as the Magistrate doth is an act of the Magistrate performed by power of the sword Whether the Magistrate do rule in his owne person or by his deputies and servants Ergo the Apostles governing the Church medled with the sword which Christ forbade Luk. 22. 25 26. Rom. 13. 4. Luk. 12. 13 14. and all the Pastors and teachers now in the exercise of discipline do usurpe the sword Yea if they be the deputies of the Magistrate in dispensing word and Sacraments they must use the Magistrates sword as Ministers of the Gospel for what servants do in the name of the supream swordbearer that the swordbearer must principally do by the servants so Ministers by this use both swords 5. That the Magistrate cannot be the chief officer of the Church is thus proved he who is subject himself to heare the Church and to submit to those that watcheth for his soul and to be put out from amongst the midst of the Church if he be scandalous is not the principall Governour and head of the Church to command all But all Christians and so the Christian Magistrate is such for if God accept not the persons of men those places Matth. 18. If he hear not the Church c. Heb. 13. 17. and 1 Cor. 5. 1 2 4 12 13. must tye the Christian Magistrate except God have excepted him but God hath no where excepted the Magistrate But as David had Gad Nathan and other Seeâ—s so the Magistrates now have some to watch for their souls The proposition is proved because if the Magistrate be supream to command Elders as Elders both in Doctrine and discipline and in all Ecclesiasticall censures then the Magistrate as the Magistrate cannot be under the Elders and Ministers as such for that involveth a contradiction that Pastors as Pastors should watch over the souls of Magistrates that they erre not and oppresse not in judgement and that the Magistrate as Magistrate should be over the souls of Pastors to watch for them in the same kind if any object that the Pastors as Pastors have souls and therefore they must have some to watch for their souls and therefore can neither be supream nor excepted in those places Mat. 18. Heb. 13. 1 Cor. 5. It is answered by granting all of this or this single Pastor but not of the whole company for when they erre we know not a whole communitie over them but those of the Catholick visible Church and if they erre the Kings of the earth here may command them to do their duty under paine of bodily censure and punish them But none are above them to watch for their souls that we know but they by office watch both for their owne souls and for the souls of others even as the King governeth himselfe and the people both politically 6. Whatever power in matters of Christs Kingdome or the Government thereof the Magistrate hath that must be given of Christ who only can appoint Elders and officers over his owne house but no where in Scripture find we any such power given to the Magistrate Ergo we are to beleeve he hath not any such power The proposition is true because Christ being a perfect Lawgiver and King doth give Lawes for his owne house as particularly as Moses did for every severall pinne in the Lords Tabernacle and David and Solomon for the Temple the assumption I prove because the Government of Christs house is spirituall as the weapons of their warfare are not carnall 2 Cor. 8. 5. and it is in binding and loosing forgiving and retaining sinnes by the power of the keys of the Kingdome of God given to the Church and to such as are sent as the Father sent his Son Christ Matth. 18. 18. 16. 19. Ioh. 20. 21 22 c. But Magistrates as Magistrates do punish sinnes with the sword Rom. 13. 4. but not forgive sins nor binde and loose in earth or heaven nor exercise any spirituall power nor deal with the consciences of men no more then they cure the diseases of the body though indirectly and externally they take care that there be Physicians who can cure diseases The power of governing the Church is the supream power under Christ which can say to the Magistrates power We must obey God rather then men But no such supream power agreeth to the Magistrate as Magistrate For Ministers as Ambassadors of Christ can and may preach binde and loose Rebuke Excommunicate against the will of the Magistrate though he command the contrary as Prophets have rebuked Kings Jer. 1. 18. 22. 1 2. 2 Sam. 12. 7 8 9. 1 King 21. 18 19. Mark 6. 17 18. The Magistrate as the Magistrate can do none of these nor hath he power to command the Ministers of Christ by way of privation but only by way of accumulation he may command them to do their dury and to preach the Gospel soundly and forbid and punish the preaching of false Doctrine the same way Whatever power Christ hath given to his Church that the Christian Magistrate when he becomes Christian cannot take from the Church But Christ gave to the Churches of Jerusalem Antioch Ephesus Corinth to the seven Churches of Asia c. a full power to dispense the word and Sacraments to govern the Churches to censure Wolves and false Teachers who draw Disciples after them in Synods to condemne perverters of Soules and refute their Doctrine to put out incestuous persons to Excommunicate such as will not hear the Church and a power to reject a Heretick after twice admonition and to rule well the Church as they should rule their own house and to rule well and to labour in the Word and Doctrine c. when they had no Magistrates at all to rule and govern them as a Church Now if the Church be a perfect visible body society house city and Kingdom of Jesus Christ in esse operari in being and all Church-operations then the Magistrate when he cometh to be Christian to help and nourish the Church as a father he cannot take away and pull the keys out of the hands of the stewards and throw the rod authority power to rule govern binde loose convene in Christs courts and Assemblies from the Church and inthrall the Church This evidenceth how falsely some say That the Church as the Church is without a Magistrate as an Army without a Commander or Leader a Ship without a Pilot a body without a head When the Church in the Apostles times wanting a Magistrate was a perfect spirituall body gathered edified attaining to the unity of faith Eph. 4. 11 12 c. 1 Cor. 12. 28. Rom. 12. 4 5 c. Builded upon the foundation of the Prophets and Apostles Eph. 2. 20. Feed by their own Pastors Act. 20. 28. Sufficiently secured by Jesus Christ from Wolves 29. 30. Golden Candlesticks perfect and intire Christ walking in the midst of them and praised and commended of Christ Rev. 1. 20. 2.
Spirituall and Christs Kingdom must be of this world and the weapons thereof carnall to fight for Christ and the supream Church-officer as such must bear the Sword be a valiant man of warre by office and Christs Kingdome must be not of this world and the weapons thereof not carnall but spirituall Joh. 18. 36. 2 Cor. 10. 4 5. and the supream Church-officer must be no striker no fighter no man of war no sword-bearer by office which are contradictory 3. We prove the Pope to be no Vicar of Christ because we read not in the Word of any such Vicar nor do we read any thing of a supream Church-officer who is the Vicar of Christ 4. No spirituall Ambassador as such can substitute other Ambassadors with Majority of power that he hath in his Name to dispense Word Sacraments and Discipline nor can one great Ministeriall Church-head create lesser Ministeriall Church-heads such as Justices Majors Sheriffes Bailiffes Constables no more then the High Priest could substitute in his place other little High Priests if he were sick and absent to goe into the Holy of Holiest with blood once a yeere no more then the Apostle Paul immediately called of God can substitute other lesser Apostles immediately called of God to act as lesser Apostles but limited by the higher in the exercise of power nor can these lesser Apostles create other Apostles yet lesser and these in a subalternation yet lesser while you come as low as a Constable as the King doth send lesser Kings indued in part with his Royalty or Iudges under him and those Iudges may appoint other Iudges under them and because the whole visible Catholick Church hath an externall visible policy if Oecumenick councels have any warrant in the word then ought Christ to have instituted one civil Emperour over all the Churches on earth to conveen Oecumenick Synods to preside in them to limit and regulate them to make Lawes to all the world and that this is not it falleth out through mans corruption but it ought to be according to divine institution no lesse then every single Magistrate is by institution the head of every particular Church indued as our adversary say with that supream power under Christ the mediator that they call Potestas Architectonica the headship of the Church Proposi 2. The Magistrate as such is not a Vicar of Christs mediatory Kingdom 1. Because then as the Magistrates are called Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture Exod. 21. 6. Psal 82. 1 Ioh. 10. 34 35. so the Magistrates should be called little Mediators or submediators between God and man little Kings of the Church little Priests little Prophets of the Church for God giveth his name to Magistrates because he communicateth also to them some of his Majesty and power now what mediatory what Princely Priestly o◠Propheticall power hath Christ communicated to Magistrates as Magistrates Erastus saith they may dispense word and Sacraments if they had leasure But if they be by office little mediators and Pastors under Christ they should take leasure for every Magistrate ought to say woe be unto me if I preach not And Master Coleman saith that Christian Magistracy is an Ecclesiasticall administration he must speak of Christian Magistracy formally as Christian Magistracy otherwayes a Christian Tentmaker a believing fisher was an Apostle if he mean that Christian Magistracy is a Church officer formally he might say it is a Mediatory office and a Princely and Kingly office under Christ to give repentance to Israel and forgivenesse of sins instrumentally would Master Coleman teach us how the Magistrates sword openeth the eyes of the blind converteth men from the power of Sathan to God begetteth men through the Gospel to Christ as Pastors do and that formally as Magistrates we should thank him 2. Christian Magistracy if it be a Church or Ecclesiasticall administration then is it formally so either as Magistracy or as Christian not as Magistracy for then all Heathen Magistrates must formally ho◠ipso that they be Magistrates be Ecclesiasticall persons so Nero when Rome makes him Emperour they make him formally a Church-officer and invest him with power to dispence Word and Sacraments and Discipline if he might find leasure for killing of men and such businesse so to do for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where doth the Old or New Testament hold forth such an office given by Christ as a fruit of his ascension to heaven Where do the Apostles who shew us the duty of Magistrates Fathers Masters Pastors Teachers Rulers Deacons Husbands insinuate any such office If as Christian Christian Magistracy be an Ecclesiasticall office and administration Christianity 1. Is common to the Magistrate with all other professors Painters Merchants Seamen Lawyers Musitians and no more can Christianity make a heathen formally a Church-officer then it can make a Painter formally a Church-officer can faith in Christ and professing thereof make any to be formally Church-officers then must all be Church-officers that are Members of the Church for posita causa formali ponitur effectus formali◠Now Master Coleman saith The heathen Magistrate as a Magistrate is an Ecclesiasticall administration because saith he he should and ought to manage his power for Christ as the heathen and uttermost parts of the earth are given for Christs possession and inheritance and Christ hath given no liberty to a great part of the world to remaine infidels and enemies to him and his Government I suppose Christ hath all Nations given to him and all Nations ought to receive Christ though as yet actually they do not God and Nature hath made Magistrates and these Magistrates thus made God hath given to Christ But 1. The title of Christian added to Magistracy by this is superfluous and put in only ad faciendum populum for Christianity maketh no man formally a Magistrate by M. Colemans way yet saith he pag. 17. a Christian Magistrate as a Christian Magistrate is a Governour in the Church he should say by his way a Magistrate Christian as a Magistrate is a Governour not only in the Church but a Governour of the Church Arg. 2. If the Magistrate as the Magistrate be the Vicar and deputy of Christs mediatory kingdom then all and every Magistrate as Magistrate by his office is obliged under the pain of Gods wrath to command that the Gospel be preached and that men believe and obey Christ as mediator in all his dominions that so he may manage his office for Christ But the latter is utterly false and contrary to the Gospel Ergo so is the former The Major is undeniable all service that Magistrates by office do they sin before God if they do it not and so must be obliged under the pain of sin and Gods wrath to do it And therefore are obliged to command that the Gospel be preached and that men believe and obey Christ if by office they be
Surplice or some such like But since we have a pattern of perfectly formed Churches in the Apostles times who had power even In actu excercitâ— of Discipline and Church-worship and the Apostles mention things of an inferiour nature How is it that we have no hint of Crossing Kneeling Surplice corner Cap nor any such like unto these And yet they were as necessary for decency then 1 Cor. 5. Col. 2. 5. 1 Cor. 11. 20. c. Rev. 2. 1. 2 14 18 20 21. 1 Cor. 14. 40. as now Others of great learning reply that Christ is not the only immediate Head King Law-giver and Governour of the Church for that is quite contrary to Gods Ordinance in establishing Kings Magistrates higher powers nurse-Fathers Pastors Doctors Elders for by this there should be no Kings Parliaments Synods no power of jurisdiction in them to make Lawes to suppresse and punish all manner of Idolatry Superstition Heresies But I answer that Christ is the only immediate Head King Law-giver and Governour of his Church as upon his shoulder only is the Government Isa 9. 6. And the key of the house of David Isa 22. 22. And by what right he is the head of all things and set above all principalities and power and might and dominion and every name that is named not only in this vvorld but also in that vvhich is tâ— come He is the head of the Catholick Church which is his body Eph. 1. 21 22 23. And he is such a head even in externals in giving Apostles Prophets Evangelists Pastors and Teachers who for the vvork of the ministery perfecteth the Saints in vvhom the vvhole body of the Church is fitly joyned together and compacted by that which every joynt supplieth according to the effectuall vvorking in the measure of every part maketh increase of the body to the edifying of it self in love Ephes 4. 11 12 13 14 15 16. Now these places maketh Christ the only immediate head in externals and internall operation of that body which is the fulnesse of Christ Let any of the Formalists if Christ be not the only immediate Head Shew us of King or Bishop who is the Mediate Ministeriall inferior Head of the Catholick Church even in externall Government For Iohn Hart in his conference with D. Roinald saith Christ is the only principall imperiall and invisible Head but the Pope saith he is the visible and Ministeriall Head So do all Papists say but our Protestant Divines Answer That it is a repugnancy that a Subject or a Member of the King and Head should be in any sense both a Subject and a King a part or Member and a Head and Roynald saith This name to be Head of the Church is the Royall Prerogative of Jesus Christ Yea the head in externals must be with the Catholick body as Christ hath promised to be with his Church to the end of the world neither King nor Pope can in the externall Government be with the particular Churches to the end It is true the King may be with his Church by his Laws and power yea but so may the Pope be if all Pastors on earth be but his Deputies and if Pastors be but the Kings Deputies and sent by the King so is the King the Head of the Church but then the Catholick Church hath as many heads as there be lawfull Kings on earth But we desire to know what mediate acts of Law-giving which is essentiall to Kings and Parliaments in civill things doth agree to Kings Parliaments and Synods Christ hath not made Pastors under-Kings to create any Laws morally obliging the conscience to obedience in the Court of God which God hath not made to their hand if the King and Synods only declare and propound by a power of jurisdiction that which God in the Law of nature or the written word hath commanded they are not the Law-makers nor creators of that morality in the Law which layeth bonds on the conscience yea they have no Organicall nor inferiour influence in creating that morality God only by an immediate act as the only immediate King made the morality and if King Parliaments and Synods be under Kings and under Law-givers they must have an under-action and a Ministeriall subservient active influence under Christ in creating as second causes that which is the formall reason and essence of all Lawes binding the conscience and that is the morality that obligeth the soul to eternal wrath though King Parliament Pastors or Synods should never command such a Morall thing Now to propound or declare that Gods will is to be done in such an act or Synodicall Directory or Canon and to command it to be observed under Civill and Ecclesiasticall paine is not to make a Law it is indeed to act authoritatively under Christ as King but it maketh them neither Kings nor Law-givers no more then Heralds are little Kings or inferiour Law-givers and Parliaments because in the name and Authority of King and Parliament they Promulgate the Lawes of King and Parliament the Heralds are meer servants and do indeed represent King and Parliament and therefore to wrong them in the promulgation of Lawes is to wrong King and Parliament but the Heralds had no action no hand at all in making the Laws they may be made when all the Heralds are sleeping and so by no propriety of speech can Heralds be called mediat Kings under-Law-givers just so here as touching the morality of all humane Laws whether Civill or Ecclesiasticall God himself immediatly yea from Eternity by an Act of his free-pleasure made that without advice of men or Angels for who instructed him neither Moses nor Prophet nor Apostle yea all here are Meri precones only Heralds yet are not all these Heralds who declare the morality of Lawes equals may declare them charitative By way of charity to equals but these only are to be obeyed as Heralds of Laws whom God hath placed in Authority as Kings Parliaments Synods the Church Masters Fathers Captains And it followeth no wayes that we disclaime the Authority of all these because we will not inthrone them in the chaire of the Supreame and only Lawgiver and head of the Church they are not under-Law-givers and little Kings to create Laws the morality of which bindeth the conscience for this God only can do Ergo there be no Parliaments no Kings no Rulers that have Authority over men it is a most unjust consequence for all our Divines against Papists deny that humane Laws as humane do binde the conscience but they deny not but assert the power of jurisdiction in Kings Parliaments Synods Pastors SECT III. IF Iesus Christ be as Faithfull as Moses and above him as the Lord of the house above the servant Heb. 3. 1 2 3 4. Then as Moses was admonished of God when he was about to make the Tabernacle for saith he See thou make all things according to the patternâ— shewed unto thee in the mount Heb. 8. 5. And
the Sacraments to a Turk and yet we may Preach the Gospel and make offer of Christ in the word to him 1 Cor. 14. 23. And this Scripture shall also conclude we are not to admit scandalous persons to the Sacraments being both uncapable of them as also because they can but trample on these pearls no lesse then the Turk should do the Argument then is just nothing We exclude many from the Kingdom of Heaven whom we do not excommunicate on earth But he should say we Excommunicate many whom we do not exclude out of Heaven Erastus These two are not one to declare a person hatefull in Heaven to God and to be cast out of the visible Church for if they be both one then one private Pastor may Excommunicate for he may declare from Gods word that an offender is excluded out of Heaven hath not the word of God in the mouth of one as much authority and power as out of the mouth of many the authority of the word dependeth not on a multitude also why should this be as good a consequence God judgeth not this man worthy of the Kingdom of God Ergo he is to be cast out of the visible Church as this God judgeth not this man worthy of life eternall Ergo God will not have him to live in this temporall life Are we ignorant that God esteemeth many not worthy of life eternall to whom he hath given power to cast out devils in his name Matth. 7. Ans All this is but with carnall reason to speak against the wayes of God for 1. Not every denouncing of a sinner unworthy of Heaven is Excommunication So Iudas might have Excommunicated himself and when one Pastor declareth an offender unworthy of Heaven he is not formally excommunicated out of the visible Church he is cast out of the invisible Church But that is not Excommunication except it be done for a publick scandall that offendeth the Church 2. Except it be done by the visible Church 3. According to the rule of Christ Matth. 18. 4. That he may be ashamed and repent and be saved Gods binding of the offender in Heaven is a part of Excommunication but not all nor the very same with Excommunication 2. The Churches casting out for Christs institutions cause is of more Authority then the Conscionall casting out performed by one Pastor and yet the Conscional casting out by one insuo genere is as valid as the other subordinata non pugnant 3. We are not to take our compasse and rule of Gods waies by his outward dispensation but the revealed will of Christ is our Rule God thinketh those who walketh inordinately and causeth divisions not worthie of the Christian society of the Saints and must binde them in heaven to that censure in regard he expresly so commandeth in his Word Rom. 16 17. 18. 2 Thes 3. 14 15. 1 Cor. 5. 11. Yet he thinketh them worthy of Salvation and may give repentance and Iesus Christ to many of these he may deny salvation to the wicked and upon that feed them to the day of slaughter dare flesh and blood quarrell this consequence God hath appointed the wicked for the day of wrath Ergo he giveth them more of this life then heart can wish This consequence dependeth on the meer dispensation of God nor is this our Consequence God judgeth such unworthy of heaven Ergo they must be cast out of the visible Church we never made Excōmunication a necessary consequent of the Lords judging men unworthy of Heaven for then all these that God judgeth unworthy of life eternall should be excommunicated and only these which is false for God may judge some worthy of life eternall in Christ and yet they are to be excommunicated if they refuse to hear the Church as many regenerate may go that sar in scandalous obstinacy and many whom God judges unworthy of life eternall may so belie a Profession as they deserve not to be excommunicated and both these may fall out and do fall out according to the revealed will of Christ Erastus 4. objecteth Excommunication must exclude men from only the externall society of the Church for he only can joyne us to Christ or separate us from internall and spirituall society of Christ who can beget lively faith in us and extinguish lively faith when it is begotten for by faith only we are made living members of Christs body and by only infidelity we leave off to be members of his bodie But no Church no creatures can either beget lively faith in us or extinguish it in us or thus men can neither give to us nor take from us salvation therefore Excommunication should not be defined by cutting men off from salvation Ans This is the only Argument of Erastus that seemeth to bear weight But it is false and groundlesse it supposeth the false principle that Erastus goeth on that Excommunication is a reall separation of a member from Christs Invisible and Mysticall body and that the Excommunicated person who may be an Invisible member of Christ and regenerated may be an Apostate and fall from Christ and leave off to be a member The contrary of which all our Protestant Divines teach against Papists whereas Excommunication is only a Declarative but withall an Authoritative Act or Sentence of the Church and no reall cutting off of a believer from Christ But you will say It presupposeth a cutting off in heaven from Christ and therefore the Excommunicated person is declared to be cut off Let me Answer I conceive Excommunication hath neither Election nor Reprobation Regeneration or non-Regeneration for its object or terminus but only it cutteth a contumacious person off from the Visible Church on earth and from the head Christ in heaven not in regard of his state of Regeneration as if Christ ratifying the Sentence in heaven did cut him off so much as conditionally from being a member of his body No but in regard of the second Acts of the life of God and the sweet efficacy and operation of the spirit by which the Ordinances are lesse lively lesse operative and lesse vigorous the man being as the Learned and Reverend Mr. Cotton saith As a palsie Member in which life remaineth but a little withered and blunted and he in Satans power to ve◠his spirit and therefore I grant all to wit that Excommunication is not a reall separating of a member from Christs body only unbelief doth that but it followeth not Ergo it is a separation only from the externall society of the Church For 1. This externall cutting off is ratified in heaven And 2. Christ hath ratified it by a real internal suspension of the influence of his spirit in heaven But I deny that this universall doth follow from Christs binding in heaven That whomever God judgeth unworthy of heaven all these are to be cast out of the Church he cannot prove this consequence from our grounds Erastus Argueth thus If God dam any as
is not to kill were Hymeneus and Alexander delivered to Satan that they might learn not to blaspheme what learning or Discipline can dead men be capable of 2. There 's need of mourning when any is cut off from Christs body it being the highest judgement of God on earth 3. Without the visible Church altogether as Heathens are there is no salvation But to be so without the Church as the casting out is a medicinall punishment That the soul may be saved in the day of the Lord is a mean to bring the soul in to both the invisible and visible Church and putteth none in that state that they cannot be saved but by the contrary in a way to be saved so the man periret nisi periret Erastus It would seem it may be proved from the Text that the man persevered not in that wickednesse for the Text saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath done and that hath wrought this deed not he that doth this deed and therefore it seems Paul would inflict punishment as a good Magistrate useth to do even though the man repent and he saith that his spirit may be saved then the man repented Ans 1. Reconcile these two Paul was as a good Magistrate to kill the man though he should repent and yet at their intercession saith Erastus he did forgive him durst Paul at the request of men pardon a Malefactor contrary to the duty of a good Magistrate 2. Can Paul intend in miraculous killing only the saving of the mans soul and knowing that he was saved and having obtained his end yet he will use the mean that is he will kill him or if he intended another end also that others might fear how could he not kill for this end A good Magistrates zeal should not be softned and blunted for the request of men Erastus he saith He decreed to deliver the man to Satan for the destruction of the flesh that the soul may be saved now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give over to permit here a person given a person to whom a person giving to wit Paul and the end wherefore that the spirit may be saved it is as if I would give my son to a Master either to be instructed or chastised so 1 Tim. 1. Act. 27. 28. Matth. 5. 18. Matth. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 15. The brother shall deliver the brother to death and the Lord saith to Satan behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I give him to thee this is to deliver one afflicted killed condemned Ans All this is needlesse to be delivered over is to be recommended and taken in a good sense also Act. 14. 26. Commended to the grace of God Act. 15. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we deny not but to be delivered to Satan is to be delivered to be afflicted but the question is what affliction is meant here the affliction of the flesh say we or of the unrenewed part opposed to a saved spirit Erastus It is unpossible that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destruction can be shown to signifie the destruction of the desires of sinfull flesh in all the New-Testament it alwayes signifieth killing death destruction nor doth the thing it self compell us to take it other wayes here nor for killing and death as 1 Thes 5. It is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill destroy crucifie are so taken but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in either sacred or prophane Authors Ans I conceive Chrysostom knew Greek better then Erastus the man was delivered to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might scourge him as he did Job with a hurtfull boyle or some other sicknesse Hence as that learned and judicious Divine who hath deserved excellently of the Protestant Churches Petrus Molineus saith on the place Chrysostom Homo Grece eloquentiae Râ—rum exemplum A rare example of Grecian eloquence doth think per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word destruction not death but some heavy torment to be meant And I am sure Hieronymus a man in the tongues incomparably skilled said by destruction here was meant jejunia egrotationes fasting and diseases 2. Nor need we contend for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in all Authors of the world signifieth destruction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to destroy the question will rather be what is meant by the flesh but certainly it is in prophane Greek Authors as unusuall I except sacred Greek Authors such as Basil Chrysostom who knew what mortification meant to speak as Paul doth Rom. 8. 13. If ye mortifie the deeds of the flesh ye shall live Let Erastus finde me a parallel to that in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think Erastus may not deny that this is to mortifie the sinfull works of the body of sin yet Aristotle Plato Lucian Plutarch Hâ—siod Homer nor any prophane Greek Author ever spake so We shall therefore deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth never to Greek Authors any thing but bodily death for 2 Thess 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 everlasting destruction is some more then bodily destruction 3. We say it is unpossible that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can be showen to signifie in either Old or New Testament a miraculous destroying of the body by Satan we retort this reason back upon Erastus his Exposition is not tollerable because it wanteth a parallel place it is his own reason Erastus The destruction of the flesh must be the destruction of the body not of concupiscence because he addeth that the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be saved here the soul is opposed to the body Ans Though we should grant that by the flesh is meant the body yet it followeth not it is the miraculous killing of the man as I observed before 2. It maketh nothing against Excommunication for many learned Protestants teach that though to deliver to Satan were a bodily punishment or conjoyned therewith as the Learned Anto. Waleus doth observe yet the Apostle is clear for Excommunication in this chapter the learned Molineus denyeth delivering to Satan to be expounded of Excommunication and will have the destruction of the flesh to be some bodily tormenting of his body by Satan so doth sundry of the Fathers especially Ambrose Hyeronimus Augustinus and Chrysostom though Augustine be doubtful Yet Molineus saith Certum est paulum velle hunc incestum moveri communione Ecclesia sed id vult fieri ab ipsa Ecclesia Corâ—nthiacâ dicens ver 13. Tollite istum sceleratum è medio vèstrúm And that grave and judicious Divine Piscator saith on the place That the forme of Excommunication is this delivering to Satan but the destruction of the flesh he thinketh to be the exhausting of the naturall strength of the body with sorrow for his sin according to that Prov. 17.
and not Sacrifice or I will have mercy rather then Sacrifice doth imply that both mercy and Sacrifice are lawfull and acceptable to God in their owne order and way But where saith God I will have sacrificing rather then sacrificing with bloody hands so as both sacrificing and sacrificing with bloody hands shall be lawfull and acceptable to God in their owne order for Sacrificing with bloodie hands was never lawfull never acceptable to God in any order Nor said God ever he would chuse the coming of those to his Sanctuary who the same day they came in had slaughtered their sonnes to Molech God alwaies hated it and never chose it if at the same time both mercy and sacrifice cannot be as David starving cannot both abstaine from eating shew-bread as the Law in its letter required and shew mercie to his life and the life of his followers and eate yea he is to eate and the Priests knowing his case doe give him the Shewbread to eat forbid abstinence as they would forbid selfe-murthering and selfstarving so here where at one time eating at the Lords Table and reconciliation with the widow and fatherlesse cannot be co-existent together at one time and place an exigence of divine providence forbidding both the bloodie man is to debarre himselfe from the Lords Supper it being as sacrificing and lesse necessary if we speake comparatively and the Elders are not to give those holy things to the bloodie man while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first he be reconciled to the widow and Orphane which now comparing the one with the other is mercy whereas eating and drinking at the Lords Supper is but Sacrifice but it should be as sacrificing with bloodie hands which God condemneth and forbiddeth and the Priests and Elders knowing it to be such a sinne ought to forbid and to hinder it Hence as this I will have mercy and not sacrifice hath this sense I will have you to omit Sacrifice when it cannot be done without neglect of mercie vvhich is more acceptable to me then all Sacrifices so I vvill have reconciliation to the offended widdow and Orphanes and not coming to the Lords Supper vvithout the former for the former is more acceptable to me and should be to you and the Elders in your practice then the latter and therefore the comparison of eating and eating undecently halteth for eating undecently before another which would procure deadly sicknesse to your brother ought to be forbidden by the Ruler it being known to be so and ought to be abstained from hic nunc as a sinne and a hurting of your brothers health and yet the Ruler cannot forbid totall abstinence from meat to him that eateth undecently as the Elders cannot command totall abstinence from the Sacraments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes and in all cases 2. We draw no conclusion of erecting a Presbytery from those places but those two we draw Ergo 1. It is a sin to the people themselves to sacrifice with bloodie hands because God condemneth such a manner of sacrificing 2. Ergo they are to be debarred by some who hath the charge of the holy things of God but from the Antecedent we neither inferre Ergo Presbyters nor Ergo the people nor Ergo the Prince should debarre them 3. Calling on God is not to be forbidden nor giving of almes because they are abused but the manner of the abusing those ordinances are forbidden by God and may be hindred by the Church and forbidden under the pain of Excommunication The Church cannot forbid men of totall abstinence from the Lords Supper but they can command him that is not reconciled to his brother and visibly under the guilt of blood to leave the Table as Christ Mat. 5. 23. commandeth the unreconciled man to leave his gift at the Altar and goe first be reconciled with his brother and then at the next occasion come to the Lords Supper so the Church of the Iewes could not forbid the Pharisees to pray but they could passe such an act as is Act. 15. 22. We forbid Pharisees or any other to bring their private prayers to the Markets and streets and when they are to give almes we forbid them with sound of Trumpet to make proclamation to all men that they are the onely holy and charitable men in the earth Nor doe we thinke that the Church can debarre men from the Sacraments for inward and and invisible unworthinesse but onely for visible and professed uncleannesse and Levit. 9. 13. it is clear the man that is uncleane is forbidden to keepe the Passeover Will Erastus say O he is not forbidden to eate the Passeover but onely he is forbidden to eat it tali modo being unclean and therefore it is not the Priests sinne if he should give the Passeover to the uncleane man and forbid him to eate tali modo in his uncleannesse see Erastus himselfe against this lib. 1. c. 3. page 103. 104. where he confesseth that the unclean are debarred and yet uncleannes in the eaters of the Passeover was an abuse onely and made not eating of the Passeover unlawfull in it self So the Lord complaineth Ezek. 23. 38. Moreover this they have done unto me they have defiled my Sanctuary in the same day and have prophaned my Sabbaths 39. For when they had slaine their children to their Idols then they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same very day into my Sanctuary to prophane it and loe this they have done in the midst of my house Will Erastus now say It was Ceremoniall uncleannes not Morall to kill their seed to Molech and that Morall uncleannesse and bloodie murthering of their seed in the same day when a person is to come to the Lords supper known to be such a Murtherer to the Elders who have power to judge the scandalous and to cast him out 1 Cor. 5. did not sinne if they should be instrumentall to lead Murtherers into the Temple and say to them Take yee eate yee this is the body of the Lord that is broken for you Erastus answereth The Prophet Ezek. 23. accuseth not the Priests or Elders that they debarred not those Murtherers from the Temple and Sacraments if there had been any precept for this some footstep should have appeared in Gods rebuking of them Ans The Lord doth not particularly reprove the Priests by name in every place in which he reproveth the people But expresly for this same very sinne the Lord reproveth the Priests Ezek. 44. 7. Let it suffice you that ye have brought into my sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my sanctuary to pollute it 8 And ye have not kept the charge of my holy things but ye have set keepers of my charge in my sanctuary for your selves 24. And in controversie they shall stand in judgement he had spoken of their teaching the people to discerne between the clean and the unclean v. 23. and they shall judge it according to
till we all meet in the Vnity of the Spirit and the knowledge of the son of God unto a perfect man Eph. 4. Now neither in that place nor in any other place did Christ give a Magistrate for the edifying his Body the Church but only those that are but his Delegates Apostles Prophets Evangelists Pastors Teachers iâ— the Magistrate be the only Governour of the Church and he who sendeth into the Vineyard those who edifie the Body the King should have been first in this Role as the only supream gatherer edifier and builder of the Church It cannot be said The Ruling Elder then because he is omitted here should not be the gift of Christ given to Edifiâ— the Church and by this it must be denied that the King the Nurse father of the Church who is to take care that the Children be fed with the sincere milk of the Word is given of God to edfâ—ie the Church because he is not nameâ— here Ans Our Divines as Calvin Beza Marlorate do strongly gather from this place that because the Pope pretended to be the Catholick edifier of the Church is not here in this Text nor in any other scripture that therefore he is not the head of the Church and the King being pretended to be the only eminent gatherer of the Church and Supream Governour in all Causes Civill and Ecclesiasticall he should especially have been set down here he being a mixed person and more then half a Church-officer in the minde of the Adversary And there was no colour of reason why the supream and only Head and principall Governour of the Church should be omitted at least the Magistrate should be in some other Scripture as the only Church Governor seeing the Adversaries make Pastors Doctors Elders and Deacons only the Delegates and Servants of the Magistrate 1. As God calleth the King to governe the people by the free election of the people so if the Magistrate be called of God to teach and govern the Church this calling of his should be in the Scripture as his calling to the Throne or Bench is Deut. 17. 14. 15 c. 1. 15 16. Rom. 13. Tit. 3. 1 2. But in neither the Old nor the New Testament finde we any Prince or Ruler separated for the holy things of God to be ` Priest Apostle Pastor Prophet Teacher by vertue of his office as if he were a mixed person as the Adversarie say No David is called to Sacrifice no Constantine to preach and Administrate the Sacraments by vertue of the Magistrates place 2. If any Reply that the Christian Magistrate is a means ordained for that spirituall end the gathering and edifying the Church in regard the keepeth not only the second Table of the Law and so promoteth not only the Temporall good of the State in promoting mercy and Justice only but also in procuring spirituall good to the people in preserving the first Table of the Law I Answer That the Christian Magistrate doth both but 1. Not directly by being the intrinsecall means in actibus elicitis in elicite and intrinsecall acts promoting edification in both Tables of the Law of which the Scripture speaketh Eph. 4 11. but a far other way 1. In imperated and commanded acts extrinsecally as he doth command with the sword for Peaces cause in all callingâ— in sailing trading painting c. promoting it by carnall means by the sword which belongeth not to the officers of Christs Kingdom 2. Not necessarily as the Pastors and Elders without which Christ hath no externall visible Kingdom on earth whereas he hath had often hath a compleat flourishing externall visible Kingdom without Magistrates yea where Magistrates have been open enemies to the Gospel 3. Not directly the Magistrate doth this but in so far as he admitteth as Triglandius saith the Church of Christ within his State which he may and often doth refuse to do and yet be a compleat Magistrate and therefore the Magistrate may two wayes procure the spirituall good of the Church 1. By procuring that the Nurses give good and wholesome milk to the Church 2. Permodum removent is prohibens which is also a cause for he may save the flock from great temptations when by his sword he driveth away the Wolves from the flock But not any of these bringeth the Magistrate within the lisâ— of the number of these intrinsecall 2. Necessary 3. Spirituall gifts which Christ ascending on high gave for the Edifying of his Body the Church Two powers so different as spirituall and temporall 2. As powers carnall of this world and spirituall not of this world And 3. Both immediatly subject the one to God the creator the other to Christ the Redeemer and Head of the Church and so co-ordinate and supream both of them in their own kinde cannot be so subordinate as the temporall should be the supream in the same kinde the spirituall the inferiour and subordinate But these two powers are so different as spirituall and temporall carnall of this world spirituall not of this world the one subject as supream immediatly to God creator the other supream immediately subject to God the redeemer Ergo Those powers of Governing are not so subordinate as the Temporall should be supream the spirituall subordinate to it The Major is undeniable for it involveth a contradiction that two supreame co-ordinate powers should be two not Supreame but subornidate powers The same way I prove the Assumption 1. The Magistrates power is supreame from God Rom. 13. 1. The Powers that are be of God Prov. 8. By me Kings reigne for no Ecclesiasticall power nor any power on earth interveenes between God the Creator and the power of the civill Magistrates But God who giveth being to a society of men hoc ipso because they are a society of reasonable men hath given to them a power immediately from himselfe to designe such and such to be their Rulers Shew us any higher power above the Magistrates but God the creator making the civill power Never man dreamt that the Spirituall power of the Church doth interveen as an instrumentall cause of the politick power 2. By order of nature a politick power is first men are first men in naturall and politick society ere they be in a supernaturall pollicy or a Church and Christ did not make a spirituall power by the intervention of a civill power 2. The power of the two Kingdoms are distinguished by Christ Iohn 18. 36. Iesus answered my Kingdome is not of this World then the power thereof is not of this World if my Kingdome were of this World then would my servants fight that I should not be delivered to the Iewes The one power is coactive by the Sword the other free voluntary by the Word Erastus had no reason to infer thence that Christs Kingdome is onely internall and invisible not externall and visible because Christ opposeth his Kingdom to a fighting Kingdom using the sword to defend him from
Manners of Nations except they mean sinfull Customes as Sacramentall eating and drinking And the like may be said of all the alterable Ceremonies sometimes in use in England and now in force amongst Papists 3. Arg. That Commandement which Timothy is â—o keep without spot unrebukeable untill the appearing of our Lord Iesus Christ 1 Tim. 6. 13. is no alterable command that falleth and riseth with the Customes Civill Laws and Manners of men But Paul commandeth under that every Positive Law of Church-Discipline to be thus kept of which he speaketh in these Epistles to Timothy Mr. Hooker denyeth the assumption For Paul saith he restraineth the words to one speciall Commandment amongst many and therefore it is not said keep the Ordinances Laws Constitutions which thou hast received but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great Commandment which doth principally concern thee and thy calling that Commandment that Christ did so often inculcate unto Peter Feed my sheep and that Act. 20. Attend to your selves and all the flock c. And that 2 Tim. 4. 1. I charge thee in the sight of God c. Preach the word and teach the Gospel without mixture c. And these words till the appearance of Christ doth not import the time wherein it should be kept but rather the time whereunto the finall reward for keeping it was reserved according to that henceforth is laid up for me a crown of Righteousnesse It doth not import perpetuall observation of the Apostles Commandment for it bindeth not to the Precept of choosing of Widows as the Adversaries grant We do not deny but certain things were Commanded to be though Positive yet perpetuall in the Church Ans 1. If Paul restrain this to one speciall Commandment sure it is so generall and comprehensive a Commandment of feeding the Flock as taketh in all the speciall Positive Commandments belonging to feeding by both Word and Discipline which is enough for the perpetuity of all Positive precepts of Discipline and Policie even till Christs appearance to judge the world and I wonder that Hooker expoundeth this by 2. Tim. 4. 1. As if Paul did mean the precept of Preaching only and that soundly and without mixture and yet passe by the Parallel place 1 Tim. 5 21. Aâ—lmostin the same stile of Language in which place he speaketh of many speciall Positive precepts and Rules of Policie as of poor widows the Almes to be given to them the not rebuking of an Elder the office of Elders Governing and of Elders labouring in the Word and Doctrine the not receiving an accusation against an Elder but under two or three Witnesses the publike rebuking of those who offend publikely the not admitting to the Ministry raw and green souldiers not tryed and many other particulars of Policie of all which he saith gravely v. 21. I charge thee before God and the Lord Iesus Christ and the Elect Angels that thou observe these things c. Certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things was not one Commandment but all the precepts of Faith and of Church-Government spoken of in this Epistle and truly â— shall think that Paul who particularâ—zâ—th that Timothy should not drink water but a little wine because of his infirmity and of bringing with him the cloak that he left at Troas and the parchments 2 Tim. 4 doth far more specâ—fiâ— all the positives of policie and writ how all the Timothies and Pastors are to behave themselves in the Church of God If Ceremonies and all these alterable trifles had not been excluded out of the Platforme for a Religious Masse-Surplice is of far more consequence then Pauls old cloak and yet Paul spake of the one in Canonick-Scripture never of the other and Oyle Spittle Salt Crosse in Baptisme being positive significant Rites and having continued in the Church so many hundred years should far rather have been specified in Scripture then Timothies drinking of water yea and if all the alterable positive things of Policy as Crosse Surplice be commanded as necessary in the generall though not in this or that particular as Hooker and other Formalists do teach then sure the meaning must be I give to thee O Timothy charge in the sight of God who quickeneth all things and before Christ Jesus c. That thou keep this Commandment of Crossing Surplice bowing to Altars of corner-Cap or of the equivalent of these without spot irrebukeable to the appearance of Jesus Christ for the precept of feeding the Flock must include all these and though Ceremonies in particular be alterable and not commanded in Hythothesie yet that in generall there should be such positive Ceremonies is necessary and the Apostle say they commandeth them 1 Cor. 14. 40. Yea as Dunam saith humane Holy-dayes are commanded in the fourth Commandment and Burges saith all the Ceremonies are commanded in the third Commandment and Formalists who denyed the Prelate to be of Divine institution made a Ceremony of him and made him a decent and orderly thing which as the Poet said to me is like the act of death that brought Great Alexander to whom the whole world was not sufficient in small bounds in the Grave under two foot of earth and this maketh the great Pope the Catholick Bishop of the earth a little Ceremony But this little Ceremony hath these many hundred years infested the whole earth 2. If this precept be not a perpetuall binding precept till Christs second appearance but only rewarded with life eternall at Christs appearance yet shall it follow that all things included in the precept of feeding the flock and so all the Surplice Crossing Will-worship or their equivalent without which feeding cannot be in a decent and orderly way as they say from 1 Cor. 14. 40. must be rewarded with life eternall let Formalists wait at the day of judgement for a reward of a Garment of glory for wearing a linning Surplice my faith cannot reach it 3. For the choosing of Widovves that are poor to take care of the poor and sicke in Hospitals we think it just as necessary now as then though no wayes if there be none sick and poor in the Church But that Widows were Church-Officers ordained as were Deacons Act. 6. 6. we never thought and therefore we do not see that the wanting of such Widows is the want of a Positive institution of Church-Policy for other positive things of policy that should be of perpetuall use and not all of the same kinde and of equall necessity I see no reason which I speak for Apostles which were necessary then and not now But if from thence Formalists infer that many positive things of policy are alterable I can infer with equall strength of reason that then Pastors and Teachers are alterable by the Church for if the one have a Divine institution to warrant it Eph. 4. 11 12 13. so hath the other and if Prelates may come themselves into the Church without any warrant but this that Apostles are
alterable and may put out Pastors and Teachers because God hath put out Apostles we have a new world of alterable Church-Policy 5. Reverent Beza referreth the Commandment to the Platforme of Discipline So Ambrose in Loc. and Chrysostome Homil. 18. so Diodat This Commandment which is ver 11 12. Or generally all other Commandments which are contained in this Epistle Popish Writers confesse the same though to the disadvantage of their Cause who maintain unwritten Church-Policy and Ceremonies So Lyra and Nicol. Gorran Mandatum quod Deus ego mandavimus the Commandment of the Lord and of me his Apostle Corneâ—a lapide Quicquid tibi O Episcope hac Epistolâ prescripsi demandavi hoc serva Salmeron alii per mandatum intelligunt Quecunque mandavi spectantia ad munus boni Episcopi SECT II. THE Adversaries amongst these things of Church-Policy do reckon such things as concerne the outward man and externals only and therefore Bilson Hooker and the rest as Cameron and others will have Christs kingdom altogether Spirituall Mysticall and invisible and Christ to them is not a King to binde the externall man nor doth he as King take care of the externall government of his own house that belongeth say they as other externall things to the Civill Magistrate who with advise and counsell of the Church Bishops and their unhallowed Members may make Lawes in all externals for the Government of the Church and all these externals though Positive are alterable yea and added to the word though not as additions corrupting but as perfecting and adorning the word of God and his worship In opposition to this our fourth Argument shall be he who is the only Head Lord and King of his Church must governe the politick externall body his Church perfectly by Laws of his own spirituall policy and that more perfectly then any earthly Monarch or State doth their subjects or any Commanders or any Lord or Master of Family doth their Army Souldiers and members of their Family But Christ is the head and only head of the Church for by what title Christ is before all things he in whom all things consist and is the beginning the first borne fram the dead and hath the preheminence in all things and he is onely soâ—ely and absolutely all these by the same title he is the Head and so the onely Head of the Body the Church Col. 1. 17 18. And he is the head of his Politick body and so a head in all externals as well as of mysticall and invâ—sible body for if his Church be an externall Politicall body and ruled by Organs Eyes Watchmen Rulers Feeders and such as externally guideth the flock as it is Eph. 4 11 12 13 14 15 16. 1 Cor. 12. 28. Matth. 16 17 18. A society to which Christ hath given the keys of his House and so externall power in a visible Politick Court on earth to binde and loose to take in and put out to open and shut the doors of his visible Politick house then this Politick body must have a head in externall policy and this head in externals must as a head governe by Laws all the members in their externall society for a body without a head is a monster and a Politick body without a head Politick and one that ruleth Politically is a Monster And Christ is the King yea the only King of his own Kingdom either as this Kingdom is mysticall and invisible or as it is Politick externall and visible on earth as these Scriptures proveth 1. Mat. 28. 18. Iesus â—aith unto me is all power given in Heaven and in earth I hope this power is only given to Christ not to Pope or earthly Prince It is the name above all names Phil. 2. 9. King of Kings Rev. 17. 14. And upon this Kingly power Christ doth an exâ—ernall Act of Royall power and giveth not only an inward but also a Politicall externall power to his disciples ver â—9 Go Teach and Baptize all Nations Is this only inward and heart-â—eaching and inward Baptizing by the spirit I think not God hath reserved that to himself only Isa 54. 13. Ioh. 6 44. 45. Joh. 1. 33. and Ioh. 20 21. 22. Upon this that the Father sent Christ and so set him his King upon his holy hill of Zion Psa 2. 6. Christ performeth an externall Politick mission and sendeth his disciples with power in a Politick externall way to remit and retain sins in an externall way for there is clearly two remittings and retainings of sins in the Text None can say of the Church it s my Church but he who is King of the Church and Christ saith Matth 16. 18. that it is his Church and upon this it is his Kingdom and the keyes are his keys and they are keys of a Kingdom visible and Politick on earth as is evident ver 19. I will give unto thee the keys of the Kingdom of Heaven and whatsoever thou shalt binde on earth in an externall Politicall court of Church Rulers as it is differenced from an internal and mysticall binding in Heaven shall be bound in Heaven c. For it is clear that there is an internall binding in Heaven and a Politicall and externall binding on earth and both are done by the keys of the Kingdom of Heaven But Christ can have or give no Politicall or exâ—ernall keys of an externall and Politicall King but as he is a King Yea and Excommunication doth not only binde the inward man in Heaven but also the externall man on earth excluding him from the Society of the Church as a Heathen and a Publican and purging him out from the externall communion of the Church as if he were now no brother Matth. 18. â—7 18. 1 Cor. 5. 7. 10 11 12. Now this externall separating and judging of an offender by the Church is done by the keys of the Kingdom Ergo by Christ as a King ruling the externall man Politically and so by the key of the house of David which is laid upon Christs shoulder Isa 22. 22. And by a Royall Act of him upon whose shoulder is the Government Is 9 6. Who sitteth upon the throne of David to order the kingdom to establish it with judgement justice For the Church doth bind and loose in the externall Court either by a Commission from him who as head of the Church and who as King gave to her the Keys of the Kingdom or by a generall Arbitrary power given to the Magistrate and Church to do in these things as they please so they do nothing contrary to the Word though not according to the Word as they are to do in Doctrinals if the former be said then must the externall Government be upon the shoulder of Christ as King which is that which we teach If the latter be said then might the Magistrate Church appoint such an Ordinance as excommunication and so they may by their Artitrary power make a Gospel Promise of
Magistrate in matters Ecclesiasticall QUEST 1. That Christ hath a spirituall Kingdom not only in the power of preaching the word but also in the power of the keys by discipline COncerning the Christian Magistrate we are to consider two heads the one negative what he cannot do in the matters of Christs Kingdom 2. Positive What he ought to do for the opening of the former We are to cleare whether or no all externall scandalls Ecclesiasticall as well as civill are to be punished by the Civill Magistrate and that as in Civill scandals that disturbeth the peace of the Common-wealth the Magistrate hath a twofold power one to command what is good and just another to reward and punish so the Lord Jesus in his Kingdom hath not onely a directive power to teach and forbid but also a power by way of Discipline upon the external man ecclesiastically to reward and punish to binde and loose in an externall Court on earth It is granted by the Adversaries that Christ as King hath a power of binding and loosing but meerly internall purely spirituall in regard of the Conscience by the Preaching of the Word but for any externall power to take in and cast out of the Visible Kingdom of Iesus Christ his Visible Church This they deny and so refuse all externall Ecclesiasticall censures of receiving into the bosome of the Church and casting out by rebukes or Excommunication and therefore that there is no externall Court in the Church to punish Ecclesiasticall scandals all scandals and externall offences of the Church are to be punished by the Christian Magistrate onely In opposition to which error I say 1. Conclusion There is not only a rebuking of an offender in the Church by private admonition as between Brother and Brother common to all Christians Col. 3. 16. Levit. 19. 17. And of the Pastor only he applying the Word by way of Preaching to such and such offenders and closing the Gates of the Kingdom of Heaven upon impenitent sinners which is acknowledged by the Adversaries But there is also a Church-rebuking by way of censure which must presuppose an Ecclesiasticall Court and a rebuking of a Publique sin put forth by many whereas one only not a Church or multitude may Preach the Word and so rebuke by way of Preaching which I make out from the Word of God 2 Cor. 2. 6. Sufficient to such a man is this punishment which was inflicted of many The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rebuke or punishment in the old Translation it is Objurgatio in the Newer Increpatio Piscator Muleta is a chastisement whether this punishment was actuall excommunication as many Learned Interpreters do not improbably gather out of the Text or if it was a Rebuke of the Church in order thereunto Certain it included a rebuking not of one man but a Church-rebuking inflicted by many 2 Cor. 2. 6. And by the Representative Church of Corinth gathered together with Pauls spirit and the power of the the Lord Jesus 1 Cor. 5. 4 5. And so presupposeth a Court or Convention of many inflicting this punishment 2. The Adversaries who deny that there is such a thing as Excommunication say it was onely a rebuke but if it was Excommunication it must include a rebuke coming from the many who do excommunicate 3. It is such a rebuke as must be taken off and pardoned by many as ver 7. So that contrariwise ye ought rather to forgive him and comfort him ver 10. To whom ye forgive any thing I also forgive So here is a rebuking put upon an offender by many convened in a Court who did rebuke by way of judiciall Authority and the power of the Lord Iesus Ergo it was some higher censure which was inflicted by many and taken off by many then that which was inflicted by one by way of Preaching where there is no necessity that many either rebuke or comfort the rebuked for one Pastor is to give out the sentence of Death or Life rebuking and comforting toward any one offender or a person Repenting whether many be convened to consent and joyn or not Yea I may being a Pastor of Iesus Christ dispense rebukes and comforts by way of Preaching against the will and minde of the whole flock But a rebuke and a forgiving by many cannot be dispensed except these many convene together in the Name of the Lord Iesus in a Church way and consent 2. If the convened Church must be heard and obeyed when she rebuketh a Brother for a fault done between Brother and Brother and that upon the Testimony of two or three witnesses then is the Church a Court that is to rebuke an offender and so to convene him before her and that is some other censure then by way of Preaching but the former is true Matth. 18. 16 17. 3. If the Churches of Ierusalem and Antioch convened in a Synod do give forth an Ecclesiasticall rebuke on false Teachers as those that troubled the Churches and perverted their Souls with false Doctrine then is there rebuking of offenders by a Church or Churches beside a Pastorall rebuking by one single Brother or Pastor But the former is true Act. 15. ver 24 25. The Proposition is clear in that a select company of Apostles Elders and Brethren doth not only Doctrinally conclude against their errour who did hold the necessity of Circumcision but also against the Persons and their Schismaticall way of troubling the Church by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making a side and Faction in the Church ver 2. 24. And this not any one single man could do in an ordinary way except we say that it was an idle and unnecessary remedy which the Apostles used to quench the sire as if any one man might have done all this or as if they had rebuked these men publikely not having heard and convinced them by the Word of God or as if an offence touching conversation and against the second Table had risen betweene Church and Church no lesse then in the present case of an offence in matter of doctrine that the Apostles would not have taken the same course all which are not to be imagined And in very deed this was not a point of meer doctrine but also of peace and charity violated by a Faction ver 2. And a scandall in eating things strangled was raised in the Churches Acts 15. 24. 1 Cor. 10. 28 29. Rom. 14. 14 15 16 17. 4. If Timothy be to rebuke publikely those that sin publikely and that judicially upon the Testimony of Witnesses Then is there a publike Church-rebuking by way of censure beside the pastorall rebuking But the former is expresly said 1 Tim. 5. 19 20. This must be a rebuking in a Church-court except we say Timothy his alone was the Church and a Monarch of the Church who hath power to lead witnesses against Elders 2. Conclusion There is such a censure as excommunication in the hands of the Church by