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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	rule_n	scripture_n	tradition_n	12,255	5	9.8749	5	true

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

dicitur Scriptura sacra aliud est verbum dei non scriptum dicitur ecclesiae traditio There is one vvord of God vvritten called the holy Scripture And there is another vvord of God not vvritten and it is called the Tradition of the Church Now their Tradition is no more a part of the Scripture but another part of the word of God contradistinguished from Scripture then the body is a part of the soul or Scotland a part of England for both England and Scotland are collaterall parts of great Brittain the Scripture say they is the unperfect rule of Faith and not the compleat will of God as touching Faith or manners but Scripture and Tradition together are the perfect and totall rule so say Formalists that Scripture is the compleat and perfect rule of Faith and manners to regulate all our Morall acts But the other part of the distinction is that Scripture is not a compleat and full rule to regulate all our Morall Acts whatsoever whither of Faith or manners or Church-Policy as it is no rule to my conscience and practise to believe for orders cause and obedience to my Superiours and for decency that I am to wear a Religious significant linnen creature called a Surplice or not to wear it or that I am to excercise or not exercise that grave action of drawing my thumb Crosse the Air above the face of a Baptized Childe vvhile I baptize to betoken his dedication to Christs service And hitherto neither Traditions nor Positives of Church-Policy are added as necessary parts of written Scripture 2. Traditions are not added to the Scripture by Papists as coming from the immediatly inspiring spirit that dyted and wrote Scripture more then our Ceremoniall Positives of policy It s true Papists say they come from an infallible spirit But Formalists I hope refer not their unwritten Positives to so noble blood yet in this they agree that Traditions are not added by them as descending from the immediate inspiring spirit of written Scripture Therefore Cornelius a Lapide saith Non addetis ad verbum quod vobis loquor aliquid scilicet tanquam meum vel a me dictum aut jussum nulli enim homini licet prescripta aut precepta sua pro preceptis a deo a spiritu sancto immediatè inspirante dictatis aut pro Scripturis sacris addere It is not lavvfull for any man to adde to the vvord any thing of his ovvn as his ovvn or as spoken and commanded by himself For no man may broach his own injunctions and precepts as if they were the precepts taught by the immediate inspiring spirit speaking in the Scriptures Hence Papists teach that their Traditions flow from a little lower Spring then from the immediately inspiring Scripturall spirit So I make this good from famous Iesuites Cornelius a Lapide in Deut. 4. 1 2. saith Sed et ipsi judaei multa addiderunt legi ut coelaturas omnemque ornatum templi ut festum sortium sub Eester festum dati ignis festum Encaeniorum c. Hec enim non a de● sed a judaeis sancita et instituta sunt denique hec non sunt addita sed potius inclusa legi dei Quia Lex jubet obedire parentibus Magistratibu● pontificibus eorumque legibus The Jevvs saith he objecting the instances of Formalists added many things to the Lavv as the ingraving and adorning of the Temple the feast of Purim of Dedication c. And these traditions vvere not ordained and instituted by God Ergo not by the immediate inspiring spirit as is the Holy Scripture but by the Iews and they were not added to the Law but included in the Law because the Law biddeth obey Superiors and their Laws whence it is evident that these very Ceremoniall traditions of Papists for which Formalists contend are not added to the word as coming from God or the immediatly inspiring spirit that diteth scripture but from the Church without warrant of Scripture just as Popish traditions which we count unlawfull additions to the word And Tannerus the Iesuit saith Tom. 3. in 22. de fide spe et cha dis 1. de fide Q. 1. Dub. 8. That the assistance of the spirit that the Church hath in proposing unwritten traditions requireth no positive inspiration or speech made by God to the Church but it is enough that the Church have a very negativehelp of God only by which she is permitted not to erre His words are these Nam assistentia illa dei quà ecclesiae adest ne ejusmodo rebus fidei in traditionibus non scriptis proponendis erret por se non dicit nec requirit positivam inspirationem se● locu●●on●m Divinam ipsi ecclesiae factam sed contenta est quovis auxilio dei etiam mere negativo quo fit ut ecclesia ijs in rebuus non sinatur errare Cum tamen nova revelatio utique novam inspirrtionem seu Locutionem dei aliquid positivè notificantem significet And the like saith Malderus in 22. de virtu Theolog. That though traditions come from an infallible spirit no lesse then Scripture yet traditions are the Word of God because they are heard and constantly believed But the Holy Scripture is the Word of God because written by the inspiration of the holy spirit Q. 2. Art 1. Dub. 4. pag. 83. And therefore he maketh two sorts of traditions some meerly Divine vvhich the Apostles received either immediately from the Holy Ghost or from the mouth of Christ as those touching the matter and form of the Sacraments Others saith he are properly Apostolick as those touching the Lent Fast instituted by the Apostles ib. tract de trad Q. Vnic Dub. 1. Traditiones inquit per apostolos traditae aliae sunt Divin● quas immediatè ipsi a spiritu sancto dictante v●l ex ore Christi acceperunt ut de materia et potissimum de formis sacramentorum aliae autem propri● dicuntur Apostolica ut de Iejunijo Quadragesimali quod Apostoli I●stituerunt Hence it is evident if Papists cannot but be condemned of impious additions to the Scriptures by these places Deut. 4. Deut. 12. Formalists are equally deep in the same crime and the same is the answer of Malderus ibid. Dub. 2. vetat Apoc. 22. Ne quis audeat Divinam prophetiam depravare assuendo aliquid aut abradendo Turrianus tom de fide spe et cha de traditio disp 20. Dub. 2. pag. 255. Respondetur Joannem planè probibere corruptionem Libri illius non tamen prohibet ne alij Libri scribantur vel alia Dogmata tradantur Stapletonus Relect. Prin. fidei Doct. Contaver 4. q. 1 Art 3. Sed non prohibet vel legis interpretationem per sacerdotes faciendam imò hoc disertè prescribit Deut. 17. Vel aliquid aliud in fidem admittendum qúod lege scriptâ non contineatur Alioqui quicquid postea prophet● predicaverunt et Divinis Scripturis adjectum est contra hoc dei mandatum factum

censeri debet Learned D. Roynald Answereth Apolog. Thes de sac Script pag. 211 212. and saith This very Law of Moses promiseth life Eternall to those that love the Lord vvith all their heart and that the Prophets added to the Writings of Moses no Article of Faith necessary to be believed but did expound and apply to the use of the Church in all the parts of piety and Religion that vvhich Moses had taught Lorinus followeth them in Deut. 4. 1. Christus inquit et Apostoli pentateucho plura adjecerunt immò in vetere Testamento Iosue Prophetae Reges Christ saith he and the Apostles added many things to the five Books of Moses yea in the Old Testament Ioshua the Prophets and the Kings David and Solomon did also adde to Moses But the truth is suppose any should arise after Moses not called of God to be a Canonick writer Prophet or Apostle and should take on him to write Canonick Scripture though his additions for matter were the same Orthodox and sound Doctrine of Faith and manners which are contained in the Law of Moses and the Prophets he should violate this Commandment of God Thou shalt not adde For Scripture containeth more then the sound matter of Faith it containeth a formall a heavenly form stile Majesty and expression of Language which for the form is sharper then a two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4. 12. If therefore the Prophets and Apostles had not had a Commandment of God to write Canonick Scripture which may be proved from many places of the Word they could not have added Canonick Scripture to the writings of Moses But the Answer of D. Roynald is sufficient and valid against Papists who hold that their Traditions are beside not contrary to the Scripture just as Formalists do who say the same for their unwritten Positives of Church-policy But our Divines Answer That traditions beside the Scripture are also traditions against the Scripture according to that Gal. 1. 8. But if we or an Angel from Heaven preach any other Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside that which we have preached unto you Let him be accursed And Papists more ingenious then Formalists in this confesse That if that of the Apostles Gal. 1. 8. be not restricted to the written Word but applyed to the Word of God in its Latitude as it comprehendeth both the written word or Scripture and the unwritten word or Traditions then beside the word is all one with this contrary to the word which Formalists constantly deny For Lorinus the Jesuit saith Comment In Deut. 4. 2. Quo pacto Paulus Anathèma dicit Gal. 1. 8. Iis qui aliud Evangelizant preter id quod ipsi Evangelizaverit id est adversum et contrarium So doth Cornelius a Lapide and Estius expound the place Gal. 1. 8. And they say that Paul doth denounce a Curse against those that would bring in a new Religion and Judaism beside the Gospel But withall they teach that the Traditions of the Church are not contrary to Scripture but beside Scripture and that the Church which cannot e●re and is led in all truth can no more be accused of adding to the Scripture then the Prophets Apostles and Evangelists who wrote after Moses can be accused of adding to Moses his writings because the Prophets Apostles and Evangelists had the same very warrant to write Canonick Scripture that Moses had and so the Church hath the same warrant to adde Traditions to that which the Prophets Evangelists and Apostles did write which they had to adde to Moses And therefore the Councel of Trent saith S. 4. c. 1. That unwritten traditions coming either from the mouth of Christ or the ditement of the holy spirit are to be recieved and Religiously Reverenced with the like pious affection and Reverence that the holy Scriptures are received Pari pietatis affectu ac Reverentiâ And the truth is laying down this ground that the Scripture is unperfect and not an adequat rule of Faith and manners as Papists do then it must be inconsequent that because Traditions are beside the Scripture which is to to them but the half of the Word of God Yea it followeth not this Popish ground supposed that Traditions are therefore contrary to the Scripture because beside the Scripture no more then it followeth that the Sacraments of the New Testament Baptisme and the Supper of the Lord in all their positive Rites and Elements are not ordained and instituted in the Old Testament and in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the Old Testament that therefore they are against the Old Testament though we should imagine they had been added in the New Testament without all warrant of speciall direction from God by the sole will of men or because some Ceremonials commanded of God are not commanded in the Morall Law or Decalogue either expresly or by consequence and so these Ceremonials though instituted by the Lord be beside the Morall Law that therefore they are contrary to the Morall Law Yea to come nearer because the third Chapter of the Book of Genesis containing the Doctrine of mans fall and misery and Redemption by the promised seed is beside the first and second Chapters of the same Book it doth not follow that it is contrary or that Moses adding the third Chapter and all the rest of the five Books did therefore ●ail against this precept Thou shalt not adde to that which I command thee for certain it is that there are new Articles of Faith in the third chapter of Genesis which are neither in the first two Chapters expresly nor by just consequence but if the Church or any other of Jews or Gentiles should take upon them to adde the third Chapter of Genesis to the first and second except they had the same warrant of Divine inspiration that Moses had to adde it that addition had been contrary to the first two Chapters and beside also and a violation of the Commandment of not adding to the word so do Formalists and the Prelate Vsher in the place cited presuppose that the Scripture excludeth all Traditions of Papists because the Scripture is perfect in all things belonging to faith and manners but it excludeth not all Ceremonies which are left to the disposition of the Church and be not of Divine but of Positive and humane Right Hence it must infer the principle of Papists that the Scripture is not perfect in all Morals for it is a Morall of Decency and Religious signification that a childe be dedicated to the service of Christ by the sign of the crosse Now what can be said to thi● I know not but that the sufficiency and perfection of scripture doth no whit consist in holding forth Ceremonials but only in setting down doctrinals Why and Papists say the same that the scripture is

Moses the Prince is Commanded to make all according to the Patern in the Mount 2. God speaketh to all Israel and not to the Princes only Deut. 4. 1. Hearken O Israel he speaketh to these who are bidden to keep their soul diligently v. 6. 3. It is Bellarmines groundlesse charity to think private heads who were not Princes and Law-givers did not take on an h●iry Mantle to deceive Zach. 13. 4. And say Thus saith the Lord when God had not spoken to them Ier. 23. 16. 32. Yea and Private women added their own dreams to the word of God Ezech. 13. 17 18. 3. They say Traditions are from Gods Spirit But hath Gods Spirit lost all Majesty Divinity and power in speaking If the Popes Decretals the Councels the dirty Traditions wanting life Language and power be from Gods Spirit Formalists admit Traditions from an humane spirit and in this are shamed even by Papists who say God only ●an adde to his own Word whereas they say men and the worst of men Prelates may adde to Gods vvord 4. But that additions perfecting are forbidden is clear 1. Additions perfecting as Didoclavius saith argueth the word of imperfection and that Baptisme is not perfect without Crossing 2. It is Gods Prerogative to adde Canonick Scripture to the five books of Moses and the Nevv-Testament and the doctrine of the Sacraments which cannot be Syllogistically deduced out of the Old Testament Matth. 28. 19 20. Ioh. 21. 31. Heb. 3. 2. Rev. 1. 19. and these are perfecting and explaining additions therefore men may by as good reason adde Canonick Scripture to the Revelation as adde new Positive Doctrines like this The holy Surplice is a sacred signe of Pastorall Holinesse Crossing is a signe of dedicating the childe to Christs service for Papists ●ay even Vasquez That the Pope neither in a generall Councell nor out of it can ordain any nevv points of Faith vvhich are not contained in the principles or Articles revealed and may not be evidently concluded out of them Formalists answer It is not lavvfull to adde any thing as a part of divine worship but it is Lawfull to add● something as an indifferent Rite coming from Authority grounded upon common equity And this is the ansvver of the Jesuite Vasquez The Pope and Church cannot make an Article of Faith for that is believed by divine Faith to come from God only but as Law-givers they may give Laws that bindeth the conscience and yet are not altogether essentiall in worship If additions as divine parts of Gods worship say we be forbidden God then forbidding to adde such Traditions forbiddeth his own spirit to adde to Gods word for no man but God can adde additions Divine that is coming from God but God himself by good consequence the forbidding men to add additions as really coming from God should forbid men to be Gods for divine additions are essentially additions coming from God but if he forbid additions only of mens divising but obtruded to have the like efficacy and power over the conscience that Canonick Scripture hath then were it lawfull to adde killing of our children to Molech so it were counted not really to come from God with opinion of divine necessity and by this God should not forbid things to be added to his Word by either private or publick men but only he should forbid things to be added with such a quality as that they should by Divine Faith be received as coming from God and having the heavenly stamp of Canonick Scripture when as they are come only from the Pope and his bastard Bishops so all the fables of the Evangell of Nicodemus The materials of the Iewish and Turkish Religion might be received as lawfull additions so they do not contradict the Scripture as contrary to what is written but only beside what is written and with all so they be received as from the Church Also 3. Additions contrary to the word are diminutions to adde to the eight Command this addition The Church saith it is lawfull to steal were no addition to the ten Commandments but should destroy the eight Commandment and make nine Commandments only and the meaning of Gods precept Deut. 12. Thou shalt neither adde nor diminish should be Thou shalt neither diminish neither shalt thou diminish And so our Masters make Moses to forbid no additions at all 6. Commentaries and Expositions of the Word if sound shall be the word of God it self the true sense of a speech is the form and essence of a speech and so no additions thereunto but explanations except you make all sound Sermons Arbitrary Ceremonies and Traditions whereas Articles of Faith expounded are Sermons and so the Scripture it self materially taken is but a Tradition QUEST II. Whether Scripture be such a perfect rule of all our Morall Actions a● that the distinction of essentiall and necessary and of accidentall and Arbitrary worship cannot stand And if it forbid all worship not only contrary but also beside the word of God as false though it be not reputed as divine and necessary FOrmalists do acknowledge as Morton Burges Hooker and others teach us that Ceremonies which are meer Ceremonies indifferent in nature and opinion are not forbidden yea that in the generall they are commanded upon common equity and in particular according to their specification Surplice Crossing Kn●eling before consecrated Images and representations of Christ are not forbidden and negatively Lawfull having Gods allowing if not his commanding will but only God forbiddeth such Ceremonies wherein men place opinion of divine necessity holinesse and efficacy in which case they become Doctrinall and essentiall and so mens inventions are not Arbitrary and accidentall worship But let these considerations be weighed 1. Distinct The Word of Go being given to man as a Morall Agent is a rule of all his Morall Actions but not of actions of Art Sciences Disciplines yea on of meer nature 2. Distinct Beside the Word in actions Morall and in Gods worship is all one with that which is contrary to the Word and what is not commanded is forbidden as not seeing in a creature capable of all the five senses is down right blindenesse 3. Lawfulnesse is essentiall to worship instituted of God but it is not essentiall to worship i● generall neither is opinion of sanctity efficacy or Divine necessity essentiall to worship but only to Divine worship and its opinion not actuall nor formall but fundamentall and materiall 4. Seeing the Apostles were no lesse immediatly inspired of God then the Prophets it is a vain thing to seek a knot in a rush and put a difference betwixt Apostolick Commandments or Traditions and divine Commandments as it is a vain and Scripturelesse curiosity to difference betwixt the Propheticall truths of Moses Samuel Isaiah Ieremiah Ezekiel c. And Divine Prophecies which is as if you would difference betwixt the fair writing of Titus the writer and the writing made by the pen of Titus

Church in creating Prelats Surplice and all the positives of Church-policy so did she And so saith Calvin on Genesis 6. 22. And P. Martyr and Musculus piously on this place and with them Vatablus Hence I judge all other things in this and the following Arguments Answer SECT IV. ANy Positives not warranted by some speciall word of God shall be additions to the word of God But these are expresly forbidden Deut. 4. 2. Deut. 12. 32. Prov. 30. 6. Rev. 22. 18 19. To this Formalists answer 1. They have a generall Commandment of God though not a speciall Ans So have all the unwritten Traditions of Papists hear the Church she is Magistra fidei so doth the Papist Horantius answer Calvin That the spirit of God hath given a generall and universall knowledge of mysteries of Faith and Ceremonies belonging to Religion but many particulars are to be received by tradition from the Church but of this hereafter 2. Master Prynne answereth that is a wresting These Texts saith he speak only of additions to books or doctrines of Canonical Scriptures then written not of Church-Government or Ceremonies yea God himself after the writing of Deutronomy caused many Canonicall books of the old and New Testament to be written Many additions were made to the service of God in the Temple not mentioned by Moses Another answer R. Hooker giveth teaching with Papists Bellarmine as in another place after I cite with Cajetane Tannerus and others That additions that corrupt the word are here forbidden not additions that expound and perfect the word True it is concerning the word of God whither it be by misconstruction of the sense or by falcification of the words wittingly to endeavor that any thing may seem Divine which is not or any thing not seem which is were plainly to abuse even to falcifie divine evidence To quote by-speeches in some Historicall narration as if they were written in some exact form of Law is to adde to the Law of God We must condemn if we condemn all adding the Jevvs dividing the supper in tvvo courses their lifting up of hands unvvashed to God in Prayer as Aristaeus saith Their Fasting every Festivall day till the sixth hour Though there be no expresse word for every thing in speciality yet there are general Commandments for all things say the Puritans observing general Rules of 1. Not scandalizing 2. Of decency 3. Of edification 4. Of doing all for Gods glory The Prelate Vsher in the question touching traditions We speak not of Rites Ceremonies vvhich are left to the disposition of the Church and be not of Divine but of Positive and Humane right But that traditions should be obtruded for Articles of Religion parts of Worship or parcels of Gods vvord beside the Scriptures and such Doctrines as are either in Scriptures expresly or by good inference we have reason to gainsay Here is a good will to make all Popish Traditions that are only beside not contrary to Scripture and in the Popish way all are only beside Scripture as Lawfull as our Ceremoniall additions so they be not urged as parts of Canonicall Scripture Well the places Deut. 4. 12. Prov. 30. Rev. 22. say our Masters of mutable Policy forbid only Scripturall or Canonicall additions not Ceremonial additions But I wonder who took on them to adde additionals Scripturall if Baals Priests should adde a worship of Iehovah and not equall it with Scripture nor obtrude it as a part of Moses's Books by this means they should not violate this precept Thou shalt not adde to the word c. 2. Additions explaining the Word or beside the Word as Crossing the bread in the Lords-Supper are Lawfull only additions corrupting or detracting from the word and everting the sense of it are here forbidden and in effect these are detractions from the word and so no additions at all by this distinction are forbidden but only detractions The word for all this wil not be mocked it saith Thou shalt not add Thou shalt not diminish But the truth is a Nation of Papists answer this very thing for their Traditions 1. Bishop Ans to the 2. part of Refor Catho of Trad. § 5. pag. 848. The words signifie no more but that we must not either by addition or substraction change or pervert Gods Commandments be they written or unwritten Else why were the Books of the Old Testament written aftervvard if God had forbidden any more to be written or taught beside that one Book of Deutronomy Shall we think that none of the Prophets that lived and wrote many Volumns after this had read these vvords or understood them not or did vvilfully transgresse them D. Abbot answereth What the Prophets vvrote serve to explain the Law they added no point of Doctrine to Moses Lavv for Exod. 24 4. Moses vvrote all the vvords of God Deut. 31. 9 10. Moses wrote this Lavv then he vvrote not a part of the Law and left another part unvvritten The Iesuit Tannerus answereth the same in terminis with the Formalists Colloquio Ratisbonensi foll 11. 13. D. Gretserus ad dicta Resp Prohiberi additionem quae repugnet verbo scripto non autem illam quae verbo scripto est consentanea cujusmodi sunt traditiones Post pentateuchum accesserunt libri josue Prophetarum c. Tamen nemo reprehendit quia illi libri fuerunt consentanei sacrae Scripturae Additions contrary say they to the vvord are forbidden not such as agree vvith the vvord such as are all the traditions of the Church for after Deutronomy vvere vvritten the Books of Ioshua and the Prophets so Cajetan Coment in Loc. Prohibemur ne ●ingamus contineri in lege quod in ea non continetur nec subtrahamus quod in ea continetur Gloss Interline Non prohibet veritatem veritati addere sed falsitatem omnino removet Lira Hic prohibetur additio depr●vans intellectum legis non autem additio declarns aut clucidans Tostatus in Loc. Q. 2. Ille pecat qui addit addit tanquam aliquid de textu vel necessarium sicut alia qu● sunt in textu velut dictum a spiritu sancto hoc vocatur propriè addere Formalists as Dr. Morton say It is sin to adde to the vvord any thing as a part of the written vvord as if Ceremonies were a part of the vvritten Scripture and spoken by the immediate inspiring spirit that dyteth Canonick Scripture they come only a● Arbitrary and ambulatory adjuncts of Worship from the ordinary spirit of the Church and are not added as necessary parts of Scripture or as Doctrinals so Papists say their traditions are not additions to the written vvord nor necessary parts of the vvritten Scripture but inferiour to the Scripture 1. They say their Traditions are no part of the written word or Scripture for they divide the word of God in two parts as Bellarmine Turrian Tannerus Stapleton Becanus all of them say Aliud est verbum dei scriptum

into the world to save sinners in regard of Canonicall authority stamped upon both R. Hooker with other Formalists Will have the lightnesse of matter to make the Law alterable Truly to eat of the Tree of knowledge of good and ill being put in the ballance with the love of God in it self is but a light thing yet the breach of that Law involved all the world in condemnation And what else is this but that which Papists say that there be two sort of things in scripture so saith Cornelius a Lapide Comem on 2 Tim. 3. 16. 1. The Law and the Prophets these God revealed and dyted to Moses and the Prophets but there are other things in Scripture as Histories and morall exhortations which Canonick writers learned either by hearing seeing reading or meditation there was no need these should be dyted by the inspiration of the holy Spirit for they know them themselves though they were assisted 2. Excited by the holy spirit to write Conceptum memoriam eorum quae sciebant non iis suggessit spiritus sanctus sed inspiravit ut hunc potius conceptum quam illum scriberent omnes eorum sententias conceptus ordinavit digessit direxit spiritus sanctus v. g. Vt hanc sententiam primò illam secundò aliam tertiò collocarent Yet Estius saith on the place The Scriptures are given by divine inspiration ita ut non solum sententiae sed verba singula verborum ordo ac tota dispositio fit a deo tanquam per seipsum loquente ac scribente So as not only the sentences but every word and the order and disposition of words is of or from God as if he were speaking and writing himself Now for the additions Canonicall that the Prophets and Apostles made to the writing of Moses I hope Papists and Formalists cannot with any forehead alledge them to prove that the Church may adde Traditions and alterable Positives of Church-Policy to the written word of God except upon the same ground they conclude That the Church now hath the same immediatly inspired spirit that the Prophets and Apostles had and that our Prelats saw the visions of God when they saw but the visiones aulae the visions of Court and that their calling was as Pauls was Gal. 1. 1. not of men neither by men but by Iesus Christ When as it is not by Divine right and was both of the King and by Court 2. Except they infer that the Church that now is may adde Canonicall and Scripturall additions to the Scripture for such additions the Prophets and Apostles added to the writings of Moses and 3. that that precept Thou shalt not adde c. was given to the Lord himself to binde up his hands that no Canonick Scripture should ever be but the only writings of Moses which is as some write the dream of Saduces whereas inhibition is given to the Church of God not to God himself for what the Prophets and Apostles added God himself added yea to me it is a doubt while I be better informed if the Lord did ever give any power of adding to his Scripture at all without his own immediate inspiration to either Prophet or Apostle or that God did never command Moses or Prophet or Apostle to write Canonick Scripture of their own head or that his Commandment to write Scripture was any other then an immediate inspiration which essentially did include every syllable and word that the Apostles and Prophets were to write For I do not coaceive that 1. God gave to Apostles and Prophets power to devise a Gospel and write it I suppose Angels or men could not have devised it yea that they could no more have devised the very Law of nature then they could create such a piece as a reasonable soul which to me is a rare and curious book on which essentially is written by the immediate finger of God that naturall Theology that we had in our first creation 2. I do not conceive that as Princes and Nobles do give the Contents or rude thoughts of a curious Epistle to a Forraign Prince to their Secretary and go to bed and sleep and leaves it to the wit and eloquence of the Secretary to put it in forme and stile and then signes it and seals it without any more ado so the Lord gave the rude draughts of Law and Gospel and all the pins of Tabernacle and Temple Church-officers and Government and left it to the wit and eloquence of Shepherds Heardsmen Fishers such as were the Prophets Moses David Amos and Peter and divers of the Apostles who were unlettered men to write words and stile as they pleased but that in writing every jot tittle or word of Scripture they were immediatly inspired as touching the matter words phrases expression order method majesty stile and all So I think they were but Organs the mouth pen and Amanuenses God as it were immediately dyting and leading their hand at the pen Deut 4. 5. Deut. 31. 24 25 26. Mal. 4. 4. 2 Pet. 1. 19. 20 21. 2 Tim. 3. 16. Gal. 1. 11 12. 1 Cor. 11. 23. so Luk. 1. 70. God borrowed the mouth of the Prophets As he spake by the mouth of his holy Prophets which hath been since the world began Now when we ask from Prelates what sort of additionall or accidentall worship touching Surplice Crosse and other Religious Positives of Church Policy it is that they are warranted to adde to the word and how they are distinguished from Scriptures Doctrinals They give us these Characters of it 1. God is the Author of Doctrinals and hath expressed them fully in scripture But the Church is the Author of their Accidentals and this is essentiall to it that it is not specified particularly in scripture as Bread and Wine Taking and Eating in the Lords Supper is for then it should be a Doctrinall point and not Accidentall 2. It is not in the particular a point of faith and manners as Doctrinals are But hear the very Language of Papists for Papists putteth this essentiall Character on their Tradition that it is not written but by word of mouth derived from the Apostles and so distinguished from the written word for if it were written in scripture it should not be a Tradition So the Jesuit Malderus in 22. tom de virtut de obj fidei Q. 1. Dub. 3. Pro Apostolica traditione habendum est quod eum non inveneatur in Divinis literis tamen Vniversa tenet ecclesia nec consiliis institutum sed semper retentum 2. That the Traditions are necessary and how far Papists do clear as I have before said for the Church may coin no Articles of faith these are all in Scripture For the Iews two Suppers and their additions to the passeover as Hooker saith and their fasting till the sixth hour every Feast day we reject as dreams because they are not warranted by any word of institution not to adde that

positive Commandements hic nunc for esehewing of Scandall farre more may we hic nunc not crosse not kneele hic nunc when crossing and kneeling murthereth one for whom Christ died even though it offend our Superiours Ergo this provision of the Doctors is vaine and Superiours are unjustly offended if our non-murthering of weake brethren offend them nor are we to care for the Doctors provision here 4. No utilitie can truly redound to the whole Church by practising of an indifferent thing which culpably occasioneth the murthering of a weake brother Except our Doctors meane that sinne may edifie the whole Church 5. They say if the things in our private judgement be inexpedient the second way that is to the Church the Church cannot Command them except the Church command against her conscience 6. If matters in their expediencie be questionable and probable on both sides the Churches determination should end the controversie saith the Doctors this is the Doctrine of the Jesuites Suarez Thomas Sanches and Gregor de valent as I shew before when a thing is probable and I be resolved in conscience against neither of the sides and feare the one side be murthering him for whom Christ died which is against Gods commandement and know that humane authoritie commandeth the contrary and am perswaded it is indifferent and a positive commandement of men if the Churches determination be here to sway my conscience to practise is to me blind obedience for humane authoritie as it is such giveth no light Ergo it cannot remove my doubting and beget faith and also the conscience is so much the bolder to venture on a sinne against God for feare of eschewing a sinne against men which is questionable and in a matter indifferent this is also the stout conscience of Bonaventura 2 sent dist 39. plus est standum praecepto Praelati quam conscientiae 7. Our Doctors say our way is against the peace of the Church But I answer their way is Popish and against the truth of God in commanding our consciences to rest upon the wicked will of men And their instance of a Synod of a hundred Pastors may be brought aswell to prove the Synode of Trent is to be obeyed as for the present purpose Duplyers pag. 69. Yee will say this argument is Popish and leadeth men to acquiesce without tryall upon the determination of the Church But we answer in matters of faith the truth whereof may be infallibly concluded out of the word of God we ought not without tryall to acquiesce unto the Doctors of the Church and in this respect we dissent from Papists who ascribe too much to the authoritie of Councells as if their decrees were infallible But in matters of Policie if we be certaine that in their owne nature they are indifferent and if the expediencie of them onely be called in question seeing no certaine conclusion concerning their expediencie can be infallibly drawn out of Gods word we are to acquiesce to the decrees of the Church 1. Because otherwise it is impossible to agree in one conclusion in matters of this kind 2. Disobedience shall prove more hurtfull then obedience Answer 1. This is a wide step to make all things in Scripture either matters of faith or matters indifferent That there were eight persons in Noahs Arke and that Sampson s●ew a thousand with the jaw bone of an asse are not matters of faith as matters of faith are contradistinguished from things indifferent many are saved who neither know nor believe many things of this historicall veritie in Scripture yet are they not matters indifferent But the Doctors are reconcilers with the Belgik Arminians who deny all the things contraverted betwixt Papists and us and betwixt us and Arminians and Anabaptists at least the most part of them to be fundamentall and that either side may be believed and holden without hazard of salvation and therefore we are to leane to the Churches determination in these without farther inquirie 2 They mean that in matters contraverted and in all things indifferent as whether in this or that fact we doe murther him for whom Christ died Wee are to give our faith and conscience over to the Church without further tryall 3. What if wee be not perswaded of the indifferencie of the things commanded but doubt whether they bee commanded or forbidden in the Word as is now the present case of Ceremonies to us for we cannot be perswaded of their indifferencie and the Doctors saith they are not matters of faith Ergo by their own doctrine their distinction is defective 4. Scripture is also perfect in resolving us what is scandall and murthering of our brother as what is Idolatrie and Blasphemie and therefore we are not to hang our faith here upon the Churches Canons without farther tryall as you say 5. That the Scripture is perfect in matters of faith but imperfect in matters of Policie that is in matters wherein we may kill him for whom Christ died is no better then the Papists distinction who teach us that the Scripture is perfect in the articles of faith not in traditions so Scotus saith True Theologie according to Divine revelation is onely of things in Scripture or which may be deduced out of Scripture And Suarez saith Things that belong to accidentarie rites are left to the Churches determination but the Scripture implicitly containeth all articles of feare faith And so saith Bannes and Duvallius 6. Your feare is vain that we shall have no order nor peace if Scripture be judge and not the authoritie of the Church in matters which you call indifferent for the Church giveth out Canons concerning things strangled blood which were matters indifferent and that from the word of God Act. 15. and that in great unitie and peace Gods word maketh unitie and not mens authoritie 7. Disobedience to Church Canons in case of given Scandall is neither disobedience nor hurteth at all It possibly offendeth men who will tyrannize over the Conscience and if any be induced thereby to sin it is a scandall taken not given Abstinence from murthering a weak brother is obedience to God and so no active Scandall In the 48 Section The Duplyers doe but redouble over again the arguments already brought and answered by me divers times to D Robert Barron in private while he was silenced and as I conceived satisfied Especially they say our disobedience to superiours in things lawfull and expedient is most scandalous to others and that because we by nature are most unwilling to be curbed and to have our libertie restrained Therefore Calvin saith God that he may allure us to obedience to ●●●●riours called superiours Parents I answer 1. The Doctors are too hastie to call that obedience to Superiours which is in question We say it is disobedience to the ●ixt Commandement because it is a scandalizing of our brother Ergo it is not obedience to the fift Commandement to practise

in the first Table yet the Morallity of the second Table is as expresly in Gods Word as the Worship of the first Table 1. Because what is justice and mercy and love toward man in the second Table doth no more depend upon mans sole will but upon Gods Morall Law the Law of nature then it dependeth upon mans will or human wisdom how God should be worshipped according to the first Table For Gods will in his Word is called by our Divines a perfect Canon and rule of Faith and also of Manners And as the grace of God T it 2. teacheth us what is Piety so also what is Righteousnesse and Sobriety 2. Because as Gods Word condemneth will-worship which is come of no Nobler blood then mans will so condemneth it idle words and idle actions which are but will-works and will-words and deeds of will-justice and will-mercy and a will-conscience in the second Table putteth no lesse a rub upon the wisdom of the Lord the Law giver then a will conscience in the first Table But Formalists say If mans will and authority cannot appoint Crossing Holy humane-dayes Surplice and such the decent expressions and incitements of Devotion in the kinde of Arbitrary Mutable and Ambulatory Worship but they must be therein guilty of adding to the Doctrine of Piety and Religion in the first Table by that same reason they cannot make humane Civill and Positive Laws in War and Peace to be means of conserving justice and mercy tovvard humane societies in the kinde of duties of Righteousnesse and sobriety tovvards our selves and Neighbours but they must be guilty of adding to the Doctrine of the second Table I Answer 1. The case is not alike we cannot be Agents in the performing of any worship to God nor can we use any Religious means for honouring God which belong to the first Table But in these we are Morall Agents doing with speciall reference to conscience and to true happinesse and the glory of God as the ends both of the work and workers and therefore in these we are precisely ruled by the wisdom of God who hath in his word set down what Worship and what means of exciting Devotion and decoring of his Worship pleaseth him and hath not left men to Lord-will or Lord-wit but in many actions that belong to humane societies we are not Morall Agents but often Agents by Art as in Military discipline Trades usefull for mans life Oeconomy and Policy in Kingdoms and Cities in Sciences as Logick Physick Mathematicks in these Finis operis the end of the work is operation according to the principles of Arts and Policy and we are not in them Morall Agents and so not to be regulated by Gods Word For the Scripture giveth not to us precepts of Grammar of War of Trades and Arts teaching us to speak right Latine to make accurat demonstrations nor is the end of the work here a thing that pitcheth upon that tender and excellentest peece in us our Conscience and our Morall duties to God and men but to make such humane Laws just and suitable with sobriety and justice is not left to Lord-will but right reason the principles of a naturall Conscience which are parts to us of Scripture and the Word of God it self hath determined whether to carry Armour in the night in such a case Whether to eat flesh in such a season of the year when the eating thereof hurteth the Common-Wealth and the like belong to works of justice and mercy or no Now it is no marvel that in things belonging to our naturall life peace societies policy where the end of the work is naturall or civill and belongeth not as such to the Conscience and Salvation of the soul that there men be Artificers or Agents according to Art Oeconomy Policy whereas the end of the work Finis operis in the Worship of God is Morall and a matter of an higher nature and so the means and manner of Worship here are determined by Gods Word But when actions of Arts Sciences Trades Oeconomy Policy and Laws positive are elevated above themselves Ad finem operantium to the end that Agents are to look unto as they be Morall Agents Gods Word is as perfect a rule for acts of good manners in the second Table as in the first For example that I speak good Latine I am to see to Disputers Precepts but that I lie not and speak not Scandals or Blasphemies while I speak Latine there I am to look to Gods Law given by Moses That a Tradesman make works according to Art he is to advise with Art but that he sell not his work at too dear a price he is to advise with the eight Commandment and when all these acts of Art are referred to Conscience Salvation and the glory of God as they ought to be Respectus finis operantis in respect of the Morall intention of the doer all their Morallity is squared by Gods-Word Hence there be no actions of Worshipping God but they be purely Morall Et respectu finis operis Et respectu finis operantiis but many actions belonging to the second Table are either purely not Morall as actions of meer Art or they be mixed and Respectu finis operis in respect of the end of the work they are not Morall nor to be squared by the Word at all and in respect of the Morall intention of the doer they be Morall and so mixed actions and partly ruled by the Word and partly ruled by Art or Policy according to our seventh distinction II. Conclusion In actions or Religious means of Worship and actions Morall whatever is beside the Word of God is against the Word of God I say in Religious means for there be means of Worship or Circumstances Physicall not Morall not Religious as whether the Pulpit be of stone or of timber the Bell of this or this Mettall the house of Worship stand thus or thus in Situation Our Formalists will have it in the power of rulers to Command in the matter of Worship that which is beside the Word of God and so is negatively Lawfull though it be not Positively conform to Gods Word nor Commanded or warranted by practice which I grant is a witty way of Romes devising to make entry for Religious humane Ceremonies But 1. Whatever is not of Faith and a sure perswasion that what I do pleaseth God is sin Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers nor practiced by inferiours But things besides Scripture and negatively Lawfull are things not of Faith Ergo The Assumption I Prove 1. I doubt if Lord-will be the Lord-carver of what pleaseth God 2. If it may stand with the wisdom of Christ the Law-giver for no Ceremonies maketh Christ a perfect Law-giver 3. In things doubtsome abstinence is the surest side Ergo Rulers ought not to command them 4. Samuel David even wicked Saul abstained in things doubtsome while the Oracle of

same words in use amongst the Iews are used in the New Testament as 1 Cor. 16. 22. 1 Tim. 5. 19. Act. 15. 7 17. Revel 11. 2 8. 1 Pet. 4. 3. 2 Pet. 1 19. 20 21. Anathema Maeranatha Witnesses Gentiles sinners of the Gentiles imposition of hands c. Indeed in ordinary the Pastor under the New Testament is not called Priest nor high Priest nor the Communion Table an Altar But the words here used are obvious and very significant and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Church is a most obvious word in both the Old and New Testament and doth signifie any Assembly Religious civill or prophane according as the nature person and use or end of the meeting or Assembly was Religious and Prophane as is evident by many places of the Old and New Testament where the seventy Interpreters use the word for a Church-Assembly for which see the due right of Presbyters page 349 350. and page 473 474. And since the word Church here is cleerely a company convened to gaine an offending brothers soule by rebukes and censures and which hath power to binde and loose on earth so as their fact is ratified in heaven it cannot be any other then a New Testament Church-meeting seeing we find the Church of Corinth commanded to conveene and exercise such a power 1 Cor. 5. 1 2 3 4. And therfore it cannot be expounded of the ●ivill judge not to adde that Erastus who objecteth this saith the Syn●dre had both civill and spirituall or Eccl●siasticall power and therefore he hath no ground to expound the place of the Civill Magistrate 2. Because he was not yet ascended to heaven and had not sent downe the Holy Spirit it is no consequence to say he speaketh nothing of the Christian Church of the Nevv Testament for before his Ascension he appointed the Ministery the Sacraments the power of Censures and the keyes given to the Church of the New Testament Math. 28. 19 20. Joh. 20. v. 2● 22. Math. 26. 20 21 22 23 c. Now it is as inconvenient that precepts such as Do this in remembrance of me take yee eate yee and he that heareth you heareth me should be given to the christian Church which yet had no being as for Christ to hold forth the power of jurisdiction of a Christian church destitute of all being Yea this recurreth upon Erastus who will have Christ here to hold forth the power of the Christian Magistrate as yet remoter from being all Magistrates being professed Enemies to Iesus Christ whereas there was at this time a seed a bottome of a christian visible Church There being eleven Apostles seventy Disciples and many others who professed faith in Christ already come Yea though there be no formed instituted visible Church of the New Testament yet it became our great Prophet who taught that Gospell yea all that he heard of the Father Ioh. 15. 15. to his Disciples which was to be a rule of the Faith of the Christian visible Church not yet instituted and who erected a Ministery to teach them before his ascension also to furnish that Ministery with the powerof the keyes censures as he expresly doth before his death Mat. 16. 17 18 19. Not to adde what Camero saith that he spake these words when he was now to offer himselfe on the Crosse and Math. 2. 16. He mentioneth the edifying of the Church of the New Testament and the Disciples aske vvho is to be greatest in the Kingdome of God ver 1. Object 7. Let him be unto thee as an Heathen and Publican can not meane as much as Let him bee excommunicated but onely let him plead vvith his obstinate brother vvho contemneth the Christian Magistrate before the heathen Magistrate and in preserving the offendor vvho is novv obstinate let him deale vvith him as with a Heathen and a Publican onely in this matter of pursuit but otherwise the Publican was not excommunicate 1. Because the Publicans place and office was good and lawfull and from God then to repute him as a Publican is not to repute him as a prophane man 2. When Iohn Baptist is demanded by the Publicans what they shall doe he doth not bid them lay downe the office of a Publican but onely not abuse it to rapine and extortion nor is Zacheus compelled by Christ to lay downe his office but onely to make restitution Answ 1. There is no necessity to condemne the office of the Publican or the birth and condition of the Heathen as unlawfull But a Publican went for a prophane man and for a man who is a stranger to the true church of God as Mat. 5. 46. If you love them that love you what reward have you Doe not even the Publicans the same Ergo It is Christs mind to exclude the Publicans from any spirituall or eternall reward promised to these within the visible Church and when Christ was slandered by the Jewes because he went in to be a Guest with a Publican Luke 19. 7. And because hee did eate vvith Publicans Mat. 9. 12 13. Christ taketh it as granted that Publicans were prophane men and sinners But he saith they were sicke sinners and lost that is such as were sensible of their by-past prophanity and desired the Physitian Christ to cure them and Gentiles or Heathen is taken for these who are without the Church and are void of Religion 1 Cor. 5. 1. Such fornication as is not so much as named amongst the Gentiles 1 Pet. 4. 3. Let it suffice you that ye have vvrought the vvill of the Gentiles Eph. 2. 11. Ye vvere in times past Gentiles what is that but Ver. 2. Ye vvalked according to the course of the World according to the Prince of the povver of the aire So a Samaritan is taken for one that hath a Devill yet to be a Samaritan by birth and nation is not unlawfull it is then a distinctive terme spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be an Heathen or counted an Heathen and a Publican that is counted a prophane wicked person not a brother not a member of the church Theophylact expoundeth this with us If he heare not the Church let him be an out-cast least he rub any of his vvickednes upon others vvithin the Church And these words Let him be to thee is a word of command as Mat. 5. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let your speech be yea yea Mat. 20. he that vvould be greatest let him be your servant and let him be to thee is not to exclude the Church but it is set downe in a Law-manner in the second person for farre more must the obstinate offender be as an Heathen and a Publican to the Church Ver. 18. Verily I say unto you What yee bind on earth shall be bound in heaven and what yee loose on earth shall be loosed in heaven These words contain a reason why he who contemneth the Church is to be holden as a Heathen and a Publican Why is it such

judicia aliorum sequi tenetur is non regit sed regitur adeoque servus est mancipium brutum eorum quorum judicium sequi obligatur and the Magistrate say they as such is neither to judge nor try what the Church decrees but as a Burrio or Hangman to execute that which the Church hath decreed But 1. I put it in forme and retort it thus They are servants and slaves who are obliged not to despise but to hear and obey and so to follow the judgement of the Prophets the faithfull Pastors of Christ preaching the Word of God soundly and Orthodoxly But not onely Magistrates but all within the visible Church are obliged not to despise but to hear and obey and so to follow the judgement of the Prophets the faithfull Pastors of Christ preaching the Word of God soundly and Orthodoxely Ergo Magistrates and all within the visible Church are slaves and servants But the conclusion is absurd Ergo some of the premises but the Assumption is the word of God Iudah was carried captive because they would not hear the Prophets rising early in the morning and speaking to them Also in the New Testament this is true to the second coming of Christ He that heareth you heareth me he that despiseth you despiseth me And this He that will not obey the servant of the supream Magistrate in that wherein he is a servant and holdeth forth the Lawfull commands of the supream Magistrate he will not obey the supream Magistrate The Major proposition is the adversaries the assumption is expresse Scripture let them see then to the conclusion 2. When the adversary shall answer this argument with equal strength made against preaching and hearing the word they will answer their owne argument made against Church-government 3. This argument is made against Synods Popish that cannot erre as our Protestant Divines object and therefore the adversarie is Popish here not we Thus they are servants and slaves who are obliged to follow the judgement of Councels absolutely without limitation and because they say it whether they warrant their decrees by the word of God or not that is a true Major proposition But now the assumption is most false for neither Magistrates nor any other are to follow the judgement of the Church absolutely without limitation and because they say it The other part is they are servants and slaves who are to follow the judgement of the Church and Councels with a reserve and a condition and limitation in so far as they agree with the word now the Major is false 2. He that is obliged to follow the judgement of another does not rule but is ruled true in that in which he followeth the judgement of another the Magistrate in so far as in matters of Religion that concerneth his conscience faith and practise he followeth Pastors he is not a ruler formally to those whose judgement he is obliged to follow But in civill matters he may be and is a ruler to those same for we answer to Papists who by this same argument would prove that Churchmen are not subject to the Magistrate nor to civill Laws He that is a sheep is not to rule and command his shepheard but the Magistrate is a sheep and a member of the Church and Pastors and Doctors are shepheards We answer in divers considerations a Magistrate as a Magistrate in civill things is not ruled by Pastors and Doctors but he is to rule them But a Magistrate as a member of the Church as a Christian in things that concerneth his conscience is a sheep and to be ruled not a ruler to Pastors and Doctors and so here and therefore non concluditur quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The adversaries are to answer this also for if Pastors and Doctors be as such but servants under the Magistrate and if he have that same Architectonica potestas that same supremacy and headship in Ecclesiasticall matters as in civill matters to command alike in both by the same power Then 1. The Pastors and Doctors are obliged to follow his judgement without appeal or examination and they are servants and slaves and ruled and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not over the Magistrates as Christians neither over the people in the Lord. 2. The Elders as Elders are not to examine what the Magistrates as Magistrates command in Ecclesiasticall matters or in Religion they may possibly not as Elders but as as Christians judge with the judgement of discretion as all other Christians may do For Videlius Erastus and other Adversaries say the Magistrate may not command what he pleaseth for in Church matters he may command but according to the rule of the word and in civill matters according to equity justice and prudence True But 1. The Magistrate as supream head of the Church is by office to judge what government of the Church is most agreeable to the word what is sinfull Antichristian and tyrannicall and the Magistrates lips in thus judging as he is a Magistrate and not the Pastors are to preserve knowledge and both Pastors as Pastors and the people as members of the Church and as they may worship and serve God in this government or may sin are to seek the Law at the Magistrates mouth and directions for their conscience from him as from a Magistrate and not as from a Christian not from Pastors as Pastors that handle the Law And if the government as a way of serving God may be prescribed and held forth to the consciences of all by the Magistrate as the Magistrate by the same reason all the wayes of God in which the Church of Ephesus Pergamus Thyatira may so approve themselves to Christ and as he is to walk in the midst of the Golden Candlesticks and as a Magistrate he is to forbid such sins in Government as may procure the removing of the Candlestick and why may he not by the same reason hold forth to their conscience all the other parts of the Gospel If any say who can deny but the Magistrate as the Magistrate may command that which is obedience to Christ and reward it and forbid sin and punish it Ans But the Magistrate as such forbiddeth not sin as sin for then as a Magistrate he should forbid sin under the punishment of eternall wrath which he cannot do as a Magistrate he onely can forbid sin under the pain of his temporary punishment which he can inflict and as it disturbes societies and incorporations Obj. The Magistrate as the Magistrate shall not serve Christ as Mediator if he doe not command the dispensing of Word and Sacraments as they are spirituall meanes leading us to a supernaturall end and if he forbid not Idolatry and blasphemie against Christ as they are sins and Gospel sins done against Christ as Mediator Ans I utterly deny this consequence For 1. the Magistrate may serve Christ as Christ and promote and advance the Kingdome of Iesus Christ as Mediator