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
ratifying an Ordinance in heaven and of pardoning sins in heaven for he that can make the ordinance can make also the Gospel-Promise and he that can by an Arbitrary power make one Promise or part of the Gospel may make all And if either Magistrate or Church can appoint such an Ordinance as hath a Promise of bâ—nding loosing made good in heaven they may also take away such Ordinances and Gospel Promises for it is the same power to make and adde to unmake and destroy Ordinances Hence also I argue for the Immutabiliâ—y of a Scripturall Platform that the Church cannot alter at her will thus That must be of Divine institution which is an essentiall part of the Gospel but the Platform of Church-Government in the word is such and so must be no lesse Immutable then the Gospel I make good the major Proposition thus That which essentially includeth a Promise of the New Testament that must be a part of the Gospel which consisteth especially of Promises Heb. 8. 6. 2 Cor. 7. 1. Gal. 3. 17. Gal. 4. 23 24. But there 's a Promise of forgiving sins in Heaven made to the Church using the Keys aright and of Christs presence in the excercise of the Keys as walking amongst the golden Candlesticks Matth. 18. 18 19. 20. Math. 16. 18 19. Iob. 20. 23. Rev. 2. 1. Now if any shall object this Argument proveth only that which is not denyed to wit that some part of Discipline only is of Divine institution which is not denyed for a power of binding and loosing of remitting and retaining sins is of Divine institution But hence it is not concluded that the whole Platform and all the limbs joynts bones and toes are of Divine institution they being matters of smaller concernment I Answer As from a part of the Doctrine of the Law and Gospel that is of Divine institution for Example that I keep observe and do the Law that I believe and repent which are things of Divine institution I infer that the whole Platform of Law and Gospel is of Divine institution and the particulars of Obedience and Faith are not Arbitrary to the Church just so in Discipline I say the like there is no more reason for one part written by God then for another Farther if the Church be a visible Politick Kingdom as it is Mat. 13. v. 45 46 47 48. Matth. 16. 19. Matth. 8. 12. And if the Word be the Word Scepter and Law of the Kingdom as it is Matth. 6. 10. Matth. 13. 11. Luk. 4. 43. Matth. 4. 23. Mark 13. 8. Luk. 21. 10. 14. Luk. 8. 10. Yea the Sword and Royall power of the King Rev. 1. 16. Rev. 19. 15. By which he Ruleth and Raigneth in his Church Isa 11. v. 4. Psal 110. 2. Heb. 1. 8 9. Psal 45. 3 4. 5 6 7. Isa 61. 1 2. 2 Cor. 10. 4 5 6. 1 Pet. 2. 4 5 6 7. And if by this Word the King Raigneth bindeth looseth and conquereth souls and subdueth his Enemies Matth. 18. 18 19 20. Matth. 16. 19. Rev. 6. 2. Then certainly Christ must Raign Politically and externally in his Church and walk in the midst of the golden Candlesticks Rev. 2. 1. And if Christ Ascending to Heaven as a Victorious King Leading Captivity Captive gave gifts to men and appointed an externall policie for the gathering of his Saints by the Ministery of certain officers of his Kingdom as it is Psal 68. 18. Even that the Lord God might dwell amongst them Eph. 4. 11 12 13 14 15 16. Then he must Raign in the externall Policie of Pastors Teachers Elders by Word Sacraments and Discipline Now the King himself the Lord who Raigneth in this externall Policie must be the only Law-giver Iam. 4. 12. Isa 33. v. 22. There can be no Rabbies or Doctors on earth who as little Kings can make Laws under him Mat. 23. v. 8 9 10. Yea not Apostles who can teach how the Worship should externally be ordered but what they receive of the King of the Church 1 Cor. 11. 23. Act. 15. v. 13 14 15 16 17 18. How the house should be Governed Heb. 3. 1 2. 4 5. Yea nothing more reasonable then that Whatsoever is commanded by the God of Heaven should be done in and for the house of the God of Heaven under the pain of his Wrath Ezr. 7. 23. 1. That there should be Officers in a Kingdom and Laws to Govern the Subjects beside the will of the Prince or Judges of the Land or that the Members of a Family or Souldiers in an Army should be Governed by any Rule Custome or Law beside or without the will of the Master of the House and of the Generall Commanders is all one as if Subjects Families and Souldiers should be Ruled and Governed by their own will and wisdome and not by their King Iudges Masters and Commanders for the question is upon this undeniable supposition that Christ is the only Head and King of his Church and so the Head and King of Prelats if they be of the body and of the Rulers Guides and Pastors of the Church which are to be Governed and Ruled by certain Laws no lesse then the people whither or no this Representative Church of Rulers being Subjects and Members of the Head and King of the Church are to be Ruled by the wisdome Laws and Commandments of this King the Lord Jesus or if they have granted to them a vast Arbitrary power to Govern both themselves and the people by adding Positive Mandats of Arbitrary Commanders such as Prelats are in the minde of those who think they have no patent of any Divine right and of Surplice Crossing kneeling for reverence to wood to bread and wine The matter cannot be helped by saying that Christ is the Mysticall Invisible King some doubt if he be the only King of the Church which is too grosse to be resuted of the Church in things spirituall and in regard of the inward operation of the Spirit but he is not a Politicall and visible Head in regard of externall Policie this distinction must hold also in regard of the people who as Christians and believers are rather under Christ as a Mysticall and invisible Head then the Rulers who are not as Rulers but only in so far as they are believers Mysticall Members of the Head Christ for Christ exerciseth no Mysticall and Internall operations of saving Grace upon Rulers as Rulers but upon Rulers as believers then he cannot be the Mysticall and invisible King of Rulers as Rulers to give them as a King an Arbitrary power to be little Kings under him to Govern as they please and the truth is Christ is a Politicall Head and King of his Church not properly a visible Head 2 Cor. 5. 16. Except that he is a visible Head in this sense in that he Raigneth and Ruleth even in the externall visible Policie of his Church through all the Catholick visible Church in his Officers Lawfull Synods
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
and every where to be observed in all Churches Yet Paul neither practiseth it here nor else where nor commandeth others to practise it now here he desireth they may be cut off but not excommunicated Ans We say the last is no question you never read in the New-Testament or in the Old that Prophets or Apostles consulted or advised with the people whether they should work miracles or not 2. Though Excommunication was an ordinary power as the power of binding and loosing given to the Church Matth. 16. 19. and 18. 18. Ioh. 20. 22 23. Yet the actuall exercise of Excommunication being the highest and weightiest censure and the most severe of any other on earth it is no wonder that Paul be as sparing and rare in the exercise of it as the Apostles were in killing mens bodies 3. It is a begging of the question to say Paul neither practised himself nor commanded others to excommunicate for he did both Erastus That which is Rom. 16. spoken for eschewing of those who cause offences is that every one single person beware of false Teachers it is not spoken to the Church to Excommunicate those false Teachers and therefore there is no such need of such a Presbytery as you dream of but only of good and diligent Ministers who may rightly instruct and prudently teach their hearers what Teachers they ought to eschew Ans 1. The eschewing of false Teachers is a generall and a duty no question given to all and every one of the Church But the place doth no more say in expresse terms that a single Pastor should give warning particularly by name that this man Iohn Hymeneus Alexander are those false Teachers to be eschewed then it saith that the Presbytery which we assert doth in expresse termes shew what false Teachers they be who by name are to be Excommunicated and eschewed but you see that Erastus is overcome by truth so far as he must say one single Minister may declare that such a false Teacher by name is to be eschewed as a Heathen and a Publican and so in effect excommunicated and put out of the Church but he denieth that the Church may declare him a Heathen as Matth. 18. and that many Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together in the name of Christ as it is 1 Cor. 5. may put out a false Teacher or a wolf out of the flock 2. We grant that it is spoken to every one that he should eschew false teachers yea and 2 Thes 3. All that walketh unordinately all fornicators extortioners drunkards 1 Coâ— 5. But that every man should eschew those whom he in his private judgement conceiveth to be such before he rebuke them and labour to gain them and in case of obstâ—nâ—cy Tell the Church as Christ commandeâ—h Matth. 18. is not commanded buâ— forbidden Matth. 18. Lev. 1917. Col. 3. 15. For if this should be that I might immediatly upon my own private grudge unbrother and cast out of my heart and intire fellowship every one whom I conceive offendeth me and walketh unordinately without observing Christs order or previous rebuking of him I make a pathway to perpetuall Schismes 2. A violation of all Laws of fraternity and Christian Communion 3. A dissâ—lving and breaking of all Church Communion and iâ— were strange if Erastus will have Christs order kept Matth. 18. in private offences done by one brother to another and not in publick offences when a brother offendeth twenty and a whole Church as if I were obliged to seek to gain my brothers soul in private and lâ—sse injuries and not in publick and more hainous offences Hence it is clear to me If we are to reject an Heretick after once or twice admonition and not to receive in our houses false Teachers and 1 Tim. 6. 3. If any teach otherwise and consent not unto the wholesome word even the words of our Lord Iesus Christ being given to perverse disputing as men of corrupt minds and destitute of the truth 1 Tim. 6. 3 4 5. We are to withdraw our selves from such and to save with severity and plucking out of the fiâ—e those that cannot be cured then certainly the Church of Christ must also turn away from such men and acknowledge them as no members of the body whereof Christ is the head if we say not this if one hath leave in a constituted Church to jâ—dge and condemne his brother and then we shall not take the course of the Apostles in the like case as Act. 15. which is not Apostolick for when false Teachers troubled the Brethren they would not peremptorily though great Apostles as Paul and Barnabas determine against either the false doctrine or the persons of the Teachers while the Apostles Elders and Brethren did meet in a Synod and determine against the Error and against the men as such as troubled the Brethren with words and perverted their souls Act. 15. Now Erastus is willing to acknowledge a sort of Divine Excommunication not a humane as he is pleased to call that Ordinance of separating of wicked men from the Church and holy things of God which yet was in the Church of the Jews instituted by Christ and his Apostles and which no Church wanted as learned Beza saith even in the time of persecution had Erastus explained to us his divine Excommunication as he calleth it it were easie to bring most of his owne Arguments with greater strength of reason against it then against ours which is the truely divine Excommunication CHAP. XIV Quest 10. Whether Erastus doth strongly prove that there is no Presbytery nor two distinct judicatures one of the Church another of the State Erastus I deny not First such a Presbytery as the Evangelists mention which is called a Presbytery a Synedry a Synagogue this was the civill Magistrate who had amongst the Jews the power of the sword 2. I deny not a Presbytery 1 Cor. 6. when the Church wanteth a civill Magistrate 3. I deny not a Presbytery of learned men who being asked may give their judgement of doubts of which Ambrose there was nothing of old done sine seniorum consilio without the Counsels of the Elders But I deny a Senate collected out of the body of the Church to judge who repenteth and are to be excommunicated and debarred from the Sacraments and who not or I deny any Ecclesiasticall judicature touching the manners and conversation of men different from the judgement or court of the civill Magistrate or that there be two supream Courts touching manners in one Common wealth Ans One simple head in a moment may deny more then many wise men can prove in a whole day it proveth they are more cumbersome in their disputes then strong that there was a Iewish Presbytery â—hat is a civill judicature is conâ—uted by Lev. 10. 10. where there is a Court of Aarons sonnes whose it was to judge of Church matters only and to put difference betweene holy and unholy betweene
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
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.
not subordinate to the Ministers of the Gospel as Ministers far lesse to the Magistrate as the Magistrate because it dependeth upon none on earth Minister or Magistrate but the only good pleasure of him who when he ascended to heaven gave gifts unto men that there is such an office as Minister Pastor or teacher And the Church cannot create a new office of a Prelate because of its nature it tendeth to a supernaturall end the governing of Christs body in a way to life eternall purchased by Christ Now the question in this sense whether the power of the Ministery be subordinate to the Magistrate in its constitution it is alike in its subordination to Magistrate and Minister certain it is subordinate to neither Other lawfull and profitable offices and Arts are from God mediately possibly by the intervening acts of rationall nature though Magistracy be from God Rom. 13. 1. yet it would seeme God by the naturall reason of men might devise and constitute the very office of Magistracy in abstracto and the Art of sayling painting c. yet is there no subjection of power to power here by way of dominion Hence the question must be of the subordination of the power quoad exercitium whether Ministers in the exercising of their Ministeriall calling be subordinate to the Magistrate as the Magistrate 5. Dist A judge is one thing and a just judge another thing so here are we to distinguish between a Magistrate and a Christian Magistrate As 1. a husband is one thing and a Christian husband another thing a Captaine is one thing and a Christian and a beleeving Centurion or Captain such as Cornelius Acts 10. is another a Physitian is one thing and a gracious Physitian is another thing sure a heathen Husband hath the same jus Maritale the same Husband power in regard of Marriage union that a Christian and beleeving Husband hath 2. A Magistrate and a Christian Magistrate may be one and the same Magistrate with one and the same Magistraticall power as being first heathen Magistrate as Sergius Paulus Act. 13. 7 12. and there after converted to the faith Paulus was no lesse a civill Deputie when Heathen then when Christian and not more a Deputy as touching the essence of a Magistrate when a Christian beleever then he was before when a Heathen yet to be a Magistrate and to be a beleeving Magistrate are two different things even as Christianity is a noble ornament and a gracious accident and to be a Magistrate is as it were the Subject even as a man and the accidents of the man are two different things 6. There be two things here considerable in the Magistrates office 1. There is his jus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistraticall power or the authority officiall the power of office to beare the sword 2. There is aptitudo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speciall heavenly grace of well governing this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift or grace of God to use that power for Christ These two make one Christian husband one Christian captain Physitian Master in relation to to the wife souldiers sick servants Now the Magistrate heathen as Magistrate even Nero when the Church of God is in his court and dominions hath the same jus the same Authority and Officiall power to be a keeper of both Tables of the Law and to defend the Gospell and to command the Preachers and Synods to fulfill their charge and to see that the officers doe their dutie and to punish dumbe dogs Idolaters excommunicated persons to drive away with the sword false Teachers from the flock he hath I say the same Magistraticall power while he is a Heatheâ— and when he is converted to the Christian faith and he is equally head of men that professe Christ when Heathenish as when Christian but in neither States is he the Head of the body the Church and you give not to Cesar the things that are Cesars if you make converted Nero because a Magistrate now the head of the Church and deny non-converted and heathenish Nero to be the Head of the Church for he is a Magistrate with compleat power of the Sword in the one case as in the other that he neither doth nor can use the sword for the Church it is from Nero his state of infidelity that he is in as a man and not the fault of his office for when Paul saith the Husband is the head of the Wife doth hee meane a Christian husband onely and exclude all heathen Husbands No for then the wife were not to be subject to the Husband if a Heathen and an unbeleever which is against Pauls mind 1 Cor. 7. and the Law of Nature But the converted Magistrate who was before a heathen Magistrate hath a new aptitude faculâ—y and grace to keep both Tables of the Law and to govern in a civill way and indirectly the affaires of Christs Kingdome Hence the adversaries clearly contradict themselves by confounding those two a Magistrate and a Christian Magistrate one while they give supream power over the Church to the Magistrate as the Magistrate sometime to the Magistrate as Christian So Vtenbogard in his book De officio authoritate supremi Magistratus Christiani in rebus Ecclesiasticis p. 7. and p. 8. hoc addo ut intelligatur Magistratum cum religioneÌ„ Christianam amplectitur non acquirere novam authoritatem sed quod eam authoritatem quam ante etiam in rebus religiâ—nis â—ultus divini habebat authoritateÌ„ rectè utitur If the Magistrate when he becommeth a Christian acquireth no new authority as a Magistrate but onely useth well his old Authority in matters of Religion and of Gods worship which he had before while he was Heathen as he saith then the Heathen Magistrate as a Magistrate hath a supreame power in Church matters and yet in the same place he draweth the state of the question to a Christian Magistrate De solo Christiano Magistratu acturus The Arminians in their Apologie fol. 297. as saith their Declaration speake onely of the Christian Magistrate and yet page 298. potestati enim supremae sive Architectonicae qua potestas suprema est jus hoc ut competat ratio ordinis sive boni Regiminis natura sua postulat si Magistratui qua tali jus hoo competit â—rgo multo magis competit Magistratui Christiano Sure if the Magistrate in generall and as the Magistrate have a supream Authority in the Government of the Church such as the Adversaries contend for then the Christian Magistrate farre more must be Head of the Church and so the Magistrate as the Magistrate must be supreame Governour and judge in all Ecclesiasticall causes and in these same causes he must not be Iudge as a Magistrate but as a Christian Nor can they make a Christian Magistrate à medium per participationem utriusque extremi a middle betweene a Magistrate and a Christian 1. For where is there such an
Christ mediator for he denieth expresly Ioh. 18. 36. that he hath such a Kingdom as Mediator or that he was instructed with the sword as Mediator Luk. 12. 13. Now as God and Creator of the world Christ could not deny but he had a Kingdom worldly and that he hath a regnum potentiae an universall Kingdom of power as Lord of Hoasts to dispose of all the Kingdoms of the world and to rule amongst the children of men and to rule over the children of men and to give them to whomsoever he will Dan. 4. 25. 8. 18. â—er 27. v. 6 7 8 9. Psal 24. 1. Psal 50. v. 12. Nor is this Kingdom and Power given to Christ nor is he made Prince and a King as God but as Mediator to give repentance to the House of Israel and forgivenesse of sins Act. 5. 31. I grant it is said Phil. 2. 9. God hath highly exalted Christ and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and of things in earth and things under the earth What doth not this say the adversaries comprehend a royall power given to Christ and hath not Christ from this power to substitute Magistrates in his place as his vicars under him and as little mediators I answer it doth in no sort follow for that is a spirituall power as is clear Rom. 14. v. 9. For to this end Christ both died and rose and revived that he might be Lord both of dead and living v. 11. For it is written as I live saith the Lord every knee shall bow to me and every tongue shall confesse God So it is clearly expounded of Christs exalting at the right hand of God Act. 5. 31. for spirituall and supernaturall ends I grant as Mediator and King he breaketh his enemies Devils and men Psal 2. 9. With a rod of yron and dasheth them in pieces like a potters vessel and maketh his enemies his footstool Psal 110. 1. But that is no carnall power such as earthly Kings useth it is a spirituall power for the reason is given ver 2. The Lord shall send the rod of thy strength out of Sion By which v. 5. as a great Anti-royalist He strikes through Kings in the day of his wrath Now Christ as Mediator sendeth not out Kings and Princes to conquer souls to him with their sword Renowned Salmasius saith When Christ sent his Apostles first to preach the Gospel and to lay the foundation of the Christian Church did he send out with them lictors pursevants men of war with a bundell of rods and with axes to compell men to come in to his Kingdome Commanded he to smite them with swords and axes who would not receive the Gospel No yea he would not have them to take with them a staffe a scrip or shoes But though Christ subdue all his enemies Devils and wicked men it shall never follow that Christ is for that King and head of Devils and wicked men For Christ is as Mediator King and Head or mediatory King and Head of those that are the subjects and redeemed conquest of this King and of those who are members of the body of which he is Head now this body is his Church only Col. 1. 18. He is the Head of the Body the Church Eph. 1. 22 23. And gave him to be Head over all things to the Church Which is his Body the fulnesse of him that filleth all The Body of Christ to be edified Ephesi 4 12. Till we all all that body of the Saints to be perfected v. 11. come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ v. 16. from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase of the Body unto the edifying of it selfe in love Now never Divine can say that Devils and wicked men who shall bow to Iesus are the subjects of this Kingdom of Christ who have right to the fruits of the Kingdom Righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. far lesse that they are of the Body that is Christs Body Christs fulnesse Christs Body to be perfected edified to Come in the unity of faith and of the knowledge of the Son of God into a perfect man c. Arg. 6. These Megistrates that are the mediatory vicars deputies and heads of the Head Iesus Christ and his Kingdom these are of his Body and subjects under the King and Mediator Christ the chiefe Head and King For it is not to be presumed that Christ will appoint these to be heads and vicars of his Body and little Kings over his Kingdom as he is Mediator who are not members of his Church nor subjects of his mediatory Kingdom But Magistrates as Magistrates are not members of his Church nor subjects of his mediatory Kingdom no more then Husbands as Husbands Fathers as Fathers are members and their should have been Husbands and Fathers though the Lord Iesus never had been Mediator advocate and Priest of a redeemed Church Obj. But are Pastors and teachers and Elders as such members of the Christian Church Ans If eyes and ears be members of the body and watchmen members of the city then are they ex officio by their office members of the Church But if the Magistrate as a Magistrate be a member of the Church then all Magistrates Heathen and Turkish are members of the Christian Church ex officio by vertue of their office Arg. 7. That opinion is not to be holden which layeth ground that Christ Mediator is a temporary King hath under him Magistrates even heathenish who have nothing to do with a Mediator to bear a temporall sword for a supernaturall and spirituall end as Christâ— under heires he himselfe being the first heir of all such and so maketh heathens within the verge of the mediatory Kingdom as if Christ were as Mediator a King to Heathen and all and every one of mankind who must have Magistrates and so maketh the Kingdome of men as men and the Kingdom of Grace commensurable and of alike latitude and extension and maketh nature and grace of equall comprehension But such is the former opinion the proposition cannot be denied except by Arminians Socinians Papists who do maintain an universall redemption a grace universall a Catholick Kingdom of Grace comprehensive of all and every man of Pharoah Evil merodach Belshazer all the Kings of Romans Persians Assyrians Chaldeans and of Turk India and such as worship the Sunne and Moon the Devil and the work of mens hands The assumption is granted by Master Coleman who saith Christ is the rightfull King of the whole earth he meaneth Christ as Mediator to whom the Father hath given a Kingdom Obj. Doth not Christ as King make all
glory on every Assembly on Mount Zion for we are witnesses of Your Honours Travels for both that glory may dwell in our Land Your Honours at all respective observance in the Lord S. R. To the Ingenuous and Equitable Reader IT lieth obvious to any ordinary underderstanding worthy Reader that as alwayes we see a little portion of God so now the Lord our God in his acting on Kingdoms and Churches maketh Darknesse his Pavilion to finde out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Demonstrative Causes and true Principles of such bloody conclusions and horrible vastations as the Soveraign Majesty of Heaven and Earth hath made in Germany Bohemiah and the Palatinate as if they were greater sinners then we are and why the windows of Divine Justice have been opened to send down such a deluge of blood on Ireland and why in Scotland the Pestilence hath destroyed in the City and the Sword of the Lord not a few in the fields their Lovers and Friends standing aloof from their calamities is from the Lord who is wonderful in Counsel but to finde reasons to quiet the understanding is not an easie scrutiny matters are rolled on invisible wheels It is enough to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Men no Angels can hunt out the tracings of Divine Providence Nor can we set a day of Law nor erect a Court to implead this Lord who is not holden in Law to answer for any of his matters It were our wisdom to acknowledge that the actions of our Lord ad extrà are so twisted and interwoven thred over thred that we can see but little of the walls and out-works of his unsearchable counsels sure Divine Providence hath now many irons in one fire and with one touch of his finger he stirtâ—â—h all the wheels in Heaven and Earth I speak this if happily this little piece may cast it self in the eye of the Noble and Celebrious Judges and Senators who now sit at the â—eâ—m for I hope they consider it is but a short and sorry Line or rather a poor Circle Job 1. 21. Gen. 3. 19. between the Womb and the Grave between Dust and Dust and that they then act most like themselves Psal 82. 6. I have said ye are Gods when they remember they are sinful men and when they reckon it for gain that the King of Ages gives them a Diurnal of 24 hours to build the House of the Lord to cause the heart of a Widow Church though her Husband live for evermore to sing for joy and are eyes to the blinde and legs to the lame and withall do minde that when the Spirit is within half a Cubit or the sixth part of a Span to Eternity and Death cannot adjouâ—n for six hours to repent or do any more service to Christ in the body the welcom and testimony of God shall be incomparably above the Hosanna's of men Undeniable it is that we destroy again what we have builded if we behead the Pope and divest him of his Vicarious Supremacy and soader the Man of Sins head in the Ecclesiastical Government to the shoulders of any Man or Society of men on Earth It is not an enriching spoyl to pluck a Rose or Flower from the Crown of the Prince of the Kings of the Earth Diamonds and Rubiâ—s picked out of the Royal Diadem of Jesus Christ addeth but a poor and sorry Lustre to Earthly Supremacy it is Baldnesse in steaâ— of Beauty An Arbitrary power in any whether in Prince or â— relats is intolerable Now to cast ouâ— Domination in one and to take it in in another is not to put away the Evil of our doings but to Barter and Exchange one sin with another and mockingly to expiate the Obligation of one Arrear to God by contracting new Debt Again how glorious is it that Shields of the Earth lay all their Royalty and Power level with the dust before him that sitteth on the Throne and to make their Highnesse but a Scaffold to heighten the Throne of the Son of God Yea if Domination by the Sword be the Magistrates Birth-right as the Word of Truth teacheth us Luke 22. 25 26. Psal 82. 1 6. Rom. 13. 4. and the Sword can never draw blood of the Conscience It is evident that the Lord Jesus alloweth not Carnal weapons to be used within the walls of his Spiritual Kingdom and if Power be an enchanting Witch and like strong Drink which is dolosus luctator a cosening Wrestler we are to be the more cautelous and circumspect that it incroach not upon Jesus Christ for fear that we provoke the eyes of his glory and cause Jerusalem to be plowed and Zion become heaps and many houses great and fair desolate Let the Appeal be to the Spirit that speaketh to the Churches in the Word The Golden Reed can measure every Cubit of the Temple as well the outer Porch as the Holy of Holiest and all the dimensions the length and bredth of the City which is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is there If the Scripture be no Rule of Church Government but the Magistrates Sword be upon the shoulders of Christ as the prime Magistrate we come too near to the Jewish Earthly and Temporary Mesâ—iah And if Excommunication and Censures and that Ministerial Governing which was undeniably in the Apostolick Church be Fictions we are in the dark I confesse we know not whether the Vessels of the House should be of Gold and Silver or if they should be but Earthen Pitchers It is said That all this is but a Plea for a Dominion of an higher Nature even over the Consciences of men by Censures But why a Dominion Because a power of Censures Surely if they were not Spiritual Censures and such as hath influence on the Conscience we should yield a Domination were the businesse But this power of Censuring Spiritually is as strong as Authoritative in Dispensing Rebukes Threats Gospel-charges and Commands in the Word Preached as in Censures The power is Ministerial only in the Word not Lordly and why should it be deemed a Dominion and an Arbitrary power in the one and not in the other If the will of the Magistrate may carve out any Government that seems good to him and the Word of God in this plea be laid aside as perfect in Doctrine but imperfect and uselesse in Government we fall from the Cause But if the Word of God stand as a Rule in matters of Church-Government then the Question is only on whose shoulders the Ark should be carried and by whose Ministery doth Jesus the Lord and King of the House punish if I may use this word Scandalous men And whether doth the Head of the Church Christ in laying Judgement to the Line and Righteousnesse to the Plummet use the Magistrates Sword for a Spiritual and Supernatural end of the Service and Ministery of his Church or doth he send Pastors and Teachers as his Ambassadors for this end But if you were not
appointed yet is it not Morall that a Pastor be such or such a Country man so he be apt to teach and holy Crossing signifying the dedication of the Baptized Childe to the service of Christ must be Morall but what sort of River the â—â—ter of Baptisme be is meerly Physicall not Morall So there be two sort of things in Gods Worship things either meerly Morall or meerly Naturall And here also we consider things Circumstantiall as Time Place c. And circumstances are either meerly Physicall or 2. meerly Morall or 3. mixt partly Morall partly Physicall Circumstances meerly Physicall are such adjuncts of divine worship as are common and unseparable concomitants of both civil naturall and Religious or Sacred actions performed by men and as they are such contribute no Morall goodnesse or badnesse to the action or Agent in the performance thereof such as I take to be the seven individuall proprieties of every man Forma figura locus tempus strips patria nomen under Forme and figure The first two I comprehend such a proportion of body a man of a high stature or low a man beautifull or not beautifull to which I crave leave to reduce all externall Formes of habites as cloathes the head covered or not covered the situation of the body as as they are in themselves meer Physicall acts kneeling sitting standing the eyes cast down to the earth or lifted up the hands lifted up or not lifted up the knocking on the breast or not knocking motions of the soul that are naturall Time Place Family Country Name as such a person Thomas not Iohn the son of such a man not of such a man 1. All these are common concomitants of Civill Naturall and Religious actions for all actions performed by man of what kinde soever as naturall to eat sleep or civill to declaime an oration before the people or religious to preach or pray must be done by some persons Iohn or Thomas men of some Family in some time in some place for they are not actions eternall and so must be done in time and place so the Agents must have some habite some gesture in the doing of all these actions and they are unseparable Adjuncts of all these actions because neither actions naturall civill nor Religious can be performed but by some persons in some habite and gesture in some time in some place and lastly they are meere circumstantials and contribute no Morall goodnesse or badnesse to the actions as they are but common and unseparable circumstances for because he preacheth in time or in place simply the preaching is neither Morally good nor ill better or worse because Thomas prayeth in Gown or Cloak in this place rather then that place so it be not Locus ut sic of intention such a Religious place before the Image of Christ or the Father or the Virgin Mary the praying is neither the more or the lesse acceptable to God because of these common and unseparable adjuncts Hence there can be no such force in these circumstances as to make the actions indifferent Such as contend for the lawfulnesse of Ceremonies say our circumstances of time place and the like is nothing but a meerblinde for we cannot say they enumerate all these circumstances for habite gesture person are not meer circumstances and they mustcome in under the lap of this general c. or the like To which I answer that to my knowledge all these that are meer Physical circumstances are particularly enumerated such as are 1. Time 2. Place 3. Person or Agent 4 Name 5. Family 6. Condition as Country Family House 7. Habits or Garments 8. Gestures as sitting standing lifting of the eyes or hands knocking on the breast kneeling and there is no blinde in this enumeration for there be no other particulars that can be enumerated except this time of the day eight or ten of clock this place not any other this person not another and these are only considered here as circumstances not as such and such circumstances but the truth is the enumeration of Symbolicall Rites as Crosse Surplice and the like is really a blinde and is an enumeration with a wide belly and includeth species and not individuals only as Symbolicall Ceremonies such as are Crossing Bells Oyle Salt Spettle Milk turning to the East toward the people from the people toward the Altar with a high voice with a low voice and a thousand the like yea all the old Ceremonies of Moses with a new face all the toyes of the Masse of the Dedication of Churches which would fill a Volumne like the Rationale of Durandus 2. Some Circumstances are meerely Morall for as Divines distinguish Time and Place in Time as Time and as such a Religious Time the Lords Sabbath Tempus tempus ut sic and Place as Place or such a Religious place Locus locus ut sic So we may distinguish here between circumstances in common or in grosse and such and such circumstances As time is a common adjunct of Divine Worship But such a time to wit the Lords-day is both the time of Worship and Worship it self So there is place of Worship and there is such a Religious place The holy of holiest the Temple A habit is a meer accident of Worship the person John or Thomas is also an accident but if God command such an Ephod as Aaron and the Priests were to wear this is not a meer circumstance that the person who administreth the Lords-Supper be John or Thomas is a meer circumstance but that this person be a called Pastor not a private man is more then a circumstance And therefore these circumstances taken in common and their Universall nature are meerly Physicall circumstances but taken in their particular and determinate restrictions as such circumstances they may be meerly Morall circumstances such as are the common adjunct of the time of Worship the place and the Sabbath time and the Temple for Iewish Worship The former are circumstances meerly Physicall the latter meerly Morall I mean as they are restricted other wayes The Temple of Jerusalem served as our meeting places do to sence off the injuries of Heaven and Sun but that is as a place not as such a place 3. There be some mixt circumstances as these same Physicall circumstances clothed with their own seasonable conveniences so time for Worship and due and convenient time is required there may be some Scandalous and Superstitious time for Worship A habit in the Preacher is required and that a grave one a place is required for private Worship and a fit place such as is not the Market-street for private Praying the inconveniency of the circumstance may vitiate the Worship I did say that Christ Iesus hath set down in the Word a perfect Plat-form of Church-Government in all Morals I say in all Morals because the Word doth not teach us any thing of circumstances Physicall as Physicall Scriptura talia non ponit sed
they distribute to wicked and scandalous men such Ordinances as they see shall certainly be judgement and damnation to them and as maketh the Communicants guilty of the body and blood of our Lord Now that the Stewards Communicate with the sins of these manifestly scandalous to whom they administrate the Supper I prove 1. Because they that sow pillows under the head of the openly wicked preaching peace to these who should die do hunt souls Ezech. 13. 20. and partake of their presumption and they that heal the wound of the people with smooth words are false dealers and concurreth to the wound of the people Ier. 8. 10 11. As the Prophet that preacheth lies partaketh of the peoples presumption which believe those lies Ier. 14. 14 15 16. 2. If Eve should but reach the fruit of the forbidden Tree to Adam and say take and eat she partakes of Adams sin if the mother give poyson willingly and wittingly to a childe she killeth her childe though it be told the childe that it is poyson The Supper to those who knowingly to us eat unworthily is forbidden meat and poyson 3. A third Argument is from the nature of holy things It is not lawfull to give that which is holy to dogs nor to cast pearles before swine least they trample them under their feet Matth. 7. 6. But the Sacraments are holy things saith Erastus and no man can deny it Ergo we are not to give the Sacraments to the scandalous and openly prophane But Erastus answereth That the Lord preached the word to Pharisees and the word is a holy thing and a pearl and by Dogs and swine he meaneth open persecutors They that will seem members of the Church and confesse their fault and promise amendment are not such as will trample on the Sacraments and will turn again to tear you Et si quis talis reperiatur hunc ego admittendum minime censeo for such saith he Are not to be admitted to the Sacrament Ans These holy things which prophane men and openly scandalous can make no use of but pollute them to their own destruction and the abusing of the Ordinances no more then Dogs and Swine can make use of Pearls to feed them but onely trample on them are not to be given to the prophane and openly scandalous But the Lords Supper is such a thing being Ordained only for those that have saving Grace not for Dogs Now the Assumption applied to the word is most false as it is applied to the Lords Supper it is most true for the Word is Ordained by speciall Command to be Preached to Dogs and Lions that thereby they may be made Isa 11. 4 5 6 7. Isa 2. 3. 4. Lambs and Converts the Supper is not a mean of Conversion and since Dogs can make no use of it but trample it under foot we are forbidden to give such holy things to them It is true They 'll trample the Pearl of the word but we are Commanded to offer the word to all even while they turn Apostates 2. If Christ Commanded the word to be Preached to Pharisees and Saduces these were such persecuters as sinned against the Holy Ghost Dogs in the Superlative degree Matth. 12. 31 32. Joh. 9. 39 40 41. Joh. 7. 28. Joh. 8. 21. Ergo Christ Commanded some holy things the word to be given to Dogs and yet his precept cannot be obeyed if we give them the Sacrament 3. By what Doctrine of Scripture will Erastus have these that trampleth on Ordinances and turn again to tear us debarred from the Supper For in his Thes 26. 27 28 29. he holdeth it unlawfull to debar any Judas from the Supper doth he think there be no Dogs in the Visible Church Peter saith There be such Dogs as have known the way of truth and turn to their vomit and such may promise amendment confesse their sin and desire the Sacrament 4. Arg. Those who will not hear the Church but doth scandalize not only their Brethren but also a whole Church and are to be esteemed as Heathen and Publicans are not to be admitted to the highest priviledge and to feast with Christ when the Church knoweth they want their wedding garment But there may be and are many in the Church of this sort Ergo such should not be admitted For the Major I set down the words of Erastus granting it The Assumption both Scripture and experience proveth for there be in the Visible Church Dogs Persecuters Jezabels as there be many called and few chosen 5. Arg. If the incestuous man must be cast out lest he leaven the Church then can he not be admitted to Communicate with the Church in that which is the highest seal of Christs love but the incestuous man must be cast out lest he leaven the whole Church 1 Cor. 5. 4 5 c. Ergo The Proposition is clear because none can be put out of the Church but they must be separated from the Table of the Children of the Church the Assumption is 1 Cor. 5 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put him out ver 7. Purge him out Now the Church hath no power by bodily violence to attempt a locall separating of him in person from them as they are men though they may separate themselves from him then it must be a declarative casting of him out as unworthy to Communicate with the Church in such holy Ordinances as distinguisheth the Church from other Societies and these be the Seals of the Covenant 6. We are not to suffer sin in any Levit. 18. 17. Rev. 2. 20. but to hinder it so far as we can according to our vocation 1 Sam. 3. 13. As the Priests hindred Vzziah to Sacrafice 2 Chron. 26. 18 19 20. And must pull them out of the fire Jude ver 23. As the Law of nature would teach the Mother not only not to co-operate with her sonne attempting to kill himself but to hinder and stop him by pulling a knife or sword out of his hand when he is about to destroy himself if so then ought not the Church and her Officers to co-operate so far with those who do Eat and drink their own Damnation as to exhibite and give to such the seals of the Covenant to pray that these seals may be blessed to scandalons ones which is to pray directly contrary to the revealed will of God in his word and against that which the faithfull Pastors and Paul Preacheth That every one should try and examine themselves and so eat and drink Now a reall and physicall co-operating of the Church with such manifest impiety must then be the Churches suffering of sin in a brother or not hindring him â—o eat his own Damnation if the Lord have committed a power of dispensing the seals to Christians not to Pagans and Turks Let Erastus show any precept or practise why we might not admit Jews Turks Indians though never Baptized to eat and drink the Lords body and blood we are to Preach
the warres for 1 Chron. 21. David commanded to number all Israel from Dan to Beershebâ— and v. 6. Levi and Benjamin Ioab counted not for the Kings word was abominable to Ioab Whence to me it would seem that in some cases they were counted for warre so 2 Chron 23. 7. The Levites shall compasse the King every man with his weapons in his hands and Iehoiada the High Priest was their leader to establish Ioash in his Throne but the case was not ordinary Otherwise the Levites were separated from warre and civill judicatures to the service of the Sanctuary Numb 1. 47 50. and 2. 33. and 3. 9. 12. and 3. 41 45. and 8. 6. and 9. 10 11 12 14 18 19. and 18. 23. Deut. 31. 25. Iosh 14 3. 4. and 18. 7. 1 Chron. 15. 15. 2 Chron. 8. 14. and 20 19. and 29. 5 16 25 26. Ezra 3. 9 10. c. 6. 18. c. 8. 29. Neâ— 8. 7 9. and 9. 4. Ezek. 44. 10. All which places must be answered by Erastus CHAP. XVI Quest 12. Whether Erastus proveth validly the power of the Civill Magistrate in matters Ecclesiastick BEfore I proceed further it is needfull to examine Erastus his doctrine of the civill Magistrate Erastus As there is a twofold governing so of necessity there must be two supreame Governours God is the governour of the inward man the Magistrate of the outward man it is absurd there should be two supream Governours of the same Government so as the one neither be a part of the other nor Administer all in the name of the other Ans 1. Because a man consisteth of a spirituall part a conscience and soul and of an externall visible part in which he exerciseth visible and externall acts of worship yet spirituall another as he is a civill Agent therefore there is a necessity there be no supream externall Governours under the one supream Lord of Heaven and earth one that teacheth and informeth the minde and ruleth by the sword whole man as he is a part of a civill society in all his civil actions and this is the Magistrate another that governeth him as he is a member of a spirituall and supernaturall society and exerciseth externall spirituall actions in reference to God in the subjection of his conscience to him and this is either a Priest Levite or Prophet in the Old Testament or Pastor Teacher or Elder in the New Testament and it is absurd that there should not be two Governors one over man in relation to his conscience and walking with God and his brethren as Members of a spirituall society called a Pastor or Teacher another in relation to his civill actions of Peace and justice to his brother as he is a Member of a civill society called a Magistrate 2. It is an absurd thing for Erastus to fancie God and the Magistrate two supream Governors when the Magistrate is not supream but a meer Minister and vassall subordinate to God the only most high 3. It is as absurd to imagine God hath given no Rulers Teachers and guides to govern a man as he is a spirituall Agent obliged to worship God and to be edified in the faith but only the civill Magistrate then hath Christ left no shepherd to his redeemed flock but the Civill Magistrate and ascending on high he hath left no gifts no Pastors and Teachers for the gathering of the Saints to the end of the world when we shall meet all in the unity of the Faith but only the Magistrate contrary to Christs end in ascending to heaven Eph. 4. 11. Act. 20. 28. 1 Pet. 5. 1 2. and contrary to Christs compassion to souls who is moved that his sheep want shepherds for there souls rather then Magistrates Matth. 9. 36 37 38. therefore the opinion of Erastus is like the Divinity of Epicures or unchristian Moralists who appoint Magistrates to Governe the externall man but no Teachers to take care of their souls or to lead them to heaven Erastus As there is one measure by which we measure things of divers natures as cloath of linnen of silke of silver of gold and there is one weight by which we measure things weighable though of most divers natures so is there one visible dispensation and governing of all visible things though there be some Lawes for the City some for the Countrey some for the Schooles as there be no necessity of divers rulers and Law-givers to the City to the Countrey to the Schooles so is there no necessity that there should be any other then the Magistrate who should guide things civill and prophane things of Schooles and things sacred Ans This man speaketh rather like a Morall or a naturall Physitian then a Divine the argument were good if men had no souls for then they should not need any to watch for their souls as the spirit of God saith they do Heb. 13. 17. and he with one stroak taketh away Pastors and Teachers and maketh the King the onely Pastor and Teacher in all his Kingdomes 2. We know similitudes especially not warranted with Scripture proveth nothing and this may well conclude there should be no ruler at all nor any Lawgiver on earth but God only and let every man do what seemes good in his owne eyes for Gods will is the only measure and rule of all things And 3. If all men were to be ruled the same way it might have colour But it is knowen that all Churches as members of a Common-wealth are ruled one way in giving to every man his own in not doing violence one to another But in keeping peace and policy as all men do in all societies on earth and so they have need of Magistrates 2. Another way they are considered as Members of a society called from the state of sinne to Grace and Glory and so they have no lesse need of teachers for the guiding of their souls Mat. 9. 36 37 38. Eph. 4. 11 12 13 14 15 16. Act. 8. 31. Heb. 13. 17. 1 Thes 5. 12 13. 1 Tim. 5. 17. Act. 20. 28 29. Math. 28. 19 20. Phil. 1. 1. and by name of the Elders of the Church Act. 4. 5. 23. and 11. 3. and 14. 23. and 15. 2 4 6 22 23. and 16. 4. and 20. 28. and 21. 18. and 22. 5. Tit. 1. 5. and that the Magistrate should rule the house of God is against the word Erastus One Common-wealth can have but one supream Magistrate a body with two heads is monstrous therefore Papists almost by this argument doe appoint one Pope head of the Church There cannot be two powers of two swords both supream and of equall power But the Church power must be subject to the more excellent the power of the Magistrate But because he cannot do all by himselfe he Governeth the Schooles by Doctors the Cities by inferiour judges the Church by Pastors and all according to right and justice and the word of God and that where the Magistrate
of God a matter of laughter to men 2. Where as Hooker would have God to forbid not the same Ceremonies Materially or an utter dis-similitude but the same Ceremonies of the Heathen with the signification which the Heathen did put on them contrary to Scripture as upon the cutting of their flesh they did impose this signification that they should sorrow for the dead as those that have no hope 1 Thess 3. we see then 1. all the Ceremonies of the Heathen as the cutting of the flesh the killing of their Children to Molech So they be formallized and charactered with a signification according to the word of God shall be lawfull Put then Scripturall and lawfull significations either of faith in Christ already incarnate or of Christian conversation as of moderate mourning for the dead such as was in Abraham who mourned for Sarahs death and in our Lord Jesus who wept for the death of Lazarus And so the Sacrificing of Bullocks Sheep Rams yea Circâ—â—cising and Sacrificing of children to Molech shall not be condemned as a complyance and Symbolizing with the Jewes and Idolaters Nor can any say that shedding of blood to God and killing of men must be now forbidden I answered before shedding of blood with this Scripturall and lawfull signification and as an indifferent means of the worshiping of God is no other way forbidden in the first 7. blâ— then because it is not commanded in Scripture But this is no forbiding at all of worship or of new positive meanes of worship So you 1. make it not a part of the word of God and necessarie worship 2. So it be materially indifferent and be instamped with a lawfull and Scripturall signification as we suppose it to be 3. Nor doth the Word any where condemne killing of men as a worship except that iâ— commandeth it not as a worship which we say as it is a breach of the sixt Commandement it is forbidden as man-flaughter but not as unlawfull worship But then how will Morton and Burges justifie Circumcision which they say is lawfull yet so it have not a Jewish intention nor any necessitie or efficacie imposed on it it is a degree of murther and why may not upon the same ground cutting the flesh for the dead launcing of the body with knives the Popish selfescourging be lawfull Now the text signifieth no allowance at all of the rounding of the corners of the head and the cutting of the body and how shall Hooker prove that only heathenish and Pagan-rounding of the haire and cutting of the flesh as they betoken mourning in a hopelesse manner for the dead were forbidden 1 Thess 3. divers of the Pagans amongst whom is Phocillides and many others taught the resurrection of the dead They might then sow their land with divers seeds cut their flesh for the dead yea and observe times be dismayed at the signes of the heaven as the heathen And what ever the Pagans did in their worship they might doe so to the Lord their God and doe all the judgements ordinances and lawes of Egypt Canaan Turkie of Rome materially even to the falling downe before Bread sacrisicing of Beasts cutting of the haire c. 3. What Hooker meaneth by a dis-similitude with the heathen of set purpose is easily knowne Only in things wicked and unlawfull saith he or Idolatrous or against the law of God we are to be dislike to the heathen because it is said Yee shall doe my judgements for he expresly denyeth that there was any danger of infection by reason of nearnesse to the Egyptians and Canaanites in these indifferent things or that they were forbidden because the Pagans used them they were unlawfull though the Pagans bad ever used them Ans Tannerus the Jesuite saith tom 3. in 22. disp 9. de fide spe q. 6. dub 9. abstinendum est ab omni speciè male prâ—pter scandalum ratio quia scandalum tali casâ— oritur ex vi actionis ipsius non aliter fâ—râ— quam si mala esset then though the Nations heathenish rites were not ill yet being not necessarie to the Jewes and having appearance of ill in that they are Characters of the worship of strange Gods scandall must refâ—â—e from the using heathenish Ceremonies vi actionis from the nature of the using of them as if they were intrinâ—ecally ill 2. If it were no more but this they were so much the worse and more scandalous that beside that they are intrinsâ—cally evill yet they are the Statutes of Egypt and Canâ—aâ— and not the Statutes of the Lord. So either these words must bee idly set downe amongst whom yee dwels and to which the Lord bringeth you Or they must adde a degree of wickednesse to the sinnes that they were the sinnes of Egypt and of Canaan and so they are forbidden both as sinnes and also for the bare Similitude as the words imply for God will not only have them to walke in right judgements but also in his righteous judgements because â—aith hee I am the Lord and ye shall not doe after such and such a way because such are the doings and wayes of Egypt and Canaan Ergo Though all were intrinsecally evill that are forbidden of this kinde they partake also of a farther degree of morall evill in that Egypt Canaan and Idolatroâ—s Papiâ—â—â— doe these same things to their Idols Hooker addeth Wee must be unlike to Rome not only in Doctrine but in Ceremonies and Governâ—â—â—â— and especially Government not commanded in the Word for all is Papish though lawfull and agreeable to the word of God whatsoever Rome hâ—â— received without commandement of Gods word Ans Theâ—e is not required properly a conformitie in us with Rome in doctrinals as if Rome were our Rule nor is the word of God properly conforme to the Protestant religion but the Protestant religion must be conforme to the Word Whâ—â—nesse is not properly like to Snow or Milke but Milke or Snow are like to whitenesse Nor have we properly a 〈…〉 with Papists in doctrine they are not our patterne nor wee theirs 2. We do not plead for a Government in all things to be commanded in the Word but to be warranted by the Word either according to command or promise or morall practise foâ— the Scripture is our Rule but 1. not in miraculous things 2. Not in things temporarie as Communitie of Goods 3. Not in things Literally exponed as to cut off our hands and feet 4. Not in things of Art and Science as to speake Latine to demonstrate conclusions of Astronomie 5. It is not properly our Rule in Circumstances which are but naturall conveniences of time place and person and such like But it is our Rule 1. in fundamentalls of salvation 2. In all morals of both first and second table 3. In all institutions and wee conceive the Government of the Church to be a proper institution to wit it is a supernaturall ordinance or helpe above nature to guide the