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heart_n	conscience_n	evil_a	sprinkle_v	3,712	5	10.9699	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

the dead body of any man shall be unclean seven dayes 16. He that toucheth one that is slaine with the sword in the open field is uncleane 22. Whatsoever the uncleane person toucheth shall be uncleane So Paul Tit. 1. 15. To them that are defiled and unbeleeving nothing is pure but even their minde and conscience is defiled 2. The Prophets expound it so Ezek. 36. 25. Then will I sprinkle clean water upon you and yee shall be clean From all your filthinesse and all your Idols will I cleanse you Hath he not a cleare reference to the water of Separation Num. 19. With this water the unclean person and his clothes were washed yea the Tents and the Vessels ver 17 21. According to which saith Paul 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthinesse of the flesh and spirit Here a cleare Allusion to Ceremoniall filthines bodily and of the flesh and of Tents and Vessels Heb. 10. 22. To both these washings there is a reference Let us draw neere having our hearts sprinkled from an evill conscience and our bodies washed with pure water And Heb. 9. 13. If the blood of buls and goates and the ashes of an heifer mingled with running water Num. 19. 17. which purged vessels that were but capable of Ceremoniall uncleannesse sprinkling the unclean sanctifieth to the purifying of the flesh 14. How much more shall the bloud of Christ purge your conscience from dead works It is cleare also that the unclean were separated and the Leper put out of the campe so as the children of Israel might not touch any thing Ceremonially unclean and all uncleane persons were put out of the Congregation Hence the Hypocrites word alluding to that separation Esa 64. 5. Stand by thy selfe come not neere to me for I am holier then thou So was Miriam removed and leprous King Vzziah out of the Congregation of the Lord. Erastus We deny that the Ceremoniall uncleannes signified the wickednes of conversation so that it can be proved that both these uncleannesses were punished with the same punishment 1. Because many against their will were polluted legally as the night pollutions the diseases monethly of women when they were necessitated to be with Children Parents Wife brethren when they died sometimes they touched unclean things ignorantly but no man lives wickedly against his will 2. God could not forbid in every time and place the touching of the dead onely God commanded the polluted to be purified according to the Law God vvould have his people neere their dying friends but God never gave leave to any to live vvickedly 3. A holy man not sinning in his thought remaining holy might be legally unclean vvithout either his vvill or knovvledge by touching some uncleane thing that he knevv not to be unclean But a vvicked man doth not at one time both doe vvickedly and remaine pure and holy Ans All this is a meere cavilling at the wisedome of God in making such Ceremoniall lawes and such punishments against the transgressors of them as the wise Law-giver of his free-will thought fit because these Lawes seeme ridiculous But the foolishnes of God is wiser then men 1. We say not that the punishment of legall and morall uncleannesse is all one every way and alwayes it is enough for our purpose that God will have those who are legally uncleane separated from holy things while they bee purified and little sinne and guiltinesse seeme to bee in legall uncleannesse as when bodily Leprosie came on persons against their will yet when God will have them punished with being removed from the people of God from the Sanctuary and the holy things this could not be for it selfe for as Paul saith Doth God take care of Oxen So we doth God hate bodily diseases which are his owne just actions not our sinfull doings since I say God hateth them not and putteth not punishment on them for themselves therefore it must be to signifie what detestation and punishment the Lord our God would have his Church to put upon morall wickednesse So we thinke Erastus might have spared paper and paines in proving a difference which no Divine denieth between Ceremoniall and Morall uncleannesse and the punishment of the one and of the other for it can never prove his conclusion Ergo Separation for legall uncleannesse cannot typifie separation for Morall uncleannesse I could give eight and twenty differences between Isaac and Christ as Erastus giveth seventeen or eighteen between Legall and Morall uncleannesse and the punishment of both But I hope that should never conclude against the Holy Ghost Heb. 11. 17 18 19. Gal. 4. 28 29 30. Rom. 9. 9. that Isaac was not a type of Iesus Christ 2. Night pollutions are not altogether against our will they are sinfull pollutions except concupiscence and lustfull habituall day lusts the cause of them be not sinfull pollutions yea and forbidden in the seventh Commandement 3. These pollutions Legall caused by invincible ignorance were types or symbolicall signes of our originall iniquity and give me leave to doubt if all actuall touching of things unclean was no Morall sinfulnesse I conceive the Iewes as the Christians also were obliged to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 5. 15. and were to take heed to the outer-man that they should come neere no uncleane thing in some cases leprosie and other legall uncleannes came on them without either will or knowledge 4. If the standing beside the dying friends be all one with touching the dead I remit to the principles of Physicke and if the touching of any dead be excepted in the Law Ceremoniall let the learned judge All the other differences assigned by Erastus I leave as not concludent against us they tend all either to blame God who should punish some legall uncleannes that is altogether against the will of man with any punishment at all as the three first differences insinuate Or 2. that God punished some Legall uncleannes more severely then homicide and Morall uncleannes as the 5. difference doth insinuate and the 4. difference And this is to challenge God to whom I desire to ascribe a Soveraignty both in punishing or pardoning as he thinketh good Or in punishing more severely or more mildely these same sinnes or in punishing greater sins with lighter punishment and with a heavier rod lighter sinnes Erastus Any legally unclean was debarred from the Temple the difference was onely in the time but you debarre not all wicked men from the Supper Ans The most that were legally unclean were also morally unclean in that they willingly transgressed a known Law Ergo Legall uncleannes was also Morall uncleannes 2. Though we debar not all wicked men but onely the scandalous yet we have in readinesse vengeance against all and so against latent disobedience which is a high censure in debarring hypocrites from heaven and we conceive Legall uncleannes as the monthly diseases of women night pollutions want of

is onely possible and the good lesse necessary then the good of non-scandalizing then we are not for hope of a possible dutie and lesse necessarie to doe that from whence a Scandall doth arise So it was not lawfull for Paul to take stipend which should have hindered the promoving of the Gospell though he might have imployed that stipend upon charitable uses because that Charitie was a dutie onely possible and incomparably lesse necessarie then the promoting of the Gospell So 1 Cor. 6. 7. Why suffer ye not rather losse yet by that suffering losse they were lesse able for workes of Charitie and to provide for their Familie and Children but the gaine was temporall and not to be compared with a good fame upon Christian religion which was slandered by heathen when they went to law Christian against Christian before an Heathen Judge The fourth scandalous object is that which hath appearance of evill Not every thing is such for good hath the appearance of evill Paybodie to elude this sheweth a number of things which have appearance of evill but ●are good and he nameth among them Hushaies abiding with Absolon in his conspiracie which was plaine dissimulation but that properly hath appearance of evill 1. Quod plaerumque fit malo fine as the Schoolemen define it that which ordinarily is done for an evill end as to ly in bed with another mans wife to sit at the Idols table to bow to an Image 2. That which being good in it selfe yet because of the circumstances is exponed vain-glory as to pray in the streets it s ordinarily exponed to be for this end to be seen of men These who expone that place 1 Thess 5. Abstaine from all appearance of evill to be abstaine from that which seemeth evill to the conscience and judgement of the doer or onely of doctrine reach not the Apostles minde for to sit at the Idols table to bow to an Image and keepe the heart to God are out of doubt appearances of evill forbidden in the text yet are they not doctrines seeming evill alwayes to the judgement of the practisers They object to looke up to the beavens and Sunne may have appearance of praying to the Sunne and heavens for in the externall fact no more could be done by a person adoring the Sun Ergo such appearances cannot be scandalous Objects Answer lifting up of the eyes in prayer are naturall adumbrations and expressions of the elevation of the heart required in prayer Psal 25. v. 1. and so commonly exponed by all Nations and therefore cannot be appearances of evill Hence these rules I. Suppose all be strong in whose presence I practise a thing indifferent yet if it have no necessitie no aptitude to edifie and have onely all its goodness from the will of commanders in practising I scandalize 1. Because the strong are apt to sinne and so apt to be scandalized and the action is idle and not reasonable having no other reason but the meere will of Rulers 2. If I probably know my practice shall come to the knowledge of these who shall be scandalized I scandalize them in such an action II. Rule Though the practice of things indifferent having some necessitie be lawfull as 1 Cor. 10. 27. Eat what is set before you asking no question for conscience sake Yet the ●aith and conscience of things indifferent is never indifferent we are never to judge a thing indifferent necessarie nor a thing necessarie indifferent and practice in that judgement so erroneous is finfull and not of faith Rom. 14 ● 22. III Rule An universall omission of good of obeying affirinative precepts for the eschewing of scandall cannot be lawfull for it is 1. necessarie for my salvation to obey affinnative precepts though not in all differences of time In this meaning Augustine said We are not to abstaine from good workes he meaneth a totall abstainence for any scandall And Tertullian good offendeth non save a wicked minde But at sometime an obedience to an affirmative precept hic nunc may be omitted when we see that from the doing thereof the ignorant and weake will commit great sinnes So Aquinas Bannes Sanches for affirmative precepts of the law of nature saith Bannes must sometime be omitted for the eschewing of scandall for they doe not obliedge but when and after such a manner as is convenient V. Rule To doe any good action or lawfull or indifferent when I probably foresee a scandall will follow is an active scandall for I preferre my owne will to my brothers salvation saith Antoninus and Navarret and therefore saith i Antoninus A virgin going abroad without just necessitie where her beautie shall be a snar● to young men or to goe out upon a necessary cause with a whorish attire is an active scandall her feet abideth not in her house saith Solomon And Navarr saith It is to sinne mortally and Silvester saith If the Popes commandement doe but smell of veniall sinne and if by giving audience thereunto it be presumed that the state of the Church shall be troubled or a scandall shall arise though the commandement goe out under the paine of Excommunication it is not to bee obeyed Vasques and Suarez say to sell gift or dispose of any things indifferent when we foresee they shall abuse them is to commit the sinne of active scandalizing Yea the forme of an Idol though he never adore it doth highly scandalize and Antoninus Silvester Corduba Metina the Jesuit Zanches teach That to contribute to that which we see shall induce any to sinne is to be guilty of scandalizing And the reasons be these 1. We are not to preferre our will to the salvation of our brother 2. Things lesse necessarie then our brothers salvation in that case become not necessarie and so fruitlesse and idle 3. Charitie inferferreth that we hinder so far as we can the ruine of our brothers soul Scandaell is spirituall homicide 4. To contribute any morall help and influence to our brothers fall and soul-ruine is to be accessarie to his sinne Hence Ceremonies and things not necessarie to salvation may be omitted altogether in their specialities when the practising of them doth scandalize and so though kneeling in Gods worship cannot well be universally omitted yet kneeling appropriate to such an act of worship may be omitted and ought to be omitted if it scandalize and Ceremonies which scandalize universally seeing they are not in their very kinde necessarie to salvation are to be abolished Yet I may adde one caution here To contribute helpe for the doing of that which of it selfe is necessarie which I know an other in respect of humane frailtie will abuse to sinne is no active scandall So to lay hands on a qualified Pastor is not sinne though I foresee through humane frailtie he will abuse his power in some things to sinne So for

intend to kill his Son Why is not eating the forbidden fruit Lawfull Only because God Commandeth and if God forbid Abraham to kill his Son and Command Adam to eat it is Lawfull 2. If this be good observe all the Ceremoniall Law so you lay not Divine necessity upon the observance thereof offer Sacrifices to God under the New Testament and you cannot fail in the worship against the Institutor So slaying of the Children to Molech so you count it free and changeable shall not fail against Gods Commandments of the first Table I Command it not They Answer To kill Children is Man slaughter but I Reply God doth no● Ier. 7. Reason against Offering the seed to Molech as it was murther and forbidden in the sixth Commandment but as false worship and forbidden in the second Commandment Else he proveth not that it was unlawfull worship against piety but that it was an act of cruelty Yea so it be thought free and bind not the Conscience it may be Lawfull worship and is not condemned by this God Commanded it not Ergo It is not Lawfull I Commanded not saith Morton and D. Burges that is I discommanded or forbade Ans So saith the Iesuit Valentia but so Circumcising of women boyling of the Paschall Lambe another Ark then Moses made should not be unlawfull for these are not expresly discommanded But Gods Commanding to Circumcise the Male-childe to Roast the Paschall Lambe to make this Ark and his silence of Circumcision of women and boyling the Passeover and silence of another Ark is a Command 2. The Text Jer. 7. Is wronged I Commanded not neither came it in my heart to Command this Abomination That is I never purposed it as worship else they knew to kill their Children except to God as Abraham was Commanded was unlawfull as Isa 63. 4. The day of Vengeance is in mine heart 2 King 10. 30. 1 King 8. 18. Gen 27. 41. To be in ones heart is to purpose a thing 3. Valentia saith Exod. 18. 20. I Commanded not the false Prophet to speak But how By not sending or calling him Else God did not say by a Positive Commandment to every false Prophet Prophecy not but because God b●de him not Prophecy he was to know God forbade him Else to speak Arbitrary Doctrines and Prophesies not tying the Conscience were no false Prophecying They Object 1 King 8. 17. It was well that it was in Davids heart to build a house to God and yet David had no warrant in Gods Word for to build an house to God So Morton Burges Ans David had a twofold will and purpose to build Gods house 1. Conditionall It was revealed to David that God would have an house built therefore David might conditionally purpose to build it so it was Gods will he should be the man This wanteth not Gods word We may desire what ever may promove Gods glory conditionally As that Petition teacheth Thy Kingdom come This was recommended of God and approved 2 Kin. 8. 17. 2. A resolute will upon Nathans mistake the blinde leading the blinde this was not Commanded though the desire of the end was good that is that a house should be built Morton 16. It was Lawfull upon common equity considering Gods mercy to him in subduing his enemies and that he dwelt in Cedars whereas God wanted an house but he could not actually perform it without Gods word So Burges Ans 1. The consequence without Gods word is as good to conclude that David might actually build Gods house as to will and purpose to build it Because the word is a perfect rule to our thoughts and purposes no lesse then to our actions if to build without Gods Word was unlawfull Ergo to purpose this without Gods Word was unlawfull A purpose of sin as of Adultery is sin a purpose of will worship is will-worship and sin 2. A man of blood is as unfit to purpose to be a type of a peaceable Saviour as to be a type of a Saviour 3. If God reprove Samuels light for judging according to the eye 1 Sam. 16. 7. Far more he rebuketh his purpose to Anoint a man without his word Who giveth Kingdoms to whom he pleaseth Yet Samuel had a good intention and Gods word in generall that one of Iesse's Sons should be King 4. I● that good purpose had remained with David deliberately to build the Lords house after the Lord had said Solomon not David must build the house it would have been sinfull yet the reasons upon common equity and a generall warrant that God would have an house had been as good as before if Mortons consequence be once good it s ever good 5. By this without the warrant of the Word we may purpose to glorifie God The Baptist without Gods warrant may purpose a New Sacrament Cajaphas may purpose that he shall be the man who shall dye for the people I may purpose to glorifie God by a thousand new means of worshipping Papists have good intentions in all they do 6. A purpose of heart is an inward substantiall worship warranted by Gods Word Psal 19. 14. Psal 50. 21. Psal 74. 11. Ier. 4. 14. Gen. 8. 2. Eccles 2 3. Isa 55. 7. Ergo The word is not a rule in substantiall and Morall Duties heart-purposes cannot be indifferent heart-ceremonies 7. David needed not aske counsell at Gods mouth and word for an indifferent heart-purpose grounded upon sufficient warrant of common equity whether he should act it or no● that which warranteth the good purpose warranteth the enacting of the good purpose 8. Who knoweth if God rewardeth additions to the word with a sure house and all indifferent Ceremonies All additions to Gods Word are unlawfull Deut. 4 ● Deut. 12. 32. Prov. 30. 6. Rev. 22. 18. Ioh. 20. 31. Luk. 16. 29 30. 2 Tim 3 17. Psalme 19. 7 8. So Basilius Hieron Cyprian Chrysostome Procopius Turtullian All the Fathers all Protestant Divines opposing Traditions put their seal and Pen to the plenitude of Scripture But humane Rites are Additions to Gods word Morton and Burges say God forbiddeth in the foresaid places additions of any thing as Divine and a part of Gods Word or additions contrary to Gods Word and corrupting the sense thereof but not additions perfecting and ●●●plaining his Word a● Commentaries and Annotations of the text So do Papists Answer Duvallius a Sorbonist He forbiddeth other new Sacrifices as of the Gentiles who offered their Sons and Daughters So Valentia Vasquez Bellarmine Suarez Cajetan They are not added which the Church addeth they are from the spirit of God So Bannes but all these do elude not expound the Texts 1. Because if the Iewish Princes had Commanded Arbitrary and conditionall Ar●s Sacrifices places of worship so they add● not heathenish and wicked as the Gentiles Sacrificing their Children they had no● failed by this answer yet

these Traditions by an Argument taken from the want of a lawfull Author while he calleth them Precepts of men opposed to the Commandments of God and while he saith v. 13. That every plant not rooted by his heavenly Father shall be rooted out Yea and Christ expresly proveth their worship vain because they taught the fear and worship of God by the precepts of men and not by the word of God and Ceremonies are the precepts of men 3. Mar. 7. 10 11 12. He alledgeth their corrupt and false exposition of the fifth Commandment in saying It is a gift whereby Parents may benefit which Children offer to God though they help not their Parents in their poverty necessity so you free them from obedience to the fifth Commandment of God by setting up your false glosse saith Christ which is a human tradition Then to Christ this is a good argument your corrupting of the fift Cōmandment with your false glosses is a rejecting of Gods 5. Commandment why because it is a doctrine of men and one of the Pharisees Traditions For whether they placed operative sanctity in preferring mens Commandment to Gods or not none can deny but Christ reasoneth against these evils because they were mens Traditions otherway Formalists shall be forced to say that if the Pharisees have esteemed them Arbitrary and of no operative sanctity mens Commandments had not been vain worship Christs Argument from Isa 29. should prove nothing for false glosses and corrupting the fifth Commandment is not vain worship because it is a doctrine of men for Doctrines of men as only coming from men and esteemed Arbitrary are not vain saith Formalists yea except they be contrary in the matter to Gods Law and proffered or equalized in the opinion of sanctity to Gods Law they are not a whit vain because they come from men or are doctrines of men 4. Christ defendeth his Disciples practice in abstaining from externall not-washing Ergo he esteemed the externall washing unlawfull But if the Disciples abstinence was because of the impiety of washing and the opinion of sanctity put upon washing otherwayes Lawfull he should have defended his Disciples in a thing unlawfull for to disobey the Elders and Church-guides who sate in Moses's chair and were to he obeyed Matth. 23. 2 3. in an externall indifferent act of washing not contrary to the washings commanded in Moses Law and so negatively conforme to Gods Law is Lawfull as Formalists and Papists both teach but Christ defended his Disciples in their non-obedience externall for they were not challenged for denying the opinion of operative holinesse to these Ceremonies Christ who commanded obedience to sitters in Moses his chair in all things Lawfull would have obeyed himself and cleared his Disciples in so far as they ought to obey or not to obey 5. Vasquez sayes These Traditions were unlawfull because they were invented Sola voluntate hominum absque ratione by the sole will of men without reason But so are Popish Ceremonies for if they can be proved by the word of God and the light of nature they are essentiall parts of Gods word and not accidentall nor left to the Churches will 2. It is good then the Iesuit confesseth the Church from sole will and so the Pope and Prelat can make no Laws but either Scripture or natures light must warrant them and sole will cannot rule them 3. They had as good reason in generall from Moses his writings and the Law-washings as Pope and Prelats have for their Traditions But saith Vasquez Christ complaineth of these traditions because they held them to be Summam Religionis the marrow of Religion and took no care of Gods Law Ans That will no more prove them to be vain worship and that the Disciples were to be justified in their non-conformity to these Church washings then that Gods Disciples and sound believers under the Old Testament should abstain from keeping Gods Sabbaths his new-Moons and from offering Sacrifices because the people placed all holinesse in these of old and neglected works of mercy and justice Isa 1. 11 c. Jer. 7. 4 5 6. But say Formalists Christ condemneth them because the Pharisees thought eating with unwashen hands defiled the conscience and meat defiled the soul when the eaters did not wash as the elders commanded Whereas Christ saith It is not that which goeth in at the mouth which defileth the man but the wickednesse that cometh out at the heart Ans It is true and I think Pharisees believed meat eaten contrary to the Elders Traditions defiled the conscience as is clear Mat. 15. 16 17 18. And that also Christ condemneth as a Doctrine of men and of ignorant men and so doth non-conformity to your Ceremonies pollute the conscience as a breach of the fifth and second Command as you say QUEST IV. Whether humane Ceremonies can consist with Order Decency and the sincerity of our profession of true Religion CEremonies fight with Order and Decency 1. These Rites pretended by Gods command to adde order and decency to Gods worship and yet deface his worship and addeth none thereunto be unlawfull But humane Ceremonies be such Ergo That they pretend Order is proved D. Burges saith They have no place in all the New-Testament save only 1 Cor. 14. 26. Let all things be done in order and decency a place as a Estius citeth Magnified by Papists for all their Ceremonies The Major is undeniable I prove the Assumption 1. Because Magick-like Rites honoured with Gods name as Christian-Masse Christs-Masse an Adored Tree called Gods board when there is no use for a Table a Crossing honoured with dedication to Christs service is like Gods name used by sorcerers in Charming Spelling Divining where vertue is ascribed to signes characters and words which have no such vertue from God or nature and this Valentia justly calleth Superstition So the Iews called the Calfe Jehovah Papists call a creature of their making Agnus Dei a stile due to Christ only Joh. 1. 29. 2. All creatures are means of glorifying God Rev. 4. 11. Prov. 16. 4. Rom. 11. 36. And may be invited to praise God as Psal 148. Now it were strange bleating to say O Crossing Surplice Praise ye the Lord when things ordained by mans sole will and so idle and sinfull are made means to glorifie God with as good reason dancing in the Church and blowing feathers in the Aire which have by nature or reason no aptitude for these ends may be decent means of glorifying God 2. Order and decency supernaturall in the Church is in the Word Cant. 6. 4. Clear as the Sun terrible as an Army with Banners Nothing wanting Gods institution can reach a supernaturall end as our Ceremonies are 2. But also Ceremonies relatively sacred in Religious state must be more then civilly decent as also right order produceth supernaturall joy Gal. 2. 5. Civill order cannot do this Or 3. Ceremonies adde naturall order but this is not in colour

and setting downe a perfect discipline in the New Testament in all particulars that have influence religious morall mystically significant in Gods worship and there is reason that Synods and Pastors should rather promulgate Gods Lawes then the people 1. Because God hath given to them by office the key of knowledge 2. Because by office they are watch-men and so have authority of office to heare the Law at Gods mouth and in Synods to give Directories or Canons according to that word which people have not and that their Canons must be according to Gods Word is said in the word Nehemiah 10. 32. Also we ●●ade ordinances for us 34. as it is written in the law of the Lord. Iackson saith Of things good in themselves and apprehended so by us without any scruple of evil every mans conselence htah sufficient authority to inioyn it only the alacrity of doing in what time or measure it is to be done or such circumstances cometh within the subiect of obedience to governours Answ Then because faith in Christ is evidently good by the Doctors learning the Pastor hath no more authority to command the people to beleeve in Christ then the people hath to command the same to him So in preaching all the necessary fundamentals of salvation the authority of Pastors is meerely titular There be then little necessitie of a publike Ministery as Socinians teach us 2. The ala●rity and manner and measure of beleeving and doing things evidently good is as particularly set downe in Gods Word as obliging the Conscience as the Mandates themselves God who commandeth us to love him and to beleeve in his Sonne hath not left that power to Prelates that createth wretched Ceremonies to command us to love God with all our heart or not and to serve God with alacrity or not or to beleeve in Christ with all the heart or with halfe a heart the sincerity measure and manner of the loving of God is no more the subject of obedience to rulers then the loving of God Rulers doe command both alike Pari authoritate except the man say that we obey Gods Law perfectly when we give obedience to it according to the substance of the acts though we obey not sincerely The Doctor giveth us Rules in obeying Rulers We are not to adventure on the action whereof we are perswaded there be much evil and no good in it Ans Then we cannot venture upon Ceremonies that bringeth adders to Gods word under all the Plagues written in Gods word 2. Gods word not mens perswasions of conscience except in this also he be an Arminian is the rule of mens actions The servants of Caiaphas may be perswaded there is no good but much evil in confessing Christ We are to lay aside the erroneous perswasion and obey if the action be good in itself Iackson Some actions apprehended as meerly evil may be undertaken with lesse danger then others which are apprehended partly as evil partly as good the action is evil as long as we fear the evil in it to be greater then the good we can hope for Ans To do any thing as apprehended evil of which sort are humane Ceremonies to us for any respect is to do with a doubting conscience and to sin Rom. 14. 23. 2 God 's word not probabilities should lead us in adventuring upon actions Iackson 3. If the measure of the good apprehended be as great as the evil feared in private choice we may adventure upon the action leaving the event to Gods providence which favoureth actions more then privations works rather then idlenesse and following of that which is good rather then abstinence from evil for vvhere this indifference of perswasion is authority may cast the ballance and sway the private choice so also Hooker Ans This is the Iesuit Suarez his doctrine and so saith the Iesuit of Corduba Sanches when the subject is in a doubt whether the thing commanded by the Superiour be lawfull or not he is obliged to obey and he is to be excused because of the command of the superiour 1. Because say they the Commanders condition is better and for a speculative doubt he is not to be spoiled of his power of commanding where reason saith he commandeth nothing against reason 2. Because the inferiour hath resigned his will to the superiour Deut. 17. 2. Paral. 19. Ergo In things doubtsome God commanded to stand to the determination of the Priest and it is a truth that the will of the Superiour doth not vary and change the nature of a thing in it self yet it varieth to the inferiours conscience Now indifference of perswasion is all one to Doctor Iackson with indifferency of the thing for so he dictates If one have indifferency of reasons of twelve degrees on both sides that Arianisme or Arminianisme is truth if authority determine both to be truth the weight of authority in indifferency of perswasion should cast the ballance and to believe this or not to believe it where Arguments are of twelve grains of light of truth on both sides it is to the doubting man as if the thing were indifferent so is the doubter to give up his soul conscience and faith to believe Arianisme to be truth not from light of conscience for equally as much light of conscience are in either side as is supposed but for the meer will of humane authority without Gods word Now though the matter here be indifferent in it self yet not so to the doubter for Ceremonies in our perswasion are not indifferent See here Ignatius Loyola say Give over your self to your Ruler Give the Prelate your faith to keep while ye be in eternity and at the last judgement he will restore the pawn And this is ●aith Gregory de Valent. to give your two eyes to your guide I had rather they stick in my own head To these Iesuits I oppose the minde of Vasquez and Salas who say in that case the subject should first lay aside his errour and then obey 2 God requireth a full perswasion by the Lord Iesus even in things indifferent Rom. 14. 14 22 23. But poor naked humane authority cannot ingender perswasion of faith and here is doubting 3. It is false That providence favoureth positive actions more then privations for Rom. 14. God loveth better abstinence from meats in themselves lawfull and clean as the Apostle proveth ver 14. Because nothing is unclean of it self then that the eater doubt if he be not transgressing the Law of God in eating though a great Apostle say there is no danger in eating And Jackson addeth of the same nature these The good of obedience is not a consequent only of the action but either an essentiall part or such a circumstance and motive precedent as bringeth a new essence for its concomitant whereby the evil which we out of private perswasions fear may be countervaled by the goodnesse that is in the purpose

but will it follow therefore the Pastor should not watch over him to try in another way in a Pastorall way by his walking profession and practicall knowledge whether he be in Christ or no. The contrary is Heb. 13. 17. They watch for the souls of the people as they that must give an accompt And they are so far to try that are Shepherds that they are obliged in a Pastorall way to know those of the flock that are diseased Ezech. 34. 4. Sick broken driven away and lost And to what end should they try themselves least they eat damnation to themselves Ergo the Stewards should try the stomacks that they eat not poyson If then the Lords Law bid men beware they be not tempted to Sorcery Sodomy Murthers and if every man ought to have personall watchfulnesse over his own conscience that he be not insnared to those sins and Achan was to try if his heart was ingaged to the wedge of Gold and to be wary to meddle with it but it doth not follow that Magistrates as Joshua should not try out Sorcerers Sodomites and other Achans to punish them Erastus 2 Cor. 13. is against this a person is to try himselfe Will it follow when he hath tryed himselfe that he cannot come to the Lords Supper except he seem meet to the Elders And this not our consequence let Erastus owne it we care not In a constitute Church he should else Erastus provides no way against a Pagan who hath heard the Word as he may doe 1 Cor. 14. 23. may without the Elders and Church sit downe at the Lords Supper for Erastus provides no stop for him but only his own pagan Conscience and so may one by that rule but trample on the Sacrament his owne Conscience is all his rule contrary to what he saith himselfe lib. 3. c. ● p. 207. Erastus 1 Cor. 11. Paul forbiddeth none to come to the Supper but upon supposition that they come as the manner is he biddeth them come worthily as all are bidden hear the Word though they ●e forbidden to he are it as if it were some prophane History nor doth the Lord command sinfull coming for no act commanded of God is evill Ans 1. Paul then forbiddeth not Pagans more to come to the Supper and Children then he forbiddeth them to heare the Word which is absurd he commandeth all to heare but he commandeth not all to come to the Supper but those onely that can discerne the Lords body for to heare the Word though I be not prepared is simply necessary if I would be saved and to sacrifice if I would be reconciled and to pray if I would obtaine any blessing though the manner of doing all these be commanded that I heare sacrifice and pray in faith But to come to the Supper is not commanded to all not to Pagans not to children not to the unregenerated but onely to the regenerated and to those who discerne the Lords body and for a child to come to the Lords Supper or an unrenewed man is forbidden not commanded and no ill act is commanded and it is a sinne that they come at all But Erastus will have it lawfull as it is to heare the Word then doth Christ command Turks and children to come to the Supper for he commandeth them to heare the Word and Peter bade Simon Magus pray Act. 8. 22. but he neither bids give the Supper to him nor bids he him receive it but by the contrary forbids pearles to be cast unto Swine Erastus Arg. 16. God will not have fewer Christians to be members of the Church now then of Iewes to be members of the Iewish Church But God would have all circumcised even the most flagitious that were punished by the Magistrate to be members of the Iewes Church Ergo God will have all the baptized to be Members of the Church Ans This will prove that all baptized even children should come to the Supper 2. I deny the Minor to wit that all the most wicked remained Members of the visible Iewish Church jure before God the wicked Iewes to God were as Sodom and Gomorrah Esa 1. 10. Yea he saith Amos 9. 7. Are ye not unto me as children of Ethiopians O children of Israel saith the Lord What they were de facto and not cast out was the fault of the Priests and that the Church does tollerate Iezabels Wolves Lions in the flock and admitteth them to holy things is their sin Erastus But Repentance was not alwaies commanded to those Iewes especially who were unclean by touching an unclean thing against their will and ignorantly and the purging of them depended on their owne will so they observed the Ceremonies of Moses Ans That is much for us if those who were uncleane against their will and cast out of the campe it being a trying Type that far more those that are wickedly scandalous are to be cast out of the Church Erastus The Church is a draw-●et a field a marriage Supper there be good and ill in it and it was not the sinne of the inviters who are bidden invite all good and bad Mat. 22. But the man that came himselfe without the wedding garment he is cast into utter darkenesse Ergo The Officers are to invite all and forbid none Ans They are to invite all to all Ordinances and Seals even Dogs and Swine that is false They are to invite all to some Ordinances to heare the Law and Gospel preached but not the Seales that were to cast Pearles to Swine 2. The way of Erastus is that none are to be debarred nor to debarre themselves from the Seales more then from the Word The Lords forbidding Adam to touch the tree of Life and his casting of him out of Paradise and Cains being cast out from the presence of the Lord to me are rather Types presignifying Excommunication and that God will have wicked men debarred from holy things then patternes of Excommunications and so are they alledged by Beza and our Divines CHAP. VII Quest 3. Whether Erastus doth justly deny that Excommunication was typified in the Old Testament VVEe take types of uncleannesse in the Old Testament to be rightly expounded when the holy Ghost in the New-Testament doth expound them Now that Ceremoniall uncleannes did typifie Morall uncleannesse is cleare 2 Cor. 7. 17. Touch no uncleane thing and I will receive you 18. And I will be a Father unto you and yee shall be my Sonnes and Daughters saith the Lord Almighty This is a manifest Exposition of the Ceremoniall holinesse and cleannesse commanded in the booke of Leviticus for after the Lord hath given them a number of Lawes about eschewing of uncleane things he saith in generall Lev. 26. 3. If ye walke in my Statutes and keepe my Commandements and doe them 11. I will set my Tabernacle amongst you and I will be your God and ye shall be my people And it is a cleare allusion to Numb 19. 11. He that toucheth

1 2 3. ver 8 9 10. cap. 3. 8 9 10. Coming behinde in no gift 1 Cor. 1. 7. In Covenant with God casting out the incestuous 1 Cor. 5. Separated from Idols 2 Cor. 6. 16 17 18. Espoused to one husband Christ 2 Cor. 11. 2. Established in the faith and increasing in number daily Act. 16. 5. Yea the Churches had rest throughout all Judea and Galile and Samaria and were edified walking in the ●ear of the Lord and in the comforts of the holy Ghost and were multiplied Act. 9. 31. Now if the Christian Magistrate be their only Head and chief Feeder and all Elders but his servants Edifying à sub Magistratu from and under the Magistrate How were they edified and the compleat house of God the house wanting a head and the Church of the living God without the chief feeder and shepheard the Magistrate when all this time the Lord set spirituall Pastors and watchmen over them It is true it might be some defect that they wanted a Christian Magistrate who was their Nurse-father and keeper and avenger of both Tables of the Law But this defect was 1. A defect of the Church as men who may be injured and do violence one to another as men if they want one who beareth the sword to be avenged on evil doers But it is no defect of the Church as the Church 2. There might be some defect in the Church as a Church in this regard that without the Magistrate his accumulative power the edification of the Church extrinsecally might be slower Church Laws lesse vigorous extrinsecally without the sword and evil doers might infest the Church more but there should be no privation or intrinsecall defect or want in the Church either of an officer or integrall part of the Church because they wanted the Magistrate 3. When the first three hundreth year the Churches wanted Christian Magistrates afterward Constantinus convocated the Councell of Nice against Arrius yet professing that he was Episcopus without After him the Empire being divided into three Constantinus Constantius and Constans the second adhered to Arrius oppressed the godly Constans and Constantinus lived not long Though Jovianus Theodosius elder yonger Gratianus Martianus were favourers of the Church yet most of the Northern Kings were persecuters In the sixth hundreth year they began to be obstinate favourers of Heresie In the West Antichristianisme in the East Mahumetisme rose for the most part the Church wanted godly Magistrates and alway hath wanted Whatever power or means of life Christ hath given to his Church or pastors for the edifying of their soules either in Doctrine or Discipline by these is the holy Ghost efficacious on the hearts and conscience of the people of God as immediatly given by Iesus Christ without the mediation or intervention of any other means But Christ hath given power and means of life to preach the word to admonish rebuke Excommunicate to the Church and Pastors by which the holy Ghost worketh efficaciously on the hearts of the people of God which God hath given immediatly to the Church and Pastors especially in the Apostolick Church when there were no Magistrates and the holy Ghost is no wayes efficacious in the hearts of the children of God by the Laws Statutes and sword of the Magistrate Ergo God hath given to his Church and Pastors not to the Magistrate power and means of life in which the holy Ghost is effectuall and that immediatly and not to the Magistrate Or thus Whoever is the supream officer and head of the Church having under him all Church-officers as his servants by such God is effectuall in the consciences of men But Pastors Teachers Elders are such and no wayes the Magistrate Ergo The Proposition is thus made good by the word of reconciliation and the rod of the Lords power in the hands of men The holy Ghost worketh efficaciously in men Now the question will only be to whom this word of reconciliation is committed and the rod of God the Scripture saith to the Ministers never to the Magistrate 2 Cor. 5. 18. And hath committed to us the word of Reconciliation ver 20. Now then we are Ambassadors for Christ 2 Cor. 10. 8. Though I should boast somewhat more of our Authority which the Lord hath given us for edification 2 Cor. 2. 13. If I come again I will not spare 1 Cor. 4. 21. What will ye Shall I come unto you with a rod or in love 1 Tim. 5. 17. Act. 20. 28. 29. 30. 1 Cor. 5. 12. Do not you judge them that are within Matth. 16. 19 18. 18. Ioh. 20. 21 22. This word is no where committed to the Magistaate nor is the holy Ghost efficacious by the Laws and sword of the Magistrate to convert souls we know not Magistrates to be Ministers by whom we believe but Ministers only 1 Cor. 3. ver 5. Nor is the sword a kindely and intrinsecall mean of conversion This Argument may be further confirmed by all the notable differences that the Scripture holdeth forth to be between the Magistrate and the Ministers and Church As 1. The Church judgeth only those that are within the Church 1 Cor. 5. 11 12. The heathen Magistrate may ●udge both those that are within and without the Church and every soul is under his power Rom. 13. 1 2 3. Tit. 3. 1 2. 1 Tim. 2. 1 2 3. 1 Pet. 2. 13 14 15. Matth. 22. 21. And by these same Scriptures the Christian Magistrate being a lawfull Magistrate having under him both believers and heathen may and ought to judge both Ergo the Magistrate as the Magistrate cannot judge those that are within by the word as the Church doth but only in some common coactive way by the sword to compell them to do their duty 3. The Magistrates Kingdom is of this world and he may fight with his sword to defend his own subjects and his subjects may fight for him But the Church and Kingdom of Christ are not of this world nor can the Church as the Church and the Ministers thereof fight or use the sword as is clear Joh. 18. 36. Rom. 13. 4. The Magistrate beareth not the Sword in vain but he beareth the sword in vain over the consciences of men or to judge those that are within for the Church judgeth those that are within with no such weapon as the bloody Sword There is neither sword nor dagger nor any weapon of War required in the Church of Ephesus their censuring of grievous Wolves or false Teachers Act. 20. 28 c. Nor in the Apostles and Elders determining truth against perverters of souls Act. 15. 21 22 c. and 16. 4. Nor in the Church of Thyatira their not suffering Jezabell to teach Rev. 2. 20. Nor in Pergamus their not suffering those that held the Doctrine of Balaam Rev. 2. 14. Erastus l. 4. c. 6. p. 285. saith The Church can kill no man with the Sword There was no sword ever

cannot judge the heart or intention whether they do those with conscience to God and reverence and subjection of spirit to his holy Law nor can the manner of doing be proved by witnesses to the magistrate 2. The Magistrate as Magistrate doth not command what he doth not praise or reward for well doing is the object of the Magistrates praising and rewarding power Rom. 13. 3. But as a Magistrate he doth not praise and reward the qualification or spirituality or sincerity of Pastors dispensing of word and seals if they feed the flock the Magistrate is to take care they be rewarded with wages no● can the Magistrate as the magistrate withhold praise or wages from labourers in the vineyard because they preach Christ out of envy as some did Phil. 1. 15. or because they feed not the lambs out of a love to Christ as they ought to do Ioh. 21. 15 16 17. it is true magistrates as godly men may love and commend sincerity in faithfull labourers and hate the contrary but this they do as Christian men not as magistrates not by their office and authoritatively 3. Magistrates command that as magistrates the not doing of which they can a● magistrates punish with the sword for the object of their vindicative and revenging power is ill doing Rom. 13. 4. But if Pastors feed the flock and rule them the magistrate cannot use the sword against the feeders for that they want sincerity love cheerfulnesse in the manner of doing these things for the sword of the magistrate doth only reach men for their externall facts not for opinions in the mind not for crooked intentions not for hollow-heartednesse hypocrisie infidelity in the manner or inward principles of the actions II. Asser when magistrates command Churchmen to do their duty and to feed the flock sincerely and in the fear of the Lord they do it not as magistrates but as touching the manner they may exhort them to do their duty sincerely cordially and zealously as godly men hence that charge that King Iehoshaphat gave to the Priests and Levites 2 Chron. 19. 9. This shall ye do in the fear of the Lord faithfully and with a perfect heart is a mixt command as touching the judging of the people in all causes and controversies that should come before them the King as King commanded them to do this But for the manner of the doing of it that they should do it faithfully in the feare of the Lord and with a perfect heart this he commanded them not as a King but exhorted them to it as a godly religious man for 1. any godly man might have said this and the King might have punished the Levites and Priests if they had not judged the causes according to the Law But though they had not judged in the fear of the Lord and with a perfect heart yet could not the King as King have punished them therefore nor can any say that the spirituall exhortation of Hezekiah 2 Chron. 29. to the Priests and Levites came from him as King but as from a graced and religious man as King he might command them to Sanctifie themselves legally for so they were to do by office and he might use the sword against them if they failed in that and as King he may command all externall duties not only to Church-men but to all others only he cannot punish them for failings in the spirituall manner of doing externall duties 2 A spirituall and Christian exhortation ex conditione operis and intrinsecally hath influence on the conscience to turne the soul to God But nothing that the magistrate can do as a magistrate hath such an influence on the conscience all that he doth as a magistrate and directly is toward the outward man by rewards and punishments if the magistrate remove false teachers and wolves which would devour the flock and if that work upon the conscience it is indirectly and by accident for quoad actus imperatos he can command that the Gospel which hath a kindly and intrinsecall power to work upon the conscience be preached if the magistrate convince the conscience of a murtherer that he hath failed against the Law of God he doth not that as a magistrate but as a godly and religious man he may convince him as a magistrate that he hath failed against the Lawes of the State and bands of humane society and externall peace and scarce that for ignorantia juris nemime●● excusat Obj. 1. It may be objected against this If the Elders not only omit to do their duty but also if they erre in the nature and quality of what they do the Magistrate is to punish Ergo the Magistrate not only commandeth the Church to do the externall facts but also commands the facts with such and such qualities the Antecedent is proved because the Magistrate not only punisheth the omission of a Church duty as if Pastors preach not but also if they preach not ●al● modo Orthodox and sound Doctrine Ans We never denied but the Magistrate commandeth both the exercise of Church power simply and the man●er and such qualifications as are externall and obvious to the knowledge of the Magistrate such as blasphemous and false Doctrine is But we deny that as a Magistrate he doth command those things that ar● internall and invisible that is the spirituallity of the actions he can exhort and stirre men up to the spirituallity and sincerity of doing as a godly and Christian man Obj. 2. The Pastors and guides of the Church as such do only command externall obedience for they can onely in ●oro Ecclesiae in the Court of the Church censure externall disobedience before men the heart and sincerity thereof is no more obvious to the eye of Elders then of Magistrates Ans 1. I deny the connexion of the Antecedent for Elders may command as Elders more then the not doing of which they can censure which the Magistrate cannot do for Elders have committed to them the word of reconciliation as the Ambassadors of Christ Now the word hath an immediate influence on the conscience on the thoughts and intents of the heart 2 Cor. 5. 18 19 20. 1 Cor. 3. 5. 1 Cor. 4. 15. Ps 19. 7. Heb. 4. 12 13. And therefore their Ministery hath action on the thoughts yet can they not in the externall court of the Church censure the thoughts as not being able to see them but the Gospel which they preach can arraigne the conscience and thoughts 2 Cor. 10. 4 5. But the Magistrate carrieth not such a message and therefore his Magistraticall command can reach no farther then his temporall praise and reward and his sword and that is commensurable and of equall latitude with those Obj. 3. The Object of the Magistrates power is well doing and ill doing both civill and also supernaturall both for the first table or as well for the spirituall acts of worship and Religion in the first table as for acts of Iustice and mercy