriusque tabule Yea I think he is a keeper and preserver of the Gospel also and is to command men to serve Christ and professe the Gospel and to punish the blaspheming of Iesus Christ and this is royall and magistraticall service that the King as King performeth to God and to Iesus Christ the mediator ex conditione operis in regard that good which he procureth as King materially and externally is consonant to the supernaturall Law of the Gospel but it is not magistraticall service to Christ ex intentione operantis Obj. 4. When it s required that the Magistrates be men fearing God hating coveteousnesse c. is not this an essentiall ingredient of an King as a King that he read in the book of the Law that he may feare God Deut. 17 Ans There is a twofold goodnesse here to be considered one of the magistrate as a magistrate another as a good and Christian magistrate The former is an officiall goodnesse or a magistraticall prudence justice and goodnesse this is required of all magistrates as such to judge the people so the acts of an heathen magistrate done according to common naturall equity by Nebuchadnezzar Pilate Cesar Felix Festus are to be acknowledged as acts of a Lawfull Magistrate valide and no lesse essentially Magistraticall then if performed by King David and of this goodnesse the Scriptures speak not as essentiall to a Magistrate as a Magistrate But there is another goodnesse required of Magistrates as they are Members of the Iewish Church and as they are Christians and of these the Scripture speaketh and so Magistrates not as Magistrates but as good and Christian are to be such as feare God hate covetousnesse respect not the face and favour of men so it s denied that the fear of God hating of covteousnesse are essentiall ingredients of Kings as Kings For Kings as Kings intend justice peace godlinesse materially considered both ex conditione operis and operantium But for justice and righteous judgement in a spirituall and an Evangelick way that belongeth not to the essence of a Magistrate nec ex conditione seu ex intentione operis nec ex conditione operantis The Holy Ghost requireth it of judges as they would approve themselves as truly Holy and Religious and would be accepted of God and in this sense Kings as Kings do not serve God nor the mediator Christ nor yet as men only they serve God and the mediator Christ as Christian Kings or as Christian men rather III. According to that third member of our seventh Distinction The unjust and evil exercise of the Ministeriall power is obnoxious to the magistrate as the magistrate thus in that he beareth the sword against all evil doers Ro. 13. 1. The magistrate as the magistrate doth only command well doing in order to praise and a good name or temporall reward amongst men Rom. 13. 3. Do that which is good and thou shalt have praise of the power 1 Tim. 5. 17. Matth. 10. 10. Nor can the magistrate as the magistrate promise or command the Elders to feed the Flock with the promise of the reward that Peter promiseth 1 Pet. 5. 4. to wit That when the chief shepheard shall appear they shall receive a Crown of glory that fadeth not away The magistrate as a Preacher if he be one as David and Solomon were both or as a godly religious Christian man may hold forth such a promise but not as a Magistrate and upon the same ground the Magistrate as the Magistrate cannot forbid careles unsound preaching and rigorous and tyrannicall ruling or rather domineering over the Flock under the pain of death eternall for he can but kill the body and hath but the carnall and temporall sword Rom. 13. 4. and so he can inhibite ill doing only in order to temporary punishment and though the duty of the former be spirituall and the sinne of the latter also yet the externall man is capable only of the Magistrates promises and threatnings as they respect evill or good temporary so that it is a wonder to me that M. Pryn or any learned man can say that magistrates can make Lawes to binde the conscience sure it is ill divinity 2. If there never had been sin there should have been no government but of Fathers and Husbands there should have been no magistraticall dominion not any magistraticall allurement to weldoing by temporall rewards not any terrifying from evill doing from fear of the sword death stripes or bands and God governed the Apostolick Church and they attained the Crowne and supernaturall end of life eternall without the accessory hire of a a temporary reward from the magistrate and the subsidy of his sword Ergo it is evident that the magistrate is neither an essentiall nor an integrall part of the visible Church as the visible Church injoying all the Ordinances of God Word Sacraments Discipline Censures Rebukes Admonition Excommunication Prayers Mutuall edification in as great perfection as is happily attainable in this life without yea against the will of the civill magistrate Though it be a great incouragement to have the King a Nurse-father yet hath not Christ counted it simply necessary to his visible Church injoying all the Ordinances of God to the full 3. If the magistrate do only command the teachers and Pastors to preach and determine synodically in order to a temporall reward and forbid them to abuse their ministeriall power in order to temporary punishment by the temporary sword then surely the Pastors and Teachers are
your selfe I am not to reprove a scorner because of the scandall he shall but trample as a sow upon any word of reproofe yet the scandall were causleâ—ly taken if we should doe so The good word of God should furnish no just cause to him yet am I not taking from God his due and your bare word that this is disobedience to Superiours not to practise Pearth Ceremonies is not enough to us 2. Your probation is weak That children and wife keep company with the Excommunicate father is a commandement of the law of nature and Gods necessary law and to deny this to an husband and father is such a sinne as the eschewing of a scandall can never legitimate but I hope kneeling to Bread and Crossing and Surplice commanded in our Canons and Service-book are at the best commanded by a positive law and not commanded in the law of nature and so very unlike to naturall duties that wife and children owe to father and husband 3. I retort this Argument We may not wrong men in that which is their due Ergo We may not wrong God in his due but it is his due Murther not him for whom Christ died practise not Ceremonies before the weake who shall be scandalized thereat Duplyers 5. arg n. 40. What if the thing be commanded by the Civill Magistrate under paine of death and by Ecclesiasticall authoritie under paine of Excommunication shall we for feare of scandall causlesly taken which may be removed by information or for the scandall of the malitious abstaine from a thing lawfull and expedient injoyned by authoritie and incurre these grievous punishments of death temporall and spirituall We believe your selves who speake most of scandall would be loath to take such a yoake upon you Answer The first part of this Argument is Logick from a sore skinne That which we are bidden doe under paine of death that we must doe the just logick of the King of Babylon to prove it is lawfull to worship the Kings golden Image Dan. 3. 15. I have scarce heard Papists for shame presse to conclude the equity and lawfulnesse of a Law from the penaltie of a law Suffering as your Jesuits and Arminians teach you falleth not under Free-will and is not culpably evill nor is Excommunication except you be Papists death of the soule when the cause of Excommunication is not just and deserveth no censure but it may be some of you think Mr. Sibbald I know doth it that Navarrus and their Gregorie said true that unjust Excommunication is valid and to be feared but if this argument as I see not head nor feet in it be founded upon the lawfulnesse and expediencie of Ceremonies commanded then not to practise them at all So first they be lawfull 2 Expedient 3 Commanded by lawfull authority is sinne and all sinne is a death of the soule and then you may put your Argument from grievous punishments of body and soule in your pocket for it is of no use here for whether punishment Civill or Ecclesiastick follow upon disobedience to Superiours it is sinne 3. That none of us would die or be Excommunicated for eschewing Scandall is no good argument though many have suffered as hard as death banishment and proscription of all and Excommunication also But the truth is you might have said Shall we incurre for scandall the losse of our stâ—pends and one faire before the wind qualification for a Bishoprick Duplyers 6. arg pag. 64. n. 41. Sixtly The denying of obedienâ—e to the lawfull commandements of our Superiours is forbidden in the â—iâ—â— commandement and consequently it is sinne shall we then for a scandall causlesly taken deny obedience to our Superiours and so incurre the guiltiness of sinne Ye commonly answer to this that the negative part of the fift Commandement wâ—â—ch forbiddeth the resisting of the power Rom. 13 2. is to be understood with the exception of the case of any scandall taken by others For â—â— we say say â—â— that any may or will take offence at the â—â—ing of that which is commanded by our Superiours we are not holden to oby them 42. But first we aâ—ke what â—arr and ye have â—o say that the negative part of the fift Commandement â—â— to be understood wâ—â—â— the exception of the case of Scandall more then other negative precepts in the second Table Answer â— To fill the field an Argument already answered is brought again to make the figure of fiâ— up The refusall of the Ceremonies till they be tryed in lawfull Assembly is not forbidden in the fift Commandement prove that and take it with you 2. You bring an Answer as commonly given â—â— us that is neither ours commonly nor rarely but it is good build a strawâ—astle and you may soone cost a fire-ball at it and blow it up We never taught that the negative part of the fifâ— Commandement is to be understood with the exception of the case of any scandall taken by others For this includeth all scandalls both passive and active Who of ours ever dreamed such a thing if Superiours command what God commandeth before them doe we teach that because others take scandall at that Command therefore we are not holden to obey that is scandall taken not given We teach no such thing Rulers command to honour father and mother if any take offence at this commandement and obedience to either the affirmative or negative part of it we are not to esteeme that scandall the weight of a feather the Commandement obliedgeth But this we teach if when the matter of the Commandement of Rulers is indifferent as you plead Ceremonies to be if from obeying of these any weake or wicked be scandalized then the Rulers doe command spirituall murther and then their commandement is no commandement noâ— is it the fift Commandement It is just like this You shall not refuse obedience to your Rulers commanding you to rubbe your beards when you come to the Church or to draw a crosse line with your thumbe in the aire above a baptized infants forehead though many soules by obedience to these Commandements be induced to love Poperie many be made sad thinking zealous Rulers love popish toyes better then the simplicitie of the Gospell Now such is the Commandements of Pearth-articles and these suffer no exceptions for we judge them no Commandements at all and if any such be injoyned upon pretence of any other of the nine Commandements we hold them to be impious commandements and no obedience to be given to them at all So if according to the sixt Commandement and the seven and eight Rulers command to run Carts amongst a multitude of young Children whence killing of some might fall out If they should command a young man and a faire virgine to chamber together and command Paul in the case he was at Corinth to take stipend though it should hinder the progresse of the Gospell as 1 Cor. 9. 23. all these were to command culpable scandalls and were unlawfull as
civill use in our ordinarie dwelling to wit to fence our bodies in religious in naturall in civill actions from injuries of heaven clouds and sin The adjuncts of the Church as Crucifixes Images Altars Ravels Masse-clothes and the like are properly Monuments and instruments of Idolatrie because these are not necessary as is the materiall house nor have they any common and physicall influence in the worship as the Temple hath yea all the necessitie or influence that they have in the worship is only religious and humane flowing from the will of men without either necessitie from our naturall Constitution of body or any word of Scripture and therefore they are to be removed upon this ground because they are unnecessarie snares to Idolatrie Object This particular Temple or house builded for Saint Peter S. Paul S. Cutbert is not necessarie for the worship of God because other houses of as convenient use and necessitie may be had for the worship of God and this particular house ought to be demolished as Jehu 2 King 10. 27. destroyed the house of Baal and made it a draught-house as the law saith expresly Deut. 7. 25. The graven Images of their Gods shall yee burne with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination unto the Lord thy God v. 26. Neither shalt thou bring an abomination unto thy house lest thou be a cursed thing like it but thou shalt utterly detest it and thou shalt utterly abhorre it for it is a cursed thing Or at least these Churches may be imployed for some other use then for the worship of God where they may bee snares Ans 1. We are carefully to distinguish betweene a law of Nature or a perpetuall binding Morall law which standeth for an eternall rule to us except the Law-giver himselfe by a supervenâ—ent positive law which serveth but for a time doe loose us from an obligation thereunto and a positive temporarie law God saith in an exoresse law of nature that obligeth us perpetually The sunne shall not be put to death for the sins of the father no Magistrate on earth can lawfully take away the life of the son for the sin of the father for this eternally obligeth Yet Saul was to destroy the sucking children of the Amalekites for the sinnes of their fathers but he had a positive temporarie command of God to warrant his fact 1 Sam. 15. 2. 3. none can inferre that we are from this law which was a particular exception from a Catholick perpetually obliging morall law that Magistrates are now to take away the lives of the sucking infants of Papists So this is perpetuall and morall and warranteth us for ever to use all the creatures of God for our use 1. Tim. 4. 4. Gen. 1. 27. 28. then we may lawfully use Gold Silver Houses all creatures for meats except some particular positive law or some providentiall emergent necessitie forbid us as the Ceremoniall lawes of the Jewes forbidding the eating of swines flesh and some other meats were no other thing but Divine positive exceptions from the law of nature and creation in the which God had created swines flesh and all these other forbidden meats for the use of Man and so by the same reason God hath ordained Church and houses to fence off us the injuries of Sunne and Aire in all our actions civill and religious except that by a peculiar Precept he forbid the use of the house of Baal to the Jewes to be a typicall teaching to us of Gods hating of Idols and Idolatrie but not of our demolishing and making uselesse all houses builded to the honour of Idols and Saints under the New Testament except wee had the like Commandement that the Jewes had These who oppose us in this can no more inhibite us by any law of God of the â—se of a creature granted to us by the law of the creation then they can interdyte us of the use of another creature nor are we more warranted to demolish Temples and materiall houses which have only a physicall and common use alike in all our actions Naturall civill and Ecclesiasticall or Religious then of eating swines flesh or of other meats forbidden in the Ceremâ—nial Law and to answer to the Argument this or that materiall house builded to the honour of Paul and Peter is every way as necessarie in the worship of God as a Temple builded of purpose for the worship of God though another house may conduce as much for the worshipping of God as this yea it hath the same very necessarie Use and Physicall conveniencie for the serving of God that any other house hath which was never builded for the honour of a Saint which I prove 1. because no creature of God that is usefull to us by the law of creation is capable of any morall contagion to makeâ— it unlawfull to us but from the meeâ— will of God as the Gold and Silver and Idol houses of the false Gods and Images of Canaan are inâ—â—â—secally and by the Law of creation as pure and morally clean as the Gold and Silver and Synagogues of the Jewes and had their Physicall and civill necessitie the one as the other had But from whence was it that the Jewes might make use of their owne Silver and Gold and houses and not of the houses or silver and gold of the heathen Gods and Idols Certainly this was from Gods meer positive will and command fobidding the Gold and houses of the Idols of Cannan and not forbidding the other the Adversaries can give no other reason therefore they must give us the same positive Commandement for not making use of the Gold and Silver and Temples of the Popish Idols and Saints under the New Testament that the Iewes had for refusing the Gold and Silver and demolishing the Temples of the heathenish Idols of Canaan And if they say Thâ—â— the very command that warranted the Iewes to abstaine from the use of the heatheâ—s Gold and Idol-temples doth warrant us to abstainâ— from the use of the Gold and Idol-temples of Papists It is answered we have no warrant from the Word but it shall warrant us as well to abstaine from swines flesh if it be replyed every creature of God eatable iâ— Good and may be received lawfully 1 Tim 4 6 Rom 14 14 I answer so all gold all silver all houses serving to â—â—ncâ— off the injuries of heaven and aire are good and fit for Mans use and now blessed in Christ under the New Testament except you say that it is not lawfull to make use of the Gold and Silver of a Papisâ—â— Image noâ— of crees of the Papists fields that bâ—aretâ—â—â— fruit for these also were discharged to the Iewes Deut 20. v. 19 20 and the reason why they â—ight not cut downe the tâ—â—â—â— thâ—â— beâ—â—â—â— fruit because these trees were mans life Deuter. 20 19 whereas tâ—â—â—â—