warranted by Scripture it followeth only to him that so doth it is unlawfull Rom. 14. 14. In that he doth Bonum non benè a thing lawfull not lawfully 4. It is unpossible to deduce all truth out of any truth For then because the Sun riseth to day it should follow Ergo Crosse and Surplice are Lawfull I might as well deduce the contrary Ergo they are unlawfull Hooker Some things are good in so mean a degree of goodnesse that men are only not disproved nor disallowed of God for them as Eph. 5. 20. No man hateth his own flesh Matth. 5. 46. If ye do good unto them that do so to you the very Publicans themselves do as much They are worse then Infidels that provide not for their own 1. Tim. 5. 8. The light of nature alone maketh these actions in the sight of God allowable 2. Some things are required to salvation by way of direct immediate and proper necessity finall so that without performance of them we cannot in ordinary course be saved In these our chiefest direction is from Scipture for nature is no sufficient director what we should do to attain life Eternall 3. Some things although not so required of necessity that to leave them undone excludeth from salvation are yet of so great dignity and acceptation with God that most ample reward is laid up in Heaven for them as Matth. 10. A Cup of cold Water shall not go unrewarded And the first Christians sold their possessions and 1 Thess 2. 7. 9. Paul would not be burdensome to the Thessalonians Hence nothing can be evil that God approveth and he approveth much more then he doth Command and the precepts of the law of Nature may be otherwise known then by the Scripture then the bare mandat of Scripture is not the only rule of all good and evil in the actions of Morall men Ans 1. The Popery in this Author in disputing for a Platform of Government that is up and down and changeable at the will of men made me first out of love with their way for his first classe of things allowable by the light of Nature without Scripture is far wide for Eph. 5. 20. That a man love his own flesh is Commanded in the sixth Commandment and the contrary forbidden otherwise for a man to kill himself which is self-hatred should not be forbidden in Scripture the very light of nature alone will forbid ungratitude in Publicans and condemn a man that provideth not for his own But that this light of nature excludeth Scripture and the Doctrine of Faith is an untruth for Hooker leaveth out the words that are in the Text and most against his cause He that provideth not for his own is worse then an Infidel and hath denied the Faith Ergo the Doctrine of Faith commandeth a man to provide for his own What Morall goodnesse nature teacheth that same doth the Morall Law teach so the one excludeth not the other 2. It is false that Scripture only as conâ—adistinguished from the Law of Nature doth direct us to Heaven for both concurreth in a speciall manner nor is the one exclusive of the other 3. For his third classe it s expresly the Popish Works of supererogation of which Hooker and Papists both give two Characters 1. That they are not Commanded 2. That they merit a greater degree of glory Both are false To give a Cup of cold water to a needy Disciple is commanded in Scripture Isa 57. 9 10. Matth. 25. 41 42. And the contrary punished with everlasting fire in Hell For Paul not to be burdensome to the Thessalonians and not to take stipend or wages for Preaching is commanded for considering the condition that Paul was in was 1 Thess 2. 6. To seek glory of men was a thing forbidden in Scripture and so the contrary cannot be a thing not commanded and not to be gentle v. 7. As the servant of God ought to be even to the enemies of the truth 1 Tim. 2. 24. Not to be affectionately desirous to impart soul Gospel and all to those to whom he Preached as it is v. 8. is a sin forbidden and for the merit of increase of glory it is a dream Hence I draw an Argument against this mutable form of Government The changeable Positives of this Government such as Crossing Surplice and the like are none of these three enumerated by Hooker 1. They are not warranted by the Law of nature for then all Nations should know by the light of nature that God is decently worshipped in Crosse and linnen Surplice which is against experience 2. That these Positives are not necessary to salvation with a proper finall necessity as I take is granted by all 3. I think Crosse and Surplice cannot deserve a greater measure of glory for Formalists deny either merit or efficacy to their Positives The Jesuit Tannerus confirmeth all which is said by Hooker as did Aquinas before him And Eâ—kiâ—s in his conference with Luther and Oecolampadius who say for imagery and their Traditions that it is sufficient that the Church say such a thing is truth and to be done and the scripture doth not gain-say it SECT V. Morall Obedience resolved ultimately in Scripture FOR farther light in this point it is a Question What is the formall object of our obedience in all our our Morall actions that is Whether is the Faith practicall of our obedience the obedience itself in all the externals of Church Government resolved in this ultimately and finally This and this we do and this point of Government we believe and practise because the Lord hath so appointed it in an immutable Platform of Government in Scripture or because the Church hath so appointed or because there is an intrinsecall conveniency in the thing it self which is discernable by the light of nature Ans This Question is near of blood to the Controversie between Papists and us concerning the formall object of our faith that is Whither are we to believe the scripture to be the Word of God because so saith the Church or upon this objective ground because the Lord so speaketh in his own Word Now we hold that scripture it self furnisheth light and faith of it self from it self and that the Church doth but hold forth the light as I see the light of the Candle because of the light itself not because of the Candlestick Hence in this same very Question the Iews were not to believe that the smallest pin of the Tabernacle or that any officer High-Priest Priest or Levite were necessary nor were they to obey in the smallest Ceremoniall observance because Moses and the Priests or Church at their godly discretion without Gods own speciall warrant said so But because so the Lord spake to Moses so the Lord gave in writing to David and Solomon 1 Chron. 28. 11. 19. And so must it be in the Church of the New Testament in all the Positives of Government otherwise if we
are not regulated by the word 2. Some agree to man as he liveth as to sleep eat drink and these are considered as animall actions Actiones animales and do not belong to our Question But as they are in man they be two wayes regulated by the word 1. According to the substance of the act the Law of nature and consequently the word of God Commandeth them If one should kill himself through totall abstinence from meat and sleep he should sin against the Law of nature 2. These actions according as they are to be moderated by reason are to be performed soberly and are in Gods word Commanded 3. Some actions agree to man as he is an Artificiall or Scientifick agent as to speak right Latine to make accurate demonstrations in Geometry and these are ruled by Art man in these as they be such is not a Morall Agent but an Artificiall Agent I say as they are such because while one speaketh Latine according to the Art of Disputer or Linacer he should not lie and all morality in these actions are to be ruled by Gods vvord and as actions of Art they are not every good path or every good Morall vvay that Solomon speaketh of Prov. 2. 9. and therefore it is a vain Argument against the perfection of Gods word 2. Hooker saith God teacheth us something by spirituall influence Ans If without the word by only influence spirituall as he taught the Prophets it was a vain instance for influence visions inspirations were of old in place of Scripture If Ceremonies as Crossing Surplice come this way from God they be as nobly born as the Old and New-Testament If God teach any thing now by influence spirituall without Scripture Hooker is an Enthusiast and an Anabaptist If experience and sense teach many things now which Scripture doth not teach and yet is worship or a Morall Action we desire to know these 3. The instance of Thomas learning that Christ is risen from the dead by sence and not by Scripture and of the Iews believing by miracles and not by Scripture might make a Iesuit blush for Christs Resurrection and the Doctrine of the Gospel confirmed by Miracles are not Arbitrary Rites beside Gods word but fundamentals of salvation Hence the man will have us believe God revealeth Articles of faith to us by other means then by his word Thomas was helped by his sense and some Iews to believe Christs Death and Resurrection by miracles But the formall Object of their Faith was the Lord speaking in his scriptures 2. Hooker Objecteth When many meats are set before me in the Table all are indifferent none unlawfull if I must be ruled by Scripture and eat in faith and not by natures light and common discretion I shall sin in eating one meat before another How many things saith Sanderson do Parents and Masters command their servants and sons Shall they disobey while they finde a warrant from Scripture Ans For eating in measure the Scripture doth regulate us for eating for Gods glory the scripture also doth regulate us and the action of eating according to the substance of the action is warranted by the Law of nature which is a part of the word the meer order in eating is not a Morall action and so without the lists of the question If the question be of the order of eating I think not that a Morall action 2. Eating of divers meats is a mixt action and so requireth not a warrant in the Morality every way if you eat such meats where there be variety to choose as you know doth ingender a Stone or a Cholick you sin against the sixth Commandment 3. Masters Parents Commanders of Armies may command Apprentices servants sons souldiers many Artificiall actions in Trades in War where both Commanders and obeyers are artificiall not morall Agents and so they touch not the question but what is morall in all actions of Art Oeconomy Sciences is ruled by the word except our Masters offend that Paul said Children should obey their Parents in the Lord That men are not both in commanding inferiours and obeying Superiours vexed with scruples cometh not from the insufficiency of Gods word but from this that mens consciences are all made of stoutnesse But if this be true Seth Enoch Noah Shem could not eat nor sleep saith Hooker but by revelation which was Scripture to them Answer Supernaturall Revelation was to these Fathers the rule of Gods worship and all their actions supernaturall and of all their actions morall in relation to the last end but for eating and drinking they being actions naturall they were to be regulated in these by naturall reason and the Law of nature which was apart then of the Divine Tradition that then ruled the Church while as yet the word was not written Hooker urgeth thus It will follow that Moses the Prophets and Apostles should not have used naturall Arguments to move people to do their dutie they should only have used this Argument As it is written else they taught them other grounds and warrants for their actions then Scripture Ans None can deny naturall Arguments to be a part of the word of God as is clear Rom. 1. 19. 1 Cor. 15. 36 37. 1 Cor. 11. 14. Yea Christ Mat. 7. 12. teacheth that this principle of nature whatsoever ye would men should do to you do ye so to them is the Law and the Prophets because it is a great part of the Law and the Prophets and therefore they say in effect As it vvritten in the Scripture when they say as it is written in mans heart by nature 2. Principles of nature are made scripture by the Pen-men of the holy Ghost and do binde as the Scripture 3. It will be long ere the Law of nature teach Crossing and kneeling to bread to be good Ceremonie They Object I could not then ride ten miles to solace my self with my friends except I had warrant from Scripture and seeing the Scripture is as perfect in acts of the second Table as in acts of the first I must have a reason of all the businesse betwixt man and man of all humane and municipall Laws but it is certain saith Sanderson faith as certain as Logick can make it is not required in these but onely Ethicall and Conjecturall faith whereby we know things to be Lawfull Negatively It s not required that we know them to be Positively conform to Gods Word Ans If you ride ten miles with your friend and do not advise with his word who sayes Redeem the time you must give account for idle actions if Christ say you must give an account for idle Words 2. Though there seem to be more Liberty in actions of the second Table then of the first because there be far moe Positive actions not meerly Morall which concerneth the second Table because of Oeconomy Policy Municipall and Civill Laws Arts Sciences Contracts amongst men that are not
have obeyed the King yet they professe disobedience Dan. 3. 18. We will not worship thy graven image 2. Neither think we the Athenians gave that same honour to the similitude Act. 17. 29. of God that they gave to the God that Paul Preached who made Heaven and earth v. 23 24. Yet in giving Worship externall to both they were Idolaters ver 29. Nor did the men of Lystra give the same heart-honour to the Deities of Iupiter and Mercury which they gave to the shapes of men yet are they Idolaters in that 3. Mr. Burges saith Israel 1 Chron. 29. 20. in one and the same act externall Worshipped God and the King because one and the same word expresseth honour both to God and the King But how shall we call that act Civill or Religious or mixt and did they transmit Latreia divine honour through the King to God he hath a Metaphysicall faith who beleeveth such dreames because one word is used to expresse both the worshipping of God and the King therefore it was one externall act of worshipping and differenced in the minde and intention of the worshippers the consequence is most weake 1 Sam. 12. 18. All the people greatly feared the Lord and Samuel Prov. 24. 21. My son feare the Lord and the King is it one manner of feare really that is both religious to God and to Samuel and to the Lord and the King because one word expresseth both I see not but one the same action of bowing may be made to God to Christ to the water in Baptisme to the Bible to the Sun and Moon and we might kneel and Adore a Toad a straw and Satan as they represent Gods wisdom and power and through that same externall knee-worship also Adore God What may we not then Religiously Adore all things and Creatures as they represent God the first being Presentemque refert quaelibet herba Deum A man may Adore himself his own hands his legs his Mothers Wombe that bare him c. As for Adoring of the Ark and foot-stool of God 1. Ioan. Gisenius a Lutheran saith The Iews had precept and promise to Worship God before the Ark we have no Command to tye externall Adoration to any place or Creature 2. Didoclavius saith It is lawfull to Adore God before the Ark and the Symboles of his immediate presence because God is there to receive his own Worship himself by an immediate indwelling presence For saith Mr. Weames He appeared in glory above the Ark betwixt the Cherubims and it was a type of Christ who dvvelt in our flesh but it is not lavvfull to Worship him before the Symboles of his grace 3. The Ark was a type in the act of teaching we grant but that it was in the act of Adoring God who was immediately present and a Symboll Vicegerent of God we reade not There is no need of mediate signes where God is immediately present and Adored as he was in the Ark they were to fixe both senses and thoughts immediately upon God 4. They were to worship not the Ark but the precept is incurvate vos scabello Worship tovvard the Ark. Arias Mont. turneth it Worship to the Ark The Greek Fathers of the second Nicen. Councel ignorant of the Hebrew Tongue would have the Lord Commanding to Adore his foot-stool whereas the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the Dative case and often it signifieth motion to a thing or at a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dextram and doth not absolutely signifie the accusative case Musculus ad Scabellum he maketh it the Ark of the Testament Calvine the Temple Iunius maketh it well to signifie the measure of bowing bow to the foot-stool or ground or pavement of the Temple where the Lords feet are as he sate on the Cherubims 1 Chron. 28. 1. For there is no ground for Adoring the Ark but the words are to be read Exalt the Lord our God and bow your selves to wit to Iehovah who sheweth himself or dwelleth at his foot-stool that is betwixt the Cherubims 2 Sam. 6. 1. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at his foot-stool is not constructed with the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvate vos Jesuits and Formalists devised that construction but it is to be constructed with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be repeated from the former part of the verse Bow your selves to Jehovah who dwelleth in the Ark or in the Temple A familiar eleipsis to the Hebrews Psal 5. 8. I will bow my self to the Iehovah dwelling in the Temple of thy holinesse as we are taught Our Father which art in Heaven So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is a description of God from the place where he dwelt and exhibited his presence to his rude people 4. It is ignorance in Burges to prove God may be Adored in the elements because they are as excellent Symbols of Gods presence as the Ark for created excellency is no ground of Adoring the elements except it be a Godhead and uncreated excellency We condemne Pope Anastasius who directeth Reverend bowing at the hearing of the Gospel and not of the Epistles as if the Gospel were holier then the Epistles But if Adoration may be given to the elements because knee-worship signifieth according to humane institution and mans will and are taken from customes of men and so doth signifie lesse honour then is due to God Let me be resolved of this doubt words of Prayer signifie according to mens institution and their will no lesse then Religious gestures do and we may say to a stock Thou art my Father and it is in our will that Father signifie a representative Father not an infinite and Independent Father such as God only is And if the image in externall kneeling be Adored Per aliud or co-adored with the Samplar because it is one with the Samplar Why may we not pray to the image and fixe our faith and hope on the image and elements by co-adoration or in relative praying and trusting in them Yet the Fathers of Trent for shame deny that we should pray to images and put our trust in them yet do Formalists turn the enunciative words of Christ This is my body in an optative mood and a Prayer The body and blood of Christ they mean the elements in their hands preserve thee to eternall life And we are not ignorant that faith and hope are ascribed to the Crosse and this sung in the Church of Rome O crux ave spes unica Hoc passion is tempore Auge piâ—â— justitiam Reisque dona veniam A Learned Papist Raphael de la Torres saith plainly It is lawfull to pray to images so the inward devotion be directed to God But if the Iews in their Idolatrous worship acknoweledged the image to be but a representation of God and a Book Jer. 10. 8. They did no wrong who said Ier.
Magistrate as Erastus and Master Prinne thinketh exclude Iudasses and knowne traitors and knowne Devills and knowne children of the Devil out of the Church this is to Erastus and Master Prinne both absurd 2. Christ did eat and drink with Iudas knowing him to be all these Ergo we may eat and drink with knowne traitors also the contrary is a truth 1 Cor. 5. 9 10. 11. 2 Thess 3 14 15 Rom. 16. 17. evident enough 3. Christ preached the Gospel to those that he knew sinned against the Holy Ghost to the Pharisees who persecuted Christ to death and others Math. 12. 31 32 33 34. Ioh. 15. 22 23 24 25. Ioh. 7. 28 29. Ioh. 12. 35 36 37 38. Ioh. 10. 31 32. Ioh. 11. 47 48. and this is by the exposition of Erastus l. 3. c. 3. pag. 307. 308. and Master Prinne his vindication pag. 38 39. To give holy things to dogs so Mr. Prinne saith that by doggs and swine are meant only such infidels and heathen who refuse to imbrace and beleeve the Gospel or harbour or entertain the preachers of it of which the text is principally intended as well as the Sacraments or of such open contemners persecutors of the Gospel and Ministers who runne upon and teare the preachers thereof trampling the pearls of the Gospel and the tenderers of them under their feet as the Text resolves in terminis Mat. 7. 6. Mat. 10 14 15. Luk. 9 5. Act. 13. 46. or open Apostates 2. Pet. 1. 2 21 22 c hence by this we may give the pearls of the Gospel to such dogs as the Pharisees for to them Christ tendred the pearle of the Gospel 4. Christ might have hindred being God equall with the Father the Pharisees and Iews to malice him Ergo he being above the Laws that he gives to us doth not in this example warrant us to cast the pearls of the Gospel to such as we know to be Iudasses Pharisees and malicious haters and heart-murtherers of Christ 2. There is not the like reason of preaching the word and dispensing the seals 1. Because the word is a converting ordinance out of question and preached to heathen and to the non-converted though they refuse to imbrace and beleeve the Gospel and refuse to entertaine the preachers of it as is clear Act. 19. 22 23 24 25. Tit. 1. 10 11 12 13. 2 Tim. 3. 25 26 27. The Texts that Master Prinne alledgeth that the Gospel should not be preached to heathen who refuse to imbrace and beleeve the Gospel to wit Mat. 10. 14 15. Luk. 9. 5. Act. 13. 46. are to no purpose for Mat. 10. Luk. 9. is but a Temporary Commandement given for a time that the Disciples should depart from those houses of Iudea there is nothing of the heathen But by the contrary the Apostles are forbidden to go to Samaritanes or Gentiles at all Mat. 10. 5 6. who would not receive the peace of God in the Gospel which precept the Apostles in the story of the Acts did not observe but preached the Gospel to many heathen who refused to imbrace and beleeve the Gospel As Act. 16. and 17. and 19. 2. The place Act. 13. 15. is meant of the blaspheming Iews to whom Paul preached long after they persecuted and stoned the Prophets and had killed the Lord of life Act 2. and 4. and 8. and 9. Mat. 23. 37 38. 3. Those places are to better colour of purpose brought by Arminians and Socinians to prove that the Gospel is preached to people for their good entertainment thereof and denied to others for their unworthinesse and because they will not welcome it So the Arminians in the conference at Hague pag. 87 88 89. God sendeth the Gospel not according to his absolute will sed ob alias causas in homine latentâ—s for secret causes in man Arminius against Perkins p. 199. The will of God in sending the Gospell hath causes in the will of man according to that habenti dabitur So Corvinus ad Wallachros p. 44. Socinus Comment in 1. Epist Ioh. c. 4. p. 307. saith the same and Mr. Pryn is pleased in the same sense to cite them I conceive imprudently for I beleeve that Reverend and learned man doth hate those impious Sects the Enemies of the grace of God but truly if this be a rule to Pastors to spread the Gospell that they are to offer and give the pearle of the preached Gospell to those that willingly receive it and harbour the preachers and presently to depart and preach no more the word of the Kingdom to those who refuse it as the places Mat. 10. 14. Luke 9. 5. carry that sense because they are Heathens who refuse to embrace and beleeve the Gospell and harbour the Preachers as the worthy Divine saith conceiving that to be a casting of Pearles to Dogs and Swine I see not how the Preachers spreaders of the Gospel to the Heathen are to beleeve that God out of meer grace the good pleasure of his will without respect to good or bad deserving sendeth the Gospel to some and denieth it to others 3. Though the Sacrament of the Supper be a converting Ordinance in this sense that it corroborateth faith and conversion where it was once and so applyeth the Promises to one who before beleeved yet it is not a converting ordinance that is to be administred to one dead in sins and trespasses as the word is for then at the first Sermon that ever is preached to a Heathen if he should say though for base worldly ends known to the Church that he desired to have the Sacraments we are obliged to beleeve that he sincerely desireth these Seals and instantly at the same sermon to baptise him administer the other Seal of the Lords Supper to him for how can we deny converting Ordinances to those who desire them say our adversaries 4. An ordinance that cannot be dispensed to a Heathen remaining a Heathen and to an unconverted man knowne to be an unconverted man is not an Ordinance that ought to be dispensed as the ordinance of the Word and as the first converting ordinance to so many as we may safely dispense the Word unto and if it be first a converting ordinance as the preaching of the Word is then it is to be dispensed to all those to whom we are to preach the Word But Erastus and Mr. Pryn grant we may preach the Word to Heathen remaining Heathen and if they deny it as they yeeld it the Apostles did preach the Gospel to the Heathen remaining Heathen but they never admitted nor can we admit to the Lords Supper Heathen remaining Heathen nor could the Iewes upon the same ground admit to the Passeover the uncircumcised now then the preaching of the Word to some cannot make the Church and preachers guilty of casting pearles to Swine and of partaking of their siâ— whose hearing is not mixed with faith and yet if the Church and Ministers should admit to
sinfully separate the one from the other and sin is no ordinance of God 4. What word of Christ hath Mr. Pryn for extraordinary conversion of men by Miracles without the Word He must conceive with Arminians and Socinians that many are converted that never heard of that precious name of Iesus without which there is no salvation Act. 4. 11. or of a faith in Christ as Moses Amyraldus dreameth without the knowledge of Christ and may write books de salute Ethnicorum for this externall conversion doth lead of its owne nature to internall conversion and salvation This may make us fancie somewhat of the salvation of Aristotle Seneca Cicero Aristides Scipio Regulus without the Law or Gospell this way of extraordinarily saving men by Miracles without the Gospell is the doctrine of Arminians and Socinians so say the Arminians at the Synod of Dort pag. 334 335. Those whom God hath deprived of the Gospell he hath not precisely rejected them from a communion of the benefits of the Gospell Adolphus Venator adver Dracenos p. 84. saith The heathen are saved without the Gospell if they â—â—n but pray Ens Entium miserere mei Socinus praelec Thelo c. 3. telleth us of an inspired word that saveth us called verbum interius You may please Schoolmen thus such as Granadus Contr. 8. de grat tract 6. disp 1. numb 43. did Ruiz de Predesti se 8. numb 7. Alexand. Alens 8. p. q. 69. memb 5. art 3. De bonis Philosophis sic credo c. Roa lib. 1. De Provident quest 7. n. 50. Vega lib. 13. in Trident. cap. 12. Enriquez Tom. 2. De ultimo fine c. 14. num 6. quod lib. 8. quest 5. Vasquez 1. par disp 97. and c. 5. Soto lib. 1. de nat grat c. 18. ad 2. Francis Sonnius in demonstrat Tract 12. de consiliis c. 8. Camerarius lib. 1. de grat c. 8. lib. 7. c. 8. who doe all of them send all the good Philosophers and white Morallists to heaven by Miracles inspirations extraordinary workes of providence and that without any rumour of Christ and the Gospell famous Papists to their owne shame yeeld that Divine faith cannot be produced by Miracles Andradius saith often they may be false Maldonatus saith That no necessary argument of faith can be drawn from Miracles Gregorius de Valen. saith Miracles give us no infallible certainty of Doctrine Bellarmine saith Miracles cannot convince the minde Durandus giveth a sure reason why miracles cannot produce faith Because saith he suppose it were known of it self that this miracle of the raising e. g. of Lazarus were true yet it is not known by it self that it testifieth that this is a true Doctrine which he preacheth who worketh the miracle Mr. Prynne then hath put the salvation of those who never heard the Gospel upon extraordinary Pillars when he bottometh them on miracles without the word which are extraordinary rotten Pillars 5. The Lords Supper of which we now dispute is not the mean of our first conversion from formall profession to inward embracing the Gospel For the word must go before and not simply the externall letter of the word but the word first believed and received by the efficacions working of the holy Ghost And so the word is indeed the first converting Ordinance and so the Lords Supper is given to one who already believes and the Sacrament concurreth as a mean to make good corroborate and increase the conversion which was before Mr. Prynne might have spared his pains in proving That the Lords Supper is a converting Ordinance because it applieth Christ â—o uâ— we grant it to be a converting and quickning and lively applicatory Ordinance But how He may know that what ever Ordinance addeth a new degree of Faith of conversion of saving application of Christ and the Promises must be a converting Ordinance But it is so converting that it is a confirming Ordinance and necessarily it presupposeth Faith and conversion already wrought by the word it is not a first-converting Ordinance such as is the word but as nourishing or accretion is a sort of vitall generation in the body of a growing childe so as Physicians make nutrition in children to be Aggeneration or Congeneration or a vitall generation with or in the body and it presupposeth the first generation by which life is given to the childe now nourishing doth not give life things void of life are not capable of nourishing therefore nourishing is the continuing of life and as it were prorogated and continued generation so here Sacramentall eating by faith is a spirituall feeding and nourishing of the soul on the crucified Lords body broken his blood shed it is not the act of our first conversion Regeneration is sealed in Baptisme and Christ given as sealing and confirming Regeneration but the Lords Supper is that which exhibiteth Christ to us as food and sealeth our spirituall growing and coalition in Christ I say not this as if the Church could give the Supper of the Lord to none but such as are inwardly and really Regenerated but to shew that the Church taketh such as are externally called to be internally called when they dispense this Supper to them that they are nearer Christ then those that hear the Gospel which Heathen may do ere they can be admitted to the Supper And this Erast every where and Mr. Pryn in terminis teach when they say That those that are recte instituti rightly instructed who earnestly desire the Lords Supper professe sincere Repentance and promise amendment are only to be admitted to the Sacrament and those only excluded who are convicted to be grosse and scandalous and obstinate offenders Whence it is clear they professe Repentance and to the Church they are converts who are to be admitted to the Supper before they come to the Lords Supper Now this must be done by the word Preached and received by faith in profession Ergo this Supper in the Church-way cannot be dreamt to be a mean of their first conversion far lesse in foro Dei in Gods court can men first receive the Lords Supper having never heard the word and then be converted in foro Dei really and inwardly by receiving the Lords Supper then might the Sacrament before and without the word be given if it be a converting Ordinance belonging to all to whom the word belongeth For Mr. Prynne saith It can be denyed to none within the visible Church And what reason if it be no lesse the first converting Ordinance but that it may be administred to those that never heard the word and are Members of the visible Church And by this Mr. Prynne cannot deny but the Lords Supper should be dispensed to infants and children who cannot try themselves nor yet discern the Lords Body Yea those that are convicted of obstinacy in scandalous sins are Members of the Church for how could they be judged convicted and sentenced if they be not within
because what it teacheth is a lie for what it teacheth is Scripture Isa 52. 11. That these who beareth the Vessels of the Lord that is Pastors should be holy but it is a Doctrine of lies because it representeth Pastorall holinesse by humane institution without all warrant of the Word of God And when Paul calleth holidayes Elements Gal. 4. 6. He meaneth that they spell to us and teach us some truth as Estius saith That holidayes do teach us Articles of Faith To which meaning Paludanus Cajetan Vasquez say God may well be painted in such expressions as Scripture putteth on God as in the likenesse of a Dove as a man with hands eyes ears feet all which are given to God in Scripture 4. It is essentiall to the Word to set down the means of Gods worship which is the very scope of the second Commandment and therefore the Iews washings and Traditions are condemned because they be Doctrines of men appointed by men to be means of the fear or worship of God as Math. 15. 9. Mar. 7. 8. Isa 29. 13. Hence we owe subjection of Conscience to Ceremonies as to lawfull means of Worship 1. Stirring up our dull senses And 2. as lawfull signes representing in a Sacramentall signification holy things 3. As teaching signes 4. As means of Gods fear and worship Whereas God as Ainsworth observeth well in the second Commandment forbiddeth all images and representations 2. All shapes Exod. 20. 4. Temniah 3. Forms of figures Tabuith Deut. 4. 16. 5. Any type of shadow Tselem Ezek. 7. 20. 16 17. 6. Any pictured shape Maskith Levit. 26. 1. Any Statue Monument Pillar Mattesebah any Graven or Molten Portraict Hos 13. 2. 5. We are obliged to obey the Word Exod. 20. 7. Prov. 3. 20 21. Prov. 8. 13. Ier. 6. 16. Ier. 5. 7. 2. We owe to the Word belief Luk. 1. 20. Love Psal 119. 49. 81. Hope 3. And are to expect a reward therefore Psal 19. 11. Rev. 2. 7. 10. 27 28. Gal. 4. 11. Rom. 6. 23. Coloss 2. 18. Hebrew 11. 25. Psal 34. 9. Psalme 58. 11. Then if Decency be commanded and order in the third Commandment Ergo this and that orderly mean of Worship as Surplice But can we say I hope in the Surplice O how love I crossing and Capping can we believe in Ceremonies as means of Gods worship 6. The word is Gods mean to work supernaturall effects to convert the soul Psal 19. 7. To work Faith John 20. 3. To edifie Act. 20. 32. To save Rom. 1. 16. The obedience to Gods word bringeth Peace Psal 119. 165. Comfort v. 50. Gen. 49. 18. Isa 38. 3. But Ceremonies being apt to stir up the dull minde must be apt to remove Naturall dulnesse which is a supernaturall effect and so to bring Peace joy comfort Organs are now holden by the same right that they were in Moses-Law then they must stir up supernaturall joy There must be peace and comfort in practising them Hear how this soundeth This is my comfort O Lord in my affliction that thy Surplice Organs and holy-dayes have quickened my dull heart Now what comfort except comfort in the Scriptures Rom. 15. 4. Ceremonies be innocent of all Scriptures What joy a proper fruit of the Kingdom of heaven Rom. 14. 17. can be in saplesse Ceremonies yea observe 1. Who truly converred from Popery who inwardly humbled in soul doth not abhor Ceremonies by the instinct of the new birth 2. What slave of hell and prophane person call not for Ceremonies 3. Who hath peace in dying that Ceremonies were their joy 7. All Lawfull Ordinances may by prayer be recommended to God for a blessed successe as all the means of salvation Psal 119. 18. Matth. 26. 26. Act. 4. 29 30. 2. We may thank God for a blessed successe which they have by the working of the spirit of Grace 2 Cor. 2. 24. 1 Cor. 1. 4 5. 2 Thes 1. 2 3. Ephes 1. 3. 3. We are to have heat of zeal against prophaning of word Sacraments Prayer or other Ordinances of God But what faith in praying Lord work with Crossing Capping Surplice For where the word is not nor any promise there be no Faith Rom. 10. 14. What praising can there be for Ceremonies working upon the soul What zeal except void of knowledge and light of the word and so but wilde-fire Gal. 4. 17 18. Phil. 3. 6. 2 Sam. 21. 2. can there be though the Surplice be imployed to cleanse Cups and Crossing be scorned If the subject be nothing the accidents be lesse if Surplice be not commanded nor forbidden the reverent or irreverent usage thereof cannot be forbidden nor commanded true zeal is incensed only at sin and kindled toward Gods warranted service 8. I take it to be Gods appointment that the Spirit worketh by a supernaturall operation with his own Ordinances in the regenerated but we desire to know how the Spirit worketh with Ceremonies Formalists are forced by these grounds to maintain the Lawfulnesse of Images So 1. They be not adored 2. If they be reputed as indifferent memorative Objects and books to help the memory But 1. It shall be proved that at first Papists did give no adoration to Images nor doth Durandus Hulcot Pic. Mirandula acknowledge any adoration due to them but proper to God before the Images as objects 2. We may liken God and Christ to a stock so we count it indifferent to make or not to make such an image yet likening him to any thing is forbidden Isa 40. 18. Also we esteem it Idolatry interpretative to take Gods place in his word and to make any thing to be a mean of grace except Gods own Ordinances Against all these Formalists have diverse exceptions As 1. Our Ceremonies say they do not respect the honour of God immediatly and in themselves but by accident and as parts of Divine worship by reduction as it containeth all the adjuncts of worship Ans Such Logick was never heard of 1. If he mean a Surplice in the materials to wit Linnen and Crossing Physically considered as separated from their signification do not tend immediatly to the honour of God but as an adjunct he speaketh non-sense for so Bread Wine eating drinking Water in Baptisme do not immediatly respect the honour of God but only as they have a Morall consideration and stand under Divine institution But yet so the materiall of worship is not the adjunct thereof but the matter as the body of a living man is not one adjunct of a man If he mean that Ceremonies in a Morall not in a Physicall consideration do not immediatly respect the honour of God but reductively and by accident Let him show us if the Surplice doth not as immediatly and without the intervening mediation of any other thing signifie and stir up our mindes to the remembrance of Pastorall holinesse as eating all of one bread doth immediatly stir up our mindes to the remembrance of our Communion of love that
of sincere obedience to lawfull authority as well as we conceited good probably included in the very obiect of the action he that doth that which in his private opinion he suspecteth to be evil because injoyned by lawfull authority doth not evil that good may come of it seeing the goodnesse of obedience is no consequent of the action but a motive precedent authority maketh actions indifferent to be good and necessary Ans He beggeth the question The goodnesse of sincere obedience to authority saith he may countervail the evil that we in our private choice fear to be in the action But first obedience to authority in things wanting Gods word whereof he speaketh now is not obedience but sinning because doing without faith 2. I take the Doctor at his word refusing obedience to mens will-worship or to practise even to the ruin of the weak things indifferent for fear of the greatest evil the offending of God by adding to his worship Rev. 22. 18 19. is obedience to God and not a privation the purpose I say of this obedience to God may countervail all evil that can be imagined in non-obedience to men and sure obedience to God though probably obedience is as good and better then obedience to men though probably obedience Jesuites and Formalists say Rulers are in possession to command Ergo We cannot thrust them out of possession where we are not perswaded that they command against reason saith Sanches So I say God is in just possession commanding us to venture upon no indifferent action where the conscience doubteth and shall we not no lesse contend for Gods just possession as time-servers do for mortall Rulers unjust possession in this 2. I prove that it were Lawfull then to sin against God A Iew is alike perswaded that Maries Son iâ— the true Messiah and that he is a deceiver Opinions about a man might seem indifferent to the Iews And it is all one saith Jackson as if the thing be indifferent Now the Pharisees in a Councell determine that Maries Son is a deceiver Then it is lawfull for the Jew upon purpose of sincere obedience to Pharisees who sit in Moses chair to believe that Maries son is a deceiver because the conceit of sincere obedience is an essentiall motive to transubstantiate unbelief into sincere obedience and the Iew may venture upon the faith that Maries Son is a deceiver and crucifie the Lord of glory being commanded thereunto by his Commanders because Gods providence favoureth more positive actions then privations 3. He saith He that obeyeth for the sole authority of Rulers doth not evil that good may come of it 1. Because the goodnesse of obedience countervaileth the evil of the actions But 1 The question is if it be obedience Ergo If it be no obedience it cannot countervail the evil 2. If it be the evil of sin with a doubting conscience to do what judges commandeth having no warrant of faith but the will and lust of men no purpose of good though it were to save all the world can counter-redeem the evil of sin against God 2. Because saith he such a one doth not evil that good may come of it Then he that stealeth moneys to give to the poor doth not evil that good may come of it by Dr. Jacksons reason Because the goodnesse of purposing to help the poor is not a consequent but a precedent motive of the action and so maketh it good We all know the intention of the end goeth in the intention before the action but not as an essentiall cause to make an evil action good or make an indifferent action necessary and honest A good intention doth make a good action good and better but that a good intention as Idolators are full of good intentions can never so season the means as this Doctor saith that it can make evil to be good Vasquez condemneth the Fathers of ignorance because they said Propositum bonum excusat malum opus so Cassianus said It was lawfull to lie for a good end and Chrysostoâ— and Ambrose said the same as Vasquez saith see Aquinas for this 3. It is the doctrine of the man of sin That Pope or Rulers sole and bare authority can make an action indifferent and so neither good nor evil to be indifferent and good as Bellarmine saith for God only by his institution createth morall goodnesse in actions mans will is no creatrix of goodnesse 4. Neither resolutions nor skill are to be credited or followed because private or publick because authority of man as such is no light nor warrant to the conscience to adventure upon moral actions and the Lord giveth light to private men to obey Psal 25. 8 9. 1 Cor. 2. 14 15. Ioh. 7. 17 â—8 Ioh. 7. 27. 2 Cor 3. 18. 2 Cor. 4. 4. As he doth to Rulers to Command So Sylvester Tartaretus so Rivetus Doctot Field I proceed to answer other Arguments As 1. We must not obey Not only for wrath but for conscience the violation of a speciall Law necessarily draweth with it the violation of the generall Law of the fift Commandment But the violation of the generall saith Learned Pareus hurteth the Conscience and the Magistrate punisheth not for generall Violation but for the Violation of this speciall Law Ergo this speciall Law obligeth in Conscience And it seemeth to carry reason Every just punishment presupposeth essentially a sin else it is not a just punishment but the Ruler doth justly punish the particular Transgression of an humane Law Ergo the Transgression of a particular Law of Rulers is sin The Proposition is confirmed by grave School-men Soto Sylvester and Ioan Eselius Who thinke that there cannot be a Law obliging to a punishment and not to a fault because punishment hath an intrinsecall relation to a sin nor can it be a just punishment that is not proportioned to a sin for the Law saith That cometh not under damage which cometh not under fault Ans Though the Violation of the generall Law hurteth the Conscience it being against the fifth Commandment it followeth not that the Violation of every particular Law even that that is meerly Positive hurteth the Conscience before God For then the carrying of Armour in the Night Suppose no Ruler on earth make a Law there anent should be a sin before God which no wise man can say 2. The other reason is more important and draweth with it that School-question agitated by Iurists also and Ganonists An ulla detur lox pure paenalis If there be a Law purely Penall without sin in it And if the Law of Rulers in things meerly Positive be meerly Penall and co-active and not formally obliging to sin But I Answer Rulers do justly punish the Transgression of a Positive Law not as particularly humane and Positive But as 1. It hath connexion with the Morall Reason of the Law 2. As the particular transgression is scandalous
things of God Leviticus 10. 10. The Priests were not to drink wine when they went into the Tabernacle That ye may saith the Lord put difference between holy and unholy and between unclean and clean Now Haggai expresly saith cap. 2. 11 12. That it was the Priests part to put this difference and so to admit to or exclude from the holy things of God Hence for this cause it is said as 2 Chron. 23. 19. Iehoiada appointed the officers of the Lords house so he set porters at the gates of the house of the Lord that none which are unclean in any thing might enter in so Ezra 9. 21 22. None did eat the Passeover but such as were pure and had separated themselves from the filthinesse of the Heathen of the land for this cause doth the Lord complain of the Priests Ezech. 22. 26. Her Priests have violated my law and have polluted my holy things they have put no difference between the holy and the prophane neither have they shewed the difference between the unclean and the clean Ezech. 44. 6. And thou shalt say to the Rebellious even to the house of Israel thus saith the Lord God O ye house of Israel let it suffice you of all your abominations 7. That ye have brought into my sanctuary strangers uncircumcised in heart and uncircumcised in flesh to be in my sanctuary to pollute it even my house when ye offered my bread the fat and the blood and they have broken my Covenant because of all your abominations 8. And ye have not kept the charge of my holy things But ye have set keepers of my Charge in my Sanctuary for your selves 9. Thus saith the Lord God no stranger uncircumcised in heart nor uncircumcised in flesh shall enter into my sanctuary of any stranger that is among the children of Israel Here is a complaint that those that have the charge of the holy things should suffer the holy things to be polluted I grant it cannot bear this sense that none should be admitted to be Members of the Visible Church under the New Testament but such as are conceived to be regenerate except it can be proved that the Sanctuary was a type of the visible Church 2. That the Apostles constituted their Churches thus but we read not in all the New Testament of any admission of Church Members at all but only of baptizing of those who were willing to be baptized and from this resulted the capacity of a Church Relation in all Churches visible Nor 2. Do we finde any shadow in all the word of God of tryall of Church Members by way of electing and choosing of such and such as qualified by reason of a conceived regeneration in the persons chosen or of rejecting and refusing others as conceived to have no inward work of grace in them this I believe can never be made good out of the word of God 3. They must prove the Apostles admitted into the Sanctuary of the Visible Church Ananias Saphira Simon Magus and others uncircumcised in heart to pollute the holy things of God and that the Apostles erred and were deceived in the moulding of the first Apostolick Church in the world which was to be a rule and pattern to all Churches in the New Testament to all Ages I deny not but they might have erred according to the grounds of these who urge the comparison for a Church of visible Saints but that the Apostles De facto did erre in their Election and judgement in that wherein the holy Ghost holdeth them forth and their acts to be our rule and pattern I utterly deny I grant Act. 15. In that Synod they did Act as men and Elders not as Apostles but that it could fall out that they should uctually erre and obtrude false Doctrine instead of truth to the Churches in that Synod which is the first rule and pattern of Synods I shall not believe But there is this Morall and perpetuall truth in these Scriptures 1. That there are under the New Testament some over the people of God in the Lord some that watch for their souls and govern them as here there were Priests Levites that taught and governed the people 2. That the Rulers of the Churches alwayes are to have the charge of the holy things and to see that these holy things the Seals and Sacraments and word of promise be not polluted and that therefore they have power given them to debar such and such profane from the Seals and so are to discern between the clean and the unclean and this which the Prophet speaketh ver 9. is a prophecie never fulfilled after this in the persons of the people of God therefore it must have its spirituall truth fulfilled under the New Testament as is clear ver 11. Yet the Levites that are gone away far from me shall be Ministers in my Sanctuarie having charge at the gates of the House and Ministering to the House 14. And I will make them keepers of the charge of the House for all the service thereof and for all that shall be done therein Ver. 15. And the Priests and the Levites the sons of Zadok that kept the charge of my Sanctuary when the children of Israel went astray from me they shall enter into my Sanctuary and they shall come neer to my Table to minister unto me and to keep my charge 23. And they shall teach my people the difference betweene the holy and prophane and cause men to discerne between the uncleane and the cleane 24. And in controversie they shall stand in judgement and they shall judge it according to my judgement and they shall keepe my Lawes and my Statutes in all mine assemblies and they shall hallow my Sabbaths Now this Temple was another house then Solomons Temple as is evident out of the Text it having roomes dimensions structures so different that none can imagine them one house and these chapters containe the division of the Holy Land which after the captivity was never done for the ten Tribes never returned and this Temple is clearely a type of the new Ierusalem and agreeth to that City spoken of Revelation chapters 21. and 22. As may appeare especially by the foure last chapters of Ezekiel and in the last words of the last chapter And the name of the city from that day shall be The Lord is there And the Priests after the captivity as well as before brake the covenant of Levi Mal. 2. And therefore I see it not fulfilled except in the visible Church of the New Testament and in the Assemblies of Christian Churches Mat. 18. Act. 15. and the rest of the Church-assemblies under the New Testament As for the Lords personall raigne on earth it is acknowledged there shall be no Church policy in it no Word Sacraments Ordinances no Temple as they say from Rev. 21. 22. And with correction and submission the Priests and Levites that Ezek. 44. 15. are said to keep the charge of the Lords
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. â— 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 â—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-â—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
of men 3. If God have not commanded either Elders or any other as Erastus saith to examine and judge who are fit for the Lords Supper who not Then seeing Erastus saith the prophane the ignorant the impenitently scandalous knowne to be such are to be debarred I aske of Erastus to whom Christ hath commanded the tryall of this who are ignorant and non rectè instituti Men cannot debarre themselves from the Sacraments in a judiciall way most of men conceiting well of themselves rush upon the ordinances of God not knowing that they doe evill Workers of iniquity who cry Lord Lord Adulterers Theeves Idolaters who dare come to the Temple of the Lord and cry The temple of the Lord The temple of the Lord are these Ier. 7. 9 10 11. will also fast and professe Repentance Esa 57. 3 4 5. even when their wickednes testifieth to their face against them in the eies of all Ier. 2. 1 c. Ier. 2. 34. Esa 1. 9. and they will desire â—o partake of the Lords Supper as is evident Esa 57. 2. Now there are none on earth neither Elders or any any others to debarre them Erastus saith Taceo jam quod Deus non praecepit vel Presbyteris vel aliis tale examen Let Erastus answer us in this and by what charity is Erastus obliged to beleeve all that seeketh the Lords supper do it in truth God has given to us mens works not their words of which hypocrites are liberall and shall we foment hypocrisie and mens eating their owne damnation under Erastus his pretence of incouraging and not suffocating seeming godly desires Lastly Erastus saith it doth not concern the Church that the man deferre to do that which Christ commands him to do this is to beg the question Doth Christ command a man to eat his owne damnation CHAP. XIII Quest 9. Other Arguments for Excommunication vindicated Erastus The Apostle writeth if any man love not the Lord Jesus let him be accursed Ergo Paul will have the Elders to sit and judge who truely repent who not that they may admit the one to the supper not the other if this be excommunication excommunication is grounded on a thousand places to love Christ is to kâ—ep his commandements Ioh. 13. and 15. then who ever saith those that keep not the commandements of Christ are cursed of God he shall this way excommunicate then Moses did often excommunicate But because the false Apostles did strive to make Paul contemptible therefore Paul saith God be judge which of us loveth Christ and let God destroy him who loves him not this is the true meaning Ans Erastus perverteth the sense of Beza his words for Beza has no such conclusion as to prove a formall excommunication by the Elders or Church judicature this is Erastus sained conclusion Beza inferreth from these words that there is here gravissimae excommunicationis species a kind of heavy excommunication materially to be eternally separated from Christ called the great excommunication And it was to be accursed while the Lord come and therefore this may prove there is a kind of lesser excommunication in the Church and Moses his cursing by way of preaching may well inserre that because there be Church censures therefore there is a Church cursing heavy and lesse heavy But Beza intendeth not to prove excommunication by the Church from this but only that Christs enemies are cursed though they be other wayes in the Church and this kinde of excommunication of shutting impenitent sinners out of heaven is in a thousand places of scripture and nothing can hence be concluded against Beza and the like excommunication is Gal. 1. And when Ioh. 2. Ep. forbiddeth to receive a faâ—â—e teacher into your house if he be a member of the Church he is to be farre lesse kept in Christs greater house the Church but is to be cast out Erastus When Paul saith Gal. 5. I would they were cut off who trouble you he saith not conveene the Elders and cast such men out of the Church or deliver them to Satan but he wisheth that they were cut off by God Ans 1. The place Gal. 5. 12. I wish they were cut off that trouble you is expounded by Piscator of cutting off from the visible Church Yea he saith conveene the Church when he saith v. 9. a little leaven leaveneth the whole lumpe that is a little false Doctrine infecteth the whole Church and v. 10. I am confident of you that ye will be no otherwise minded but he that troubleth you shall bear his judgement who ever he be then he hopeth well of the Galathians that they will be of one mind to judge and cast out the false teacher this is parallel to 1 Cor. 5. though Paul do not so right downe chide them for neglect of Church censures as he doth 1 Cor. 5. But saith Erastus if Paul wished them to be cut off that troubled them why did he not cut off those false teachers and deliver them to Satan Erastus answereth it was not Gods will so to do and the Apostles could not in every place and at every time kill miraculously but when it was profitable and necessary Ans Then Paul 1 Cor. 5. farre lesse could rebuke the Corinthians because they prayed not that the incestuous Corinthian might be miraculously killed by Paul for Paul had not power to kill him because it was not necessary nor profitable the man repented and was never killed 2. Iudge if it be probable that Paul would wish to work a miracle in killing false teachers when it was neither profitable necessary nor saâ—e for the Church to have them killed 3. Paul was confident the man who troubled them should beare his judgement Erastus saith it was not Gods will he should be miraculously killed Ergo it was not miraculous killing but some Church censure or then Erastus must find out another kind of judgement And why may some say doth not Paul write to Excommunicate him as he did the incestuous Corinthian Beza Answereth Paul would not 1 Cor. 5. take that Authority to himself but would do it by the suffrages of the Church So here he sheweth what he desireth but happily it was not expedient that they should be presently cut off So Beza Yea the words do well bear that Paul thought fit That they should bear their Iudgement who had troubled them and that that leaven should be purged out 2. Yea if this cutting off be miraculous it is clear Paul could not Communicate it to others for it was Pauls will that the incestuous Corinthian should be delivered to Satan by the suffrages of the Corinthians Nor do we read that the Apostles wished to cut off men miraculously but were not able to do it Erastus It is false That Paul willed the man to be delivered to Satan by the suffrages of the Corinthians For he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already Concluded Ordained Decreed to deliver him
Christ spake many things to them that they bothforgot knew not till the holy Ghost came upon them And their not asking Question will not prove they understood all he spake sometimes they were afraid to ask him 2. The Jewish and Christian Church have not such essentiall differences but they knew by the ordinary notion of the word Church a Convention that professed the Doctrine of the Prophets and of the Law and Gospel And what such great difference is there between a brother and a brother Iew and a Brother Gentile as they behoved to understand the one and be utterly ignorant of the other And what necessity to restrict it to Iews only Christ had often spoken to them of the incoming of the Gentiles as Matth. 8. 11. Joh. 10. 16. Matth. 10. 18. Did the Disciples know the Kings Councels Indicatures of the Gentiles that Christ said they should be convented before Matth. 10. 17 18 19 And because Erastus is so confident that the word Church here is the Civill Magistrate Let any Erastian teach me what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church Matth. 16. 19. Is it the Civill Magistrate Is the Civill Magistrate built on a Rock Shall the Ports of Hell never prevail against the Civill Magistrate Can no Magistrate make defection from the truth And doth Erastus or his believe in their conscience that the Disciples understood Christ Matth. 16. for he spake of both to the Disciples to speak of the stability and strength and perseverance of the Christian Magistrate And that the Ports of Hell should never prevail against the Iewish Sanedrim and Church which crucified the Lord of glory and persecuted his Apostles and all professing the Name of Iesus to the death 3. Heathen and Publican in generall were names as opposite to Christian Brethren as to Iewish Brethren as I have proved before Erastus The vvord Church to the Hebrevvs signifieth either a multitude or the Senate or Magistrate as Num. 35. Church is four times Josh 20. Tvvâ—ce Psal 82. Once and it signifies the Magistrate So vve say the Empire hath done vvhat the Emperour vvith the States of the Empire hath done So the Church or Convention think so because the chief amongst them think so the Common Wealth hath done this because the Senate hath done this Ans The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Num. 35. 12. But in all that Chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now how this signifieth one Magistrate which ever signifieth a collection or multitude of rulers I leave to the learned so Erast faileth yet in his probation 2. Suppose the word Church signifie the heads of the people how shall Erastus prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the senate of Civill Magistrates for in this Congregation were the Priests and Levites especially that judge between blood and blood voluntary or involuntary homicide Deut. 17. â—2 13 14. 2 Chr. 19. 8 9. It is true also that the man that killed another unwittingly was to be protected in the City of refuge while he should stand before the faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Congregation But let Erastus and all who will have the Bishop or the Pope the representative Church know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation ever and alwayes be a collective word as populus the people signifieth a multitude never by Grammer one single man hoc nomen saith Pagnine certum conventum sive cetum significat certum Collegium it alwayes signifieth a socâ—eâ—ie as the Princes of the Congregation Num. 16. 2. all the Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Congregation Exo. 34. 31. here is a number and a societie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle can be atributed to no fewer then to three at least Speak to all the Congregation of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exodus 12. 3. and the Congregations of peoples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall compasse thee about Psal 7. 8. Nor shall sinners stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Congregation of the just Psal 1. 5. Thou hast made desolate all my Congregation Iob. 16 7. 2. The word is from a root that signifieth to conveene and gather together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Iud. 14. 8. a swarme or a Congregation of Bees is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Congregation And that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church since the world began never signified one single man either King Magistrate Pope or Prelate But alwayes a multitude either of rulers or people I appeal to Demosthenes Homer Phoâ—illides Hesiod Lucian Pluto Aristotle to Suidâ—â— Stephanus Scapula or for the word Cetus Congâ—egatio to all Latine Authors to the seventy interpreters in the Old Testament to Hyâ—ronimus all the Greek Fathers and to the Evangelists and Apostles in the New Testament to Act. 19. 32. Eph. 5. 23. Act. 8. 13. Rom. 16. 5. 1 Cor. 1. 2. 2 Cor. 1. 1. Gal. 1. 2. 1 Thes 1. 1. 2 Thess 1. 1. Act. 15. 3 4 22. Act. 16. 5. Act. 14. 23. Rev. 1. 20. Rev. 2. 1. and for Psal 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a Congregation of Gods or Magistrates and v. 6. All of you are Children of the most high he speaketh evidently of a multitude of Iudges 3. Suppose the Empire be said to do what the Senate Parliament or great Councell of the Empire or Kingdome doth This will not prove that the word Church in either of the Originall Tongues Hebrew or Greek doth signifie one man so as Tell the Church must be all one with Tell one single Magistrate or Tell one Prelate or one Pope and he that will not hear the Magistrate that is the King or one single Magistrate alone without any fellow Magistrates he being a Christian is to be dealt with as an heathen and a publican and not as a Christian brother For what the King doth alone without his Senate is never called the deed of the Senate farre lesse the act or deed of the whole Ecclesia of the Kingdome produce any shaddow of Grammer for this Now to Erastus Tell the Church is all one with Tell the single Christian Magistrate alone separated from Fellow-judges or Councell Senate Parliament Ecclesiasticall Assemblies and if he hear not and obey not this one single Christian Magistrate let him be to thee as a heathen and a publican For Erastus will have the Civill Magistrate though the whole Church and Pastors should judge the contrary to have power by vertue of his office to determine against Pastors and Elders Yea by his office he is to command them to preach and synodically to determine this and this and what they determine they do à et sub Magistratu under and from this one single Magistrate as his servants instruments Vicars and deputies and therefore the Magistrate cannot sentence in the name of Pastors Elders when they are but his servants And 2. When he may by his office do
THE DIVINE RIGHT OF Church-Government AND Excommunication OR A peaceable 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 Power 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 with an Answer to the new Doctrine of the Doctors of Aberdeen touching Scandal By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews in Scotland Not by might nor by power but by my Spirit saith the Lord of hosts Zach. 4. 6. Veritas claudi ligari potest vinci non potest Hieronymus comment ad Ierem. in Prefati ad Eusebium Occultari ad tempus potest veritas vinci non potest florere potest ad tempus iniquitas per manere non potest Augustinus ad Psal 61. Published by AUTHORITY London Printed by JOHN FIELD for Christopher Meredith at the Crane in Pauls Church yard MDCXLVI TO The Right Honorable and Noble Lord The EARL of LOVDEN Chancellor of Scotland AND Chancellor of the University of St. Andrews Grace Mercy and Peace RIGHT HONORABLE AS Jesus Christ the wonderful the Counsellor the mighty God driveth on his great State-design in the whole Earth and now in these Kingdoms to to save an afflicted people to dye his Garments in the blood of his Enemies and to build the Tabernacle of God amongst men and cause the wildernes blossome as a Rose that the glory of Lebanon and the excellency of Carmel and Sharon may in a spiritual manner be given to Zion So he still acteth in his own sphere of Righteousnes and all inferior wheels in their revolutions move toward his most eminent end for the Courtiers and Royal Attendants of his Throne are Righteousnes and Judgement And he desireth that the motions and wayes of his people may be concentrick to his own heart and move in the same Orb with himself we must either walk or be drawn to the end of Jesus Christ his end cannot come down and comply with our policy When men go with one head and two faces and two hearts Providence can beguil them we are then safe and do sail at the Haven of the Sea when we walk with God and our way draweth a straight line to the heart of Jesus Christ These two Kingdoms have before them an end the Covenant to be a people to God this we did Swear with our Hands lifted up to the most High the stones of the field shall witnes against us and the Sword of the Lord avenge the quarrel of his Covenant if we dally with the Lord as if the Vow of God that the Lord may be one and his Name one in both Kingdoms had been on us when we were low only and our Oath had a date only till the Year 1645. and then our Vow must exspire as did the Law of shaddows when the Body Jesus Christ came As successe is a poor and waxy Kalender for Religion so the low condition of our Kingdom I hope shall not move us to forsake the Lords cause or to blame God because good causes have sometimes sad events for beside that Heathens said that God cannot erre because Marius ex culpâ gloriam reportavit Marius was made glorious by ill-doing and one hath a Crosse another a Kings Crown for a reward of wickednesse we know that God however it be is good to Israel If that which was intended for Vnion shall by mens wickednesse turn to a sad Division between the Kingdoms I shall believe that the truly Godly of either Kingdoms can scarce be capable of such bloody intentions as shall leave a Legacy of perpetuated blood to the Posterity and sure though for the present guiltinesse strength prevail yet habent Deum ultorem men on Earth cannot long be strong against Vengeance from Heaven As successe doth inebriate so extremity of a low condition is a wicked Counsellor and evil Iealousie as Hell thinketh alwayes evil All whose bowels are moved for the Desolation Graves multiplied Widows and Orphans of both Kingdoms will not dare Judgement from the Almighty being a terrour to them to adde affliction to the people of God already afflicted Blessed shall they be of the Lord who mediate for preventing of National ruptures and for the continuance of the Brotherly Covenant Christ Jesus is a uniting Saviour one God one Faith one Lord Jesus one Religion should be and I beseech the God of Peace they may be Chains of Gold to tie these tipo Nations and Churches together in uno tertio that they may be concentered and united in one Lord Jesus O that that precious Dew of Hermon that showers of Love and Peace may lie all the night upon the Branches of the two Olive Trees that the warmnesse heat and influence of one Sun of Righteousnesse with healing in his wings may make the Lilly amongst the Thorns the Rose of Sharon that is planted by the Lord the Spouse of Jesus Christ in both Kingdoms to spred its Root and cast its Smell as green and flourishing to all the Nations round about The Kingdom of God is Peace The Lord is about a great work in Britain why should Divisions that proceed from the lusts of men and the enemies of the Lord retard the wheels of the Chariot of Christ Let us not water the Lilly with blood again The Sons of Babel have shed our blood in great abundance for the which doth the Church of God in the three Kingdoms stand and Pray and Prophecy in sackcloth The violence done to me and to my flesh be upon Babylon shall the Inhabitants of Zion say And my blood upon the Woman arrayed in Purple and Scarlet the Mother of Harlots and Abominations of the Earth shall Ierusalem say Happy we if we could for the second Temple builded and the Lord repairing the old waste places and the Gentiles beholding the Righteousnesse of the Elder Sister the Church of the Jews and both as a Crown of Glory in the hand of the Lord and as a Royal Diadem in the hand of our God I shall not need I hope either of an Apology for Intituling this Piece such as it is others can and I hope will adde riper Animadversions to Erastus to Your Honours Name or of a word of incitement that Your Lordship co-operate with Your serious Endeavours for a right understanding between both Kingdoms and for the carrying on the work of the right arm of the Lord the Lords creating of
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
Disputing your self and not Christ say some to make Preachers the Alpha and Omega of mens Consciences and the Circle which beginneth and endeth at it self you would be satisfied if Scandals be punished by the Magistrate Is not the Magistrate a Christian as you are Paul was glad that the Gospel was Preached he made no account by whom But I should be grieved that such a hard conclusion should be drawn out of such innocent Principles This were to extract Blood out of Milk a Domination out of a meer Ministery and I confesse Self is a great Sophist in Debates and that any man is inclinable to miscount himself and to think he may stand for an hundred when the product is scarce one if not a cypher I conceive nothing is here taught that may reach a blow to the Honour and Majesty of the Godly Magistrate The Magistrate is a Christian as well as the Preacher and in some sense so all the People were holy as were Moses Aaron and the Levites Uzziah who burned Incense was a Member of the Church of the Jews and Circumcised no lesse then the Sons of Aaron Yet I hope these stretched themselves beyond their line when they usurped what was due to the Priests and Levites It s another thing to punish evil doing with the Sword the Magistrate is to do this But there is a Spiritual removing of Scandals by the saving of the Spirit in the day of the Lord 1 Cor. 5. 5. Matth. 18. 15. 2 Cor. 10. 8. and a gaining of the Soul of an Offender This Spiritual removing of Scandals doth only bring Christ and the Gospel in request in the hearts of both such as are within and without the Church as Scandals raiseth up an evil report of Christ and the Truth Now the Sword can never this way remove Scandals and because Christ hath appointed Spiritual means and Spiritual Censures to restore the Lord Jesus to his Honour 2 Cor. 2. It is presumption with all submission I speak it for men to horse out and decourt such Censures Spiritual as the Apostles in the Spirit and Wisdom of Christ used as most sutable to that end and which the Lord commandeth in the second Command and to substitute in their room nothing but a Sword void of all activity on the Conscience I do also here plead for the perfection of the Word of God against Humane Ceremonies which are deservedly by the Honorable Houses of Parliament and Reverend Assembly laid aside Religion needeth not any such Ornaments except men would make the Worship of God when naked under shame and so under sin for Justice Married shame and sin once But as Roses Lillies the Sun and other glorious Creatures are most beautiful without Garments and not capable of shame so is the Worship of God I confesse Ceremonies were the Seas and Rivers that Prelats delighted to swim in and if their Element be dried up they have the lesse pleasure to live But if they would repent of their bloody Persecution that their Souls might be saved no matter Ceremonies as they have nothing of Christ in them so have they been injurious to Magistrates It is but a Ceremony that the Emperour kisse the sole of the Popes foot because there is indented on it a curious Crucifix And when Prelacy was yong and its beard not grown a Deacon was sent to Theodosius the Emperor by the Prelats to chide him because he presumed to sit in the Chancel a place too holy for Lay-men What I have here said against Erastus a friend too dear to worthy Bullinger and Rodolp Gualther often we love both the Friend and his Error I humbly submit to the Judgement of the Godly and Learned But I conceive I am unwilling that Error should lodge with me willingly and I professe I am afraid that wrath is gone out from the Lord against the Rulers if they shall after a Reformation obtained with the Lives Blood Tears and Prayers of so many of the Saints whereof a great number are asleep in the Lord rear up a building to the Lord so maimed and lame as Jesus Christ shall say Offer it now to your Governour will he be pleased with you or accept your persons But it is a Controversie say some whether the Government of the Church of the New-Testament belong to the Magistrate or to the Church to which I say 1. It was a Controversie created by men willing to please Princes with more power in the Courts of Christ then ever the Law-giver and Apostles gave them and that against the minde of glorious Lights the first Reformers and the whole Troops of Protestant Divines who Studied the Controversie against the usurped Monarchy of the Man of sin more exactly then one Physitian who in a cursory way diverted off his road of Medicine of which he wrote Learnedly and broke in on the By upon the deepest Polemicks of Divinity and reached a Riders blow unawares to his friends 2. In things doubtful Conscience hath refuge to the surest side Now it s granted by all and not controverted by any That in the Apostolick Church the Government of the Church of the New Testament was in the hands of Apostles Pastors Teachers and therefore Conscience would sway to that in which there can be no Error except on supposal of abuse and Christian Rulers would not do well to venture upon Eternity Wrath the Judgement to come confiding on the poor Plea of an Erastian Distinction to incroach upon the Prerogative Royal of Jesus Christ This very God of Peace build Zion and make her an Habitation of Peace Yours in Jesus Christ S. R. A Table of the CONTENTS of the Book Introduction SECT 1. CHrist hath not instituted a mutable Church-Government Page 1 2 Some things moral some things natural in Gods worship Ibid. Physical Circumstances are all easily known and numbred p. 2 Circumstances and such and such Circumstances p. 3 Time and place of Ceremonies need not be proved by Scripture as being supposed p. 4 5 1. Argument to prove that the platform of Ch. governmâ—is not mutable at mens wil p. 7 The Script way of teaching that indifferent things are alterable is it self unalterable p. 8 2. Argument p. 9 The Scripture shall not teach when we sin in Church-policy when not if the platform be alterable at mens will Ibid. There is no reason why some things positive are alterable in Ch. -policy some not p. 10 3. Argument ibid. The place 1 Tim. 6. 13. touching the unviolable coÌ„mand given to Timothy discussed p. 10 11 12 Pauls cloak of lesse consequence then Positions of policy p. 11 Widows p. 12 SECT 2. 4. Argument p. 13 Christ is the head of the Church even in the external policy thereof p. 13 14 A promise of pardon of sin made to the right use of the Keys proveth Discipline to be a part of the Gospel p. 15 16 The will of Christ as King is the rule of the Government of his house p. 17 18 Things
of policy because lesse weighty then the greater things of the Law are not therefore alterable at the will of men p. 19 20 Order requireth not a Monarchical pâ—elate p. 21 22 How the care wisdom of Christ hath left an immutable platform of Discipline p. 22 23 Christ the onely immediate King Head and Law-giver of his Church without any deputy heads or Vicars p. 24 25 SECT 3. 5. Argument p. 26 27 Moses and David might not alter or devise any thing in Worship or Government nor may the Church now p. 27 28 Two notes of Divinity ought to be in the New Testament Ceremonials as were in the Old p. 29 30 How Moses his doing all according to the patern proveth an immutable platform The Objections of Mr. Hooker and Mr. Pryn answered at length p. 30 31 32 33 34 c. Gods care to us leadeth us to think he hath given us a better guide theÌ„ natural Reason in all morals of Church-Discipline p. 33 34 The occasional writing of things in Scripture no reason why they are alterable p. 35 36 Papists pretend as Formalists do that things are not written in the Word because of the various occurrences of providence p. 36 37 That there was no uniform platform of Government written in the time of Moses and the Apostles is no Argument that there is none now p. 39 40 Fundamentals because successively delivered are not alterable p 41 42 The Church of Ierusalem as perfect in Doctrine and Discipline is our patern p. 42 43 The indifferency of some things in the Apostolick Church cannot infer that the Government is alterable p. 45 46 The Argument of Moses his doing all in the Tabernacle to the least pin according to special direction further considered p. 47. 50 The Ark of Noah proveth the same ib. Formalists acknowledge Additions to the Scripture contrary to Deut. 4. 2. 12. 32. the same way that Papists do p. 51 -56 c. Moses and Canonick Writers are not Law-givers under God but Organs of God in writing and meer reporters of the Law of God p. 62 63 Papists say that the Church is limited in the making of Ceremonies both in the matter and the number and so do Formalists p 62 63 64 Four wayes Positives are alterable but by God onely p. 64 All things never so small are alike unalterable if they be stamped with Gods authority speaking in the Scripture p. 64 65 By what authority Canonical Additions of the Prophets and Apostles were added to the Books of Moses p. 65 Canonick Writers how immediately led by God p 66 The Characters of Formalists Ceremonies Papists Traditions one and the same p. 67 What is it to be contained in Scripture and how far it maketh any thing lawful according to Hooker p. 68 The Fathers teach that all things are to be rejected that are not in Scripture p. 69 70 â—t derogateth nothing fâ—om the honour of God in Scripture that hee be consulted in the meanest things p. 70 How things are in Scripture p. 71 Some actions are supernaturally moral some naturally or civilly moral some mixt p. 72 Some habitual reference to Scripture is required in all our moral actions p 73 Works of Supererogation holden by Hooker p. 77 Whether our obedience be resolved in all Church policy in This saith the Lord in his Word or in This saith the Church p. 79 Two thingâ— in the external worship 1. Substantials 2. Accidentals or Circumstantials p. 80 SECT 5. The question who should be judge of things necessary or indifferent in Church-policy not to purpose in this question p. 81 82 c. SECT 6. What are Honour Praise Glory Reverence Veneration Devotion Religion Service Worship Love Adoration p. 82 83 84 85 Two acts of Religion imperated and elicite p. 83 Honouring of holy men is not worship p 84 The Religions object with the act of reverencing maketh adoration to be Religious but a civil object except the intention concuâ—s maketh not religious adoration of a civil object p. 85 86 What Worship is p. 86 87 Worship is an immediate honouring of God but some worship honoureth him more immediately some lesse p. 87 88 A twofold intention in worship p. 88 89 Vncovering the head is veneration not adoration p. 89 Consecration of Churches taken two wayes condemned p. 90 Master Hookers moral grounds of the holinesse of Temples under the N. T. answered p. 92 The place 1 Cor. 11. Have ye not houses to eat and drink in c. maketh nothing for hallowing of Churches p. 93 Nor the place Psa 74 8. p. 94 The Synagogue not Gods house as the Temple was ib. Question 1. The negative argument from Scripture valid p 95 Not to command is to forbid p. 96 How far Davids purpose to build the Temple was lawful p. 97 Of additions to the Word p. 98 Even perfecting additions of men are unlawful p. 99 Every moral action is to be warranted by the Word p. 102 What is man's in worship is not lawful p. 103 Not all actions in man as actions of meer nature of arts or trades of sciences but only moral actions are regulated by Scripture p 104 Helps of faith and the formal object of faith are different p 105 What certitude of saith is required in all our actions of our daily conversation p. 107 The Scripture a Warrant for the morality of our acts of the second Table p. 107 Many actions of the second Table are purely moral all actions of the first Table are purely moral p. 107 108 What ever is beside the Word of God in morals is contrary to it p. 109 The vanity of the perfection of Scriptures in Essentials not in Accidentals p. 110 Whatsoever is not of faith how true p. 110 111 Doubting condemneth p 113 Papists say the Scripture in general is perfect but not in particulars and so Form lists p 114 What is onely negative in Gods worship cannot be commanded ibid. Opinion of sanctity and divine necessity not essential to false-worship ibid. The distinction of worship essential and accidental of Gods general and particular will is to be rejected p. 118 119 The distinction of divine and apostolike traditions rejected p. 125 126 Circumstances not positive religious observances as ceremonies are p. 127 Ceremonies usurpe essential properties of divine Ordinances p. 128 129 130 We owe subjection of conscience collateral onely to Gods Ordinances p. 135 The spirit worketh not with Ceremonies p. 136 The place Matth. 15. concerning the traditions of the Elders discussed p 137 138 Ceremonies Magical p. 141 If the third command shall enjoyn decency in general then must it enjoyn this special decency Crosse and Surplice p. 141 142 Iewish and Popish Ceremonies are fruitlesse professions of unlawful worship p. 142 143 Whether the Ceremonies be Idolatry p 144 Of religious kneeling ibid. Four things in adoration ibid. Intention of worship not essential to worship p. 145 Religious bowing of its nature and not by mans arbitrary and free
Proposition is made good Because 1. to walk according to the spirituall Policie of the Lords house must be a good work and so a Morall and Lawfull work and a due conversing in the spirituall Society of the Church according to the Rule of the Word 2. If this Morall walking be according to a Rule that may crook bow and varie according as Civill Customes of men and Cities alter and varie at mens pleasure It is a Morall walking no more according to the Rule of Scripture then the contradicâ—nt thereof is according to this Rule but falleth and riseth hath its ups and downs at the meer nod and pleasure of men who may change Customes and Manners every year twice if so it please them For what Scripture teacheth me a Civill Custome of a City as not to carry Armour in the night to take up the Names of all between sixteen years of age and sixty Or what Scripture teacheth me a Bishop may be above the Pastors of the Church or a Bishop may not be Surplice Crossing Bowing and Cringing to wooden Altars may be or may not be Deacons may be or may not be even as customes and guises of the Civill State appear as Meteors in the Aire and in the fourth part of a night disappear and vanish to nothing to say that the word teacheth the Church to abstain from blood is a part of the perfection of the Scripture and yet the Scripture teaches that abstinence from blood not as an eternall and unalterable Law for we are not now tied to abstain from blood therefore the Scripture may make the man of God perfect in some works that are alterable and changeable This I say is no Answer for saying that God should now make abstinence from blood and things strangled indifferent as he made them in that intervall of time Acts 15. When the Ceremonies were mortall but not deadly and unlawfull as is clear in that Paul Act. 16. 1 2 3. circumcised Timothy that Rite being then indifferent and yet he writeth in another case when the Gospel is now fully promulgated that to be circumcised maketh a man a debtor in conscience to keep the whole Law of Moses and so to abstaine from eating of blood and things strangled must be a falling from the Grace of Christ and an Apostacy from the Gospel Gal. 5 1 2 3. 4 5 6 7. The like I say of observing of dayes which Rom. 14. 5 6. were indifferent and in another case Gal. 4. 9 10. Col. 2. 16 17. Deadly unlawfull and not necessary so the matter Acts 15. which in the case of scandilizing the weak is abstinence from things indifferent say that they are indifferent bindeth as a perpetuall Law to the end of the world and bindeth us this same very day Rom. 14. 20. In the Morality of it as abstinence from murthering One for whom Christ died Rom. 14. 15. 1 Cor. 8. 12 13. 1 Cor. 10. 26 27 28. And upon the ground laid by Prelates which is most false and untrue to wit that many Positive things in Church-Government such as are Prelats deemed to be warranted by Apostolick though not by Divine right Ceremonies and Crossing kneeling to bread Altars Surplice Rochet corner-Cap yea and Circumcision a Passeover-Lambe and all the Jewish Ceremonies though with another spirit and intention then to shadow forth Christ to come in the flesh imagined to be indifferent and alterable things we hold that all these are to be abstained from as eating of blood and things strangled of old were if you say they are as indifferent as blood and some meats were in the case Act. 15. Rom. 14. 1 Cor. 8. 1 Cor. 10. It s a most false principle as we shall hear and therefore the Scripture if it make the man of God perfect to every good work as the Apostle saith it must teach us to abstain from all these as scandalous and must set down as perfect and particular directions for Church-Government as Paul doth Rom. 14. Set down a particular Platform how we shall eschew Murther for scandalizing our Brethren in the use of things indifferent is spirituall Murther Rom. 14. 15. 20. 2. Arg. That which is a lamp to the feet and a light to the path Psal 119. 105. And causeth us understand Equity Iudgement Righteousnesse and every good way Prov. 2. 9. And to walk safely so that our feet stumble not Prov. 3. 25. Prov. 4 11 12. Prov. 6. 23. That must be a lamp and light to our feet and walking in a Platform of Church-Discipline so as we shall not erre sin or stumble therein But if the light be so various doubtfull alterable as we may walk this way or the contrary way according to the Civill Laws alterable Customes and Manners of the people we shall not so be guided in our path as our feet shall not stumble the Church might then suffer Jezabell to Prophecie and these that hath the Doctrine of Balaam or not suffer them as the Civill Laws and alterable Customes of the people should require Now the Scriptures doth clearly insinuate that the Law and will of God revealed in the Word is a Rule of walking straightly and of declining sin and any stumbling in our way which deserveth a rebuke and a threatning such as Christ uttereth against the Church of Pergamos Rev. 2. 14 15 16. And of Thyatira v. 17 18. Now if these Churches had no certain Rule or Word of God from which they should deviate and erre in their path of Discipline but the Customes and alterable Civill Laws and Manners of men they were unjustly rebuked by Christ which to aver were Blasphemy Prelats say Some things in Church-Policie are Fundamentals not to be altered but there be other things alterable And of things of Policie of the former notion we have a certain Platform in Scripture but of the latter not any at all is necessary and the not suffering of false Teachers in the Church is of the former sort But I Answer some Scripture or reason ought to be given of this distinction If all be Morall and unalterable that are necessary to Salvation its good But to suppresse Jezabell and false teachers is not necessary Necessitate medii for then the Salvation of that Church were desperate and past remedy which should suffer false teachers surely then Pergamos and Thyatira were in a certain irremedâ—lâ—sse way of Eternall Damnation as are these who are void of all Faith and knowledge of Fundamentall Articles I conceive Prelats will hold their hand and not be so rash as to say this If these other things of Policie be necessary necessitate precepti in regard that Iesus Christ hath commanded them to be observed why then are some things alterable which Christ hath commanded to be observed some things unalterable Crosse Surplice which Prelats say have been in the Church these twelve hundred yeers are in themselves as positive have as small affinity with the Civil Laws Customes
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
First the Canonick Scripture is not Uniform and perpetual Why for certainly once there was no Canonick Scripture but the Books of Moses and after the holy Ghost added the Book of the Psalmes and the Prophets and after the Nativity and Ascension of our Lord to Heaven the Apostles did write Canonick Scripture I hope this is but a poor Argument to infer that there is no Vniform and unalterable Platform of Divinity in the Old and New Testament and yet the Argument is as concludent the one way as it is the other 3. We do not so contend for an Vniform and unalterable Platform of Church-Government in the Word as it was not free to the Lord and Law-giver to adde and alter at his pleasure only we hold it so Vniform and unalterable that this Platform is not shaped like a coat to the Moon or alterable at the will of men without expresse warrant of the Lords Word and to rise and fall with the climate and the elevation of Nationall customes and therefore the Argument is nothing concludent and judge what can be made of these words of the learned Mr. Prynne The Government and Officers of all Churches not being De facto one and the same in all particulars in the very Primitive times as well as since it can never be proved to be of Divine right and the self same in all succeeding Ages without the least variation â—inee it was not so in the Apostles dayes For this is all one as to say the Canonick Scripture was not one and the same in the Apostles and Prophets times but admitted of divers additions Ergo now in our daies Canonick Scripture is not one and the same but may also suffer the like additions 2. Because God himself added to Canonick Scripture and to the Government of the Church in the Apostles dayes Ergo men may without Warrant from God adde in our dayes to Canonick Scripture and to the Government and Officers of the Church 3. The Government and Officers in the Apostles time were not of Divine right but alterable by God Ergo Apostles Evangelists Pastors Teachers Workers of miracles were not of Divine right in the Apostles times but might have been altered by men without the expresse Warrant of God But will any wise man believe that Pauls Apostleship was alterable and might be changed by the Church Since he saith Gal. â— 1. Paul an Apostle not of men neither by men but by Iesus Christ and 1 Cor. 12. 28. When Paul saith And God hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instituted some in the Church first Apostles secondly Prophets thirdly Teachers after that miracles then gifts of healing c. and Eph. 4. 11. When Christ ascended on high he gave some Apostles some Prophets and some Evangelists and some to be Pastors and Teachers 12. For the perfecting of the Saints c. Can it enter into the head of any man to say some Churches had Apostles and Evangelists and Pastors and miracles and some not Ergo Apostles and Pastors are not by Divine right Ergo because they were not in all Churches therefore they were alterable at the will of men and a Surplice and Crosse in Baptisme hath as much of Divine institution as the calling of the Apostle or of a Pastor and truly to me it is bold Divinity to say that Pastors set over the flock by the holy Ghost Act. 20. 28. and whos 's due qualifications are so specified 1 Tim. 3. and Elders 1 Tim. 5. 17. and Teachers placed by God in the Church 1 Cor. 12 28. may be all turned out of the Church by men as having no Divine right to be there and that men may set up other alterable Officers in their place for by this reason the Apostles by that ordinary spirit that is now in Church-Rulers might without their Apostolick spirit or any immediate Warrant from Christ have altered the whole frame of Apostolick-Government and Church-Officers as the Church may upon motives from themselves not warranted from the word turne out Surplice Crosse and all such stuffe out of the Church Master Prynne The Apostles speech 1 Cor 12. 4 5 6. There are diversity of gifts but the same spirit there are diversity of operations but the same God compared with chap. 8. to 13. and c. 9. v. 19. to 24. I made my self a servant to all that I might gain all c. parallel'd with Act. 15. 1 2 5 6 10. to 32. and chap. 21. 18. to 30. The Churches of Judea did retain the use of Circumcision Purification and other Iewish Rites which the Gentiles by the Apostles resolution were not to observe and Act. 2. 22. The Apostles frequented the Iewish Temple and Synagogues conforming themselves to the Order and Discipline thereof and their own private Christian Assemblies all this will clear that all Churches had not one and the self same Church-Government Ans If diversity of Gifts as to be a speaker with Tongues a Prophet a Pastor will prove the Discipline to be alterable at the Churches will as are Surplice Crosse c. I shall think men may infer any thing they please out of the Scripture and that to be Apostles Pastâ—rs are as indifferent and variable as eating of meats 1 Cor. 8. and Pauls taking of wages at Corinth 1 Cor. 9. Which none can say for if the Church should now command us to abstain from such and such meats as the Apostle doth 1 Cor. 8. We should call that and do call it in the Romish Church a Doctrine of Devils 1 Tim. 4 1 2 3. All brought for this from Act. 15. Act. 21. tendeth to this the Lord himself for the then weaknesse of the Jews of meer indulgence appointed some things to be indifferent and abstained from in the case of scandall Therefore Circumcision Purification Sacrifices of Bullocks and sheep And all the Ceremonies of Moses his Law may be commanded by the Church so they have another signification then they had before and shadow out Christ who is already come But because God hath made some things indifferent shall it follow that the Pope yea or any Church on earth can create an indifferency in things they must then take from things their Morall goodnesse or conveniency with Gods Law and take from them their moral badnes disconveniency to Gods Law which to me is to change the nature of things and to abrogate and change Gods Laws it is true P. Martyr 1 Cor. 9. 19. saith Paul was made all things to all men Quoad Ceremonias res medias in that he Circumcised Timotheus The Law saith he was abrogated Vâ—rum id non adhuc Judaeis liquebat The Jews were to be spared for a time but only for a time and therefore when the Gospel was sufficiently promulgated Paul said Gal. 5. to be Circumcised was to lose Christ and he refused to be a servant to Peter in his sinful Iudaizing Gal. 2. And withstood him in the face Now certain it
is Peter knew Christ was come in the flesh and that his Iudaizing did not lay bands on his conscience he preached the contrary Act. 11. And if Peter did Iudaize as Formalists observe Ceremonies and the Galathians were circumcised the same way for they knew Circumcision had no Typicall Relation to Christ to come they believed he was already come then without cause Paul Gal. 2. and 5. did rebuke and argue either Peter or the Galathians of sinfull Iudaizing which to say were to speak against the Gospel But certainly the Vniformity and immutability of all these Ceremonies was that then when the Gospel was sufficiently Proclaimed to all to be under the Law of Ceremonies in any sort was damnable and so is it now And as the Apostles and Church then set up no Ceremonies no Surplice no Crossing because they had no word of Christ to warrant them neither can we do the like now and they complyed for a time with the Iewish Ceremonies being yet indifferent but not but by warrant of the commandment and resolution of the Apostles and the like are we obliged unto now had we a Warrant of the like indifferency of Prelates Surplice Crosse and that we were obliged to use them to gain the weak in regard 1. They were once obligatory Ordinances of God 2. And if the day light of the Gospel were not yet sufficiently risen to shine upon those who are not wilfully ignorant and had not yet acknowledged the Gospel to be Gods word we should also be obliged to Ceremonies yea we durst not yield to any Law to lay them aside as many Formalists who hold them lawfull have done Mr. Prynne From the Creation till Moses there was no one Vniversall set Form of Church-Government to be observed in all the world Nor one Form of Discipline under the Tabernacle another under the Temple Ans All this concludeth not what is in question it s but the Popish Argument This is to be concluded that Enoch Seth Noah Abraham the Patriarchs and Moses did set up a Church-Government of such timber as Humane Prelates Crosse Surplice without any expresse Warrant from Gods mouth and which they might alter by their own spirit for this Argument is God might alter Ergo The Church now may alter without a warrant from God And shall we believe that the Patriarchs and Moses by their own spirit without any Commandment of God might at their pleasure set up and put down Prophets Circumcision Tabernacle Temple Laws for Sacrifices Priests Levites Arke putting the Leaper in or putting him out of the Campe cutting any soul off from the Congregation of the Lord as our men will cry up and down Ceremonies and put on them the weight of a Talent or a Feather without any word of God The Scripture cryeth the contrary so often saying And the Lord spake unto Moses saying speak thou unto the children of Israel Could Formalists say that and Christ spake unto the Prelats and the Church and said Command the Pastor to crosse the Infant and appoint unto your selves a Prelate over the Pastors I should gladly agree to the mutable frame of humane Government Mr. Prynne There are but for the most part generall rules prescribed to us for the very ordering and regulating of our thoughts words actions lives apparell Children servants families calling c. in the Word Ergo there be but generall rules for Discipline and Church-Government which admit variety the former do more immediately concern every man the other more remotely Ans If the Word of God do not more particularly regulate our thoughts as Psal 10. 4. Psal 5. 9. Isa 55. 7. Ier. 4. 14. Act. 8. 22. And our words and actions by which we must be judged Isa 3. 8. Ier. 8. 6. Mal. 3. 13. Ier. 9. 3. Matth. 12. 36 37. Rev. 22. 12. Rev. 20. 13. 2 Cor. 5. 10. Prov. 5. 21. 1 Sam. 2 3. Psal 119. 9. Prov. 3. 23 24. Then the Scripture doth warrant Surplice and Crossing and kneeling to Creatures and humane Prelats which are changeable and alterable circumstances and adjuncts of Worship that may be and may not be and things indifferent it shall follow that for the most part it is indifferent to do evil or well sin or not sin in thought word and actions and we have no warrant in Scripture for eschewing sin or not eschewing it in the most of our actions I confesse there is little need to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately Eph. 5. 15. And to cleanse our wayes Psal 119. 9. according to the Word If words thoughts and actions may go at random as if they were variable and indifferent Ceremonies God throweth not men in hells torments to be eternally miserable for circumstances 2. For the acts of our calling if they be Morall they are regulated as particularly by the word as to believe love and fear God or the creature if artificiall they are not of our consideration 3. That Morall acts of decent usage of the Ordinances do not immediately concern men is admirable to me Mr. Prynne To the Argument of Moses his doing all according to the patern shown in the Mount It is Answered 1. The Tabernacle wa◠no part of the Church of the Israelites but only the place of meeting for Worship answerable to our Churches and Chappels and so was the Temple But I pray you God prescribed the height length bredth form of Tabernacles Ark Altar of every Pin Ergo Hath Christ as punctually prescribed to all Christians and Nations in expresse words the form matter dimensions of all Christian Churches Temples Chappels Tables Challices Pulpits Pews not varying in one pin 2. God named the men Bezaliel and Aholiah who should make the Tabernacle and all the implements thereof 3. God expressed the frame fashion colours of the holy Garments of Aaron and his sons shall it follow Ergo only the Artificers whom God nameth immediately and none but Embroyderers Goldsmiths Carpenters c. Not Pastors and Elders are to build up the spirituall Churches of Christ Ergo The form matter and colour of Ministers and Elders garments are particularly set down in the New Testament 4. The Tabernacle and Temple were corporall things made by mens hands not spirituall buildings of mens spirits 5. All these of the patern were delivered to Moses the Temporall Magistrate not to Aaron the Priest Ergo the Church under the Gospel is not a spirituall building whose maker and builder is God and all is to be ordered by the Civill Magistrate and Lay-Artificers not by Pastors I wonder also you alledge not Noahs Ark And all in the New Testament are not so particularly set down as in the Old Ans The Tabernacle was no part of the Church but being a Type and the implements of it to the least pin particularly expressed by God to Moses far more must we have from God an expresse for every Ceremony not to retort this also that a Corner-Cap or a Surplice is no part
of the Church and is indeed a teaching sign and so should not be counted a Positive of Church-Policy 2. Most false it is that the Tabernacle and Temple were nothing but a meeting place of the people for Worship as our Churches or Chappels are 1. Because it is to Argue the Holy Ghost of want of wisdom to spend so much Canonick Scripture in setting down things idely not tending at all to edification and teaching us nothing of God and in specifying the Form Height Length Bredth Curtains Candlesticks Sockets Rings of naturall places that contained their bodies for what should it edifie us if God should describe so particularly all the Churches and meeting places of the people under the New Testament Now certain it is Whatsoever things were written afore time were written for our Learning Rom. 15. 4. 2. Many things in the Tabernacle as Candles in day light Rings Sockets Shew-bread belonged nothing to a naturall place as our Chappels or Meeting houses do 3. Expresly the Scripture maketh them more then places to wit Holy Religious and Typicall signes of Divine institution as the Tahernacle was a Type Heb. 8. 2. 5. Heb. 9. 1 2. c. Heb. 10. 1 2 3. And the Temple a Type of Christs body Ioh. 2. 19. Ioh. 1. 14 15. And all these were Types and shadows of Heavenly things Heb. chap. 8 9 10. Gal. 4. 1. 2. c. Col. 2. 16. 17. Which our Churches and Chappels are not being only places common to sacred and Civill actions 2. God therefore can no more in expresse words set down the form matter dimensions of Christian Churches and Chappels then of the Synagogues of the Iews which had no Morall use for edification and instruction 3. Yea because the Tabernacle and Temple and their implements were teaching shadows of good things to come and our Churches and Chappels are not so nor have they any Morall or Religious use or influence on our spirits as the Tabernacle and Temple had therefore the Lord who is expresse in all Morals which of their own nature do teach and edifie he behoved to name Bezaliel and Aholiah and the form and colour of the Priests garments which also are Typicall and could not name our Elders or the colour or form of their Garments 4. All these weak retortions suppose that the Tabernacle and Temple were types of our meeting houses for Worship which is a meer conjecture they were no more types of our Chappels then of the Iewish Synagogues we may not expound types at will but as the Holy Ghost expoundeth them to us in the New Testament And this is a conjecturall Exposition and a dream to make Bezaliel and Aholiah types of Embroyderers and Tradesmen 5. We know the Tabernacle and Temple were corporall things made with hands and that they are things different from the spirituall things that they signifie as the sign and the thing signified as therefore the Lord is expresse in the elements and Rites of the Supper of the Lord because all of them Bread Wine taking eating breaking pouring out the Wine drinking are teaching and edifying signes and our Lord never left it to the wisdom of men to devise signes to teach themselves so in like manner should the Lord expresly specifie all the teaching and signifying signes in the Old Testament and as Moses might devise none of his own but was tyed to follow the patern which the Lord himself shewed to him in the Mount So are we now under the New Testament tyed to the patern of that same will revealed in the Word and it is laid on us Not to be wise above that which was written and it is of perpetuall equity The supream Law-giver never left it to the wisdom of Angels or Men or Prophet Apostle or Church to serve and Worship God as they thought good But he himself particularly prescribed the way signes and means And because God hath not been pleased in the New Testament to specifie types of Christ incarnate and come in the flesh already therefore are we obliged in Conscience to believe and practise no more either in Doctrinals or teaching types or Positives of Church-Policy then our Patern in the Mount the Scripture hath warranted to us to be the will of God and in this and this only standeth the force of the present Argument unanswered by paterns of unwritten Traditions and not in these loose consequences that we under the New Testament should have these types and Policy that the Church of the Iews had which is the Doctrine of Papists and Formalists following them not ours for they prove their Pope and Prelat from the Iewish High Priest their Surplice from the linnen Ephod of Jewish Priests their Humane Holidayes from the Iewish dayes their kneeling to bread from their bowing toward the Ark. 6. It is not true that the Tabernacle and Temple were meer corporall things no more then bread and wine in their spirituall relation are meer corporall things The Lords end use and intent in the Tabernacle and Temple was that they should be to the people Images and shadows of heavenly and spirituall things Heb. 8. 5. Heb. 10. 1. 7. That all the things of the Tabernacle were delivered to Moses as a King and not as a Prophet and writer of Canonick Scripture Heb. 3. 5. Heb. 8. Luk. 24. 44. 27. Luk. 16. 31. is an untruth except Formalists make the King so the head of the Church in prescribing Laws for the Policy thereof as they make him a Canonick writer as were David Moses Solomon from whose example they would prove the King to be the head of the Church But I judge Moses saw the patern in the Mount and God face to face as a Prophet whose words are Scripture to us Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knevv face to face And as a Prophet not as a King his face did shine Exod. 34 27 28 29. And he was commanded as a Prophet to write the Law not as a King Numb 12. 6. 7. Moses is made the most eminent Prophet that was in the Old Testament And why Because God spake to other Prophets by Dreams and Visions But he spake the Law and written Scripture to Moses mouth to mouth This should not be a comparison between Prophet and Prophet but between Prophet and King by this learning 8. We judge Noahs Ark doth prove the same it being a speciall type of the Church 1 Pet. 3. 20 21. And he built it by Faith Heb. 11. 7. And so by a Word of God and at Gods speciall direction in all the length bredth formes of it and not of his own head Gen. 6. 14 15 c. And is commended by the spirit of God for so doing Gen. 6. 22. Thus did Noah according to all that God commanded him so did he And Formalists should deserve the like Testimony if it could be said of them And as the Lord commanded the
perfect though it teach us not any thing of tradionals in speciall yet in generall it doth hold forth the traditions of the church So Tostat Abulens in Deut. 4. v. 2. ad lit saith Hic commendatur lex ex perfectione quia perfecto nec addi potest nec auferri debet Here the Law of God is commended saith he from its perfection and that is perfect to which nothing can be added and from which nothing should be taken Yea so far forth is the scripture perfect in the Articles of Faith that Castro in summa c. 8. Canus locor Theolog. l. 2. c. 7. and l. 4. c. 4. and Tannerus tom 3. in 22. disp 1. de fide Q. 1. dub 7. saith We are not now to wait for any new revelation of any verity unknown to the Apostles Et nihil novi definiri ab ecclesia Apostolis incognitum and all verities now revealed were implicitely believed by the Apostles and contained in Vniversall generall precepts as that the Saints are to be worshipped that Canonicall Books containeth the word of God the Bishops of Rome are the true successors of Peter and Catholick pastors c. and he saith Quod ecclesia non posset novum fidei articulum condere communiter etiam docent Scholastici in 3. dis 25. he subscribeth to that truth of Vincentius Lyrinensis c. 17. In ecclesia nulla nova Dogmata procudi sed pretiosam divini Dogmatis Gemmam exsculpi fideliter cooptari adornari sapienter ut intelligatur illustrius quod antea obscurius credebatur No new points of saith or manners are forged in the Church but the precious pearl of divine truth is in it polished faithfully applied and wisely illustrated that they may be more clearly understood which before was more obscurely beleeved so that to say the perfection of scripture consisteth not in particularizing all the small positives of policy is no more then Papists say of the perfection of the scripture in their traditions 2. Moses speaketh both of the Morall and Ceremoniall Law called by the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statutes rights and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgements and Laws whatsoever extolled by David Psal 119. As his delight his joy his heritage his songs in the house of his pilgrimages and of both he saith that there is life in keeping them Now the Ceremonies of Moses had an exceeding great excellency in looking to Christ and being shadows of good things to come Heb. 10. 1. And our Ceremonies have the same aspect upon Christ Why but the day of the commemoration of Christs Death Nativity Ascension Dedication to Christ by a Crosse in the Aire should have the same influence and impression on our hearts if they be lawfull that the like Ceremonies and Laws had upon Davids spirit Christ being the object and soul of both 2. Of these Ceremonies and Laws Moses faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 6. for this is your wisdom and your understanding in the sight of the Nations Why but these same Ceremonies looking with a broader and fuller face on Christ already come if Christ have put any life of lawfulnesse in them then their dim shadows of old should also be our wisdom in the hearing of Pagans who know not God 3. It is a wonder to me that the learned Master Prynne should say that the place Deut. 4. speaketh nothing of Church-Government and Ceremonies but only of Doctrines of Canonicall Books For that is as much as to say the place speaketh nothing of Divine Ceremonies but only of divine Ceremonies for what a number of Divine Ceremonies and Laws are in the Law of Moses which were given by the Lord himself as is clear by the words ver 1. Now therefore hearken O Israel unto the Statutes and judgements that I teach you that ye may live and v. 5. Behold I have taught you Statutes and judgments which the Lord my God commanded me v. 8. And what nation is there so great that hath statutes and judgements so Righteous as all this Law which I set before you this day Now of all this Law the Lord saith v. 2. Ye shall not adde unto the Word which I commanded you Neither shall ey diminish The Learned and Reverend Mr Prynne must restrict this word of the Law which can admit of no addition to some speciall Law either the Morall only or the judiciall and Ceremoniall only not to the former for then additions to the Decalogue only should be forbidden this never man taught Stapleton indeed Relect. Prin. fid Doctrin cont 4. Q. 1. Art 3. restricteth it to the Ceremoniall Law only but Moses maketh it a Law as large v. 2. as the word which God Commandeth And as saith he v. 5. the statutes and the judgements which the Lord Commanded me v. 8. All this Law Deut. 31. 9. This written Law delivered to the Priests and kept in the Ark the Law that all Israel heard read v. 11. Of which it is said v. 24. When Moses had made an end of writing of the words of this Law in a Book untill they were finished Now this was the whole five Books of Moses And were there nothing of Church-Government in Moses Law What shall we then say of the High Priest his calling Office habit of the Priests Levites their charge calling attire of the Law of the Leaper his healing his extrusion out of the Camp of the Law of those that were defiled with the dead of their qualification who were to be Circumcised who were to eat the Passeover or who not who were to enter into the house of God and Congregation who not not a few of these touching Church-Government are included in the Law that God Commanded Israel as their wisdom 4. That there were many additions made to the service of God in the Temple not mentioned by Moses is nothing to purpose except it be proved that these additions were made by the Church without any word of God the conâ—rary whereof is evident for the Temple and whole patern thereof was delivered in writing by the Lord to David 1 Chron. 28. 11. 19. If Formalists will have no Laws made but by Moses as the only Law-giver they have as good reason to say That Moses was the only Canonick writer and none but he which is absurd Or 2. That Moses by his own spirit was a Law-giver and had active influence in excogitating the Law We conceive that Protestants are to own this Doctrine which Tostatus imputes to us as Hereticks Com. in Loc. Q. 2. Quasi Moses nudus minister relator verborum dti esset non legem conderet As if Moses were a meer servant and a naked reporter of the Lords Law and words and not a Law-maker For in the making of Laws and Divine institutions we judge that all the Canonick writers were meer patients as the people are for God is the Commander and Moses the person Commanded and a meer servant Deut. 4. 5. Mal. 4. 4. Heb. 3.
the Church of the Jews never took on them to command the observation of these forgeries under the pain of Church-censures as Papists and prelats did their Crossing and their Surplice Hooker saith A Question it is whither containing in Scripture do import expresse setting down in plain terms or else comprehending in such sort that by reason we may thence conclude all things which are necessary to salvation The Faith of the Trinity the Co-eternity of the Son with the Father are not the former way in Scripture for the other let us not think that as long as the World doth indure the wit of man shall be able to sound to the bottom of that which may be concluded out of Scripture Traditions we do not reject because they are not in Scripture but because they are neither in Scripture nor can otherwise sufficiently by any reason be proved to be of God That which is of God and may be evidently proved to be so we deny not but it hath in its kinde although unwritten yet the self same force and authority with the Written Laws of God Such as are alterable Rites and Cystomes for being Apostolicall it is not the manner of delivering them to the Church but the Author from whom they proceed which gave them their force and credit Ans 1. The consequences of Scriptures are doublesse many and more then are known to us and the particulars of that Government that we contend for are in Scripture that is there should be no Government but what is either expresly in Scripture or may be made our by just consequence we believe if they cannot be proved from Scripture let them fall as mens hay and stubble But in the mean time these are two different questions Whither there be an immutable Platform of Discipline in the Word Or whither ours be the only Platform and no other If we carry the first Ceremonies must fall And certainly in all reason we are on the surest side If we cannot observe all that is written it is not like that God hath laid upon us unwritten burdens 2. Hooker doth not reject all the Popish Traditions as our Divines Reformed do because they are not warranted by the Word so that if the Images of God and Christ and the Worshipping of them and Purgatory and the Supremacy of the Pope can be proved to be of God though they be no more in Scripture then Crossing and Surplice then would he receive all these as Having the self same force and authority with the Written Laws Now we know no other weightier Argument to prove there 's no Purgatory but because the scripture speaketh of Heaven and Hell and is silent of Purgatory 2. That naturall reason can warrant a positive instituted Worship such as Surplice betokening Pastorall Holinesse without any Scripture is a great untruth for naturall reason may warrant new Sacraments as well as new Sacramentals 3. If Traditions have their force and credit from God not from the manner of delivering them that is from being contained in scripture or not contained in it then certainly they must be of the same Divine necessity with scripture For whither Christ Command that the Baereans believe in the Messiah by the Vocall Preaching of Paul or by the written scriptures of the Prophets and Apostles it is all one it is the same word and coming from Christ must be of the same Divine authority But this is to beg the question for that we are to believe no unwritten tradition because it is unwritten to have the self same force and authority with the Written Laws of God For Lorinus Cornelius a Lapide Com. in 4. Deuter. Estius Com. in 2. Thes 2. 15. Bellarmine Tannerus Malderus Becanus say Whither the Lord deliver his minde to us in his Written Scripture or by Tradition it is still the Word of God and hath authority from God But the truth is to us it is not the Word of God if it be not a part of the Counsel of God written in Moses or the Prophets and Apostles for though the Word have authority only from God not from the Church nor from men or the manner of delivering of it by word or writ yet we with the Fathers and Protestant Divines and evidence of scripture stand to that of Basilius Homil. 29. Advers câ—lâ—mnianâ—es S. Trinit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believe what are written vvhat are not vvritten â—eek not after And so seek not after Surâ—lice Crossiâ—g and the like And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every word and so this That Crossing Surplice are Religious signes of spirituall duties and every thing or action must be made good by the Testimony of the heavenly inspired Scripture these things that are good and so Religiously decent and significant may be fully confirmed and these that are evil corfounded And to us for our Faith and practise if it be not Law and Testimony it is darknesse and not light And as Gregor Nyssen the Brother of Basyl saith Dialog de anim et Resurrect tom 2. ed. Grecolaâ— pag. 639. Edit Greâ— pag. 325. That only must be acknowledged for truth in which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seal of the Scriptures Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And how shall it be true to us iâ— Scripture say it not Or how shall it appear to us to be from God For Cyril Alexandrin saith What the holy Scripture saith not such as are your Positives of mens devising how shall we receive it and account it amongst things that are true And it is not that which Hereticks of old said for their Heresies to say â—s Hooker doth that any thing may be proved to be of God which is not written in Scripture For saith Hieronimus in Hag. c. 1. Sed alia quae absque authoritate testimoniis Scripturarum quasi Traditione Apostolica sponte reperiunt atque confingunt percutit Gladius dei The Scripture doth bar the door upon Hereticks saith Chrysostome And he is a Theef that taketh another unlawfull way then the Scripture And by what Argument can reason without Scripture prove that Crosse and Suplice are of God But by that same reason Papists without Scripture can and may prove their Traditions to be of God And if we admit reason and exclude Scripture it is as easie to prove their Traditions as our Positive additions to Worship And what Answers Papists give for their Traditions to â—lude the power of Scripture and evidence of Testimonies of fathers all these same are given by Prelats for their additions to say nothing that Hooker asserteth unwritten Traditions to be Gods Word and in the very stile of the Councel of Trent we are to acknowledge Traditions though unwritten yet to have the self same authority and force with the Written Laws of God And shal the Surplice and Crosse and such stuffe be of the self same force and authority with the Evangel according to Luke and John
Moses the Prince is Commanded to make all according to the Patern in the Mount 2. God speaketh to all Israel and not to the Princes only Deut. 4. 1. Hearken O Israel he speaketh to these who are bidden to keep their soul diligently v. 6. 3. It is Bellarmines groundlesse charity to think private heads who were not Princes and Law-givers did not take on an hâ—iry Mantle to deceive Zach. 13. 4. And say Thus saith the Lord when God had not spoken to them Ier. 23. 16. 32. Yea and Private women added their own dreams to the word of God Ezech. 13. 17 18. 3. They say Traditions are from Gods Spirit But hath Gods Spirit lost all Majesty Divinity and power in speaking If the Popes Decretals the Councels the dirty Traditions wanting life Language and power be from Gods Spirit Formalists admit Traditions from an humane spirit and in this are shamed even by Papists who say God only â—an adde to his own Word whereas they say men and the worst of men Prelates may adde to Gods vvord 4. But that additions perfecting are forbidden is clear 1. Additions perfecting as Didoclavius saith argueth the word of imperfection and that Baptisme is not perfect without Crossing 2. It is Gods Prerogative to adde Canonick Scripture to the five books of Moses and the Nevv-Testament and the doctrine of the Sacraments which cannot be Syllogistically deduced out of the Old Testament Matth. 28. 19 20. Ioh. 21. 31. Heb. 3. 2. Rev. 1. 19. and these are perfecting and explaining additions therefore men may by as good reason adde Canonick Scripture to the Revelation as adde new Positive Doctrines like this The holy Surplice is a sacred signe of Pastorall Holinesse Crossing is a signe of dedicating the childe to Christs service for Papists â—ay even Vasquez That the Pope neither in a generall Councell nor out of it can ordain any nevv points of Faith vvhich are not contained in the principles or Articles revealed and may not be evidently concluded out of them Formalists answer It is not lavvfull to adde any thing as a part of divine worship but it is Lawfull to addâ— something as an indifferent Rite coming from Authority grounded upon common equity And this is the ansvver of the Jesuite Vasquez The Pope and Church cannot make an Article of Faith for that is believed by divine Faith to come from God only but as Law-givers they may give Laws that bindeth the conscience and yet are not altogether essentiall in worship If additions as divine parts of Gods worship say we be forbidden God then forbidding to adde such Traditions forbiddeth his own spirit to adde to Gods word for no man but God can adde additions Divine that is coming from God but God himself by good consequence the forbidding men to add additions as really coming from God should forbid men to be Gods for divine additions are essentially additions coming from God but if he forbid additions only of mens divising but obtruded to have the like efficacy and power over the conscience that Canonick Scripture hath then were it lawfull to adde killing of our children to Molech so it were counted not really to come from God with opinion of divine necessity and by this God should not forbid things to be added to his Word by either private or publick men but only he should forbid things to be added with such a quality as that they should by Divine Faith be received as coming from God and having the heavenly stamp of Canonick Scripture when as they are come only from the Pope and his bastard Bishops so all the fables of the Evangell of Nicodemus The materials of the Iewish and Turkish Religion might be received as lawfull additions so they do not contradict the Scripture as contrary to what is written but only beside what is written and with all so they be received as from the Church Also 3. Additions contrary to the word are diminutions to adde to the eight Command this addition The Church saith it is lawfull to steal were no addition to the ten Commandments but should destroy the eight Commandment and make nine Commandments only and the meaning of Gods precept Deut. 12. Thou shalt neither adde nor diminish should be Thou shalt neither diminish neither shalt thou diminish And so our Masters make Moses to forbid no additions at all 6. Commentaries and Expositions of the Word if sound shall be the word of God it self the true sense of a speech is the form and essence of a speech and so no additions thereunto but explanations except you make all sound Sermons Arbitrary Ceremonies and Traditions whereas Articles of Faith expounded are Sermons and so the Scripture it self materially taken is but a Tradition QUEST II. Whether Scripture be such a perfect rule of all our Morall Actions aâ— that the distinction of essentiall and necessary and of accidentall and Arbitrary worship cannot stand And if it forbid all worship not only contrary but also beside the word of God as false though it be not reputed as divine and necessary FOrmalists do acknowledge as Morton Burges Hooker and others teach us that Ceremonies which are meer Ceremonies indifferent in nature and opinion are not forbidden yea that in the generall they are commanded upon common equity and in particular according to their specification Surplice Crossing Knâ—eling before consecrated Images and representations of Christ are not forbidden and negatively Lawfull having Gods allowing if not his commanding will but only God forbiddeth such Ceremonies wherein men place opinion of divine necessity holinesse and efficacy in which case they become Doctrinall and essentiall and so mens inventions are not Arbitrary and accidentall worship But let these considerations be weighed 1. Distinct The Word of Go being given to man as a Morall Agent is a rule of all his Morall Actions but not of actions of Art Sciences Disciplines yea on of meer nature 2. Distinct Beside the Word in actions Morall and in Gods worship is all one with that which is contrary to the Word and what is not commanded is forbidden as not seeing in a creature capable of all the five senses is down right blindenesse 3. Lawfulnesse is essentiall to worship instituted of God but it is not essentiall to worship iâ— generall neither is opinion of sanctity efficacy or Divine necessity essentiall to worship but only to Divine worship and its opinion not actuall nor formall but fundamentall and materiall 4. Seeing the Apostles were no lesse immediatly inspired of God then the Prophets it is a vain thing to seek a knot in a rush and put a difference betwixt Apostolick Commandments or Traditions and divine Commandments as it is a vain and Scripturelesse curiosity to difference betwixt the Propheticall truths of Moses Samuel Isaiah Ieremiah Ezekiel c. And Divine Prophecies which is as if you would difference betwixt the fair writing of Titus the writer and the writing made by the pen of Titus
should be according to the word of God and not beside the word of God If it be said they have Gods Commanding will in so far that he doth not forbid any thing not contrary to his own word but hath given the Church Authority to adde to his worship things not contrary to his word as they shall see they do promove godlinesse or may edifie the Church But then if the Church must see by the light of reason and naturall judgement aptitude in these to promove godlinesse they are Commanded by God who hath even stamped in them that aptitude to edifie and so are not beside Gods word 4. Our Divines condemne all the Traditions of the Church of Rome as Purgatory Prayer for the dead Imagery Adoring of Reliques all the Crossing Holy water Chrisme Oyl Babies Bells Beads c. Because God hath no where Commanded them and sins veniall and beside the Law and sins mortall and contrary to the Law we condemne because as what is capable of seeing and life and hearing and yet doth not see live nor hear that in good reason we call blinde dead and deaf all beside the word are capable of Morall goodnesse and yet not Morally good because not warranted by Gods word therefore they must be Morally evil III. Conclus Opinion of Sanctity holinesse and Divine necessity is not essentiall to false worship Formalists will have their Ceremonies innocent and Lawfull so they be not contrary to the word of God 2. So they be not instamped with an opinion that they binde the Conscience and are of Divine necessity holinesse and efficacy So Morton their Prelat for opinion of justice necessity efficacy and merit saith he make them Doctrinals and so unlawfull But this is but that which Papists say So Suarez saith That their unwritten Traditions are not added to the word of God as parts of the word of God but as things to be believed and observed by the Churches Commandment and these who did swear by Jehovah and Malcom Zeph. 1. esteemed Malcom and an oath by Malcom not so Religiously and so holy as an oath by Jehovah and Malcom and yet no doubt they ascribed some necessity to oaths by Malcom and Jehoram saying Am I Jehovah to kill and make alive who yet worshipped Ieroboams Calves esteemed the worshipping of these Calves lesse necessary and lesse holy and meritorious then the worshipping of the true Yehovah yet the Calves called their gods which brought them out of the Land of Aegypt had some necessity and opinion of holinesse For 1. Aaron in making a Calf and Proclaiming a Feast to the Calf committed false worship but Aaron placed not holinesse justice or merit in that worship Because Exod. 32. 22. for fear of the people who in a tumult gathered themselves together against him he committed that Idolatry Ergo necessity of Sanctity Merit and Divine obligation is not essentiall to false worship Ieroboam Committed Idolatry in saying These are thy Gods O Israel but he placed no efficacy or merit therein because 1 King 12. 27. He did it least the people going to Ierusalem should return to Rehoboam and kill him And the Philistims dis-worship in handling the Ark unreverently had no such opinion they doubting whither God or Fortune ruled the Ark 1 Sam. 6. 9. It were strange if these who say in their heart There is no God Ezech. 9. 9. Psal 94. 6. And so fail against inward worship due to God should think that the denying of God were service and meritorious service to God and that Peter denying Christ and Iudaizing Gal. 2. 12. for fear thought and believed he did meritorious service to Christ therein Pilate in condemning Christ Iudas in selling him the Souldiers in scourging him did dis-worship to their Creator the Lord of glory Shall we think that Pilate who for fear of the people did this believed he was performing necessary Divine and Meritorious worship to God 2. If opinion of necessity Divine of Merit and sanctity as touching the conscience were essentiall to false worship it were impossible for gain and glory to Commit Idolatry to preach lies in the Name of the Lord for a handfull of barley as Ezek. 13. 19. Mic. 3. 5. 1 Kin. 22. 6. 1 Tim. 4 1 2. Tit. 1. 11. For its a contradiction to Preach Arrianisme Turcisme Popery against the light of the minde only for gain and yet to think that in so doing they be performing meritorious service to God Yea they who devise will-worship know their own will to be the Lord-carver of that worship at least they may know it yet shall we think they hold themselves necessitated by a Religious obligation so to do Else it were impossible that men could believe the burning their Children were will-worship indifferent and Arbitrary to the worshippers which is open war against reason Now a worship cannot be false wanting that which is essentaill to false worship 3. False worship is false worship by order of nature before we have any opinion either that there is Religious necessity in it or meer indifferency Ergo Such an opinion is not of the essence of false worship 4. By that same reason opinion of unjustice or opinion of doing justice should be of the essence of unjustice Cains killing of his Brother should not be Man-slaughter except Cain placed some divine Sanctity in that wicked fact which is against all reason and the reason is alike in both Gods Commanding will and his forbidding will They Answer Gods will constituteth Lawfulnesse in essentiall worship and mans will in things arbitrary but this is to beg the question for when we ask what is essentiall worship they say it is that which God commandeth and what is accidental or arbitrary it is that which human authority commandeth this is just Gods wil is the essentiall cause of that worship whereof it is the essentiall cause mans will is the essentiall cause of that whereof it is the essentiall cause 5. All the materials of Jewish and Turkish worship might be appointed for right worship so we held them to be Arbitrary 6. God cannot forbid false worship but in that tenure that he commandeth true worship but whether we esteem it true or not holy or not he cōmandeth true worship Erg. c. IV. Conclusion It is a vain and unwarrantable distinction to divide worship in essentiall which hath Gods 1. Particular approving will to be the Warrant thereof and worship accidentall or Arbitrary which hath only Gods generall and permissive will and hath mans will for its father so Ceremonies say they In these hath Gods generall will according to their specification whether a Surplice be decent or not is from mans will therefore they are called worship reductively because in their particulars they have no Divine institution and they tend to the honouring of God not as worship but as adjuncts of worship so Morton so Burges Ans As Sacramentall worship is lawfull essentiall worship
Aristotle faith well in an indivisible point It is a non-consequence and so mens will is the best house that Ceremonies are descended of If they can be proved by a necessary and infallible consequence we desire to hear it for it must be thus or the like Things not contrary to the Word and commanded as apt to edifie may be Lawfull Arbitrary Worship But Ceremonies are such Ergo the Proposition is not true because Rulers judge either such things apt to edifie because they see them to be so in themselves or because they judge them to be so in themselves therefore they are so in themselves the former cannot be said because this light whereby Rulers see Ceremonies to be apt to edifie is either light of Scripture or nature or both If this be said they can make others see this light Also if there be goodnesse and aptitude to edifie souls in Ceremonies by natures light sound reason or the Word of God they cannot be Arbitrary or indifferent worship but must be essentiall worship having warrant and Commandment from God for what natures light or Scripture Commandeth that God himself Commandeth and what God Commandeth is essentiall not Arbitrary worship 2. And secondly they are not Arbitrary things but necessary and Lawfull by natures light by Scripture or both which they deny if the latter be true then is the will of Rulers that which maketh Ceremonies good and Lawfull aâ—â—in and blasphemous assertion for Pope or Prince or mens pleasure finde pre-existent goodnesse and Lawfulnesse in things and they do not make them good It is proper to God alone who calleth things that are not to create both beings and goodnesse of beings 5. If Arbitrary goodnesse and Lawfulnesse of Ceremonies be thus warrantable because nor contrary to the word and esteemed Arbitrary I might fail against the first four Commandments by superstition and idolary so I esteem these to wit Idolatry and superstition Arbitrary and not of Divine necessity and yet in so doing I should neither sin nor commit acts of false worship because superstition and Idolatry are indeed forbidden but superstition and Idolatry with the opinion that they have neither holinesse merit nor Divine necessity but are meerly Arbitrary are no where forbidden in the word Let Formalists by their grounds shew us a Scripture for it for they cannot by their Doctrine be forbidden as false worship seeing they want that which essentially constituteth false worship as they teach for they as the Argument supposeth want opinion of necessity Divine merit and holinesse 6. If the Churches will commanding Crossing and Surplice make them Lawfull then their forbidding them shall make them unlawfull and mans will shall be a Pope and God 7. If Rulers conclude them Lawfull then either upon Nationall reasons concerning Britain rather then other Nations or upon reasons immutable eternal if the latter be said they be essential worship not Arbitrary if the former be said they be more apt to stir up the dull senses of Brittish men then otheâ—s which is a dream Dull senses are alike every where sin originall alike in all places and God in his perfect word hath provided alike remedies against naturall dulnesse to all mankinde else we in Britaine do supererogate and the word must be perfect to some Nations in that which is common to all and not to others 8. By as good reason Arbitrary mercy and Arbittary justice is holden as Arbitrary worship for the Lords word is as perfect in works of charity for the second Table as in works of Religion for the first and if so be then it were in mens will to do things conducing for the murthering or not murthering of our brethren of their own wit and will without the word of God and there should be some lawfull acts of will-love or will-murther 9. Laws oblige as Papists grant as Driedo and Vasquez say after Gerson Occam Almain and other Papists from the goodnesse of the matter commanded in the Law not from the will of the Law-giver If then the generall will and command of God constitute Arbitrary worship this worship from Gods will layeth a band on the conscience no lesse then essentiall worship For Hezechiah is no lesse obliged in conscience to apply Figs to his boyle and Moses to make every little ring in the Tabernacle when God commandeth these then the Prophets are to write Canonick Scripture for Gods Authority in Commanding is equall in all though in respect of the matter there be great things and lesse things of the Law therefore Gods generall permissive-will doth no lesse oblige the conscience then his approving will 10. To this Arbitrary worship agreeth all the properties of will-worship as 1 Colos 2. 18. It beguileth us of our reward for no promise of God is made of a Bishoprick for conformity 2. It is will-humility to be devouter then God willeth us 3. It intrudeth in things not known in the word 4. It holdeth not the head Christ for it maketh him not a perfect Law-giver if Prelares under him give Laws added to his word and that after the Traditions of men 5. It inthralleth men dead with Christ to a yoak They object But not to yoak upon the conscience Answer yea but we are in Christ freed also from the externall yoak as from shedding of blood in Circumcision removall out of the Campe seven dayes many Ceremoniall Sabbaths presenting of the male-children and going up to sacrifica at Jerusalem yea expensive offerings all called burdens Act. 15. 10. Col. 2. 20. Gal 4. 3 4 5. Col. 2. 14. 15. And multiplied holy dayes Surplice Crossing keeping us in that same bondage though lesse they may say Magis minus non variant speciem 6. This worship perisheth vvith the use 7. Subjecteth us to the Ordinances of men 8. Hath a shew of wisdom Mr. Burges saith Some will-worship iâ— not unlavvfull aâ— three Sermons in one day The free-vvill offerings and vows vvere in some sort vvill-Worship The Church at her godly discretion and will may appoint some Formalities to attend the Worship Answer Gregor de valent saith That some Idolatry is Lawfull some unlawfull This man saith some will-worship is lawfull some unlawfull that is some sin is Lawfull some unlawfull 2. Three preachings come from zeal not from will and is no new worship different from preaching and there may be reason therefore where all cannot be present in one day at all the three there is reason for three preachings none for Crossing 3. Will as will is carver of will-worship Will createth not the worship but determineth the circumstances according to the light of reason in Lawfull worship But where will as will void of reason hath influence in the worship it is wills brood 4 The Freewill offerings were determined by God the poor should offer a pair of Doves in the Free-will offering But the rich a Lamb and it was sin for the rich to offer a pair of doves and therefore
will was not determinatrix in this 5. The man jumbleth together godly discretion and will they be much different but for godlinesse in short sleeves and Crossing a finger in the Aire I understand it not nor can reason dream of any warrant for it but will as will that is mans lust made it Neither do Formalists go from Suarez and Bellarmine who call that will-worship which is devised only by a manâ— wit and is not conforme to the principles of Faith and wanteth all reason and the received use of the Church But we are disputing here against the Churches use as if it were not yet a received use But upon these grounds I go 1. Reason not binding and strongly concluding is no reason but meer will So Ceremonies have no reason If the reason binde they are essentiall worship 2. Authority is only ministeriall in ordering Gods worship and hath no place to invent new worship 3. Authority as Authority especially humane giveth no light nor no warrant of conscience to obey and therefore authority naked and void of scriptures-light is here bastard authority 11. In all this Formalists but give the Papists distinction of Divine and Apostolick Traditions for power of inventing Ceremonies to them is Apostolick but not infallible and Divine Suarez giveth the difference God saith he Is the Immediate Author of Divine Traditions and the Apostles only publishers But the Apostles are immediate Authors of Apostolick Traditions God in speciall manner guiding their will So Cajetan Sotus Bellar. So our Formalists Duname Hooker Sutluvius But I like better what Cyprian saith That no Tradition but what is in the word of God is to be received But this distinction is blasphemous and contrary to Scripture 1 Cor 14 57. The things that I write unto you even of decency and order as v. 29. 40. Are the Commandment of the Lord 2. Pet. 3. 2. Peter willeth them to be mindefull of the vvords which were spoken before by the holy Prophets and of the Commandments of us the Apostles of the Lord and Sâ—vioâ—â— Then the Apostles Commandments are equall with the Commandments of the Prophets But in the Old Testament there were not some Traditions Divine and some not every way Divine but Propheticall for the Prophets were the mouth of God as is clear 2 Pet. â— 19 20 21. Luk. 1. 70. Rom. 1. 2. So 1 Tim. 6. 13. I give thee charge in the sight of God 14. That thou keep this Commandment without spot unrebukable untill the appearing of the Lord Iesus Now the Commandment as Beza noteth Are all that he writ of discipline which Formalists say are for the most Apostolicke but not Divine Traditions 2. If Ceremonies seem good to the holy Ghost as they say they do from Act. 15. then they must seeme good to the Father and the Son as the Canon is Act. 15. But that Canon was proved from expresse Scripture as Peter proveth v. 7 8 9. and James v. 13 14 15 16. If they come from the Spirit inspiring the Apostles they cannot erre in such Traditions If from the spirit guided by the holy Ghost they come from Scripture 3. If these traditions come from no spirit led by light of Scripture we shall not know whether they be Lawfull or not for the Scripture is a Canonick rule of lawfull and unlawfull 4. If any Apostolick spirit be given to Authors of Ceremonies why not also in preaching and praying How then do many of them turn Arminians Papists Socinians 5. The Apostolick spirit leading institutors of Ceremonies doth either infuse light naturall supernaturall or Scripturall in devising Ceremonies and so Eatenus in so far they were essential worship or the Apostolick spirit doth lead them with no light at all which is brutish Enthusiasme or 3. Gods Apostolick spirit infuseth the generall equity and negative Lawfulnesse of these truths Surplice is an Apostolicall signe of Pastorall holinesse and Crossing a signe of Dedication of a childe to Christs service Now light for this we would exceedingly have If this light be immediatly infused then Surplice Crossing are as Divine as if God spake them for truths immediatly inspired lost no divinity because they come through sinfull men for Balaam his Prophesie of the star of Jacob was as Divine in regard of Authority as if God had spoken it but if these trash come from an inferiour spirit we desire to know what spirit speaketh without the word But some may object The preaching of the word is somewhat humane because it s not from the infallible spirit that dited the word Ergo Ceremonies may come from the holy Spirit though they be not as lawfull as Scripture Ans Let them be proved to be from the warrant that the word is preached and we yeeld to all 5. Apostolick Ceremonies but not Divine have Gods generall allowing will for the accepting of them Now Sampsons mother Judg. 13. 23. proveth well The Lord hath accepted our offering Ergo it is Lawfull and he will not kill us So God atcepted Abel and Noah their Sacrifices Ergo they were Lawfull and Divine worship So Hosea 8. 8. They sacrifice flesh for the sacrifices of my offerings and they eat it but the Lord accepteth them not Ergo offerings of flesh without offering of themselves as living sacrifices to God are now unlawfull If God accept of Ceremonies they must be Divine service if he accept them not they must be unlawfull They Answer He accepteth them as Arbitrary worship not as essentiall I Answer God might have accepted so Sampsons sacrifice and Noahs as arbitrary worship and yet not be gracious to them nor reward their sacrificing as good service contrary to the Texts alledged but I doubt much if the Lord be gracious to men and accept in Christ corner Caps Surplice Crossing humane holy dayes They object Our Circumstances of time place persons c. are no more warranted by the Scripture then Ceremonies are And God might in his wisdom â—aith Burges have calculated the order of times and places such climats and seasons but he hath left these as he hath left our Ceremonies to the Churches liberty Ans Time and place as I observed already being circumstances Physicall not Morall nor having any Religious influence to make the worship new and different in nature from that which is commanded in the Law though they be not expresly in the Word do not hinder but you may say Such an act of worship is according as it is written for as Praying Preaching hearing is according as it is written so is Praying and Preaching in this convenient place proved by that same Scripture As it is written but one and the same Scripture doth not warrant Order and Surplice 2. The question is not what Gods wisdom can do for he could setdown all the names of Preaching Pastors Doctors Deacons Elders in the Word but his wisdom thus should have made ten Bibles more then there be But
we be all one body in Christ 1 Cor. 10. 16. 2. If he mean Ceremonies as such speciall materialls to wit Surplice c. as ordained of man who may ordain another Ceremony doth not immediatly respect the honour of God 1. This is to beg the question 2. A white garment upon a priest of Jupiter Sacrificing to that Idoll should immediatly respect the honour of Iupiter though the Priest might honour Iupiter with garments of white Roses or some other like device while he officiateth So bowing of the knee in prayer doth immediatly honour God though I may pray sitting or standing 3. It is a dream that the honour of the subject is given to the adjunct yea and properly is the adjunct and agreeth to the adjunct as Surplice hath the very Office and place of Gods word and Sacramentâ— to teach and signifie and yet they are but adjuncts if a mans Coat or his Hat or Shooes could discourse and reason as only the man can do in reason we should say the Coat is the man 2. They say God forbiddeth efficient and operative means of worship and grace in the second Commandment or means immediate which worketh by vertue in themselves or wrapped in them for so the word and Sacraments are means of grace and worship yea the Sacraments be exhibitive seals and therefore we owe to such means subjection of conscience immediatly both to the things instituted and particular means of admonition and to the duties admonished or called to our remembrance by them for they have vertue residing and inherent in them by divine institution to work upon us But God forbiddeth not in the second Commandment means that teach occasionally as Objectum a quo therefore we owe subjection of conscience to the things admonished but not to the particular means of admonition therefore we are tied in conscience to Ceremonies only collaterally and propter aliud they be only externall objects or occasions For whoever saith he expected that men should be stirred up by Ceremonies as by causes or any otherwayes but as by sensible objects as we are by the sight of the creatures or other memorials therefore saith he they are not means by the which grace is wrought by the power of God wrapped in them but resident in God himself that freely giveth the grace by the right use of them so D. Burges Ans All cometh to this Ceremonies taketh the place of Word and Sacraments but cannot fill the chaire and discharge the office so well as Gods Ordinances doth A Clown taketh on the Crown and usurpeth the Throne and cannot do Regall Acts with such grace of Royall Majesty as the Lawfull King what is he for that no usurping Traitor 2. He will not have Ceremonies to be causes of worship but occasions so do Papists say Images saith Vasquez do only set before us the History and effects of God Bellarmine Suarez as all know do say That Images cannot so represent Iehovah as he is in himself or described in his word nor can the Idoll or Image of God represent God as a cause but onely as an object externall and occasion and yet God forbiddeth it Isa 40. 18. Hab. 2. 19. 20. 2. Gods word to the reprobate is a sealed Book and is as if you would teach letters to a new weaned childe Isa 29. 11. c. 29. 9. It worketh by no inherent vertue wrapped in it self but though it be mighty yet is it mighty through God 2 Cor. 10. 4. Ioshuahs twelve stones the Phylacteries the Manna the Rainbow did only as Aquinas saith well worke upon the senses and memory The word it self doth but work morally or objectively and is not a cause having the power of God wrapped in it If Surplice work only as an occasion the Preachers Napkin the bands of women doth so excite the memory and the affection 3. All our Divines teach that the Sacraments are exhibitive seals but not of themselves or by any vertue inherent in them as Papists say but by the power of God which worketh by the right receiving of the Sacraments and the Sacraments Actu Primo and essentially are only signes which worketh objectively and occasionally as you say your unhallowed Ceremonies do 1. because they are Sacraments essentially whether they be received by Faith or not and they are exhibitive seals only to believers 2. Vnbelievers should not prophane the Sacraments by their unworthy receiving of them if they were not Sacraments to them only signifying and if they were exhibiting seals to them then should they receive them worthily which is against what we suppose 3. The Fathers as Justine Martyr Ireneus Epiphanius Chrysostom Ambrose prove that Circumcision in its nature except to believers did only signifie Grace 5. Here be a most vilde distinction That we owe subjection of conscience to the thing admonished but not to Surplice or to such means and particular admonishers but only collaterally But â— is the Church ordaining Ceremonies a collaterall Mistresse over the conscience who is the other collaterall judge here who but Christ 2. We owe this collaterall subjection of Conscience to the Image of the Trinity for though we owe not subjection of Conscience to the image as such an admonisher or such an exhorting object seeing the Word of God may also admonish us of God yet we owe subjection of conscience to the thing admonished to wit to the blessed trinity 3. Neither owe we subjection of conscience to the word as written with ink on paper nor to the sound of the word Preached yea nor do we owe subjection of Faith to the Word as the Word but only collaterall when we say I hope in the Word I believe the Word I rejoyce in the Word of God we take the Word for Objetum quo and God for Objectum quod for the word is not the formall object of any subjection of Conscience I owe to the Word not a subjection of Conscience collaterall or coequall with the subjection that I owe to God but only subordinate as to a mean and to the Word for God and because it is instituted by God but I owe subjection of Conscience to God solely independently and onely yea subjection of Conscience is not due to the Word for its manner of working and not due to the Ceremonies because they work not as the Word of God doth as no wonder they being but hay and stubble but subjection of Conscience is due to the Word because God is the Author of it and speaketh in it himself as is clear Ier. 13. 15. Amos 3. 8. Heb. 2. 3. Hear for the Lord hath spoken and it is to be received only and in Conscience yielded unto as it is the Word of God Isa 1. 2. 1 Thess 2. 13. Now because we cannot receive the Surplice Crossing Capping as the Surplice of God and as the Crossing of Christ therefore are we not to submit at all to the Doctrines which these
unlawfull teaching means doth bring to our memory because they have no warrant of Christ to speak or spell us the very language and minde of God which God hath spoken in his word by his holy Prophets and Apostles Yea though crosses and afflictions work only upon us as occasions and externall objects yet are we to submit our Conscience to them as to warnings because they be sent as Gods Messengers appointed by him as Mic. 6. 9. Hear the Rod and who hath appointed it 4. Ceremonies work saith Burges as sensible objects and as other Creatures yea but he is far wide the Creature doth book as the word is Psal 19. v. 1. the glory of God and that which may be known of God is made manifest in them and God hath manifested 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things by the Creatures Rom. 1. 19. But Ceremonies are not books of Gods writing God hath not written nor booked this upon a Surplice Be holy ye who bear the Vessels of the Lord he hath written it in Isaiahs book c. 52. 11. And we submit to the teaching of the Creatures though they work not upon the soul as the Word and Sacraments do because God hath appointed such books to teach us Erg◠we are in no sort to submit to the Devils books Printed by Prelats or to their Ceremoniall Volumnes because God hath written nothing upon them and here by the way I say it is unlawfull yea and Hypocrisie to be devouter then God will have us as to enlarge the Phylacteries and make them above Gods measure Numb 15. 38. To be humble by a mean not appointed of God Ioh. 13. Or to do what God only should do as to make Annointing Oyl besides Gods Oyl Exod. 30. 31 32 33. Or to set a threshold and a post beside Gods own threshold Ezek. 43. 8. is presumption Lastly Gods spirit worketh not with Ceremonies and so they are as the offering of Swines blood and the slaying of a man and so Abomination to God Isa 66. 1 2. The holy spirit is merited to us by Christ Ioh. 16. 14. He shall receive of mine and shew unto you But who can say that the grace of joy in the holy Ghost wrought by the droning of Organs and the holinesse taught by Surplice is a work of the spirit merited by Christ as our High Priest 3. God hath made no promise that he will work by Ceremonies for the spirit worketh not without the Word so then I might resist the working of the spirit and not sin against the Word and this is Anabaptists Enthusiasme If God work not by them they be vain and fruitlesse and the Idol is unlawfull for this that it profiteth not Also the spirits action is either naturall or supernaturall here If naturall it is a naturall work and a naturall spirit and to be rejected If supernaturall we may devise means to produce supernaturall effects mens Ceremonies can produce supernaturall joy comfort peace and acts of grace purchased to us by Christs merit this is a miracle 3. They say All this may be said against your Circumstances of time and place for they are appropriated to Religious uses and not for that made holy parts of Divine Worship 2. Time and place are new things as our Ceremonies are 3. Spirituall signification maketh Ceremonies so much the better but hindreth them not but that they may be Rites of meer Order Burges Ans Time Place Pulpit Table-cloath are new Physically often not new Morally or Religiously they have no Spirituall influence in worship A civill declamation hath the same time place pulpit with a Preaching for then if for application you call them Religious as D. Ammes saith well An hill whereon a Preacher Preacheth a Iudge perswadeth a Law a Captain speaketh to his Souldiers is both a Sacred a judiciall a Military hill 2. Signification spirituall maketh Ceremonies capable of being ordered for Surplice wearing and Crossing being Doctrinall as teaching signifying stirring up the dull affections as doth the Word and Sacrament they require order and decency Now things of meer order requireth no ordering as time place require not other time place to circumstance them right 2. This is that which Papists say as Suarez that by consequent only they have signification putupon them Now fourthly The place Matth. 15. where Christ reproveth the Traditions of Pharisees as Doctrines of men The Jesuit Vasquez his Answer is their Answer Vasquez Tom. 2. in 12. disp 152. cap. 4. That Christ reproveth them not because they kept the Traditions of the Elders Sed quod in falsis praeceptis Divinae legi contrari isputarent esse summam Religionis Because they believed all Religion to stand in their Traditions which were contrary to Gods Law and for their own omitted Gods Commandments And Suarez Tom. de legib lib 4. cap. 2. He reproveth what they added Tanquam nova as new things Corduba Ad. victor rel 1. de potestate Ecclesiae q. 3. Prop. 6. But Chrysostom Hom. 32. in Matth. Thinketh better that they had no power to make Laws yea he condemneth the Laws written in their forehead But this exposition is false 1. They brought in Traditions at first for vain glory to be called Rabbi Matth. 23. 7 8. Ergo they thought them not at first of Religious necessity 2. Mark saith cap. 7. 5. Why walk not thy Disciples according to the Traditions of the Elders Therefore the externall practice and not the internall opinion of necessity and holinesse is condemned as is clear And when the Pharisees saw some of the Disciples eat bread with unwashen hands they found fault The challenge was for an external omission of an outward observance which may be seen with the eyes Ergo these Traditions are not condemned by Christ because they were contrary to Gods Word or impious but in this that they were contrary because not Commanded for in the externall Religious act of washing hands there was no other impiety of a wicked opinion objected to Christs Disciples for if the Pharisees eye had been satisfied in that the Disciples should wash before they eat they would not have contended with Christs Disciples about the Piety of these Traditions nor about any inward opinion that they added under this Reduplication as new as Suarez saith But the Church which cannot erre including the Jewish Pope the High Priest can adde nothing as new contrary to Gods Law nor is there any question betwixt the Pharisees and the Lords Disciples Whether the Traditions of the Elders should be esteemed the marrow and sum of all Religion as Vasquez saith But only anent externall conformity with walking in the Traditions of the Elders or not walking as is most clear in the Text It is true Christ objected they accounted more of mens Traditions nor of Gods Commandments as Papists and Formalists do But that was not the state of the question betwixt the Disciples of Christ and the Pharisees 2. Christ rejecteth
as God that they intended to worship not the work of mens hands as such Papists believe that the Image is not God and yet give the highest worship that is to them 4. Bellarmine saith with us when he saith They saw a Calf in Aegypt and Adored it they believed Jehovah himself to be a Calf therefore they made the image of a Calf and Dedicated it to Jehovah But I Answer That Image so Dedicated they worshipped as Iehovah and called the very materiall Calf Iehovah and Dedicated it to the Honour of Iehovah therefore they believed the Lord Iehovah and the Calf Dedicated to his Honour which Calf also they worshipped to be two divers things as the Image and the thing signified are Relata and opposite Ergo they believed not that that Image which Aaron had made was Iehovah essentially therefore in setting up that Image they worshipped it not as a creature All the Prophets saith he proveth that the Idols are not gods because they speak not they neither see nor hear Isa 46. Psal 113. But say some Papists there was no question if they did see and hear by way of naked representation because they represented gods and men in shape who see and hear Ans first If all granted they were living things which did hear and see by representation the Prophets did well to prove they should not be trusted in nor feared as Images nor should that Godhead within them inclosed be feared because it cannot speak with the mouth nor see nor hear nor walk with their eyes eares and feet and so it was a vain thing to make it a representation of God who by serving these dead things did help them But the Prophets strongly prove these Images and the supposed Godheads in them were dumbe deafe blinde and dead and therefore neither sign nor supposed deity represented by the sign was to be Adored Also Isa 40. 18. To whom then will ye liken God Or what likenesse will ye compare unto him 19. The Workman melteth a graven Image and the Goldsmith spreadeth it over with gold c. Isa 46. 5 6. To whom will ye liken me and make me equall and compare me that we may be alike 9. I am God and there is none else I am God and there is none like me Then it is more then clear that they made a likenesse a comparison and a similitude betwixt the golden Image and Iehovah Ergo they believed not that the Image was essentially God for every thing like to another must be divers from that to which it is like they being relatives and opposites the one cannot be essentially the other and he proveth they are not God by representation Isa 46. They cannot move out of their places except they be born upon Asses or mens shoulders And this is the Holy Ghosts Argument I am God Ergo there is none like me by representation to be worshipped All assimilation or comparative likenesse made by man betwixt Iehovah and God is an Idolatrous assimilation yea the Lords Argument Isa 46. is this every thing made like unto me before which ye fall down to worship as a memorative Image of me must be a living thing at least that can move out of his place and answer your cry when ye pray and save you out of trouble ver 7. Isa 46. And yet it is but a likenesse of God ver 6. Now I Assume but the Papists Image and the Formalists Sacramentall elements before which they Religiously kneel cannot move out of their place nor answer the Prayers of those who bow to them nor save them out of trouble Ergo they cannot be Adored as Images with Religious bowing nor can they say the Images or Sacramentall elements can teach and represent God I Answer So did the Iewish Images represent God and yet God convinceth them of Idolatry Isa 40. 18. Isa 46. 6 7. Ier. 10. They were but Doctrines of Vanity and Lyes and Hab. 2 19. Woe be to him who saith to the Wood Awake and to the dumbe stone Arise it shall teach And though the Sacramentall elements be lawfull teaching and representing signes as being the Ordinances of Christ Jesus yet the office of teaching cannot elevate and extoll them to the state of Religious worship because though the elements be lawfull Images and in this they differ from Iewish and Popish Images yet that which is Adored must be such as can hear Prayers Isa 46. 7. though it be the Image of God But the Sacramentall elements are not such as can hear Prayer c. Also that the Adoring of Images is not forbidden by a Ceremoniall Law only is clear 1. By Gods Argument Isa 40. 18. To whom will ye liken me That is no created thing can represent God which is of mans devising for the elements of Gods institution do represent Christ and Isa 46. 9. I am God and there is none beside me Ergo no invention of man can represent me This Argument is taken from Gods nature and therefore is of perpetuall verity 2. The Apostle Paul in the New-Testament repeateth this same Argument Act. 17. to the heathen Athenians who were tyed by no Ceremoniall Law of God ver 29. We ought not to think that the God-head is like unto Gold You see these people are challenged of Idolatry who did but erect an Altar to the golden likenesse and Image of God and yet they did not worship that golden Image as such but they worshipped in and by the Image v. 23 24. The God preached by Paul who made the world Hear what Suarez Bellarmine and Papists say It is not Lawfull to represent God by a proper and formall similitude which representeth his essence but it is Lawfull to represent him by Images Analogically signifying such a forme or shape in the which he appeared in Scripture according to these metaphors and mysticall significations that are given to him in Gods word Ans 1. Why should not unwritten Traditions which to Papists are Gods word expresse to us Gods nature in Images no lesse then the written word 2. The Heathen did represent God by the Image of a man with eyes nose tongue ears head hands feet heart understanding all which are given to God in Scripture yet were they Idolaters in so doing because God saith Isa 46. 9. I am God and there is none like to me 3. If we may portraict God according to all metaphors given unto him in Scripture then ye may Portraict him in the shape of a Lyon a Leopard a Bear a Man full of wine a Theef stealing in the night an unjust Iudge a Gyant a man of War on horse-back c. All which were folly and we might worship a Lyon a Bear an unjust Iudge a theef stealing in the night a man mad with the spirit of jealousie 4. The Essence and specifick nature of nothing in Heaven and earth can be portraicted or painted no more then Gods essence all painted things are but such and such things
by externall proportion and shape and it is unreasonable to say that Portraicts and Pictures of God Physically impossible to the Art of Craftsmen are forbidden only whereas the Lords word setteth down to us no precepts for Art as for painting Musick speaking right Latine whereas the Lord forbiddeth universally Gods pictures in any thing in heaven on earth or under the earth Deut. 4. 15. Take ye therefore good heed to your selves for ye saw no manner of Image on the day that the Lord spake to you in Horeb out of the midst of the fire Gregor de Valent. saith We give not divine honour to the creature as to God or to Christ for that honour pertaineth to God or Christ which conciliateth to him reverence due to God only and that opinion of divine honour is conciliated to God or Christ Coram in imaginibus before and in or through the Image Ans The people of God had not that opinion every way of Egypt and their horses that they had of God and yet when they Isa 31. give that to Egypt and horses which is due to God to wit their Faith and confidence that they could save in the time of trouble therefore interpretatively they made Gods of them otherwayes they knew literally that Pharaohs horses were flesh and not spirit but Morally and spiritually they knew them not to be no Gods to save them It is no more absurd that the Prophets say The Idol hath eyes and see not and that it is not God though by sense they knew it not to be God but by representation they trusting in the Idol as in God then it was for Isaiah to say The horses of Egypt are flesh and not spirit A wife if she give her body to a stranger though not with that opinion of love and respect which is only due to her husband is yet an harlot and the people who sware by Iehovah and by Malcome who worship Iehovah and Ieroboams Calves and those who worship the Image of an Ash-Tree representing Iehovah Isa 40. 18. Isa 46. 6 7. did not give honour to Malcom to the Calves to the Images Sicut Iehovae as to God See Roinalds Answer But saith he we cannot worship God but we must conceive some Image of God in our minde are we therefore Idolaters because in these Images we worship God and Valent. saith and so doth the Formalist Lindsey say That God may be adored before the Sacramentall elements as Images Ans We are not forbidden to adore God in the inward conception of minde Deut. 4. Ye saw no manner of similitude but not yea thought no manner of thoughts of God 2. The internall image of God in the minde is the objective conception of God as conceived in the minde there is no hazard of Idolatry there for that Image is not adorable at all because then it must be conceived by a new different Image and that new different Image must be cognoscible by another new Image and so in infinitum The externall Image is both made an active object to represent God and when we religiously bow to it it is made an object passive that is adored with God Lastly If the Iews and heathen had adored their Images as they were such creatures consecrated and as essentially Gods the Lord would not have rebuked them for making an Ash Tree the similitude of a God as he doth Isa 40. 18. Isa 44. 9 c. And all that I said in the former question proveth the same So that though Divine honour in the Act of kneeling before the elements be intended to Christ yet because the elements are there as actuall signes and Vicegerent Images of Christ if we kneel to Christ Religiously through them we give them divine honour though we should intend to honour Christ Iesus only SECT III. Whether Papists and Formalists give that divine honour that is proper only to God and his son Iesus Christ to Images and the elements of Bread and Wine I. Con. TO adore Images is to give worship to God before Images or in or through the Images without any Faith of a Godhead or divine power in the Image according to the Doctrine of the Church of Rome I prove this out of their Councels The Councell of Trent saith Due honour and veneration is due to the Images not because it is believed that there is any Divinity and vertue in them for the which they should be worshipped but because the honour given to them is referred to the samplar which they represent that by these Images vvhich vve kisse and before vvhich vve uncover our head and bow dovvn vve may adore Christ and the Saints which these Images resembleth Hence 1. the Image doth but as a memorative object excite the affection to give honour to God in and through the Images but 2. Let these words be examined the Councell denyeth any divinity to be in Images but if they mean no divinity really to be in Images so they say nothing against us for we do not ascribe to Papists that they teach there is a reall God-head in the Image but that all that is really in it is Wood Gold or Mettall and so did the Gentiles believe their Images to be teaching books Hab. 29. Ier. 10 8. Deut. 4. 19. Isa 40. 18. 46. 6 7. Act. 17. 29. and gold and silver but say they What needed the Prophets to prove that gold and silver could not see nor hear nor deliver in time of trouble reason would here convince them to be ten times blinde who believed any such thing Ans The Prophets do well to do so Nor that the Heathen believed there was any Godhead in them formally but because they ascribed actions to these images that were due to living creatures and made them to be such as did see hear move deliver So Isaiah proveth Egypts horses not to be God but flesh yet they did not believe there was a Godhead in the horses but Consequenter by good consequence when they laid that hope on the horse that they were to lay upon God he had need to say the horse vvas flesh and not God So when men give to these things bowing of the body and say unto a stock Thou art my Father God may prove the stock is not a living man and hath no sences to convince them the more that they can far lesse be Gods Vicar for a Vicar or Deputy creature representing the living God should be such as can do what God doth else we should put on it the honour due to God But if the Councell mean They have no divinity in them but by way of representation because they be Vicaria dei signa signes resembling the Creator God Now if this be denyed the images must be naked memorials before which people do adore God as Mirandula Durandus and others said and yet latter Papists say more of their own Images But I would have it remembred that there be two sorts
a lege aeternâ as they depend on the eternall law Ergo they oblige in Conscience it followeth not They oblige in Conscience as their Major and Minor proposition in that which is morall can be proved out of Gods word but so in their morallity they are meerely divine and not humane and positive and so the argument concludeth not against us They oblige in Conscience as they depend upon the eternall law that is as they are deduced from the eternall Law of God in a Major proposition without probation of the assumption that we deny and it is in question now The people 1 Sam. 8. in rejecting Samuel from being their judge rejected God not because Samuel had a power of making lawes without the warrant of Gods word Neither Moses nor Jeremiah nor Ezekiel nor any Prophet were in that servants subordinate to God for they vvere onely to heare the vvord at Gods mouth 3. We could have no more at Bellarmines hand then Jackson saith For Bellarmine saith In a good sense Christ gave to Peter a power to make that which is sinne to be no sin and that which is no sinne to be sinne So Iackson the interposition of derived authority maketh that which would be murther other wayes to bee a good worke that is men may doe what God onely can doe If Isaac then at the commandement of Abraham his father offer his sonne Iacob to God in a bloody Sacrifice then Abrahams derived authority maketh that a lawfull sacrifice as to strike a Prophet of it selfe is a degree of murther but when a Prophet commandeth another to strike a Prophet it is lawfull But can any blasphemer say that this was humane derived authority without warrant of the word of the Lord such as are humane positive lawes and our humane ceremonies see the text 1 King 20. 35. And a certaine man of the sonnes of the Prophets said unto his neighbour in the word of the Lord smite me This was immediate divine and Propheticall authoritie and not humane Doth the Kings letter of Mart make robbing a Spaniard lawfull Court Parasites speake so he refuteth himselfe The Kings letter of Mart for wrongs done to the State maketh that which is Piracy lawfull then the Kings authority doth not here by a nomothetick power and a law laid upon the Conscience but the wrongs of Piracy by Spaine done to the State of England may make the robbing of Spaniards an act of lawfull warre and an act of justice flowing from the King as a lawfull Magistrate Now Iackson is speaking of mandates of Rulers in that place which have no warrant of the word of God Yea even Stapleton a Papist saith as Doctor Field also observeth That humane laws binde for the utility and neoessity of the matter and not from the will of the Lawgiver And so saith Gerson Almain Decius Mencha and our owne Iunius saith The plenitude of power of lawes is onely in the princpall agent not in the instrument Doctor Iackson saith unlimited and absolute faith or submission of conscience we owe not to rulers that is due to God but we owe to them conditionall assent and cautionary obedience if they speake from God suppose they fetch not an expresse commission from Scripture for if Pastors be then onely to be obeyed when they bring evident commission out of Scripture I were no more bound to beleeve obey my governours then they are bound to beleeve and obey in Bellarm. contr 3. lih 4. cap. 6. not 89. my Governours then ther are bound to believe and obey me for equals are oblieged to obey equalls when they bring a warrant from Gods word and so the povver of Rulers vvere not reall but titular and the same do th Sutluvius and Bellarmine say Answ We owe to equalls to Mahomet conditionall and cautionary faith and obedience thus I beleeve what Mahomet saith so he speake Gods word yea so Samaritans who worshipped they knew not what John 4. 26. gave saith to their Teachers in a blinde way so they speake according to Gods word 2. It followeth in no sort if Rulers are onely to be obeyed when they bring Gods Word that then they are no more to be obeyed then equalls Infetiours because there is a double obedience one of conscience and objective coming from the thing commanded And in respect of this the word hath no lesse authority and doth no lesse challenge obedience of Confcience and objective when my equall speaketh it in a private way yea when I writ it in my muse then when a Pastor speaketh it by publike authority for we teach against Papists that the word borroweth â—o authority from men nor is it with certainty of faith to be received as the Word of man but as indeed the Word of God as the Scripture saith 1. There is another obedience officiall which is also obedience of Conscience because the fifth Commandement injoyneth it Yet not obedience of Conscience coming from the particular commanded in humane Lawes as humane so I owe obedience of subjection and submission of affection of feare love honour respect by vertue of the fift Commandement to Rulers when they command according to Gods Word and this I owe not to equals or inferiours and so it followeth not that the power of Rulers and Synods is titular because they must warrant their mandates from the Word But it s alwayes this mans hap to be against sound truth But 3. That I owe no more objective subjection of conscience to this Thou shalt not murther Beleeve in Iesus Christ when Rulers and Pastors command them then when I read them in Gods word I prove 1. If this from a Ruler Thou shalt not murther challenge faith and subjection of Conscience of six degrees but as I read it my selfe or as my equall in a private way saith Thou shalt not murther it challenge saith and subjection of foure degrees onely then is it more obligatory of Conscience and so of more intrinsecall authority and so more the word of God when the Ruler commandeth it then when I read it or my equall speaketh it to me This were absurd for the speaker whether publike or private person addeth not any intrinsecall authority to the word for then the word should be more or lesse Gods word as the bearers were publike or private more or lesse worthy As Gods word spoken by Amos a Prophet should not be a word of such intrinfecall authority as spoken by Moses both a Prince and a Prophet 2. My faith of subjection of Conscience should be resolved as concerning the two degrees of obedience of faith to the word spoken by the Ruler on the sole authority of the Ruler and not on the authority of God the Author of his own word 4. I answer to Sutluvius That Christ in the externall policy of his owne house is a Lawgiver ordaining such and such officers himselfe Ezek. 4. 11. commanding order and decency
sendeth his Apostles and Pastors to the end of the world as is clear if we compare Matth. 18. 18. and Matth. 16. 19. with Ioh. 20. 20 21 22. 23. Mar. 16. ver 15 20. Matth. 28. 18 19 20. Luk. 24. 45 46 47 48. 5. It is against the course of the Text that we should restrain this to private pardoning of light injuries between brother and brother 1. Becase Christ labours to decline this that one shall be both his brothers judge to put him in the condition of an Heathen and Publican and binde his brothers sins in Heaven and Earth and also that he should be his party and accuser Now Christ will have the private brother do no more personally but admonish his brother and gain him 2. If that prevail not then he is to admonish him before two or three witnesses See here the brother is not both party and judge but witnesses have place 3. If that prevail not the businesse is to ascend higher even to the Church which undoubtedly is an Organicall body 1 Cor. 12. 28. Rom. 8. 6 7 c. Act. 20. 28 29 30. Whereas two or three private Christians are not a Church but an homogeneal body Now who would believe that Christ is to bring down the businesse which is so high as before the Church to the lowest step again to a private binding and loosing to one brother who both as judge and party judgeth his brother yea and may do this though there were no Chuâ—ch on earth What power hath the Church above the offended brother or the offender if the one may binde the other under guiltinesse in earth and heaven 2. Erastus will have light and private offences only spoken of here Now Christ speaketh of offences that God taketh notice of in Heaven and earth 3. Christs way is a wise and meek way that that which one cannot do and the offence that two three four cannot remove the Church shall remove but Erastus maketh one private man to remove it and to Excommunicate and binde in heaven and earth I might cite Tertullian Cyprian Augustine Chrysostom The ophylact Hyeronimus and all modern interpreters both Popish and Orthodox for this interpretation not any of them dreaming of the insolent opinion of Erastus who misapplieth Augustine and Theophylact for his own way as Beza cleareth CAP. IV. Quest 1. That the place 1 Corinthians 5. doth evince that Excommunication is an Ordinance of God THE Argument for Excommunication may be thus framed from 1 Cor. 5. If Paul command that the incestuous man should be delivered to Satan ver 5. purged out of the Church least as leaven he should corrupt the Church ver 6 7. That they should iudge him ver 12. And put him avvay from amongst them ver 13. So as they vvere not to eat vvith him ver 9. 10. Then is there a divine command for Excommunication for the Commandments of the Apostles are the Commandments of the Lord 1 Cor. 14. 37. 2 Pet. 3. 2. But the former is true Ergo so is the latter There is no ground or shadow of reason to expound this expelling of the incestuous man by the preaching of the word without any Church-censures for all that is required in Excommunication is here 1. This putting out was not done by one single Pastor as putting out by the preaching of the word is done but by a company and Church ver 4. In the name of the Lord Iesus vvhen ye are gathered together and my spirit 2. Paul should have written to any one Pastor to cast him out by preaching but here he writeth to a Church 3. He forbiddeth company or eating with such like men v. 10. Now this is more then rebuking by preaching 4. This is a judging of the incestuous man and a casting of him out of their society which is another thing then preaching the word Erastus and others expound the giving to Satan of a delivering of the man to Satan to be miraculously killed as were Ananias and Saphira Act. 5. 5. And because at this time there was no Christian Magistrate to use the sword against the man therefore he writeth to the Church that they by their prayers would obtain of God that Satan might take him out of the midst of them Ans This insolent interpretation wanteth all warrant of the word For 1. To deliver to Satan hath no Scripture to make this sense of it to pray that Satan would destroy the man 2. It wanteth an example in the old or new Testament that the whole Church are fellow-Agents and joynt causes in the bodily destruction of any or in working of miracles such as was the killing of Ananias and Saphira The Apostles wrought miracles and that by their Faith and Prayers and Christ and the Prophets but that the Believers who should have mourned for this scandall 1. Who were puffed up 2. Who were in danger to be leavened with the mans sin and had their consent in Excommunication should joyn in a miraculous delivering to Satan is an unparalleld practise in the word 3. To deliver to Satan cannot be expounded here but as 1 Tim. 1. 20. Where Paul saith he had delivered Hymenaeus and Alexander to Satan now that was not to kill them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might receive instruction and be disciplined by this medicinall Church-revenge not to blaspheme I know of no instructing of these who are dead if there be two deliverings to Satan let Erastus and his expound it to us 4. The Apostle expresly saith he wrote to them not to keep company with such men nor with Fornicators covetous men Drunkards Extortioners Idolators Now Erastus his minde must be that the Apostles and Churches of Corinth Philippi Thessalonica grievouâ—ly sinned against God in that they did not miraculously kill all the Drunkards the covetous persons the fornicators whereas they are commauded to admonish them as brethren 2 Thess 3 14 15. and to pray for them if they sin not against the holy Ghost 1 Ioh. 5. 16. 1 Tim. 2. 3. 5. Paul rebuketh this as a morall fault amongst the Corinthians such as is not to mourn for this mans fault and to keep him as leaven in the midst of them and not to cast him out Whereas in all the Scripture you finde none ever rebuked because they put not forth in Acts an extraordinary and miraculous power to work miracles working of miracles came upon persons called thereunto by extraordinary rapts and were in men not as habits under the power of free-will but as immediate Acts of God even as fire-flaughts are in the Aire So I conceive while I be better informed 6. And shall it not follow that now when the Churches have Christian Magistrates it is the will of our meek saviour that they kill with the sword all the Drunkards Fornicators and all that walketh unorderly which should make the Church of Christ a Butcher-house whereas we are to admonish all such as brethren 2 Thess 3.
House when others went astray I take to be a prophecie of these Pastors under the New Testament to wit the Apostles of Iesus Christ and Pastors and teachers that Christ left in his Church for the edifying of his body Ephes 4. 11. 12. When these Scribes and Pharises did sit in Moses his chaire for a while Mat. 23. but onely as porters and inferiour Officers in Gods house yet they were to be heard while God should cut them off as he prophecied Zach. 11. 8. We cannot say as some doe that persons were deprived amongst the Iewes of Church communion in the holy things of God because of Ceremoniall not of Morall uncleannes but now under the new Testament only Morall uncleannes can exclude persons from the holy things of God and therefore to argue from ceremoniall uncleannes in the old to morall uncleannesse in the new is no good consequence I answer the Ceremoniall uncleannesse in the Old which did exclude from the holy things of God doth strongly conclude that morall uncleannesse under the New Testament doth exclude from the holy things of God if that exclusion of the Leaper out of the campe seven dayes and the touching of the dead though imprudently did typifie some other exclusion from the holy things of God as no question it did then the consequence must be strong 2. It is also false that morall uncleannesse did not exclude from the holy things of God under the Old Testament For 1. what was more ordinary then that sacrifices should be offered for sins of ignorance for trespasâ—es and while this was done the person was not admitted to partake of the holy things of God 2. Whence was the Lords frequent complaints of wearying his soule with sacrifices solemne assemblies feast dayes and new Moones when they were morally uncleane and their hands were full of blood and they had not put away the evill of their doings did not love judgement and justice Isaiah 10. 11 12 13 16 17 18 19. And when God complaineth so of them Ier. 7. 8. Will ye steale murther and commit adultery and sweare falsely and burne incense unto Baal and walke after other Gods whom ye know not 10. And come and stand before me in this house which is called by my Name Ergo Murtherers and adulterers were debarred from entring into the Congregation of the Lord and partaking of the holy things of God while they repented Let none say by prophecying or the keyes of knowledge in preaching the Word they were declared unworthy to enter into the Temple but that will not conclude that it was the Priests office by power of discipline to exclude them from coming unto the Sanctuary of God Ans But if the Porters were set at doores of the Lords house to hold out the uncleane and if the Lord charge the Priests with this crime that they Ezek. 44. 8. set keepers of the charge of the Lords house for themselves that is for their owne carnall ends and not for the honour of the Lord And that ver 7. They brought into the Sanctuary of the Lords house uncircumcised in heart that is such as were morally uncleane then had the Priests a power to debarre from the Sanctuary such as were morally uncleane and if the Priests are said to beare rule by their meanes Ier. 5. 31. Then the Priests did beare rule and governe though they abused their Power and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to have dominion over any Psal 72. 8. Psal 110. 2. 1 Kin. 4. 24. Levit. 26. 17. And the Scripture gives a power of judging and governing to the Priests And 2 Chron. 30. 6 7. The Posts that Hezekiah and the Congregation of Israel sent through the Land commandeth a morall preparation to those that were to keepe the Lords Passeover to wit that they should turne againe unto the Lord God of Abraham and should not be like their Fathers nor like their Brethren that trespassed against the Lord God of their Fathers And ver 11. divers of Ashur and Manasseh and Zebulun humblid themselvs and came to Ierusalem to keepe the feast of the Passeover This proveth clearly that people under the Old Testament were no lesse to try and examine themselves by the King and Priests commandment carried to them by Postes before they should eate the Passeover then they are to try themselves before they eate and drinke at the Lords Supper onely the adversaries say the Priests by preaching were to debarre from the Passeover those who were morally unclean but not to debarre those who were morally uncleane so they were not typically and ceremonially unclean by any power of Discipline or by Porters set at the gates to keepe them out of the Sanctuary But I answer 1. How are the Priests Ezek. 22. 26. reproved for violating the Law of God and prophaning his holy things in that they put no difference between the holy and prophane the clean and the unclean Surely the Priests prophaned in the highest way the holy things of God in admitting into the Sanctuary those who were not onely ceremonially but morally uncleane as murtherers adulterers Who cryed the temple of the Lord Ier. 7. And they put no difference betweene the Holy and Prophane when they admitted to the holy things of God and into the Sanctuary the uncircumcised in heart for they doe more pollute the holy things of God who partake of them being morally uncleane and uncircumcised in heart then those who are onely uncircumcised in flesh Object But the Church under the New Testament can no other way but morally and by preaching as it would seeme onely debarre scandalous persons from the Seales and Prayers of the Church for should a scandalous person or an excommunicate person obtrude himselfe on the Lords Supper against the will and sentence of the Church the Church cannot use any bodily violence to hinder such prophane intrusion upon the holy things of God because the Churches weapons are not carnall but spirituall bodily violence can be no spirituall weapon that the Church as the Church can use so do the Remonstrant Arminians argue and some other for the congregationall way Ans This Argument is against all Church-censures but though the Church as the Church cannot hinder scandalous intruders upon the holy things of God by bodily violence it doth not follow Ergo The Church can keep the holy things pure no way but morally that is by preaching only for we can give a third way The rebukes admonitions and Excommunication or delivering to Satan are all transacted without any bodily and externnll violence Christs Kingdom resigneth all such carnall weapons to the Magistrate who is the only Governour of the Church of Christ as the Opponents say All Church Censures are by way of Declaration applied to such men by name and there co-action though penall is not by bodily violence but by acting upon the conscience of men and putting them to shame Hence 2. We argue if beside
the Churches not to the Pastors only 2. The removing of the Candlestick is not from the Angel but from the Church and repentance and the fighting and overcomming a reward of the crown of life and many other things are evidently spoken to the Churches not to the Angels of the Churches And therefore the tryall of false Apostles must be by a Church a Court a colledge of church rulers as Paul speaketh unto Act. 20. 17. Where it is said Paul called the Elders of the Church of Ephesus and exhorted them to beware of false teachers that should not spare the flocke and should teach perverse things v. 28. 29. 30. and of this sort were these lying and seducing Apostles now how can one Angell or many Pastors by preaching onely try false Apostles and finde them lyars This trying and sentencing of lying seducers Rev. 2. 2. must be by a court such as we find to be the practise of the Apostles and Elders at Ierusalem who in a Synod Act. 15. did finde these who taught a necessitie of Circumcision to be perverters of soules and liars saying They had the Apostles authority for what they taught whereas they had no such thing and Schismatick troublers of the people Acts 15. See what further I have said for Excommunication before cap. 2. and sect 7. which proveth also the same thing The Church of Thyatira would not be rebuked for suffering Jezabel to teach if they had no power of Church censures to hinder her It is not enough to say that the Angel of that Church did sufficiently hinder Jezabell to teach when in publike he declared and preached against her false doctrine and by the same reason Pastors exoner their conscience if they preach that such and such scandalous persons are not to eate and drinke their owne damnation though they debarre them not in a visible court by name from the Lords table and though they never excommunicate them and therefore there is not any censure but Pastorall rebukes by way of preaching not any other by way of discipline Ans The Angel of Thyatira had not sufficiently hindered Jezabel to seduce the servants of God by only preaching against her false doctrine in regard that Paul and Barnabas not only hindred those that teached that the Gentiles ought to be circumcised Act. 14. cap. 16. by Preaching but also had recourse to the power and authority of a Synod that in a Synod which is a Court essentially consisting of many Pastors and Elders they might be declared to be perverters of souls and liars as indeed they were judicially declared to be such Act. 15. 24. Hence I argue if the Apostles could not be said sufficiently to hinder Jezabels and Seducers by only Preaching and Disputing against their errors except in case of their persisting in their errors they should tell the Church convened in a Synod as Christs order is Mat. 18. Then the Angel of Thyatira or any one Pastor do not sufficiently hinder scandals but may be well said to suffer them by only private rebuking and publick Preaching except they use all these means to hinder Iezabels false Teachers and all scandalous persons that the Apostles used and therefore the Angel of the Church of Thyatira must be rebuked for not using the Authority and power of the Church against Iezabel And here by the way when these false Teachers had sinned against their brethren in perverting their souls they take not the course that Erastus dreameth to be taken according to Matth. 18. They complain not to the Synedrim or Civill Magistrate who should use the sword against them but to the Church Synodically convened at Ierusalem who used against them the Spirituall power that Christ the head of the Church had given them 6. Arg. If there be an Ecclesiasticall debarring of scandalous persons from the holy things of God especially from the Supper of the Lord by Censures and not by the preaching of the word only then there be Censures and power of jurisdiction in the word beside preaching of the word But the former I make good by these following Arguments 1. Arg. If the Stewards and dispensers of the mysteries of God are to cut the word aright as approved workmen 2 Tim. 2. 15. And are to give every one their portion of bread according to their need and measure Matth. 24. 45 46 47. 1 Cor. 4. 1. 2. 3. and must not sâ—ay the souls which should not die by denouncing wrath against the righteous nor save the souls alive that should not live by lying words Ezec. 13. 19. by offering mercy to the wicked and impenitent then as they should not deny the seals of salvation to Believers hungring and thirsting for Christ neither should they give the seals of life to those that are walking openly in the way of destruction But the former is true Ergo so is the latter The Proposition is clear As the word should not be divided aright if wrath should be Preached to believing Saints and life and salvation offered to the obdurate and wicked so neither should the Stewards cut the seals of the word aright if the Supper were given to wicked men If they should say This is the blood of the Covenant shed for the Remission of your sins Drink ye all of it They should save alive those that should die with lying words for the seals speak to the Communicant and apply to him in particular the very promise that in generall is made to him and this will prove as the Magistrate being no Steward of the word and not called of God thereunto as Aaron was Heb. 5. 4. can no more distribute the word and seals to whom he pleaseth Ex officio then he can Preach and Administer the Sacraments nor should another man who is no Steward but a Porter or Cook Teach and that by his office how and to whom the Steward should distribute Bread nor is it sufficient to say by this one man not the Church is to debar from the Sacraments for the seals being proper to the Church as the Church he must act here in and with the power of the Church 2. It is another question whether by the Minister or by the Church any ought to be debarred and whether there be any such Censure as debarring from the Seals and it s another question by what power whether by the power of order or by the power of jurisdiction Ministers may debar the scandalous from the seals I conceive by both powers they may keep the Ordinances pure and if it belong to the Magistrate to debar any more then to preach the word and by the way of Erastus The Magistrate by his office as he is a Magistrate only is deputed of Iesus Christ to Steward the seals to whom he pleaseth Ergo say I to cut the word aright to whom he pleaseth must be his due 2. Arg. As the dispensers of the word must not partake of other mens sins 1 Tim. 5. 22. so neither should
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 Gospel to them if they were amongst us except that such as are to communicate according to the will of Christ are Christians members of the Church who doth try and examine themselves and Jews and Turks though dwelling and born amongst us are not such yet Erastus would that such should never be admitted to the Lords Supper though they should desire it Officers also have a command not to dispense some parts of the word to all as we are not to rebuke open Scorners Should any of our Church turn Iew and blaspheme Christ and pertinaciously after conviction persist in his Apostacy might not Erastus aske by what command of Christ will ye not Preach the Gospel to such an one Christ made no exception but said Preach to all Nations why do you make Exceptions might we not answer Christ hath given a power of dispensing the Gospel to all yet hath he excepted some because it s against the will of Christ that such can obey the Gospel We are bidden pray for all yet are there some that we are not to pray for because they sin unto death so is the case here in some kinde 7. It is for our instruction that the Priests were rebuked for that they admitted into the Sanctuary the uncircumcised in flesh and heart that they put no difference betweene the cleane and the uncleane and prophaned the holy things of God Ezek. 44. 9. Ezek. 22. 26. Hag. 2. 11 12 13. And this was a shadow of things to come as was observed before teaching us that farre lesse should the Pastors of the New Testament suffer the holy things of God to be prophaned 8. We read that Iohn Baptist and the Apostles baptized none but such as confessed their sinnes and professed â—aith in Iesus Christ it would then appeare to be the will of Christ that every one should not be admitted to the Lords Supper though some say the Apostles baptized single persons not in Church communion so that Pastors administer the Sacraments by reason of the power of order as they are Pastors not by power of jurisdiction as having warrant from any Church in regard Churches at the beginning had the Word and Sacraments before they had any Church Government yet I conceive the Lords Supper is a Seale of a Church-communion 1 Cor. 10. 16. 17. and the like I say of Baptisme typed by Noahs Arke 1 Pet. 3. 19 20 c. and though the Apostles partly by priviledge partly through necessitie the parts existing before the whole were necessitated first to baptize and then to plant Churches yet the Churches being once constitute these are Church priviledges to be dispensed both by the power of order and the power of jurisdiction CHAP. VI. Quest 2. Some speciall Reasons of Thomas Erastus against Excommunication examined THomas Erastus a Physitian who medled not much with Divinity save in this in which he was unsound in his reply to Beza laboureth to make Excommunication a dreame and nothing but a device of Pastors affecting domination 1. Object Onely Petâ—r killed Ananias onely Paul excommunicated Alexander and Hymeneus onely Paul said he would come to the Corinthians with the rod and for a long time onely Bishops excommunicated Presbyters gave advise onely Ergo This power is not in the Church Ans The consequence is naught Christ said only to his Disciples in person Go teach and Baptize Is it a good consequence therefore that none hath power to teach and Baptize but only the Apostles Only Paul exhorted the Corinthians to mourn for the incestuouâ— mans fall therefore no Pastors have power to exhort in the like kinde 2. We grant the Apostles did many things out of their Apostolick power which in a constitute Church the Church onely may doe as Paul his alone disputed against Circumcision of the Gentiles Act. 15. 2. What Ergo Paul in a Synod and a Synod hath not power to dispute and determine the same the contrary is evident Act. 15. 12 22 23. 3. It is false that the Authority and rod with which Paul said he would come to the Coriuthians 2 Cor. 10. 8. was proper only to Paul an Apostle the same he giveth to Timothy and to all the Elders 3. If Bishops exercised the same power for many ages Erastus must shew us Bishops who could kill miraculously such as Ananias and Elimas and work miracles now beside that Erastus must with his new opinion hold up a new creature called a Prelate unknown to the Apostles or Ierome and the Fathers he must parallel Bishops for working of miracles to Paul and the Apostles Obj. 2. The Apostles declared many to be excluded out of the kingdom of heaven and so bound in heaven whom they did not excommunicate from the Sacraments so also do the Ministers daily and yet Christ in his word commanded not those to be debarred from the Lords Supper Ans It is very true the Apostles and Pastors of Christ that now are denounce eternall wrath and that authoritatively against those that are invisibly to men heart-hypocrites who yet before the Church who know not the heart go for Saints and are neither excluded from Sacraments nor so much as rebuked But it is a vain collection that therefore externally scandalous are not to be debarred from the Supper and Excommunicated The Prophets 1 Cor. 14. did preach that Heathens remaining Heathens were excluded out of the Kingdom of God yet Heathens cannot be Excommunicated and yet I hope Erastus dare not deny but Christ hath forbidden that Heathen remaining Heathen be admitted to the Sacraments Though I dare provoke any Erastian and attest them by their new Doctrine to shew me a warrant from Christs Testament why the Church should refuse the Seals to a Turke they will say A Turk is not willing to receive and therefore the Seals may be denied to him and yet cannot be denied to a member of the Church though scandalous if he desire it and professe repentance But I answer Though a Turk be unwilling to receive the Seals What if he should be willing and require to be Baptized yet remaining ignorant of Christ and the Gospel we should not Baptize him Now by the Doctrine of Erastus we have no more re warrant to deny the seals to him then to deny them to Judas we desire a Scripture from the adversary which will not conclude with equall strength of reason against the giving of the seals to any scandalous member of the Church it is true a Turk ignorant of Christ though he should desire the seals is uncapable and he is unwilling vertually in regard he as yet refuseth the knowledge of the Gospel and so is the scandalous professor no lesse uncapable though we may grant degrees of incapacity for he is vertually unwilling to receive Christ in regard he is unwilling to part with his idol-sins 2. Though a Turk should be unwilling as its like enough he will be yet we desire a Scripture why we cannot make offer of
come to the Supper Be not Iudges of mens Conscience Ans Christ Commanding not to cast Pearls to Swine and scourging out those that polluted that Temple that was a type of his body doth Argue clearly that the holy things of God should not be prophaned But that Christ rebuked all abuses in the worship of God in particular Erastus cannot say 2. It is one thing to forgive our brother by putting away private grudge and a church-pardoning in the name of Christ is another in the former sense we are to forgive our enemy though he repent not Mat. 6. 12. 14 15. Rom. 12. 19 20. Luk. 23. 34. But this forgivenesse Luk. 17. is not said to be ratified in heaven for God doth not alway forgive when we forgive God doth forgive when the sinner repenteth Erastus will have a lying confession ratified in Heaven 3. When the Church in Christs Name forgiveth not upon words and lies but upon Visible Testimonies of repentance they are no more Iudges of the heart then Isaiah when he said Except ye believe ye shall not be established and Paul when he said to the Jaylor Believe and thou shalt be saved for without more then lying words of mouth yea without true lively faith neither could the one be established nor the other saved Erastus When Paul dehorteth the Corinthians to eat things Sacrificed to Idols in the Idols Temple because they could not be partakers of the Table of the Lord and of the Table of Devils he bids them not forsake the Supper of the Lord but only not to go to the Feast of Idols because the Supper and these Tables of Devils are inconsistant therefore he saith I will not have you to have fellowship with Devils but he saith not I will not have you to come to the Supper of the Lord nor deth he bid them approve their repentance â—re they come to some I know not what Presbyters And in this place he speaketh of an externall Communion as the purpose and words prove because he speaketh of Israel according to the flesh 3. Because those that eat things Sacrificed to Idols were perswaded there was no difference between those meats and other meats Ans Erastus his Argument is this being reduced to form is if Paul say not 1 Cor. 10. I will not have you come to the Lords Supper but only I will not have you to have fellowship with the Devil in his Table then he will have none debarred by the Elders from the Lords Supper But the latter is true I deny the Proposition it is a connexion that one who taketh on him to refute such a precious and eminent divine as Theod. Beza may be ashamed of and yet his book from head to foot standeth most upon a negative Argument from some particular place of Scripture for he speaketh nothing of the power of Elders to keep the holy things of God pure What if he should say Moses in the first of Genesis saith not I will not have you not to come to the Lords Supper Ergo there is no authoritative debarring of men from the Lords Supper Such sandy consequences no learned Divines would ever dream of 2. Beza nor any of our Divines never dreamed that God in the Old or New Testament said Nolo vos ad mensam domini ad sacramenta venire which are the words of Erastus so his conclusion cometh not near the controversie Iews and Gentiles are invited and commanded to come to Christ and so to all the Ordinances and Sacraments but I hope this will not infer that all should come to the Sacraments hand over head and whether they be clean or unclean circumcised or Baptized or not circumcised not Baptized God commanded Aarons sons to serve in the sanctuary and appear before him in their charge What Ergo it is not Gods will that they come not to the Sanctuary and before him unwashed and with strange fire and without their holy garments this is the very consequence of Erastus Our question I conceive is whither all must be admitted promiscuously and whether even those that come immediatly from the Devils Table without any preparation known to the Church should be set at Christs elbow to eat the Lords body and blood Erastus saith Paul never said Nolo vos ad mensam domini venire then because two negatives make one affirmative Paul must say I will that all that are partakers of the table of the Devil come and be partakers of the Lords body But the conclusion is contradicent to Erastus himself who faith right down I judge that he vvho vvill but trample the Sacraments should not be admitted unto them and to Paul 1 Cor. 11. 27 c. 3. Erastus confoundeth two Questions one is whither all should be admitted to the Lords Supper Erastus saith every where in his book none are to be debarred another by whom are they to be admitted or debarred By the civill Magistrates saith Erastus by the Stewâ—rds and Officers of the house of God the rest of the Church consenting say we 4. The Argument will conclude that not onely the Church or Magistrate ought to admit those that have fellowship with the Devil to the Table of Christ but they ought to command them to come it being Christs will they should be admitted and that they themselves who are Communicants are obliged though keeping fellowship with the Devil to come and eat their own damnation for Paul saith by this reason in the place 1 Cor. 10. No more I will not have the partakers of the Devils table to come to the Lords table nor he saith I will not have the Elders to debar them if Erastus say they should try and examine themselves and come He flees from the controversie which is not whether the worthy but whether the scandalous and unworthy should come Erastus saith all should come 5. Whereas Erastus will have the Apostle to speak of the externall Communion of the Elements onely 1. It is false 2. Nothing to the purpose it is false 1. ver 16. It is called the Communion of the body and blood of Christ and that must be more then externall Communion 2. ver 17. We many are one body this is not an externall body only for it is the unity of the body of Christ signified by one bread 3. It is not externall only but internall and spiritual fellowship with Devils that is condemned ver 20. 21. Ergo It must be internall Communion with Christ in his death that is sealed and commanded 4. This is meer Socinianisme to have the Sacraments only memorative signes as is clear 2. It is not to a purpose for if the Church debar only from externall society from the Church and externall Seals this debarring being ratified in Heaven Matth. 18. It is sufficient for our conclusion 5. Paul his condemning of eating at the Idols Table as inconsistent with eating and drinking of the Lords body he must expresly forbid those who eateth
in the Idoll-Temple to come to the Lords Table except they repent and try themselves Hence it must follow that if Christ have commanded his Stewards to dispense the word of promise and threatnings and comforts according to the temper of the flock so must they dispense the Seals and so by good consequence Paul said I will not have the Lord and Satan mingled nor a partaker of Satans Table admitted to the Lords Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erastus his Arg. 13. 1 Cor. 10. God spared not idolaters and murmurers yet they eat we and they of the same spirituall meat and drinke the same spirituall drinke and so had the same Sacraments otherwise the Argument of the Apostle were nothing if ours and their Sacraments were not all one if then those that were idolators fornicators were admitted to their Sacraments then also to ouâ—â— under the New Testament Ans Beza answereth well to that Manna and the water ouf of the Rock as they had a spirituall Relation to Christ were holy things and types of Christ just as our Sacraments are signes of Christ already come in the flesh and so agreed in the kinde of holy signes with our Sacraments yet Manna and the water out of the Rock were also ordained to be bodily food for the famishing and thirsty people good or bad holy or unholy these two Manna and water out of the Rock were given by the Commandment of God and the Priests to the people both as Gods people in Covenant with God and to them as men starving in the wildernesse and dying for thirst for they had not plowing earing harvest bread vineyards wine fountains in the wildernesse and therefore no marvell then such holy things being also beside that they were holy things such as were necessary to keep them from starving and bodily death as the shewbread which was also a type of the word of life revealed to the Ministers of God was given to keep David and his men from starving No marvell I say then these bodily helps though in another higher signification they were Sacramentalls were by Gods command bestowed on many wicked men who often partake both of outward Ordinances and temporall deliverance from death and famishing because they are mixt with the people of God But Erastus if he would prove any thing against us should have proved that circumcision the Passeover and other holy things of God ordained for the visible Saints to shew forth our spirituall Communion with Christ and which were never ordained for necessiry helps to sustain the naturall life were to be administred to those that were openly prophane and wicked and therefore we deny this connexion Manna signified the very same thing to wit Christ our food of life which bread and wine signifies Ergo As Manna was given both as a holy signe to figure out Christ our life and to feed the bodies of openly holy or openly prophane to sustain their bodily life so also baptisme and the Lords Supper which serve for no bodily use should be administred to those that are openly prophane Erastus is put to a poor shift with this solid Answer of that Reverend Learned and holy Divine Theod. Bezâ— he saith Vis dicam quod sentio Tui ubique similises The sea and the cloud saith he were not necessary to feed the body It is true Erastus the Physician would think the cloud and pillar of fire can neither be Physick for the sick nor food for the whole yet Physitians say Manna is apt for both not is the dvided Red-Sea food or Physick But good man he knowes the cloud was their guide and convey by night and day through the wildernesse and appointed by God to convey the Leapers the unclean and all those who were Excommunicated from the holy things and the Idolators and openly wicked as well as the clean and the holy and he knew the sâ—me that the people had no food but Manna a holy signe that those who were unclean seven dayes and often many times longer were not to starve for hunger but must eat Manna though a holy yet their only necessary food then without which they could not live But I hope Erastus cannot prove while they were unclean or put out of the Camp or yet extreamly wicked that they might eat the Passeover which was a meer holy Sacrament not ordained for the feeding of the body as Manna and water out of the Rock were Erastus may know the dividing of the Sea was necessary to preserve the life of the most wicked and unclean God being pleased for his Churches cause to bestow Temporall deliverances on wicked men mingled with the godly from being drowned with the Egyptians and that God who will have mercy and not sacrifice may well by a positive Law appoint that holy and unholy clean and unclean shall have the use of such holy things as are not meerly holy but mixt being both means of Divine institution and also necessary Subsidies for mans life but it followeth not therefore holy things that are purely holy should be prostitute to holy and unholy the clean and unclean Erastus God in the Church of the Jews punished wicked men with bodily punishments not with Exclusion from the Sacraments and Paul threatneth death and sicknesse not Excommunication to those that did eat and drink unworthily Ans Then putting out of the Campe was no Exclusion from the holy things of God all the world not onely will cry shame on this Divinity But they will say Erastus his Logick is bad God punisheth some wicked men with death and the sword of the Magistrate and stoning Ergo he appointed no Ecclesiasticall debarring of the unclean from Circumcision 2. It is false that Paul threatneth death to unworthy Communicants only he saith God â—lew many of them for that sin and hence it follows well the Officers should hinder the scandalous to rush into such a sin as is the not discerning the Lords body which bringeth death and diseases on the actors What consequence is this God punisheth wicked men Ergo the Officers should not rebuke them for those sins nor the Magistrate or Church punish wicked men God punisheth â—â—ubborn Rebels to parents Ergo the judge should not stone them the contrary Logick is the arguing of the Spirit of God Erastus Every one is to try himself therefore there is no need of any other to try him for Paul speaketh of that which is proper to every mans conscience Ans It is an unlearned and vain consequence It is commanded that every one try if he be in the Faith or no for the peace of his conscience and this is so proper to a man himself and so personall that no man can try or know certainly whether be in the state of grace but he himself 2 Cor. 13. 5. Rev. 2. 17. None can joyn with him in this as none can joyn with a man to try if he have faith to discern the Lords body and eat worthily
neglect to hear them he was to tell the Church Ergo If he should hear them he was gained and was not to tell the Church Ergo spirituall gaining must be Christs scope 2. If to tell the Church be as Erastus dreameth to tell the Civill Magistrate and then the Roman Emperour this was no suitable mean to gain the mans soul a club was never dreamed of by our Saviour to compasse the spirituall end or neerest scope of gaining any to repentance for the end of the Magistrate as a Magistrate is to bring no man to repentance but to take avvay evil out of the land to cause Israel fear and do so no more to be an avenger of evil doing far lesse is there any shadow of reason to dream that Christ intended by Cesars or any Heathen Magistrates sword to gain an offending brother to repentance and that he commandeth the offended brother to use such a carnal mean so unsuitable to such a spirituall end Lastly How a private brother cannot be said to binde and loose I have cleared already Erastus Least these words Let him be to thee as an Heathen should seem to make the offender every way as an Heathen therefore he addeth a restrictive word and a Publican and he addeth the article ◠common to them both so as he speaketh not of every Heathen and Publican but of those who were conversant amongst the Jews and none of those would answer to any Judge but the Roman Emperour or his deputies being the servants of the Romans to vex the people of the Jews Ans Here is a groundlesse conjecture for a Publican was large as odious as a Heathen being a companion to sinners and the worst of the Heathen 2. How proveth he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heathen is meant of those Heathen only that were servants to the Romans and would acknowledge no Iudge but Cesar 1. The Iews themselves said We have no King but Cesar 2. The holy Ghost doth not restrict the Heathen so What warrant hath Erastus to be narrower in his glosse then the holy Ghost is in the Text. If in these Let him be as an Heathen the threatning be perpetuall to remove all scandals to the end of the world when most of the Heathen shall not acknowledge the Iudicatures of Heathen Rome then the word Heathen must be as large as all Heathen all wicked and all scandalous men such as Publicans and so there is no hint at the Heathen Romish Iudge here which is the way of Erastus But the former is true or this Law of Christ is to remove scandals amongst the Disciples when the Roman Empire shall fall as the Lord in his word hath prophecied The Scripture speaks not so Mat. 6. 7. Vse no vain repitition in prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can Erastus say none use babling prayers but such heathen as were subject to the Roman Empire Gal. 2. 9. That we should goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Heathen here is an Article also belike Paul should preach to no Gentiles but those under the Roman Empire A frothie dream Gal. 3. 8. The Scripture foreseeing God would justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gentiles Here also an Article belike then no Gentiles are justified by faith but these that are Officers to the Romans and vexed the Iewes Act. 18. 6. Henceforth I will goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Gentiles Act. 21. 19. Paul told what things the Lord had done by his Ministery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Heathen Act. 26. 23. that Christ should shew light to the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to the Heathen not the Romish heathen onely except Christ be a Saviour to no other Heathen in the world I need not weary the Reader to resute these unsolid conjectures of Erastus Erastus Converted Publicans were not scandalous as touching their office Ergo A publican signifieth not one that is none of the Church Zachens after his conversion remained a Publican Ans Converted Publicans left not off to be Publicans but they left off to be such as went under the name of Publicans that is abominable Extortioners and grinders of the Poore and therefore it followes well that to be as a Publican in the common speech of the Iewes familiar to our Saviour was to be a wretched godlesse prophane man without the Church and without God and Christ in the world as also the Heathen were Eph. 2. 11 12. 1 Cor. 5. 1. 1 Pet. 4. 3 4. Acts 21. 11. Rom. 2. 24 blasphemers of the Name of God and 1 Cor. 12. 2. Yee know that yee were Gentiles carried away with dumbe Idols Eph. 4. 17. That ye walke not as other Gentiles in the vanity of their minde 18. Having the understanding darkned being strangers from the life of God These and many other Scriptures confirmeth me much that in Christs time to be as a Heathen and a Publican was to be cast out whereas the man was once a brother a beleever and a member of the Church and in profession in the covenant of God and a brother to Peter Iohn and the Lords Disciples and a Christian and professing Saint as the disciples of Christ were but now one who is turned out of that society and as a Gentile serving Satan walking in the vanity of the minde as an uncircumcised man c. This is as like Excommunication as one egge is like another we have cleare Scripture for this Exposition but it is good Erastus never gave us one syllable of Scripture for his exposition Nor can it be shewen that to be as a Heathen and a Publican by Scripture or any that ever spoke Greeke is to be in subjection to the Roman Empire or lyable to their lawes onely we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Erastus for it Erastus Who ever by no law of God or command was execrable and could for no just cause be hated by no Law of God could bee debarred from the Temple and holy things of God But such were the Publicans Ergo Ans 1. The Major is false The Leper because a Leper was by no Law of God cursed and execrable nor was he worthy of hatred but of pitty yet was he by an expresse Law debarred from the Temple and holy things of God 2. The Minor is false in the sense we contend for the office of a Publican in abstracto was not execrable nor worthy of hatred but the thing signified and that which proverbially went under the name of a Publican amongst the Iewes to wit a professed extortioner a robber a grinder of the face of the poore is both execrable and hatefull the conclusion in the former sense is granted and it is nothing against us But in the latter sense the Assumption being false the conclusion followeth not not to say that in ordinary none was a Publican but he that was either an heathen and so execrable or then an
most at this time Ergo If the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre that a disobedient brother is most like these Heathen they must be greatest enemies to the Iewes and so remotest from Circumcision and all right to the holy things of God being the worst of the Heathen and so Erastus hath gained nothing but lost much by his poore Grammattication Yea if the offended brother should repute the offender as the worst of the Heathen he is to esteeme him who was once a Member of the Church in that he was obliged to heare the Church now as a Heathen and so no brother no Member of the Church and here Erastus must grant that one brother may un-church and Excommunicate any other for disobedience to the Church but the Church may not Erastus They are as absurd who say by Publicans here are understood wicked men for then by Heathen must be understood also the wickedest of the Heathen and not all the Heathen dwelling in Judea Ans I deny the consequence for by Publicans are meant men wicked and unpure by conversation and by Heathen men unclean by condition because without the Church and strangers to the Israel of God and without Christ and God in the world 2. We have proved what is meant by a Publican by evident Scriptures but that by a Publican is understood one who acknowledged no Magistrate but a Roman no Scripture no Greeke Author warranteth us to thinke it never man dreamed it but Erastus Erastus The Pharises hindred not Christ and his Apostles to come to the Temple Ans Christ was a born Jew and circumcised yea and what can the Practise of the Murtherers of Christ prove It is no Law But the Romans never sacrificed in the Temple but gave Liberty to the Iews to serve God according to his word and to hear Christ preach and that Christ kept the Ceremoniall Law and taught others even the cleansed Leapers so to do Matth. 8. is clear Erastus Private men do forgive sins Matth. 18. Luk. 17. Ergo to binde and loose is not a proper judiciall act of a Court Matth. 16. Christ speaketh not to Peter only but to all the faithfull who by teaching one another may bring one another to acknowledge their sin and if they do it they are pardoned if not their sins are bound in Heaven Ans To these the keys are given who retain and remit sins as Erastus saith But these be such as are sent of Christ as the Father sent his son Ioh. 20. 2. Either in this place there is given power to binde and loose by publick preaching the word or by some other place but this power to binde and loose by publick preaching is only given to Pastors and Teachers 1 Cor. 12. 29. Eph. 4. 11. 12. And Erastus granteth elsewhere that every private man by his office cannot preach nor administer the Sacraments and by no other place is this given to Pastors for I could elude all places with the like answer and say there is a publick Baptizing and Administration of the Supper by Ministers and sent Pastors only and a private also performed by private Christians yea by a woman and both are valid in Heaven and the binding and loosing of both ratified in Heaven 3. Christ spake this to the Disciples who before were sent to Preach and cast out Devils Matth. 10. and saith not Whom thou bindes on earth but in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What things you binde on earth shall be bound in Heaven Erastus saith all this upon the fancy that binding and loosing of the Church and Peters private forgiving of his brother seven times a day must be all one which I do prove in another place to be different and amongst other reasons this is one because the Church pardoning hath a threefold order 1. between brother and brother 2. before two or three 3. Before the Church and the end of all is the gaining of the offending brother Matth. 18 15 16 17 18 19 20. But the private forgiving of a brother of which Peter speaketh Mat. 18. 21 22 23. and Luke 17 4 5. is of an inferiour nature for I know not if you can gain a brothers soule seven times a day if he but say It repenteth me Luke 17. 4. or seventy seven times Mat. 18. 22. These words It repenteth me said seventy times a day to the Church cannot satisfie to the gaining of a soule whereas to the private remitting of revenge it were enough We have the Text to warrant us that Christ spaâ—e to Stewards to whom the keyes are committed Erastus doth but wickedly assert he spoke to those who were as Christians in that act but the Text is cleare he speaketh of binding and loosing spiriâ—ually which is nothing to the holding off of a civill injurie which Erastus saith is the scope of our Saviour here and how hungry must that sense be That you deal with him as with an Heathen who acknowledgeth no Iudge but a Roman judge is a matter ratified in heaven 4. A private man is to forgive an injury even though the offender repent not Mat. 14. 15. Rom. 12. 19 20. Col. 3. 13. but that pardon cannot be ratified in heaven 5. See what we have said of binding and loosing before Erastus Though Christ should speake this onely to Ministers yet it followeth not that he speaketh this to other Presbyters Ans That dependeth on the proving that there be ruling Elders in the Church which I conceived have proved else where from Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. I conceive when Christ spake this there was neither a formed Presbytery nor a formed Church Erastus Christ saith not if two or three Presbyters or two or three Ministers agree in one I will heare them but where two or three Christians agree Ans Nor doe we say that two or three can make an Excommunicating Church but Christ argueth a minore if the Lord heare two or three on earth farre more will he heare a Church and ratifie in heaven what they doe in binding and loosing offenders in Earth But how shall these words agree to the interpretation of Erastus for he expoundeth two or three and the whole Church to be but one Christian Magistrate can he be said to agree to himselfe Or can one or two or three meet together in Christs Name And what coherence is here Two or three conveeneth to pray that he that will not hear the Christian Magistrate may be dealt with as a Heathen man before the Roman judge how violent and farre off is this glosse and how unsuitable to the Text Erastus What other thing is it to a private brother to gain another to himselfe and to God then binding and loosing in Heaven Ans To bring him before the civill Magistrate either Christian or Heathen whose intrinsecall end by vertue of their office is not to gaine soules but to draw the blood of ill doers is farre
with the Church it followeth not that the binding of the Church is not a Church-binding as the binding of the two private men is also a binding but no publick no Church-binding 4. How shall Christs words keep either sense or Logick with the exposition of Erastus If he will not hear the Christian Magistrate complain to the Heathen Magistrate and again I say if the Lord hear two praying on earth far more will he ratifie in Heaven what a prophane Heathen Magistrate doth on earth against a Christian offender judge what sense is in this glosse Erastus hath no reason to divide these words ver 19. Again I say if two agree c. from ver 17. 18. Because they are meant of the Magistrate saith Erastus against all sense and joyne them to the words of the. 15. and 16. verses for there is no mention of binding and loosing by prayer ver 15 16. But only of rebuking and here Erastus shall be as far from keeping his proportion of rebuking and praying as he saith we do keep proportion between Church-sentencing and praying To Theophylact Chrisostom and Augustine Beza answered well and Erastus cannot reply 6. If there be binding and loosing between brother and brother in the first and second Admonition before the cause be brought to the Church what need is there of binding the man as a Heathen before the Heathen Magistrate And what need of the Heathen Magistrates prayer to binde in Heaven Was there ever such Divinity dreamed of in the world Erastus These words Tell the Church prove only that the Church hath the same povver to rebuke the injurious man that a private man hath this then is poor reason The Church hath power to rebuke an offender Ergo it hath power to Excommunicate him Ans All know that Christ ascendeth in these three steps 2. Erastus granteth the cause is not brought to the Church but by two or three witnesses which is a judiciall power as in the Law of Moses and in all Laws is evident if he hear not a brother he is not to be esteemed as a Heathen and a Publican but if he hear not the Church he is to be reputed so 3. We reason never from power of rebuking to the power of Excommunication but thus The Church hath power to rebuke an offender and if he will not hear the Church then is the man to thee that is to all men as a Heathen and a Publican Ergo The Church hath power to Excommunicate Erastus Christ speaketh of the Church that then was How could he bid them go to a Church that was not in the world they having heard nothing of the constitution of iâ— did he bid them erect a new frame of Government not in the world Ans He could as well direct them to remove scandals for time to come as he could after his Resurrection say Mat. 28. 19 20. Go teach and baptize all Nations which commandment they were not presently to follow but Act. 1. 4. to stay at Jerusalem and not To teach all Nations while the Holy Ghost should come I ask of Erastus how Christ could lay a Ministery on his Disciples which was not in the world What directions doth Christ Mat. 24. and Luk. 21. give to his Church and Disciples that they had not occasion to obey many years after is how they should behave themselves when they should be called before Kings and Rulers 2. Nor were the Apostles who were already in the room of Priests and Prophets to Teach and Baptize he after being to institute the other Sacrament to wonder at a new forme already half instituted and which differed not in nature from the former Government save that the Ceremonies were to be abolâ—shed Erastus Only Matthew mentioneth this pretended new institution not Luke not Mark the Disciples understood him well they aske no questions of him as of a thing unknown only Peter asked how often he should forgive his brother Ans This wil prove nothing Iohn hath much which we believe with equall certainty of Faith as we do any Divine institutions shall therefore Erastus call the turning of water into wine the raising of Lazarus The healing of the man born blinde and of him that lay at the Pool of Bethesda Christs heavenly Sermons Ioâ— cap. 14. 15 16. his prayer cap. 17 which the other Evangelists mention not Fiâ—menâ—a hominum mens fancies as he calleth Excommunication 2. Did the Disciples understand well the dream that Erastus hath on the place and took they it as granted that to tell the Church is to tell the civill Magistrate And that not to hear the Church is civill Rebellion and to be as a Heathen is to be impleaded before Cesar or his Deputies only This is a wonder to me Matthew setteth up this way an institution of all Church-Government which no Evangelist no word in the Old or New Testament establisheth Erastus Christ would not draw his disciples who were otherwise most observant of the Law from the Synedry then in use to a new Court where witnesses are led before a multitude and sentences judicially set up it had been much against the Authority of the civil Magistrate and a scandall to the Pharisees and the people had no power in Christs time to choose their own Magistrate therefore he must mean the Jewish Synedry If by the Church we understand the multitude we must understand such a multitude as hath power to choose such a Senate but there was no such Church in the Jews at this time Ans That the Church here is the multitude of Believers men women and children is not easily believed by us 2. And we are as far from the dream of a meer civill Synedry which to me is no suitable mean of gaining a soul to Christ which is our Saviours intention in the Text. 3. Erastus setteth up a christian Magistrate to intercept causes and persons to examine rebuke lead witnesses against a Iew before ever Cesar their only King of the Iews or his Deputies hear any such thing this is as far against the only supream Magistrate and as scandalous to the Pharisees as any thing else could be 4. Had not Iohn Baptist and Christs disciples drawn many of the Iews and Profylites to a new Sacrament of Baptisme and to the Lamb of God now in his flesh present amongst them this was a more new Law then any Ordinance of Excommunication was especially since this Church was not to be in its full constitution till after the Lords Ascension Erastus It is known this anedrim delivered Christ bound unto Pilate condemned Steven commanded the Apostles to be scourâ—eâ— and put in Prison Tertullins saith of Paul before Felix we would have judged him according to our Law Paul said Act. 23. to Ananiâ—s thou sittest to judge me according to the Law Act. 26. Pâ—ul confesseth before Agrippa and Festus that he obtained power from the high Priests to hale to prison and beat the Christians and
and the sword Paul commanded that the Corinthians might obtain by their prayers that the incestuous man might be put from amongst them that is that he might be killed if he command not that the man be killed but cast out of the Church only he should say as much as if one should bid preserve the chastity of a Virgin by casting her out of the society of chaste matrons into a bordell-house and Paul biddeth not the Corinthians deliver the man to Sathan but only that they would convene that he might as present in Spirit deliver him to Sathan and that they would deliver him to Sathan and put him out of the midst of them by prayers and mourning for in my corrected Thesis I said that this put away evill out of the midst of you Deut. 13. was in sillabs Deut. 17. 19 21. 22 â—er c. 24. once and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in them all Answ 1. That the Church wanted the sword is no wonder the Church as the Church hath no such carnall weapons as the Sword and that Peter in killing Ananias and Saphira and Paul in striking Elymas with blindnesse did supply the place of a Christian Magistrate which the Church then wanted so as it was the Christian Magistrate his place if there had been any to strike Ananias and Saphyra with sudden death I doe not beleeve upon Erastus his word because I finde Nadab and Abihu killed immediately by the Lord from heaven with fire Lev. 10. 1. and at that time when there was Moses and ordinary Magistrates to have killed them and God immediately caused the earth to open her mouth and swallow up quick Corâ—h and his company and yet there was a Magistrate to doe justice on them for their â—reasonable conspiracie and I see not how this may not warrant Ministers when either heathen or Tyrannous Magistrates refuse to use the sword to fall to as Pastors and in an extraordinary manner use the sword against murtherers in the visible Church It is true Peters miraculous killing of Ananias may possibly hold forth the duty analogically of punishing ill doers in a Magistrate where he is a Christian member of the Church But it is a conjecture without Scripture that here Paul doth call the Corinthians in to come and be co-actors with him by their prayers in a particular miracle which was never wrought for Erastus granteth he was never killed 1. Paul reprehendeth their not mourning v. 2. And you are puffed up and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned This was an ordinary Christian not a miraculous duty which they should have performed as a Church though he should not have written to them Let Erastus cleare how Paul chideth them for want of an habituall Faith of Miracles and of a sorrow proportioned thereunto 2. That Gal. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would God they were cut off that trouble you if this was in Pauls power by a miracle to cut off the false Apostles how could Paul wish to doe a Miracle and did it not 2. If he wished these should be cut off by the Galathians then as Beza de Presbyt page 82. saith It was in the Galathians power so to doe and why should not they have prayed miraculously for the destruction of such 3. In all the word to deliver to Satan is never to kill by Satan as Beza saith and Erastus can answer nothing to it 4. That Paul here tooke the Magistrates Sword because the Magistrate was a Heathen 5. That the Church when a Magistrate doth not his duty is to pray that God would by some miraculous and immediate providence supply the Magistrates place 6. That Paul doth rebuke the Corinthians not for the omission of an ordinary duty and the want of an ordinary faith but because of the want of extraordinary sorrow and of the faith of Miracles in old and young and women who could pray for the miraculous killing of this man all these look beside the Text for ver 2. he saith such a hainous sin is committed and ye are puffed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blowen up and have not rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mourned this is the defect of an ordinary grace and hardnesse and security that Paul rebuketh in them as the first word signifieth 1 Cor. 8. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledge puffeth up 1 Cor. 13. 4. Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not blown up 1 Cor. 4. 6. 1 Cor. 4. 18. Col. 2. 18. and the other word signifieth ordinary sorrow Mat. 5. 4 Blessed are they that mourn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 6. 25. 2 Cor. 12. 21. Iam. 4. 9. Mat. 9. 15. There is not one word of praying by the faith of miracles in the Text for such a faith is required to such a prayer that God would miraculously destroy the man or that Paul rebuked them for not praying in this miraculous faith it is the way of Erastus to obtrude Expositions on the Scripture so unknown and violent as they are darker and harder to be beleeved then the Text. 5. The Apostle commandeth them to put out the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to kill him What killing is this to pray to God that Paul miraculously may put him out and kill him give us any word of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old or New Testament signifieth any such thing there is not one word of Prayer in the Text 6. They were to conveen not simply as Christians to pray but with the vertue of his spirit as present in minde but absent in body this must put some more in them then a mourning spirit for the want of which he rebuked them it is as much as he and they together were to joyn in putting out the man and judging him as he speaketh ver 12. 7. Nor is this all one as to put a woman out of the company of chaste Matrons to the bordel house to keep her chastity no more then the wisdom of God in Paul doth Rom. 16. 17. 2 Thess 3. 14. 15. put unordinate walkers out of the society of those who walk according to the truth of the Gospel that they may preserve their sound walking especially when exclusion from the godly causeth shame and so humiliation and this reason is against Gods wisdom as much as against us 8. That to put away evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 17. and 19. and 21. and 22. is to kill is not denied and that in divers places but not to pray that evil may be miraculously put away as Erastus saith But we are to see whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew of which Language Erastus professeth his ignorance signifie that alwayes The contrary I have already shown the learned Pagnine and Mercer say the contrary that it signifieth to cur devide or strike a Covenant Gen. 15. 18. Deut. 19. 5. Jer. 34. 8. Esa 55. 3. and Master Leigh in
with them Isa 1. 13. Bring no more vain Oblations c. All which holdeth forth that not only those who have the charge of the house of the Lord to see that no Swine and Dogs prophane the holy things of God but they are forbidden all private Ordinances and publike in so far as they can make no other use of them but to defile them Erastus saith They be wickedly forbidden to come to the Lords Supper who desire to Celebrate the memoriall of his death Beza Replieth well 1. What if he know not what he desireth who cometh 2. What if there be just suspition or clear evidence that he playeth the Hypocrite 3. What if it concern the whole Church that his desire be suspended Erastus The first cause is not to purpose because we speak of those that are well instructed 2. The second is bred in the brain of Beza I am compelled to think that he that publikely professeth he is grieved for his sins and that he purposeth to live a holy life in time to come that he thinketh as he speaketh if he remain not in that purpose I also remain not alwayes in my good purpose his desire is an Argument of Piety which should not be smothered and oppressed but excited and nourished And this opinion of Beza dependeth on the Iudgement of men neither hath the Lord committed the Examination of some to Elders And it is folly to say It concerns the Church to delay to do that which the Lord hath Commanded me to do Ans 1. Erastus professeth he standeth for their admission to the Lords Supper who are Recte instituti profitentur dolere se propter peccata sua who are instructed in the grounds of Christian Religion and repenteth of their sins or professeth it And he said before as I observed it If any shall be found who shall trample on the Sacraments Ego hunc minime admittendum censeo I judge such a man should not be admitted to the Sacraments Whence it is clear That Erastus professeth that the ignorant and the scandalous should be debarred from the Lords Supper But good Reader Observe that Erastus contradicteth himself in all his Arguments for he proveth that not any one Christian in the Visible Church ignorant or not ignorant who professe their Repentance or not professe it can be excluded from the Sacraments but that all are commanded by Christ to come But Erastus saith Scriptura illos de quibus nos loquimur nec à sacrificiis arcet nec à sacramentis aliis ullis Imò sub penâ capitis mandat ut universi mares c. The Scripture excludeth none from Sacrifices or any other Sacraments But commandeth that all the Male Children Jews and strangers who are not legally unclean and from home should compear at Ierusalem thrice a year before the Lord And pag. 104. In sacris literis non tantum non inveniri aliquos à sacramentis propter solam vitae turpitudinem ab actos esse sed contrarium potius probari And Iohn Baptist saith he Baptized all that came to him Pharisees and Sadduces whom he affirmeth to be a Generation of Vipers Ex quo intelligimus Whence we understand that Ministers are not to deny the Sacraments to those who seek them and the Iudgement is to be left to God Whether he who professeth Repentance dissemble or deal truly and sincerely Yea when Erastus saith That it is not in all the Scripture to be found Aliquos a Sacramentis propter solam vitae turpitudinem abactos esse That any were debarred from the Sacraments for only wickednesse of life but rather the contrary may be proved either ignorance of God opposed to due instruction and professed impenitency is no wickednesse of life which is most absurd or then in Scripture some must be debarred from the Sacraments for wickednesse of life only But Erastus saith plainly None in Scripture are debarred from the Sacraments for only wickednesse of life And so they are not debarred because they professe not Repentance And Erastus saith Christ said Drink ye all of this and Iudas was not excepted Christ went into the Temple with most wicked men the Pharisees and Sadduces were Baptized with the same Baptisme of Iohn vvith them Then Erastus will exclude none at all no not those whom Christ pronounced to sin against the Holy Ghost and the convincing light of their own minde Matth. 12. 31 32. Ioh. 9. 39 40 41. and 15. 24. and 7. 28. Yea pag. 117. He will have none excluded in Corinth not those that are impenitent and those that vvere partakers of the Table of Devils Pag. 116. When Christ commandeth all to eat and all to drink he excludeth none that professeth themselves to be Disciples But many professe no Repentance Who professe themselves Disciples See pag. 117 118. and the following pages 2. Erastus saith He is compelled to think That he that publikely professeth sorrovv for sin doth think as he speaketh But to whom shall he professe it To the Church Then hath the Church power to accept the confession of scandalous men ere they be admitted to the Lords Supper Erastus will stand at this for it is Government in the hands of the Church if he must confesse to the Civill Magistrate who made him a Steward of the Seals and Mysteries of the Gospel Nor is the Church to think as Erastus is compelled to think manifest Hypocrites and those that trample the Sacraments under their feet will make profession of sorrow for sin and Erastus thinketh such are not to be admitted Erastus saith they may change their purpose of Repentance and so may he doe himselfe Valeat totum granting all that is nothing to us for any Divinity we have proofe of in Erastus his booke I should humbly conceive when he speaketh so ignorantly of the worke of Repentance and preparations for the Lords Supper he hath been a man non rectè institutus not well instructed and so without the lists of the disputation by his owne word and so not to have beene himselfe to be admitted to the Sacraments 2. Nor is it in Beza his head onely that those who desire the Sacrament have true piety for Christ saith Wicked men are known by their works otherwise if tramplers of the Sacrament and the ignorant desire the Sacrament as ignorance is neighbour to arrogance and presumption let Erastus give us a rule in the Word by which they are to be debarred all his arguments will prove that they are to be admitted and if Erastus deny that the judgement of men either of Church or Magistrate is to be interposed in the excluding of those who are non rectè instituti not rightly instructed and doe not professe sorrovv for their sin he must speake against sense if he grant some must judge who are ignorant and openly impenitent then I say to Erastus what hee saith to Beza your opinion dependeth on the opinion and judgement
to Satan though I be absent in body what then would he have done he would all the Church being gathered together not some Presbyters only by his own spirit and the power of the Lord Iesus granted to him deliver the man to Satan that he might strike fear and terror on others and that the man might bear the just punishment of his wickednesse Ans Paul chideth them that they were puffed up and mourned not that the man might be put out of the midst of them Then whereas it might be said we want the presence of the Apostle Paul and his privity to the businesse To this Paul saith ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For me saith he I have as if I were present in body when you are Convened together c. Iudged to deliver such a one to Satan Now that this Decree was the judiciall Decree and sentence of Paul as a miraculous Magistrate giving sentence judicially when Paul himself was absent and had not convinced the man nor spoken with him I do not believe 1. Because though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie such a sentence of a man when the guilty is before him yet the word doth not necessitate us to this Exposition Luk. 19. 22. Out of thy own mouth will I judge thee for it doth as often signifie a simple act of the minde and the opinion of any not sitting in judgement as Act. 13. 46. Ye judge your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthy of life Eternall 1 Cor. 2. 2. I determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know nothing but Christ Luk. 7. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ to Simon the Pharisee who was not on the bench Thou hast judged rightly Tit. 3. 12. I have determined there to winter 1 Cor. 10. 15. Iudge ye what I say Act. 27. 1. When it was determined to sail into Italy 2. We do not read that Apostle Prophet or Iudge gave out a sentence of death against any the person condemned not being present nor heard the Lord himself did it not to Adam nor to Sodom he came down to see he examined Adam Moses did not so condemn the man that gathered sticks on the Sabbath day Joshua convinced Achan the Prophet convinced Gehazi ere he smote him with Leprosie Peter convinced Aâ—anias and Saphira to their faces ere he killed them so did Paul convince Elimas the sorcerer in his face so did Christ in his miraculous purging of the Temple convince them that His Fathers house should be a house of Prayer Now Paul here giveth a judiciall sentence of death on a man he never spake of being at Philippi whence he wrote and the delinquent at Corinth if we beleeve Erastus 3. Erastus judgeth that Paul knew this man to be penitent and how knew Paul this It must be a miraculous knowledge by which Paul at Philippi looked upon the mans heart at Corinth one of the greatest miracles that ever Paul wrought for Paul had the knowledge of the mans sinne only by report v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is reported between Pauls writing the first verse of that Chapter and his writing the third verse there must interveene a miraculous discovery of the incestuous mans heart Paul being at Philippi and the man at Corinth and Paul knowing the man to be penitent and because of his penitency as Erastus saith Paul did not kill him Yet Paul so farre absent must have given out a miraculous sentence as a miraculous Magistrate I saith he by revelation as having the sword of God now in my hand have judged and given out sentence that this man shall be miraculously killed by Satan before your eyes that all may feare and do so no more and yet I know him to be penitent and that he shall not be killed by Satan a monstrous and irrationall sentence if it be said that by report Paul had knowledge of his sinne and by report also he had knowledge of his repentence and that his spirit would be saved in the day of the Lord and that this knowledge came not to Paul by any immediate revelation I answer Yet the sentence must stand by Erastus his mind touching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged and condemned him as a miraculous Magistrate to dye upon a report though I never heard him and I know he shall not dye for this sault for can it be said that Paul retracted a sentence which he gave out as the deputy of God and he even then when he wrote the sentence knâ—w there was so much repentance in the man as he would for it be moved not to kill him 4. There is no ground in the Text why Paul should be said to seek the naked presence of the whole people to do such a miracle before them he being himselfe absent for there is more then a naked presence of the Corinthians as only witnesses that they might be affraid do so no more for they were present as instructed with the spirit of Paul and the power of the Lord Jesus Christ to deliver such a one to Satan as the words bear v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For to be conveened in the name of Christ being spoken Mat. 18. v. 20. of a Church meeting or in reference thereunto in the same phrase and to be conveened with the power and spirit of Paul and of the Lord Iesus cannot agree to Paul nor can it be said I Paul absent in body and present in spirit in the name of the Lord Jesus and with my spirit and the power of the Lord Jesus have decreed to deliver such a one to Satan For 1. the Grammer of the words cannot beare that for being conveened in the name of the Lord with my spirit are constructed together in the Text. 2. It is no sence nor any Scripture phrase I present in spirit and with my spirit have decreed to deliver such a one to Satan 3. It is evident that Paul would as it were absent recompence his bodily absence with the presence of the spirit and road of Church censure which the Lord had communicated to them 5. Erastus needeth not object that there was a conveening of the Church not of some Elders for as there is no word of the word Elders in the Text so is there no word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and so the debate will be what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Elders or people or both but though every one in their owne place were understood yet the words beare a juridicall convention being conveened in the name of the Lord Jesus and with my spirit and the power of the Lord Jesus Erastus The questions why Paul did not command to excommunicate the false Apostles in Galathia Or why he did not miraculousty kill them are both urgent But the latter is most urgent for the power of miraculous afflicting men was given to few men and to Apostles But it is a wonder if excommunication was ever
cleane and uncleane 2. A Presbytery of arbitrators in matters civill to keep Christians from going to law one with another before heathen judges Is not a Presbytery 1 Cor. 6. one wise man might do that and he is no Presbytery 2. There is no judicatures of Officers there they were but gifted men arbitrarily chosen for a certaine businesse and were not judges habitu 3. A Presbytery for Doctrine only is further to seek in the word I hope then our Presbytery Erastus should teach us where it is 4. He denieth a Presbytery for manners then all scandals must come before the civill Magistrate Who made him a Church officer to judge of the affairs of the Church Who is to be admitted to the seals who not For two supream Courts I shall speak God-willing Erastus There is no Colledge of Presbyters at Corinth but every man was to judge himselfe Ans There is a company gathered together in the name of our Lord Jesus with the spirit of Paul and the power of our Lord Iesus 1 Cor. 5. 4. 5. who did judge those that are within and put out from amongst them an incestuous man v. 12 13. least he should leaven the whole Church v. 6. this is a Colledge of judges 2. There is a number of builders and labourers with God 1 Cor. 3. 9 10 11 12. Ministers of God dispensers of the misteries of Word and Sacraments of God 1 Cor. 4. 1. such as Paul Apollos Cephas and others 1 Cor. 1. 12 13. 1 Cor. 4. 6. A number that had power to punish to forgive 2 Cor. 1. 2 6 7 8 9 10. 3. A number of Prophets who judged of the Doctrine of the Prophets 1 Cor. 14. 30 31 32. these be very like a Colledge of Presbyters O but Paul writeth not to those but to those who were puffed up and mourned not 1 Cor. 5. 2. These were the people and Church Ans Yea these were the eyes eares and principall parts of the Church 1 Cor. 12. 14 15 16 17 18. now he writeth to the Church 1 Cor. 1. 1 2. Erastus Before this time Paul must have instituted this Presbytery who seeth not that this is false for so he would have accused the Presbytery not the whole Church but he accuseth not the Elders because they admitted the man to the Lords supper and there is no word of excommunication here There is no mention of one judgement of one election of one office but he chideth the whole Church because they mourned not it was not the Elders office to remove this they dream who say there is a Presbytery instituted here and there was none instituted before this Epistle was written he biddeth them not ask suffrages whether he should be excommunicated or no. Ans All that Erastus saith against a Presbytery is to improve excommunication But there may be excommunication by the people as many hold where there be no Elders at all 2. Let Erastus point out the time when a number of preaching Prophets were instituted at Corinth whether in this Chapter which to me is a dream or before 3. He had cause to rebuke all All were secure the Elders who cast him not out the people who said not to their Elders as the Colossians are bidden say Col. 4. 17. to Archippus and will Erastus say that preaching Elders who by office are the eyes of the Church 1 Cor. 12. 17 28. were not to be chiefe in mourning to God and praying that the man might be miraculously killed and yet he reproveth all equally 4. He reproveth them all that the man was not cast out of the Church and this includeth a reproofe that he injoyed all the Church priviledges especially the Sacraments 5. It is false that there is no mention of judgement v. 12. Do not ye judge those that are within for election there is none in the Chapter nor any Presbytery instituted in this Chapter it was before Erastus hath the like reason to say that there was no instituted Church at Corinth because in the 1. or 2. Epistle to the Corinthians we reade not where he instituted any such Church if we finde the thing instituted we know it had an institution and let Erastus shew us when Paul received the institution of the Lords supper from the Lord shall we deny he received any such thing contrary to 1 Cor. 11. 23. because we finde not where and how he received from the Lord 6. There is no asking of suffrages mentioned Act. 1. at the choosing of Mathias nor Act. 6. at the choosing of the Deacons that we reade of Ergo there were no suffrages there it followeth not 7. And ought not farre rather suffrages to have been asked before the people should take on their heads the mans blood by consenting thereunto and praying for it as Erastus saith Erastus If these words v. 3. I verily as absent in body but present in spirit have decreed c. signifie choose out of your company Presbyters who are to censure the manners of the people who shall debarre the unworthy from the Sacraments I am willing to suffer any thing Ans I know no man but Erastus that dreameth of any such sense there is no institution of a Presbytery in this Chapter no calling of Ministers but it presupposeth a ministery before sâ—â—led But if thâ—se words I have decreed c. have the Erastian sense I have given sâ—â—â—eâ—câ— as a Magistrate that the man be killed by the ministery of the Devill and that you shall be my Heralds to proclaime this sentence it is a wonder the Text give not any hint of such a sense Erastus v. 12. he speaketh not of the judgement of Presbyters but of all the people Ans 1. This Erastus on his word asserteth without probation We deny it it is but parâ—llel with Gods judging 2. It is an act of the keys 3. It is relative to casting out by those that are conveened in the name of the Lord Iesus with the spirit of Paul and the power of our Lord Iesus Was every Girle and beleeving servant capable of this spirit and power Erastus I grant before any come to age be baptized he is to be examined whether he understand the Doctrine of saith and assent to it with his heart I grant it is profitable that young ones be examined before they be admitted to the supper but I deny God hath for either of those instituted a Presbytery But there is no ground that a Presbytery must try wicked men ere they be admitted to the Lords supper Ans 1. We owe Erastus thanks for granting this but what if the aged be sound grosly ignorant and uncapable of the seals and some wicked men will trample the seals as swine and yet they desire the seals Erastus said before such should not be admitted who should debarre them either the Church of beleevers or those that are over them in the Lord or the Magistrate must debarre them if the first and second be
the Lord v. 13. Now whereas Erastus putteth a note of ignorance on all that hath been versed in the Old Testament before him whereas he confesseth he understandeth not the Originall Language let the Reader judge what arrogance is here where ever there is mention saith he of judgement there is signified not religious causes but also other causes especially the cause of the widow and Orphane It bewrayeth great ignorance For 1. The matters of the Lord and the matters of the King are so evidently distinguished and opposed the one to the other by two divers presidents in the different judicatures the one Ecclesiasticall Amaziah the chiefe Priest in every word or matter of the Lord and the other Zebadiah the sonne of Ishmael the ruler of the house of Iudah for all the Kings matters that the very words of the Text say that of Erastus which he saith of others that he is not versed in the Scripture for then the causes of the Lord and the causes of the King in the Text by Erastus should be the same causes whereas the Spirit of God doth distinguish them most evidently 2. If the cause of the King were all one with the judgement of the Lord and the cause of the Lord yea if it were all one with all causes whatsoever either civill or Ecclesiasticall what reason was there they should be distinguished in the Text and that Amaziah should not be over the people in the Kings matters though he were the chiefe Priest and Zebadiah though a civill Iudge over all the matters of the Lord and causes Ecclesiasticall 3. The Kings matters are the causes of the widow and orphan and oppressed as is evident Ier. 22. 2. O King of Iudah v. 3. execute yee judgement and righteousnesse and deliver the spoiled out of the hand of the oppressor and doe no wrong doe no violence to the stranger the fatherlesse nor the widdow so Esa 1. 10. 17. Prov. 31. 4 5. Iob 29. 12 13 c. Then the Text must beare that every matter of the King is the Iudgement of the Lord and the matter of the Lord and every matter and judgement of the Lord is also the matter of the King and to be judged by the King then must the King as well as the Priest judge between the clean and the unclean and give sentence who shall be put out of the Campe and not enter into the Congregation of the Lord no lesse then the Priests Let Erastus and all his see to this and then must the Priests also releeve the fatherlesse and widdow and put to death the oppressour 2. The different presidents in the judicatures maketh them different judicatures 3. It is denied that all causes whatsoever came before the Ecclesiasticall Synedry at Jerusalem Erastus doth say this but not prove it for the place 2 Chron. 19. doth clearly expound the place Deut. 17. for the causes of the brethren that dwell in the Cities between Blood and Blood between Law and Commandement Statutes and judgements are judged in the Ecclesiasticall Synedrim at Ierusalem not in a civill coactive way by the power of the sword 1. Because all causes are by a coactive power judged as the matters of the King the supream sword bearer 2 Chron. 19. 5. v. 13. Rom. 13 4. to eschew oppression and maintain justice Ier. 22. 2 3. But the causes here judged in this Synedrim are judged in another reduplication as the matters of the Lord differenced from the matters of the King 2 Chron. 19. 13. now if the Priests and Levites judged in the same judicature these same civill causes and the same way by the power of the sword as Magistrates as Erastus saith why is there in the Text 1. Two judicatures one v. 5. in all the fenced cities another at Ierusalem v. 8 2. What meaneth this that the Kings matters are judged in the civill judicature not by the Priests and Levites as Erastus saith for the Ruler of the house of Iudah was president in these and the matters of the Lord were judged by the Priests and Levites and Amariah the chiefe Priest was over them for then Amariah was as well over the Kings matters as the Ruler of the house of Iudah and the Ruler of the house of Iudah over the Lords matters as over the Kings for if Priests and Levites judged as the Deputies subordinate to the King and by the power of the sword the Kings matters are the Lords matters and the Lords matters the Kings matters and Amariah judgeth not as chiefe Priests as he doth burne incense but as an other judge this truly is to turne the Text upside downe 2. The causes judged in the Synedrim at Ierusalem are said to be judged as controversies when they returned to Ierusalem 2 Chr. 19. 8. and matters too hard between plea and plea between blood and blood between stroke and stroke Deut. 17. 8. and so doubts of Law and cases of conscience Now Mal. 2. 7. The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of hostes and this way only the Priests and Levites judged not that they inflicted death on any but they resolved in an Ecclesiasticall way the consciences of the judges of the fenced Cities what was a breach of the Law of God Morall or Judiciall what not what deserved Church censures what not who were clean who unclean and all these are called the judgement of the Lord the matters of the Lord because they had so near relation to the soul and conscience as the conscience is under a divine Law 3. Erastus saith it is knowen that the Levites only were Magistrates in the Cities of refuge but I deny it Erastus should have made it knowen to us from some Scripture I finde no ground for it in Scripture Erastus It is true that Beza saith that the Magistrate hath a supream power to cause every man do his duty But how hath he that supream power if he be also subject to the Presbyters for your Presbyters do subject the Magistrate to them and compell him to obey them and punish them if they disobey Ans The Magistrate even King David leaveth not off to be supream because Nathan commandeth him in the Lord nor the King of Niniveh and his Nobles leave not off to command as Magistrates though Jonah by the word of the Lord bring them to lie in sackcloth and to Fast all the Kings are subject to the rebukes and threatnings of the Prophets Isa 1. 10. Jer. 22. 2 3. Ier. 1. 18. 2 Kin. 12. 8 9. 10 11 12. 1 Kin. 21. 21 22 23. Isa 30. 33. Hos 5. 1 2. and to their commandments in the Lord If Presbyters do command as Ministers of Christ the highest powers on earth if they have souls must submit their consciences to the Lords rebukings threatnings and Commandment in their mouth Court Sycophants say the contrary but we care not 2. But they punish the
Christian Magistrate saith he if there be any Church Censure as we suppose there is this Objection should not have been made against us because of the Magistrates supremacy it doth conclude with equall strength that Pastors should use it against no man Now there be some swine that trample the Sacraments some not well instructed in the grounds of Christian Religion and Erastus said pag. 207. Such should not be admitted to the Lords Supper Now the Magistrate the King is such Let Erastians say the Pearles of the Seals of the Covenant are to be given to no swine except the swine be Magistrates and that which the Church bindeth on earth is bound in heaven except it be the Magistrate Erastus saith he may go to Hell by priviledge of his place and that whose sins the Elders of the Church retaineth are retained except it be the Kings sins and that we are to put shame upon scandalous persons and to refuse to eat with them Romanes 16. 17. 2 Thess 3. 14 15. 1 Cor. 5. 11. 2 Ioh. 10. Except they be Magistrates Sure God is no accepter of persons Erastus Whereas you say it is not lawfull for the Magistrate to preach and administer the Sacraments if he might because of his businesse be able to discharge both Offices it is not true God hath not forbidden it it was lawfull in the Old Testament for one man to discharge both why is it not lawfull now also the history of Eli and Samuel is known it is nothing that you say that the tribunall of Moses was distinguished from the tribunall of Aaron for God gave to Aaron no tribunall at all different from the tribunall of Moses he never did forbid the Priests to sit in the Civill judicature after the captivity the Priests judged the people Ezech. 44. Ans That it is lawfull for the Magistrate to preach and Administer the Sacraments 1. Destroyeth the Ordinance of Pastors and a sent and called Ministry under the New Testament against the Scriptures Heb 5. 4 No man taketh on him this honour to himself except he that is called of God as was Aaron So also Christ glorified not himself to be made an high Priest c. â— 2. God often maketh an honour of a calling to the Ministery that he hath separated them to it Numb 16 9. Moses saith to Korah hear now â—e sons of Levi Seemeth it a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you neer to himself to do the service of the tabernacle of the Lord Deut. 10. 8. At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord to stand before the Lord to minister unto him Numb 8 6. 7. 8. 9. But that same honour is put upon the Preachers of the Gospel Rom â— 1. Paul the servant of Iesus Christ called to be an Apostle separated unto the Gospell of God Act. 13. 2. The holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them If it be an honour and no man though gifted as Christ was can take honour to himself No Magistrate can take on him to discharge the office of a Minister Object But when he is called to be a Magistrate he is called to be a Minister and so being called to the one he is called by the same calling to the other Ans If being called to be Magistrate he be also called to be a Minister then being called to be a Minister he is called to be a Magistrate and Hoc ipso that he is a Minister be may usurpe the sword and usurpe the Throne and the Bench But Christ being sent to be a Prophet and to preach the Gospel Esa 61. 1. Luk. 4. 20. 21. veâ— 43. refused to divide the inheritance and to be a a Iudge Luk. 12. 13 14. He would not take on him to be a judge except God had made him and called him to be a judge If any say the Magistrate being the supream place containeth eminently all inferior offices as to be a Minister a Lawyer a Physitian c. but the inferior does not containe the superior I Ans Then the Magistrate being called to be a Magistrate and King he is called to be a Priest to burn incense which the Lord condemned in his word in Vzzah then when Saul is called to be a King he is called to be an Astronomer Lawyer Physitian Sayler Tayler Now God giveth a spirit to be a King but no gifts to those offices Ergo No calling thereunto for no gifts argue no calling of God 2. If a man called to be a judge be also by that same calling by which he is made a judge made a Minister then it is all one to be called to be a judge and to be a Minister and so a Magistrate as a Magistrate doth preach and administrate the Sacraments then 1. All Magistrates should preach and administrate the Sacraments and Nero and heathen Magistrates are gifts actu primo given by Christ ascending on high for the edifying the body of the Church Ephe. 4. 11 12. Obj. It is not sinne to him to preach and administrate the Sacraments but then he cannot have time for both Ans If God lawfully call the Magistrate to preach the Gospel woe be to him if he preach not he should lay aside all other imployments and preach God never gave a talent and calling to any to preach but he ought to lay aside other things and imploy that talent to the honour of God otherwise he sinneth in digging his Lords talent in the earth whereas he is obliged to make five talent ten 2. If he preach as a Pastor not as a Magistrate then he hath another calling of God to be a Pastor and another to be a Magistrate and â—â—rtaine it is as a Magistrate he doth not preach because there be farre other qualifications required in a Magistrate as Deut. 1. 12. that he be wise and understanding and knowen and a man of truth hating coveteousnesse Exo. 18. 21. But there is farre other qualities required in a Bishop 1 Tim. 3. 1 2 3. Ergo it is one thing to be called to be a Minister and another to be called to be a Magistrate 3. In all the word Christ never commanded the Magistrate to preach and baptise this negative Argument Erastus useth often against us to prove that none ought to be excluded from the Sacraments because Priests Prophets Christ Apostles never excluded any But Christ commanded the Ministers to preach and baptise and gave them the Holy Ghost for that effect and sent them as the father sent him as having received all power from the father Math. 28. 18 19 20. Mark 16. 15 16. Ioh. 20. 20 21 22. and least we should think this charge was given to Apostles as Apostles he teacheth that it is given to all faithfull Pastors to the end of the world Math. 28. v. 20. Lo
he instituted a Presbytery in place of the Magistrate Ans This consequence is so strong though the consequent be not ours to prove a Synedrie that Erastus shall never be able to refute it for that the Priests might teach the people they were to judge and governe the people and wâ—re to judge between the holy and prophane not onely that the Priests might informe the pâ—oples minds but that the Priests and Levites might 2 Chron. 9. 8 9 10. Deut. 17. 8 9 give judgement between blood and blood between plea and plea between stroake and stroake being matters of controversie and hard to be judged by the inferiour judges these concerned not the instruction of the people as matters of opinion as Erastus imagineth but they concerned the governing of the people in justice that v. 12. the man that will doe presumptuously or will not hearken unto the Priest or the judge shall die the death Was not this to governe the people and to judge them Certainly Erastus in the same Chapter saith so to wit that there was one common Synedrim of civill judges Priests and Levites at Jerusalem that the Priests and Levites were Iudges in capitall matters and gave out the sentence of death de capite sanguine and he proveth page 270. 271. that the Priests were civill judges and did give sâ—â—tences of blood of life and dâ—ath Ergo the Priests did not discerne between the clean and the unclean between blood and blood onely that they might teach the people but that they might regulate their owne practise in judgement and govern the people yea that the Priests might pronounce some unclean and to be put out of the Campe so many dayes that they might debar out of the Sanctuary the unclâ—an the uncircumcised the strangers and Lev. 10. the end of judging and governing is expresly set down v. 10. and so a judicature and the other end v. 11. that they may teach the children of Israel all the Statutes which the Lord hath spoken by the hand of Moses 2. From the Elders preaching the Word and dispensing the Sacraments simply we inferre no judicature at all farre lesse a politick judicature which we doe not ascribe to the Priests for Iohn Baptist both preached the Word and baptized and yet was no judge nor did he erect any Church judicature but from the power of the keyes given to the Church and exercised by the Church Mat. 16. 19. Mat. 18. 15 16 c. 1 Cor. 5. 1 2 3. c. Revel 2. 1 2 3 c. we inferre a Church judicature we never placed a Presbytery in place of the Magistrate for it is no more the Magistrates place then to sacrifice is the place of the Magistrate Erastus J wonder that you seeke your Presbytery in Moses Law all yours say the Synedrie Christ speaketh of did rise after the captivity at least when the sword was taken from the Iewes They say David and Solomon did punish vices they approve August 39. quest in Deut. that Excommunication doth now what putting to death did of Old and deny any Excommunication to have beene in the Church of the New Testament Ans Erastus declares himselfe to be a childe not versed in Protestant Divines for we except Musculus Gualther Bullinger some except Aretius all our Protestant Divines goe the way Beza goeth 2. Let him produce any of ours who say that the Synedry that Christ speaketh of was Iewish and ours say that Christ alludeth to the Iewish Synedrie But all few excepted that Christ Mat. 18. speaketh of the Christian Church to be erected 3. The Kings of Israel punished scandals but that is not enough did they governe the Church pronounce who were clean or unclean or middle with the charge of Ecclesiastick Government committed to Aaron and his sonnes 4. We say with Augustine that some that were killed of old are to be Excommunicated now Augustine speaketh not of all and what is that against us Erastus Not any but your self Beza say that Moses speaketh of thâ—se same persons things and office Levit. 10. and Deut. 17. in Levit. 10. he speaketh onely of the Priesthood and Deut. 17. of the Iudges or Magistrats Ans Beza expoundeth the one place by the other but he saith not these persons things and office are in both places 2. Erastus onely contradicteth Beza and saith Moses speaketh of the Magistrates Deut. 17. But he is refuted by the Spirit of God 2 Chron. 19. 8 9. who repeating the very words of Deut. 17. saith the Iudges here were Priests Levites and heads of Families whom all men deny to be Magistrates Erastus You say Deut. 17. mention is made of blood of the cause of Pleas not because the Synedrie judged of the fact but because they answered the true sense of the Law I say whether they answered of the fact or of the Law they sentenced judicially of life and death so that there was no provocation from them to the civill judicature for he was put to death who would not stand to their sentence but you deny that any politick causes or matters of blood or death belongs to your Presbytery Ans 1. Beza said well the fact and the putting of the man to death which is the assumption and conclusion belonged to the civill judge not to the Priests But the questio juris the question of Law belonged to the Ecclesiasticall judicature of Priests Levites and Elders and it is evident that it was a case of conscience concerning a matter or an admirable cause that cannot be determined by the judges in the city they not being so well versed in the Law as the Priests whose lips should preserve knowledge Mal. 2. 7. Therefore it is not a fact that may be cleared by Witnesses there is not such difficulty in facts except in adultery or secret Murthers the word commeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to admire or to be separated from sense and reason Lament 1. 9. Gen. 18. 14. Is there any thing hard to or â—id from Jehovah 2. They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causes or matters of contention Vatablus causa insolita difficilior Our translation hath it matters of controversie 3. It is said thou shalt come and inquire or diligently search out 4. The Priests and Levites shall shew thee the sentence of judgement so it is evident that the Priests and Levites did not so much judge as declare and resolve the law-part of which the inferiour judges did doubt for the difficulty of the question as Saul came to Samuel the Seer to aske concerning his fathers asses and it is true bloods and stroakes came under the cognizance of the Priests but as bloods comes before Lawyers and those that are expert in the civill Law in the Parliament of England and Scotland the Lawyers as Iudges put no man to death the King could say fall upon such an evill doer and kill him and the judges and Princes might put to death But
Word and Sacraments if then the Magistrate by his office may preach and dispense the Sacraments who made him a judge and a Ruler Will this satiâ—fie mens conscience The Magistrate as the Magistrate may play the Minister but the Minister may not play the Magistrate Now as Erastus saith the Minister in holy things is his servant called by him may not the Minister be called by him to the Bench also Erastus Eli and Samuel were both Priests and Iudges and so to Erastus they are not inconsistent 2. Ministers ought not to usurpe the civill sword Ergo they have no power of governing by the sword of the Spirit it followeth not the contrary is evident 1 Thes 5. 12. 1. Tim. 5. 17. 1 Cor. 12. 28. Rom. 12. 7 8. Erastus Peter Martyr saith Com. 1 Sam. 8. Those that live wickedly may be corrected by the Magistrate But Papists give one civill Ecclesiastick power to the Pope and another to the Magistrate whereas the civill Magistrate is sufficient enough Ans Pet. Martyr 1 Cor. 5. expresly asserteth Excommunication and acknowledgeth a Presbyterie of Pastors and Seniors or Elders Peter Martyr condemneth the use of both swords in the Pope and saith it is sufficient that the Magistrate have the Sword Erastus Christ saith my Kingdom is not of this world that is it is not pollitick externall visible for Christ reigneth in the world but his Government is invisible and spirituall in the Word and the Spirit Ans Christ denieth only that his Kingdome is of this World in regard it is not holden up by the civill sword of men or Magistrates as Erastus doth dreame who maketh the Magistrate with his club to be the onely Catholick and principall Ruler in all Christs courts which Christ refuteth when he saith If my Kingdome were of this world mine owne would fight for me Now Erastus will have no weapon but the Magistrates sword to hold out and cast out all offenders out of Christs Kingdom but it is false that Christs Kingdom is not politicall externall and visible this is to deny that Christ hath a visible Church Sure exhorting rebuking censuring withdrawing from the scandalous excommunication are visible externally and in a politick spirituall way exercised by Christ in his Ambassadors for externall and spirituall are not opposed nor are politicall and spirituall opposed as Erastus dreameth and therefore this is a non sequitur of Erastus His Kingdom is not of this world Ergo it is not externall Erastus When Pompeius invaded and possessed Iudea and Gabinius having overcome Alexander had changed the state of Iudea the Pharisees did reigne wholly at Ierusalem The Kingly power was removed and Aristocracy set up Ioseph bel Iud. l. 1. c. 6. Ioseph antiq l. 14. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synedrie for the most part had its owne authority vnder Hyrcanus and under Archilaus it was more fully restored as is cleer by the Evangelists and Iosephus Claudius in the tenth year after Christs death setteth forth an Edict 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Ant. lib. 19. Titus Vespasianus promised the same thing to them Ans Will then Erastus have Christ Mat. 18. to restore the power of the Sanedrim in gaining a lost brother that is to cite him before the Roman Iudges But 1. the Romans made high Priests from yeere to yeere did Christ acknowledge the Sanedrim to be a restored Iudicature in this 2. Say that the Sanedrim in sacris in in the holy things of God had its full power the Romans not impeding them hath any man a face to deny but Pharisees corrupted both Law Gospell Sanedrim and all and doth Christ establish their most corrupt government especially when they set themselves against the Messiah Cesar or Pompeius could give the Sanedrim no more then it had before they were subdued but before they were subdued the Sanedrim was changed and corrupted 3. This is to beg the question to say they kept the power of the Sword For 1. We utterly deny that by Gods Law they ever had any such power and forsooth because the High-Priests servant smote our Saviour on the face and they scourged and imprisoned the Apostles What then therefore the Sanedrim had the Law of God for it and Aaron and his sonnes might beat scourge imprison and kill as they killed Steven without Law or warrant except the Law that they had from the Roman Emperours for which cause I judge their Sanedrim was then a mixed Judicature surely this is a vaine consequence 4. It is like enough Claudius and Tiberius both gave them liberty of their own Religion Ceremonies and customes at their pleasure and that is much for us the adversary so do reason from a corrupt unjust and wicked practice to infer a Law Erastus I have solidly proved there were not two distinct jurisdictions but that the Magistrate Governed all I deny not that the Magistrate took counsell at those that were skilled in the Law And I have proved that the Sanedrim in Christs time when he spake these words had the power of the sword in things pertaining to Religion Ans Let another man praise thee solidity of the probation to most of Protestant Divines is plain emptinesse 2. That the Magistrate took advice of Divines and learned men skilled in the Law is not like the first pattern of Moses David Solomon who as Magistrates saith Erastus did rule all in the Church gave the Law to Aaron his sons directed and commanded the Prophets from the Lord as nearest to him what they should do what Laws they should teach the people Shew us one precept practise or promise in the word where Moses David Solomon asked Counsell at Aaron the Priests Gad Nathan or the Prophets saying O sons of Aaron O Prophets advise us Magistrates what Laws we should command you touching your office your holy garments your washing your beasts clean and unclean your lâ—per your putting men out of the Camp touching the forme dimensions structure materials of the Arke Tabernacle Temple c. that we may know what to command you from the Lord for we are nearer to the Lord and have a more eminent place as Church-Officers then you who are but our Vicars Deputies and servants to be directed by us Now 1. Moses received all Laws immediatly from God and never consulted with any man either Aaron Priest or Prophet David and Solomon had the forme of the Temple given to them by the Lord in writing and advised with none at all therefore received from God and delivered to the Church what they received of the Lord. 2. What warrant the Magistrates should advise with Ministers what they should command-Ministers to preach and do in their Ministery if by vertue of their Office they command Ministers 3. So like as Christ referreth men to the Civill sword on their bodies to gain their souls which is the scope of Christ Matth. 18. CHAP. XVII Quest 13. Whether Erastus can make good that the
any Law-power except usurped when the Iews were now riper for destruction and had taken on them the blood of the Lord of glory and so growing more daring and insolent against the Roman povver to their own just desolation that came on them under Vespasian That they used witnesses will not prove they had Law to stone Steven for Timothy had no power of life and death over Elders one brother hath no power of life and death over another as Erastus will grant yet with both there is use of witnesses 1 Tim. 5. 19. Matth. 18. 16. This I hope concludeth but weakly any lawfull civill power so all this is from a naked practise of those that alvvayes resisted the holy Ghost And the like I say of Paul who saith Act. 26. 10. of himself Many of the Saints did I shut up in prison having received authority from the high Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppose it were true that Saul had Law and Authority from the high Priests to imprison the Saints and to murther the Saints no high Priest can make over a Law-power to another which he hath not himself now certain this Law-power of the Pharisees and High Priests by Gods Law is the question Let us see Law or institution where the High Priests for of these only the Text speaketh did imprison and put to death either blasphemer or false Prophet or if by Moses his Law which must be a rule to all the High Priests in the time of persecuting Saul it was either Law or practise that the High Priest had power to imprison or scourge or put to death any man and this was most proper to the King and the Civill judge and the Elders and Iudges in every City 2 Sam. 1. 14. 15 16. 1 Kin. 2. 9. 2. 6 7. Isa 1. 23. Ier. 22. 1 c. Ier. 22. 27. Numb 35. 12. 24. Deut. 22. 18. 7. 5. 19. 12. 13. ver 18 19 20 21. 21. 19. 1 Kin. 21. 11. Hos 6. 8. Zeph. 3. 1 2 3. Rom. 13. 4. We know undoubtedly the King the Civill Iudge had power of all bodily punishments as of scourging death stoning strangling crucifying hanging But shew meany Vestigium or the least consequence where the Priests or High Priests had such power or did execute such power in any one man it is true Deut. 17. the Priests might determine in Law what was blasphemy and so what deserved the punishment of blasphemy which is death But so the written Law of God the very letter of it could in many cases clearly resolve the Civill judge even though there had been no controversie about the fact whether it was condemned in the Law of God or not we know Samuel not being judge but Saul being King supream Magistrate not executing judgement on the Amalekites he killed Agag certainly all Divines even Popish not excepted say Saul the Civil Magistrate ought to have killed Agag that Samuel not by vertue of his place as a prophet or as a Priest or a Member of the Sanedrim as Erastus would say but excited by an extraordinary motion of Gods spirit killed him as Phineas the son of Aaron slew Num. 25. Zimri and Cosbi 7 8. And Elijah slew Baals Priests 1 Kin. 18. 40. 2 Kin. 1. 10. If Phineas by office and Elias by office killed those ill doers as Erastus would dream The Prophets and Priests by their office were Civill Iudges and had power to put to death evil doers Now Erastus denyeth and with good reason that the Lords disciples should bear civill dominion over men as the Lords of the Gentiles Luk. 22. 24 25 26. and that Christ though both a Prophet and a Priest could not take on him to be a Iudge and a Ruler Luk. 12. yet here Erastus will have the High Priest by a Law-power to imprison and put to death 2. Erastus may with as good reason say that the high Priests had a Law-power by Gods institution to punish and to compell Christians to blaspheme God and to persecute them to strange Cities and to murther the Saints that believed in the Lord Iesus for he went to Damascus for this effect Act. 26. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with povver and Commission from the chief Priests This was not a Law-power in generall to punish such as the Law of Moses discerned to be blasphemers but a limited particular Commission to murther the Saints who should hear and obey the Prophet like unto Moses whom the Lord should raise up Deut. 18. What Law had the High Priests for this Had they not a Law on the contrary Deut. 18. Erastus Paul confesseth ingenuously before the Roman Judges that he persecuted the Saints and that he had authority and power from the Priests and Elders so to do Act. 22. 26. and we read not that the Priests or Paul were censured for these things as having done any thing against the Laws or will of the Romans Act. 5. They send their Officer the Captain of the Temple they imprison the Apostles they convene a Councell give out a sentence and agitate the killing of the Apostles amongst them while Gamaliel impede them Ans It is true the Romans heard that the Sanedrim exercised Civill jurisdiction and inflicted bodily punishment But for false Doctrine the Romans I conceive took as little care as Gallio did of any of Gods matters and whether the Sanedrim kept the rule of the Lords first institution Deut. 17. yea they looked not much whether the Priests might put to death false Prophets or if the Civill judges only might do it and Erastus said before that the Romans gave the Iews liberty of all their own laws and customes in matters of Religion 2. What care would the Romans take whether the Iews killed and oppressed Iews for questions of their owne Religion so they remained loyall and true to Cesar 3. We know Herod Felix Festus Agrippa being willing to pleasure the Iews did oversee many breaches of Law in them especially in matters of the Gospel Act. 12. 3. and 24. 27. and 16. 36 37 38 39 40. Ioh. 19. 15 16 17. 4. How doth he prove that the Romans did not take this for a breach of their Lawes Because they accuse not the Sanedrim for this surely it followeth not We read not that the Romans challenged them for a manifest breach of Law when they scourged and cast in prison Paul and Silas who were Romans and had not condemned them Act. 16. 38 39. 5. We deny not a lawfull judicature of the Sanedrim Act. 5. But that they had any Law of God to scourge and imprison and put to death the Apostles is the question we say they neither had Gods law nor durst be answerable to the Romans Laws for that fact and so this is a fact brought to prove a Law Erastus If this was insolencie in the Jevvs which rose from the confusion of the two jurisdictions hovv say some of yours none can be
excommunicated without the consent of the Magistrate Where did Christ divide the externall Government of the Church in Civill Government and Ecclesiasticall as you distinguish them Ans 1. That it is expedient that the Christian Magistrate should be acquainted with the Excommunication of any under his jurisdiction that he may satisfie his own Conscience in punishing him civilly it is like some of our Divines do teach But that the Magistrate have a negative voice in Excommunication none of ours teach 2. We make no such division as that of the Civill and the Ecclesiasticall Government of the Church Erastus may dream of such a distinction We know all Government of the Church as the Church to us is Ecclesiasticall There is a Government of men of the Church that is Civill but we dreamed never of a Civill Government of the Church All the Government of the Church as the Church though externall is Spirituall Heavenly and subordinate to Jesus Christ as Lord and King of his own house as the Government of a house a Kingdom an Army a City is subordinate to the Lord of the house to the King Generall Commander and Lord Mayor and it is no more a Civill Government subordinate to the Magistrate and his Sword then Christs Kingdom visible and externall or invisible and internall is of this world When therefore Erastus denyeth that there is any Church-Government he meaneth there is no Spirituall Church Government in the hands of Presbyters but because we know no Government of the Church as the Church but it is Spirituall and the Government of the Church by the Christian Magistrate is a Civill Government of men as men and that by the power of the Sword and so it is no Church-Government at all and therefore we justly say that Erastus denyeth all Church-Government Erastus When Paul saith Act. 23. Thou sittest to judge me according to the Law Doth he not acknowledge the High Priest to be his Judge Paul denieth that he had done any thing contrary to the Law And Tertullus saith We would have judged him according to our Law if Lysias had not without Law violently taken him from us Ans Ananias was to judge him only in an Ecclesiasticall way and when Paul saw that they went beyond their line to take his life he appealed from their inferior judicature to Caesar who only had power of his life 2. Lysias had Law to vindicate an innocent man accused on his life before a most uncompetent judicature Tertullus knew the Iews had favour and connivence in many Lawlesse Facts CHAP. XVIII Quest 14. Whether Erastus do strongly confute the Presbytery of the New Testament BEza saith there vvas need of same select men in the Apostles time to lay hands on Ministers to appoint Deacons for there vvas no Jevvish Synedrie no Magistrate to do it and vvhen Paul forbiddeth Christians for things of this life to implead other before the heathen Magistrate would he send them in spirituall businesse to such or must that Tell the Church have no use for a hundreth years after Christ So Beza yea if the Lord ascending to heaven left Officers for the building and Governing his Church Eph. 4. 11. and some to be over the people in the Lord 1 Thes 5. 12. 13. some to watch for their souls whom they were to obey some to feed the flock and to drive away the wolves Act. 20. 28 29 30. some to Govern the house of God no lesse then their owne house 1 Tim. 3. 4. a Presbytery in generall Erastus cannot deny only he denieth such a Presbytery and saith that it is like this such a one is a living creature Ergo such an one is a dog But if I can demonstrate there is a Presbytery and they were not all Bishops as is clear Rom. 12. 89. 1 Cor. 12. 28 29. 1 Tim. 5. 17. and if Tell the Church by no Grammer can be Tell the Bishop except you make the Queen the Bride and the servant or friend of the Bridegroome all one It must follow there is both a Presbytery and such a Presbytery in the Church nor do we argue from a generall to specials Erastus The Church may not kill men but she may pray that God would destroy them or convert her enemies Ans To pray that God would destroy him whom we are to admonish as a brother is a strange discipline Erastus will never make good from Scripture that God hath appointed praying for the destruction of men to be a saving ordinance appointed of Christ for gaining of souls such as we take rebuking admonishing excommunication eschewing the company of scandalous brethren which have for their intrinsecall end the repentance of a brother under these censures and therefore this of Erastus his killing of men is a new forged censure Erastus Whereever the Scripture speaketh in the New Testament of a Presbytery there is no other understood but that of preachers therefore it is false that the Apostles have commanded any other Elders beside those that labour in the word Ans The antecedent is false 1 Tim. 5. 17. as I have demonstrate in another place I repeat it not here let any disciple of Erastus answer if he can 2. The consequence is vaine for if in every place of the New Testament where mention is made of an Elder the Holy Ghost mean only a Preaching Elder it followeth only that any other officers as Deacons and those that labour not in the Word yet Govern well are not called with the name of Presbyters And so the Argument is against the name not against the office and thing What if the Presbytery be named from the most principall part as is ordinary in Scripture doth it follow that there be none members of the Presbytery but only Preachers of the Word In no sort Paul saith of the visible Church of Corinth Ye are bought with a price ye are justified ye are sanctified Ergo none were members of the visible Church but those that are redeemed justified and sanctified it is like the consequence of Erastus 3. I retort this vaine argument thus none in Scripture have the name of Apostles But the Eleven and Mathias none are called the witnesses of the Lord but they 1 Ioh. 1. 1 2. Ergo there be no preaching Ministers neither Timothy Titus Epaphroditus that are to be called witnesses of the Lord but the twelve Apostles so where doth Erastus finde that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deaconrie or office of labour in the Ministery is given to any but to those that labour in the word Rom. 11. 13. Ergo must there be no deaconry but labouring in the word the plaine contrary is Act. 6. Erastus Beside Levites and Priests there belonged to the Synedry of the Iews other heads of families Ergo beside Ministers there must be Prophets and Doctors in the Presbytery it followeth not Ans Erastus fancies a conclusion of an Argument that Beza saith not for he
my judgements and they shall keep my Laws and my Statutes in all mine assemblies and hallow my Sabbaths so 2 Chron. 23. 19. And Iehojada set the porters at the Gates of the house of the Lord that none which was uncleane in any thing should enter in And shall we concelve that porters that is Levites would hold out those that were only ceremonially unclean and receive in murtherers who had killed there Children to Molech that same day there was not to enter in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the unclean in any matter the text is generall excludes idolaters and murthers and such as should refuse to enter in Covenant with the Lord of which the Text speaketh As for Erastus his consequence which he unjustly imputeth to us to wit Israel sinned in coming to the Lords temple to prophane it in the very day that they slew their Children to Molech Ergo there ought to have been Priests and now there must be Presbyters and selected overseers in a Church judicature to debarre murtherers and the like scandalous persons from the Sacraments 1. This is not our consequence But this we say if the Priests knew that same day that they came to the Temple they slew their Children to Molech the Priests should have debarred them from coming to the Temple and from eating the Passeover as their office and duty was by the Law of God Num. 9. v. 6 7. Num. 19. 11 12. Lev. 22. 6. The soul that hath touched any such unclean shal be unclean till even and shall not eat of the holy things unlesse he wash his flesh with water 7. and when the Sun is downe he shal be clean and shall afterward eat of the holy things because it is his food Now it was the Priests office Lev. 10. 10. that he put a difference between holy and unholy and between clean and unclean so if Eli knew that his sonnes made themselves vile before the people and committed furnication with the women at the doore of the Tabernacle of the Congregation Ergo Eli should as a judge have restrained them 1 Sam. 3. 13. But from this antecedent we draw not this consequence Elies sonnes do publikely make themselves vile Ergo there ought to be such an Ordinance as a judge with Civill power to punish them and Ergo there ought to have been no King to punish them but a judge like unto Eli and Samuel this consequence followeth not from this antecedent but only hoc posito that Eli hath the sword and be the Civill judge Ergo he ought to punish from scandals in the Church and prophaning the holy things of God we inferre not Ergo there must be such a judicature erected as if the antecedent were the cause of the consequent But this only followeth Ergo supposing there be a Church and Presbytery invested with this power they ought not to admit murtherers or any unclean persons to come and partake of the Sacraments and so defile the holy things of God as for the place Ezek. 33. I undertake not from thence to conclude debarring of any from the holy things of God by the Priests what may follow by consequent is another thing Erastus Whereas it is said Deut. 23. the Lord would not have the price of a whore offered to him Ergo far lesse would he have a whore admitted to the sacrifice it followeth not but a penitent or a whore professing repentance may be admitted to the sacrifices 2. He forbiddeth only the price of a whore to be offered to him as a vow or a thing vowed it may be that agree not to all sacrifices For God forbiddeth a living creature that is unperfect in a vow But Lev. 22. he forbiddeth not such imperfect living creatures to be offered to him in a free will sacrifice so God forbiddeth honey to be offered in an offering by fire but not in all other oblations But will not the Lord have a whore to offer to God that which is lawfully purchased or which is her patrimony or may not a whore offer her first borne to the Lord or circumcise him We find not that forbidden From things to persons we cannot argue we may not offer a lame beast to God Ergo doth the Lord so abhor a lame man that he may not come to the Temple God alloweth not tares amongst the wheat yet he will not have the externall Ministers to pluck up the tares while harvest Ans If the hire received for a whores selling of her body to uncleannesse must not be applyed to the service of God farre more cannot a whore as a whore be admitted to partake of the holy things of God for the price or money is called abomination to God Deut. 23. for the whore not the whore for the money and so we may well argue from the things to the persons 2. It is false that God forbiddeth the price of a whore onely in vows and not in sacrifices he forbiddeth it because as Moses saith Deut. 23. 18. it is an abomination to the Lord and as Erastus saith it is money unjustly purchased Yea Davids practise teacheth that what we bestow on sacrifices as well as in vows it must be our own proper goods and not so much as gifted to us 2 Sam. 24. 24. Neither will I offer burnt offerings unto the Lord my God of that which cost me nothing farre lesse would he offer the price of a whore in sacrifices and the Divines of England say on the place hereby is forbidden that any gaine of evill things should be applied to the service of God Mich. 7. 1. Vatablus saith the like 2. For the Lords forbidding to offer in a vow Bullock or Lambe or any thing that is superfluous or lacking in his parts and permitting it in a free-will offering by a free will offering is meant that which is given to the Priest for food of a free gift but otherwise what is offered to the Lord in a vow or a free will offering must be perfect for the blind broken maimed having a wenne scurvy or scab can in no sort be offered to the Lord Lev. 22. 20 21 22 23. There is no word of the Lord in the free will gift that Erastus speaketh of but only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liberall free from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give freely to God or man 3. A whore repenting or professing repentance was not debarred from sacrifices but that is without the bounds of the question an heathen could say Quem penitet facti is pene innocens est Senec. in Traged We debarre none that professe repentance from the seals of the Covenant 4. When a whore as a whore did offer her first borne being a bastard in the Temple I conceive neither she nor her childe were accepted Deut. 23. 2. Abastard shall not enter into the Congregation of the Lord if the childe was born of Married Parents the woman repenting the question now must be far altered 5. For a lame
should not delay to pray till he were first delivered from the gall of bitternesse and then pray Sure if Peter had said to Simon Magus First labour to be freed of the gall of bitternesse and to have thy thoughts pardoned and then pray that the thoughts of thy heart may be pardoned as Christ saith First bee reconciled to thy brother and then offer and as Paul saith First Let a man try and examine himselfe and so let him eate and drinke the reply of Erastus should have nerves 2. It is true Christ speaketh not of the externall government of the Church but it is as false that he speaketh of the internall acts of the minde but he speaketh of the right ordering of the externall acts of divine worship which are regulable though not quatenus as regulable by the Church and draweth an argument from the words by necessary consequence which consequence Erastus cannot elude 3. But how doth Erastus prove this consequence if our Exposition stand and if we were to doe nothing in offering gifts at the Altar except we bee first reconciled to our brother and if God approve nothing which we doe which deviates from this perfection we should doe nothing that is good and right and so all must be excommunicated 1. Is Christ here injoyning a work of perfection and of supererogation Is Erastus popish in this 2. As it is impossible not to offer gifts aright so is it not to eate and drinke worthily while first we be reconciled to our brother Erastus was so surfetred with charity as we heard before that if any but desire the Sacrament and professe repentance he thinketh he is obliged to beleeve he is fit for the Lords Supper and here if Christ require but that the partie be reconciled to his brother ere he offer his gift and come to the Sacrament this is too great strictnesse it should excommunicate us all and we shall so never doe any thing that is right and good 4. It is false that Christ speaketh here of internall acts onely and of that which our minde injoyneth for the Lord speaketh of three externall visible acts 1. Of offering a gift at the Altar 2. Of delaying and suspending of the offering 3. Of a previous visible reconciliation to an offended brother 5. He saith not if the Presbyters bid you saith he leave your offering true he saith not that in words but supposing this that the Presbyters know that the same very day that he bringeth his offering he had beene killing his owne sonne to Molech as Ezek. 23. 38. 39. Whether were the Presbyters to forbid him to come and offer while he should testifie his repentance and finding him impenitent whether should they not judge him both to be debarred from the holy things of God and to be cast out of the Church as 1 Cor. 5. Certaine this is Christs order Be first reconciled to thy Brother and then offer try thy selfe first and then eate and if the Church see this order neglected whether are they to suffer clean and unclean to come and eat and holy things to be prophaned Erastus He shall expede himselfe out of this doubt easily who can distinguish the internall governing of the Church which is proper to God onely who knoweth the thoughts and can judge them without error from the externall governing of the Church in qua falli infinitè omnes possumus in the which we may all infinitely erre and in which we can doe nothing nisi quod mandatum expessè nobis legimus except what vve read to be expresly commanded for here he vvho is not against us is vvith us Marke 9. and no man ought to forbid those which God hath commanded so they bee externally done all externall actions quoad nos to us are good vvhich are done according to the prescript of Gods Word though to God vvho judgeth the heart they be not good every vvay many to day the Pharisees of old many in Pauls time preach for gaine many are ambitious and some out of envy preach Christ never for bad them to teach nor Paul but rejoyced Phil. 1. that Christ was preached hovvever since no man can understand the internall actions or thoughts and without error judge them there is no punishment by mans Law for them onely God vvithout error judgeth and punisheth them Ans There be many untruths here 1. If this distinction of internall and externall governing of the Church remove most of the doubts here he that eates and drinkes unworthily which is an act of externall worship which may be regulated and ordered by the Church for the Church may not administer the Sacraments to Pagans without the Church is no sinne to the unworthy eater because God commanded that externall act expresly as Erastus saith and so it is a good action quoad nos even to the unworthy eater for he knoweth not his owne thoughts nor can he judge them without error especially being unregenerated 2. If Erastus himselfe acknowledge this his owne disâ—inction he must acknowledge an externall Church-government and who then are the Governours especially in the Apostolick-Church where heathen Magistrates are Pastors and Teachers no doubt what meaneth this then my Brother trespasseth against me and will not be gained I tell the Church Erastus saith I tell the Christian Magistrate but there is no Christian Magistrate then there was no externall Government in the Church the first hundreth nay nor three hundred yeers in the Church or then it must follow that the Apostles and Pastors were the deputies of heathen Magistrates Ergo the heathen Magistrates should with imposition of hands have been ordained the officers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Church And that they were not it was their owne fault for the principall officer must be more principally called to office by Christ and given by him as a gift when he ascended on high to edifie the body of the Church Eph. 4. 11. 3. Erastus will have men debarred from judging the inward actions because God only can judge them sine errore without error But so God only should judge all things internall and externall and there should be no Magistrates because men may erre in judging the externall actions of men and will not this gratifie the Papists who say in this Tell the Church that is the Pope who cannot erre Then the Synod cannot erre Protestants deny the consequence Synods may judge as Act. 15. and yet Synods may erre 4. Erastus will have us lyable to infinite errors in externall actions therefore saith he we should do nothing in externalls but what is expresly commanded but first may we not infinite falli infinitely erre in internall actions and thought and acts of beleeving are we more infallible in internall then in externall actions New Theologie and are we not as well tyed to what is expresly commanded in internall as in externall actions I think the word is as strict a rule and the Law of the Lord as
Law of God so the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronym intrabunt in Ecclesiam Domini Vatablus in Not. erint de consortio populi Sancti The English Annotators cite for this Nehe. 13. 1 2. the Law is that the Moabite and the Ammonite should not enter into the Congregation of the Lord for ever It is said v. 3. They separated from Israel all the mixed multitude so that cleare it is to enter into the Congregation is to become a Member of the Church then to be separated from the Congregation must be to be cast out of the Church and deprived of the holy things of God as heathens and strangers were according to that Levit. 22. 10. There shall no stranger eate of the holy thing What is this but Excommunication call it with another name we care not it is really to be separated from the Church 7. It is admirable to me to heare Erastus say It cannot be that God who is no accepter of of persons will not receive into his Kingdome a Bastard an Ammonite a Moabite Is not this to reason against the Law of God and the wisedome of God Deut. 23. 1. 2 3. who saith that he will not receive such into his Church which is his Kingdome and a company of Kings and Priests unto God which he hath freely loved Exod. 19. 5 6. Psal 149. 1. Deut. 7. 7. Deut. 26. 16 17 18. as â—oâ— the rejecting of men from his heavenly Kingdome according to Gods decree of eternall Reprobation I deny Excommunication to be any such rejection of men it being onely a casting them out from the visible Church and the speciall Church priviledges that their Spirits may be saved in the day of the Lord and what can be more contrary to the Word then that Erastus should say God declared not that it was his will that Moabites Ammonites should not be circumcised anâ— admitted to the Sacraments Why then did hee not chuse Moabites and Ammonites for his people and make a covenant with them and give Circumcision a Seale of the Covenant as he dealt with the Iewes if he mean God will not exclude Moabites and Ammonites from the Sacraments so they repent and turne to him but now Erastus fights with his owneshaddow Who denieth but Iewes and Gentiles so they call on him are welcome to all the holy things of God and not to be cast out of either Church or Synagogue 8. To say to cast out of the Synagogue is a meeker word then to Excommunicate is but to beg the question Yea but saith Erastus it is lesse and a milder thing then to destroy and pro deplorato habere to esteeme a person lost we say Excommunication is not to destroy or to give for lost but though it be the most violent yet it is a saving remedy that the man may be ashamed humbled and his Spirit saved 9. We reason not from the fact of Pharisees if they cast any out of the Synagogue for a just cause they ought also by Gods Law to debarre them from Temple and Sacraments and therefore if they did not debarre it was their sinne not our Rule CHAP. XXI Quest 17. Divers other Arguments vindicated as from Communion with the Church subjection of Magistrates and Ministers The Ceremonially unclean from Matth. 18. Tell the Church Erastus Christ hath given a power to his Church to loose Ergo also to binde The Church admitteth Believers into Communion Ergo they cast out the impenitent Erastus Answereth Such a power as they have to Ioose and to admit such and no other have they to binde and to cast out but it follovveth not Ergo it is a povver to debar from the Sacraments and to Excommunicate it is à Genere and Speciem affirmativè Ans Erastus is mistaken and formeth the Argument as he pleaseth The Church pardoneth as a Church and receiveth into her body believers to participate of Church-priviledges and Sacraments in a Church Communion Ergo the Church hath power to binde and cast out from this same Church-Communion those that leaveneth the whole lump as a City may admit a stranger to all the City priviledges Ergo the same City may for offences against the City cast out and deprive of City priviledges offenders is this a Genere ad speciem affirmativè If the Church have a power to cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from amongst them a Member we shall not contend for the name of Excommunication Erastus The Ministers have none by whom in their office they can be corrected But saith Erastus If every soul be subject to the higher powers how are Ministers excepted if Ministers correct Ministers they play to others hands spare thou the nails and I shall spare the teeth Ans The Author doth not except Ministers from civill subjection to Magistrates But only he saith In Ecclesiasticall censures the Magistrate is not to judge the Ministers because a Ministery being an Ecclesiasticall office as such it is not liable to the civill power only the Ministers as they erre and sin in their persons are liable to civill punishment but not to Ecclesiasticall to be inflicted by the Magistrate 2. Through the corruption of mens nature every one may wink at anothers faults It is true But consider if this slow from the nature of Gods Ordinance to wit that the Citizen obey the Laws of the City whereof he is a member This is an Argument against any Senate Parliament Counsell of State or War or Aristocracy on earth if of an hundreth Lords of the States Generall one or ten play the Traytor to the State who shall take order with them Their Collegues and fellow-Senators Partiall judging falls out here through mens corruption spare thou the nails and I le spare the teeth and from Erastus his way if you Argue from mens corruption the same will follow May not the Magistrate say to the Minister Honour me before the people and Preach not against the sins of King and Court and I will oversee and wink at thy Pluralities non-residencies soul-murthers And may not the Minister say to the Magistrate Let me be above all Civill Laws and be Lord Prelat and sit on the necks of my Brethren and defraud oppresse and I shall be silent and preach nothing against the idolatry oppressions Sodomy uncleannesse of Magistrate and court Erastus The Ceremonially unclean were excluded from the Sacraments Ergo far more the Morally unclean But how saith he doth this follow You Excommunicate none but the obstinate for those that were Ceremonially unclean against their will were excluded from the holy things Ergo far more he that is Morally unclean is to be debarred though he be not obstinate How could Paul Excommunicate the incestuous man 1 Cor. 5. he was never admonished or Peter Excommunicate Annanias as you say Ans All Types or comparisons hold only in that for which the spirit of God doth bring them Now the Ceremonially unclean were debarred from
should chuse the Elders at least at the first even though the Church doe not consent But how can they sit in place of the Church and judge who were against the will and minde of the Church chosen to be Judges for though the Magistrate be a chiefe Member of the Church yet to Tell the Church is not to Tell the Magistrate as you say but to Tell the whole Church and it is no â—xcuse that the Magistrate doth but once chuse the Elders for if hee have no right nor Law from God to doe it he can never doe it and if he have Law from God to doe it he ought alwayes to doe it Ans Here Erastus reasoneth against some Auâ—hor that inclineth to the way of Morellius If there bee no formed Church endued with knowledge and discretion to chuse their owne Elders if there be godly men fit to be chosen they are to convene and chuse from amongst them Elders the godly Magistrate is to joyne his Vote and Power because there is a Church not yet constitute it is now Perturbatus aut corruptus Ecclesiae status and I ever judged it a golden saying of that great Divine Fran. Iunius that when the Magistrate will not concurre the Church in that extraordinary case may doe somewhat which ordinarily they cannot doe and againe when the Church doth not their duty the Magistrate in that case may doe something more then ordinary to cause the Church doe their dutie for its a common Laâ— to ills out of order remedies out of the road way may be applyed So if the Priests and Levites be corrupt Iehoshapaht and Hezekiah and Iosiah may reforme And therefore though the godly Magistrate jure communi by the common Law of Nature imploy his power to appoint Elders all Errors and confusions in the Church are in some measure out of order yet it followeth that jure proprio and ordinarily he should alwayes doe this 2. Elders are not properly Representators of the Church to me while I be better informed for power of feeding and ruling is immediately given by Iesus Christ to the Elders and not by the interveening mediation of the Church but onely by their designation to the office thâ—s power is given by the people 3. The Magistrate as the Magistrate and by vertue of his place is neither a Member farre lesse a chiefe Member of the Church for then all Magistrates should be Members of the Church even Heathen Kings and Rulers which no man can say The Christian Magistrate as a Christian is a Member of the Church But that is nothing to helpe Erastus Erastus Because the multitude can doe nothing in order therefore say they they have power to choose Elders to whom belongeth the power of Excommunication But how prove they this Though a company vvanting a Magistrate have this power shall it follovv that a company to vvhom God hath given a godly Magistrate should have this povver But because confusion vvould follovv therefore Elders are to be chosen Ergo Such Elders as make up your Presbyterie à genere ad speciem affirmativè nulla est consequutio Ans 1. Not only from necessity of eschewing confusion but from the positive Ordinance of God we infer Presbyters we do not own any such consequence Prelaâ—es and Papists argue for a Monarchy in the Church from order we know no creatures of the like frame Erastus is for a Bishop he may so argue not we We finde Christ hath placed such organs in his body as Eph. 4. 11. 12. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Tim. 3. 1 2 c Act. 6. 1 2 c. and 14. 23. Ergo they ought to be for we think the Church cannot govern it self 2. If the Church wanting a Magistrate as the Apostolick Church did have power to chuse Presbyters and by a Divine Law how dare Erastus say That it followeth not when the Church hath a godly Magistrate she should keep the same power Can the godly Magistrate when he cometh into the Church take any Divine power from the Church Is the Magistrate given to the Church as a Nurse-father to preserve that power that Christ hath given to his Spouse or is he given as a spoiler at noon day to take to himself the power and make the Ambassadors of Christ his Ambassadors and Servants to preach in his Name whereas before when they had no Magistrate Pastors did preach only in the Name of Iesus Christ Erastus Sure the Lord hath concredited to the Magistrate the Command and all power of externall Government so as he hath subjected not only Civill but also Sacred things to his power that he may manage the one according to the Word of God the other according to Iustice and equity which since it is Commanded in the Old Testament and practised by all holy Iudges and Kings and we finde it not changed in the New Testament We justly say that the Church that hath a godly Magistrate cannot by Gods will chuse a new Senate or Presbytery to exercise publikely Iudgement for God hath not armed subjects against their Magistrates Nor hath he Commanded them to take any part of their power from them and give it to others and to subject them to externall Dominion Ans Sure the Lord concredited to the Priest not to King Vzziah to burn incense and to the Priests to rebuke Vzziah and command him to desist and this is no lesse externall Governing of the house of God quoad hoc in this particular then Excommunication for to Excommunication on the Churches part as Excommunication is no more required but that the scandalous and murthering Magistrate should not come to the Table of the Lord or remain in the society and Church-fellowship of the Saints as a Member of the Church Now if the Magistrate obey not the Church as the Church can use no bodily coaction or restraint to hinder the Magistrate to obtrude himself upon the holy things of God though other either fellow-Magistrates or the inferior Magistrates if the party â—xcommunicated be the supream Magistrate or the Parliament may and ought to use their power as Magistrates by the sword to hinder the holy things of God to be prophaned for I think it easie to prove if this were a fit place that inferior Magistrates are essentially Magâ—strates and immediatly subject to the King of Kings for the due use of the sword as the supream Magistrate or King And therefore there is no more externall dominion used in Excommunicating a bloody and scandalous Magistrate then in rebuking and threatning him Now Erastus granteth That Pastors may rebuke and threaten according to the Word of the Lord even Magistrates and Kings 2. If because Iudges in the Old Testament as Eli and Samuel Sacrificed and we finde this not changed in the New and nothing extraordinary in this Ministers in the New Testâ—ment may do the same Then the Iustice of Peace and Mayors of Cities and every constable may by vertue of
Church judgeth of internalls and that they may debarre men from the Sacraments for only heart-unbeleefe knowne to God only This must lye on Erastus as a calumnie while he make it good from our writings and Doctrine that we thus teach exclude those that are visibly scandalous and prophane and we are satisfied 2. He that brings his offering to the Altar and hath done a knowne offence to his brother for it is a sinfull and visible scandall which scandalizeth one brother He useth not the holy things of God right even as touching externals He that comes to the Lords supper desiring and asking the ordinance of righteousnesse as Isaiah speaketh and promiseth amendment and yet is openly ignorant and not sound in the faith he useth not aright the Sacraments even in externals of which only the Church judgeth rightly as he that in the same day commeth to the temple to worship now the very personall presence of a Iew in the Temple which was a Type of Iesus Christ was a worship and a holy thing of God whereas our presence in the place of meeting for worship is no such thing when he hath killed his sonne to Moloch prophaned the Temple and the name of God even in externals for the Priests of old who were to put differences between the clean and the unclean no more were to judge the inward thoughts and heart-dispositions of men knowne to God only then we can now judge them in the New Testament 1 Chro. 29. 17. 1 King 8. 39. 1 Chro. 28. 9. Prov. 15. 11. Hence that is an ignorant speach of Erastus Quistatuit malus esse non prodibit in ecclesiae faciem ut se poenuere prioris vite testetur ac meliorem promittat That man shall never come before the face of the Church to testifie that he repenteth of his former wicked life and promise amendment who purposeth to be wicked Will not men purpose not to be reconciled to their brethren and suffer many suns to go downe in their wrath and malice who come and bring their offring to the Altar why did then Christ forbid offring at the Altar without being reconciled to an offended brother Mat. 5. might not the offending brother offer his gift and were not the Priests to except his offring He could say all that Erastus requireth I acknowledge I have offended my brother I promise to crave him pardon and I desire to offer according to the Law Then the Priest was obliged to beleeve he dealt sincerely and lay his gift upon the Altar though he should not obey the command of Christ and go and leave his gift at the Altar and not offer while he were first reconciled to his brother and the like I say of one that hath killed his brother and cometh with hot blood to the Table of the Lord and goeth not to the Widdow and Orphanes whose Husband and Father he had killed to be reconciled Surely the man that should thus offer should not come to offer nor to eat at the Lords table rightly even in regard of externals which the Church may judge for he should omit this externall Be first reconciled to the Widdow and then offer and eat as Christ commanded 3. It is against Scripture and experience that a man that hath a purpose to kill his Father and in the highest point of treason to invade King Davids throne as Absolon did to say he will not professe to pay his vows at Hebron And might not Judas by his very eating the Passeover professe he beleeved in the Lambe of God that taketh away the sins of the world and that he would serve Christ and yet purpose in his heart to sell his Master Christ for 30 peeces of silver They seeme to be little acquainted with the mysterie of the hypocrisie naturally in men who put in print such a position The Author against whom Erastus writeth saith We have reason to rejoyce if we finde any such who will not professe faith and repentance though they be Hypocrites and therefore there is need of Excommunication and his meaning is that there is need of Excommunication alwayes and therefore there will be many who professe Repentance in words whose life and conversation belie their Repentance and Erastus cannot deny this if he know what it is â—o have a forme of godlinesse and deny the power which forme many have who are to be debarred from the Sacraments and to be Excommunicated in regard they are lovers of their owne selves covetous boasters proud blasphemers disobedient to parents unthankefull without naturall affection truce breakers false accusers incontinent fierce despisers of those that are good traitors headie high minded c. 2 Tim. 3. 1 2 c. and such they are in the eies of men otherwise Paul would not forbid to withdraw from such Erastus The Author I thinke would yeeld that the Sacraments should not be denyed to those who seeke them and desire to use them aright and are not excommunicated for the writeth that the deniall of the Sacraments is onely a Testimony of excommunication So when we give not a Testimony of a thing for example of learning to any to whom the thing it selfe to wit learning doth not agree we cannot deny the Sacraments to those who are not Excommunicated for hee should not be blotted with a Testimony of a banished man who is not declared to be banished Ans 1. The Author I thinke would never yeeld but the Sacraments ought to be denied to those who aske for them and desire to use them aright if they be otherwise Truce-breakers false accusers incontinent traitors for those have and may have a forme of godlines and aske the Sacraments and desire to use them aright I meane they may say they desire to use them aright for of their inward desire God onely can judge who knoweth the heart yet the Author cannot he will not say that such are to be admitted to the Lords Supper all thaâ— Erastus goeth on iâ— That the Church is obliged to beleeve that those doe repent and use the Sacraments aright who say in word of mouth they doe so and therefore are to be admitted to the Sacraments though they come but an houre before out of the Bordell house and have hands and sword hot and smoking with innocent blood Now Dogs and Swine Câ—in Iudas known to be scandalous may give faire words and cry Lord Lord and professe all this as is cleare Isa 58. 2. Mat. 7. 21 22. Rom. 16. 18 Mat. 23. 13 14 23 c. 2. Exclusion from the Sacraments is a Testimony of Excommunication but not testimonium proprium quarto modo for some that are not excommunicated are to be debarred from the Sacraments as the thing it selfe will force us to acknowledge should any come with his sword hot in blood from killing his father and Pastor to the Lords Table I hope the Church knowing this would not admit him to the Sacrament and yet he is not yet excommunicated
and I hope they would not presently in the same moment that they debarred him from the Lords Supper excommunicate him There must be some time required to pray for him to rebuke convince and lay open his sinne before he be excommunicated which moved me to thinke that there was necessity of expresse Scripture to prove Excommunication but that abstention as Divines calleth it or suspension from the Lords Supper may well be sufficiently proved by Analogie by consequent and by the nature of the holy things of God and Pearles that are not to be given to the prophane 3. A visible scandall is a sufficient ground of the lesser excommunication or debarring from the Lords Supper and so we put a Testimony of one banished from the holy things of God on him who hath committed a scandalous offence which is a sufficient ground thereof though the offender be not formally excommunicated This Author saith without the consent of the Church no man though contumacious should be excommunicated What this is against us or for Erastus I see not we say the same He saith The Magistrate may chuse some of the congregation to Excommunicate which if he say I consent not to him and see no warrant for it in Scripture But I rather believe his sense to be That the godly Magistrate may command the Church to Excommunicate and punish them if they be negligent in this But hence it followeth not that the Magistrate may Excommunicate them as Erastus inferreth no more then of old it followeth King Vzziah might command the Priests to burn incense to the Lord and punish them if in this they should neglect their duty Ergo King Vzziah might lawfully in his own person burn incense to the Lord Erastus himself will deny this consequence Erastus saith It is evident this Author meaneth That God commanded not a Presbytery to be but that it is necessary for orders cause But I had rather that he had proved it from the Authors words And so I deny it while Erastus bring his own words to prove it I believe he fancies many things of this worthy Author as that he subjects not the Magistrate to the Presbytery And why Because he saith None ought to be Excommunicated without the consent of the Magistrate Truly it is a weak reason for if the Magistrate be a godly man and a Member of the Church it is necessary that his positive consent be had that he may in light and faith use the sword against him as against other evil doers But I give him no negative voyce nor any authoritative or Ecclesiastically judiciall voyce in Excommunication which can be due to him as a Magistrate So the Author doth not at all disagree from us Erastus is mistasten Erastus God hath Excommunicated Drunkards Hypocrites from the Sacraments except they repent But where hath God commanded such being Circumcised and Baptized to be excluded from the Sacraments especially if they professe that they repent of their former wayes for it is one thing to be excluded of God another thing to be cast out of the visible society of the godly Ans God hath Excommunicated Drunkards and Hypocrites who are not known openly to be such to the Church and therefore the Church cannot debar such from the Sacraments and so we grant all That it is one thing to be Excommunicated of the Church and another to be Excommunicated of God 2. He asketh where hath God commanded to debar such from the Sacraments being circumcised and baptized I Answer then If they be uncircumcised and unbaptised God will have the Church to debar them But let Erastus shew any Scripture for their exclusion but such as warranteth us to exclude the openly scandalous though circumcised and baptized 3. What warrant hath the Church or Magistrate if Erastus so will to debar all the uncircumcised and â—nbaptised from the Sacraments Job the Eunuch are not Excommunicated of God Ergo if the Lords non-Excommunication be our rule we cannot Excommunicate all the uncircumcised and baptized as such 4. Erastus addeth They cannot be excluded from the Sacraments Presertim sâ— pâ—nitentiam vitae anteactae prae se â—erant especially if they professe repentance But this presertim especially seemeth to infer though they professe no repentance but be dogs and swine they ought not to be debarred from the Seale Is this piety or rather prophanity But only he would say they are far lesse to be debarred if they professe repentance But we know to professe repentance in Erastus his way is to say by word of mouth they repent Now this saying so may consist with being openly dogs and swine Hence we see the contradicent of Erastus his saying to wit that the most openly scandalous are not to be excluded from the Sacraments especially if they say they repent that is especially if they lye and dissemble before the Sun yea though they mock God and repent noâ— I should think their saying they repent when their flagitious and impure conversation doth belye their profession maketh them so much rather worthy to be debarred being both dogs and Hypocrites So far I am from Erastus his presertim especially if they professe that they repent Erastus I grant it â—ighteth with Gods will that pardon should be denied to any by the Word and yet pardon sealed to those same men in the Sacrament But when the Word denyeth remission of sins absolutely to those the Sacraments are not due to them but the Word denieth not remission to them upon condition they repent and so neither should the Sacraments be denied to them Ans But the word denyeth absolutely remission of sins to dogs and swine so long as they repent not and that so much the more that they say they repent and their life belies their words and testifies to their face and before the Sun that they are plaâ—stered Hypocrites Ergo the Sacraments should be denyed to them Erastus But it followeth not that the Sacraments belongeth not to him who is not a member of the invisible Church so he be a member of the visible Church but as he partaketh only of the externall Communion so he receiveth but the externall elements from an externall Minister Ans But if he be visibly no Member of the invisible Church but in the eyes of the Church visibly a dog or a swine neither ought the externall symbols that are even externally the holy things of God to be given to him for otherwise this Argument shall conclude if one be baptised and a member of the Church though a dog yet the pearls of the Gospel are to be cast to such a dog which Erastus himself denieth And so this Argument hurteth Erastus as much as us That this Author saith God commanded those that transgressed his holy Law with an high hand and presumptuously to be killed lest they should live and prophane his holy things I defend not But sure Erastus erreth who will have all such to be killed by
29. Deut. 10. 8 18. Numb 1. 50. and 3. 9 12 41. and 8. 10. Psal 122. 5. In Jerusalem there were set thrones of judgement the thrones of the house of David Mat. 22. 21. Christ commanded to give to Cesar the things that are Cesars and he in his own person refused to usurpe Cesars place Luke 12. 14. Man who made me a Iudge and interdicted his Apostles thereof Luke 22 24 25 26. and yet appointed for them a Judicature of another kinde Mat. 18. 15. Mat. 16. 19. Ioh. 20. 21. 1 Tim. 5. 17. Heb. 13. 17. 1 Cor. 5. and if any should deny that the Civill Magistrate had another Court in which he judged the Scriptures will refute him 3. It is evident that Iehoshaphat did not institute but restore those two courts 2 Chron. 19. 11. And behold Amariah the chiefe Priest is over you in all matters of the Lord and Zebadiah the son of Ishmael the ruler of the house of Iudah for all the Kings matters never any Erastian could satisfie either themselves or others to shew us what were those two courts so distinguished by their two sundry Rulers Amariah and Zebadiah the one a Priest the other a Magistrate 2. By the different formall objects the matters of the Lord the matters of the King and confounded they must be if the King and Ruler be a judge in the matters of God except God make him both a civill judge and a Prophet as were Moses and Samuel which yet were differenced when the God of order established his Church in Canaan The Church convenes for a Church businesse Iosh 18. 1. to set up the Tabernacle but for a civill businesse to make war the State conveneth Iosh 22. 12. 15. 16. Iudg. 21. 12. and Ier. 26. 8. there is the Church judicature discerning that Ieremiah was a false Teacher and they first judge the cause and v. 16. The Civill Iudicature discerneth the contrary and under Zorababel Ezra and Nehemiah they indured different judicatures Iesus Christ was arraigned before Caiphas the High Priest for pretended blasphemie before Pilate the civill judge for treason but Caiphas was to determine onely by Law in questione juris whether it was blasphemie which Christ had spoken but he had no power by Gods Law to lead Witnesses or condemn Christ Nor is it true that the Priests had their government onely about Ceremonialls for they were to judge of Morall uncleannes also which even then debarred men from the holy things of God as is cleare Hag. 2. 12. Ezek. 44. 9. 10 23 24. and if any say that the Magistrate amongst the Iewes did judge of Ecclesiasticall things and reformed Religion We answer extraordinarily the Magistrate might prophecie and did prophecy as did Samuel David Solomon Why do not Erastians bring those examples to prove that Kings Provasts Iustices may now preach the Word and administer the Sacraments which yet is unlawfull to them by grant of Adversaries for the examples of the Kings amongst the Iewes is as strong for preaching as for governing and because Prophets did judge the people of old yet no Protestant Divine will say that now Pastors may also usurpe the civill Sword Now least any should object the case is not alike in the Jewish and Christian Church surely the King of the Church hath no lesse separated such men as Paul and Barnabas for the Ministery now then at that time Rom. 1. 1 2. Act. 2. And sent labourers to his vineyard Luk. 10. 2. Matth. 20. 2. 9. 37 38. And Ambassadors to Preach in his Name 2 Cor. 5. 20. Ministers of Christ and Stewarts of the mysteries of God 1 Cor. 4. 1. Men sent of God whose feet are pleasant for their good News as were the Prophets of old who were not only gifted to preach but instructed with Divine Authority as is clear Rom. 10. 14. 15. Isa 52. 7. 40. 9. Nahum 1. 15. Yea and men that feeds the flock not only by Preaching but also Govern the Church so that they must take heed that Ravening Wolves creep not into the Church who shall not spare the flock Act. 20. 28. 29. Men who must be obeyed because they watch for our soules Heb. 13. 17. And can govern the Church as well as they are apt to teach 1 Tim. 3. 5. 2. Men that labour amongst us and are over us in the Lord 1 Thes 5. 12. And men who are to call to the work other faithfull men that are able to teach others 2 Tim. 2. 2. Such as are separated from the affairs of this life such as Magistrates are not 1 Cor. 6. 3. such as Rule well 1 Tim. 5. 17. and are not to receive accusations but under witnesses and are to lay hands suddenly on no man not to call them to the holy Ministery till they be sufficiently tryed 1 Tim. 5. 19 20 22. all which import teaching and governing Now if all these directions be given to Timothy and other Pastors till the end of the world then must all these directions be principally written to the Magistrate as the Magistrate and these Epistles to Timothy agree principally to the Christian Magistrate and to Pastors and Doctors at the by as they be delegates and substitutes of the Magistrates and that by office the Emperour of Rome was to lay hands suddenly on no man and commit the Gospel to faithfull men who could teach others and was not to receive an accusation against an Elder and certainly if the Magistrate call to office those that are over us in the Lord and if those who watch for our soules especially be but the curates and delegates of the King and Parliament then the King and Parliament behoved in a more eminent manner to watch for our souls for directions and commandments of God in this kinde are more principally given to the Master Lord and chief Governour of the house of God if the Magistrate be such then to the servants delegates But where is there any such directions given to the Emperour King or Christian Magistrate by any shadow of ground in the Word It is not much to say The Magistrate was an heathen an enemy at this time and therefore those could not be written to him For 1. No force can strain these two Epistles to Timothy and the other to Titus which contain a form of Church-policy to any Christian Magistrate for then the qualification of the King if he be the supream Governour of the Church should far rather have been expressed then the qualification of a Bishop and a Deacon which is no where hinted at 2. All these directions notwithstanding this do and must actu primo agree to the Magâ—strate for his office who is chief governour what he should be is described in the Word 3. When Christ ascended on high he gave as a fruit of his ascension sufficient means for his intended end The perfecting of the Saints the gathering of his Body the Church and the edifying thereof even
the Sacraments Heathen remaiing Heathen they should prostitute holy things to Dogs and be guilty of an Heathen mans eating of his owne damnation Hence this Assertion of Mr. Prynne must be a great mistake That Ministers may as well refuse to preach the Word to such unexcommunicated grosse impenitent scandalous Christians whom they would suspend from the Sacrament for feare of partaking with them in their sinne as to administer the Sacrament to them because saith he unprofitable hearing is as damning a sinne as unworthie receiving of the Sacrament 1. Because there is and may be discovered to bee in the congregation persons as unworthy as Heathen such as Simon Magus yea latent Iudasses Parricides who are in the visible Church while God discover their hypocrisie but we may lawfully preach the Word to men as uncapable of the Word as Heathen and as unworthie as Christ and the Apostles did who did not contravene that Cast not Pearles to Swine yet we cannot give the Sacraments to men knowne to be as scandalous uncapable and unworthy as Heathen but we must prostitute holy things to Dogs and partake of their sinne for this is non causa pro causa that Mr. Prynne bringeth to say we may as well refuse to preach the Gospell to scandalous impenitents as to administer the Sacrament without partaking of the sinnes of either because unprofitable hearing is as damning a sinne as unworthy receiving the Supper This Because is no cause it is true they are both damnable sinnes but how proveth he that Preachers partake equally of both I can shew him a clear difference which demonstrateth the weaknesse of this connexion 1. Vnprofitable hearing of the Gospell in a Heathen is as damning a sin as hypocriticall receiving of the Sacrament is a sinne they are not equalia peccata but sure they are â—què peccata but I may preach the Gospel to a Heathen and not partake of his sinne of unprofitable hearing for I may be commanded to preach to a Heathen remaining a Heathen as Paul preached to Felix to the scoffing Athenians to the persecuting Iews and giving obedience to the command of God freeth me from partaking of his unprofitable hearing But I cannot administer the Lords Supper to an Heathen remaining a Heathen without sharing in his sin and suppose a Heathen remaining a Heathen would croud in to the Lords Table as of old many Heathen fained themselves to be Iewes desiring to serve the time 1 Sam. 14. 21. yet I should partake of the Heathens unworthy receiving if knowing him to be a Heathen serving the time and crouding in amongst the people of God I should administer the Lords Supper because I have no command of God to administer the Lords Supper to a Heathen man nor could Paul administer the Sacrament to the scoffing Athenians or to Felix without taking part with them in their prophaning of the Lords Table 2. The necessity of preaching the Word it being simply necessary to the first conversion of a sinner putteth Pastors in a case that they may and ought to preach the Gospell to Heathen and to thousands knowne to be unconverted without any participation of their unprofitable hearing and the non-necessity of the Lords Supper or the Seale of the Covenant and the nourishing of their souls to life eternall who visibly and to the knowledge of those who are dispensers of the Sacrament prophane and abominably wicked putteth those same dispensers in a condition of being compartners with them in the prophaning of the holy things of God if they dispence the bread to those that are knowingly dead in sinnes so the Gospell may be taught in Catechisme to Children Deut. 6. 6 7. 2 Tim. 3. 15. Exod. 12. 26 27. Gen. 18. 19. Prov. 22. 6. because there is a necessity they be saved by hearing Rom. 10. 14. 1 Cor. 1. 23. but there is no necessity but a command on the contrary that the Lords Supper be dispensed to no children nor to any that cannot examine themselves and they may be saved without the Sacrament but not ordinarily without the Word nor were it enough to forwarne Apostates and persecutors and Hypocriticall heathen and children that if they eate unworthily they eate their owne damnation as Mr. Pryn saith and yet reach the Sacrament to those for the dispensers then should â—ast Pearls to some Dogs and Swine contrary to Mat. 5. 6. and they should be free of the guilt in polluting of holy things if they should give them a watch-word say they were about to prophane the holy things of God before they committed such wickednesse Nor doe we as Mr. Pryn saith nor know we or the Scriptures any such distinction as sealing externally to the senses of any receiving the Lords Supper lawfully divided sinfully it may be divided but there is no Law for sinne no print no authority of men for it from the internall sealing nor heard we ever of two sorts of conversion one externall from Paganisme to the externall profession of the faith wrought extraordinarily by Miracles without the Word and ordinarily by Baptisme in Infants and another internall from formall profession to an inward imbracing of Christ and his merits 1. Because the Stewards and Ambassadors of Christ may notdare to play with the Sacraments as children doe with nuts to seal to mens senses and fancies Christ and spirituall nourishment in him and part in his body broken and blood shed in those who visibly have nothing of faith to their discerning and of the life of Christ but onely senses and fancie such as all visibly and notoriously scandalous walking after the flesh all Herericks Apostates knowne and unwashen Hypocrites have and no more 2. All heathen and unbaptized have senses and are capable of externall washing and externall and Sacramentall eating as well as others are but are they capable of the Seals because they have bodies to be washed and teeth and stomacke to eat Sacramentally And have Ministers warrant enough to dispense the Sacraments to all that have senses But they must be within the visible Church also ere they be capable of Sacraments Mr. Pryn will say but I aske by what warrant Mr. Pryn alledgeth that the Supper of the Lord is a converting ordinance as well as the Word and that Pastors may without sinne dispense the Sacraments to those to whom they preach the Word but they may preach the Word to Heathen remaining Heathen Ergo may they dispense the Lords Supper to Heathen remaining Heathen What more absurd yet remaining Heathen they are as capable of Mr. Pryn his sense-sealing and sense-converting Sacraments as any sound beleever 3. A sealing to the senses cannot be divided from the inward sealing by the Spirit neither in the intention of God for the externall sealing without the internall is Hypocrisie and God cannot intend Hypocrisie nor can this division be in regard of the nature of the Sacrament for it doth seal to us our spirituall nourishment in Christ except we
1 Cor. 5. 12. Ergo their being Members of the Church is not enough to admit them to the Lords Supper except they be to the Church otherwise qualified and fitted for it And this doth clearly evidence That the word of the Kingdom may ought to be Preached to many within the Church that they may be converted to whom the Supper is not to be dispensed that they may be cōverted which is enough for our point to exclude promiscuous admission of all to the Supper and to prove some other qualification must be requisite in those that come to the Supper before the Ministers without violation of the holy things of God and being guilty of not distributing aright can administer the Supper to them and this is another visible qualification then is requisite in those that hear the word For Erastus and Mr. Prynne require That all that come to the Supper be rightly instructed 2. That they promise amendment of life But they cannot say none are to be admitted to hear the word while they be qualified thus you exclude the ignorant from the Sacrament do you exclude the ignorant from hearing the word Farther I desire to be resolved why Erastus and his require any qualification at all in the one more then in the other according to their way For suppose persons Baptized be only negatively blamelesse and not visibly scandalous yet Erastus and Mr. Prynne cannot deny the Supper to such Suppose they know not whether they be as ignorant of God as Indians and suppose they promise no amendment and do positively professe no repentance at all 1. Ministers can deny no converting Ordinances to persons because ignorant for if the Supper of the Lord be a converting Ordinance it shall convert men from their ignorance and an Indian ignorant of Christ ought to be Baptized to the end that Baptisme may convert him from his ignorance Now I think our Brethren cannot say this and therefore they must yield that Ministers dare not admit all within the Church to the Seals except they would be guilty of their sin in eating to themselves damnation and yet they dare not debar the ignorant within the Church from hearing the word and so are no way compartners with them in the sin of unprofitable hearing 2. Mr. Prynne may here see some ignorants debarred from the Lords Supper yet I hope he would not be so rigid as to Excommunicate all ignorants because ignorant the most rigid Novatians would condemne that and here is sole suspension without Excommunication which Mr. Prynne saith is not to be found in all the word of God I wondred much when I read those words of the learned and reverend Master Prynne That God who bestoweth no Ordinances on men in vaine must intend in instituting the Supper that visible morall unregenerate Christians may be converted thereby as well as reall Saints be confirmed to which I reply 1. Neither word nor Sacraments nor any thing on the part of the Almighty can be intended in vaine though the end of the Ordinance be not obtained I should have expected some such divinity from the pen of Arminians and Socinians who make God to intend the salvation of all and every one in both the promises of the Gospel precepts and Sacraments and yet he falleth from this end so you may read in Arminius Anti-Perkins pag. 60. that God is disappointed in his end in both Law and Gospel and God shooting beside his mark misseth the salvation of many say the Remonstrants at the Synod of Dort pag. 216. and in their confession c. 7. sect 3. and because Socinus thought it hard thus to take from God wise intentions he did no lesse then blasphemously deprive him of his omniscience So Socians contra puccium c. 10. and in prelectionib Theolog. c. 11. made all things that are contingently to come uncertaine to God But if you speak of intentio operis non operantis that the Supper in its nature is ordained this may rather be your meaning that morall men like Cicero and Seneca and Iudas and the like for all are alike in regard of the nature of the ordinances and of that which is the genuine intention not of God but of this Sacrament then you speak not of the supper as divided from the word but as the word going before the Sacrament hath converted the man and the Sacrament following doth adde to and confirme in grace So Sir you depart from the question for we grant that the Sermon going before in the same day of the celebration of the Supper may and doth convert and thus if an Indian heare a Sermon to which the celebration of the Supper is annexed if he be converted by that Sermon as you teach the heart in those is only knowne to God the Church is not to judge he may forthwith ere he be baptised come at the same time to the Lords supper which were much precipitation little speed and so the word formally converteth not the Sacrament But if you mean that the Sacrament formally as the Sacrament is of its nature a mean of converting a morall Seneca you mistake the nature of the seal very farre God never intended that food as food should give life to the dead the Supper as the Supper is spirituall food and presupposeth the eater hath life and how gate he life but by the word of God 2. Doth the Sacrament as the Sacrament humble or speak one word of the Law doth the Sacrament say any thing here but Christ died for thee O Seneca and there is a pledge of his love in dying for thee and the like it speaketh to Iudas as Master Prinne thinketh and can this convert a morall man never yet humbled for sinne But I have gone thus out of the way in this purpose I returne and desire pardon for this digression not I hope fruitlesse at this time If the Magistrate be the chiefe Church-officer how is it that the Church was without Christian Magistrates in the Apostles time then is there no exact paterne of a Christian Church what it should be de jure hath Christ in the New Testament not moulded the Church the second temple in all the dimensions of it as Moses David Solomon did by immediate inspiration shew us the measure of the first Tabernacle Sanctuary and Temple finally should Cesar suppose he had been a Christian have received imposition of hands from the Elders a◠his deputies the Ministers do and be over the Church in the Lord as King and receive accusations against Elders ordaine Elders in every Church put out and cast out the unworthy only for the iniquity of the time Ministers were forced to do these Erastus and his have not one word of Scripture for this or were the keys of the Kingdome of heaven given to Cesar and because Cesar was without the Church therefore Peter received them Matth. 16. while Cesar should be converted what Scripture have we for this for to rule the Church
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.
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 â—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 â—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
dreamt of in rejecting an heretick after the first and second admonition Tit. 1. 10. Let our Adversaries shew what influence the Magistrates sword hath here yea say they The Magistrate may banish the heretick ou◠of the Church True Ans Not out of the Church as the Church but out from amongst his subjects as his subjects whom he is to defend in peace and godlinesse 2. It is evident Titus had no power of the sword but was an Evangelist Paul wrote not to Titus to banish the heretick the rejecting here is a spirituall censure performed by previous admonitions 3. What can the Magistrate as the Magistrate do to this 4. The Magistrate is a Lord and hath by Gods appointment a Lordly dominion over those that are under him the Minister is only a Minister a Servant a Preco or Herald and hath dominion in the Church Luk. 22. 24 c. Now those over whom the Magistrate hath a civill dominion as a Magistrate over those he may exercise that Lordly dominion of the sword But the Magistrate as the Magistrate may use no Lordly dominion of the sword over the Church as the Church to Preach Exhort Rebuke Admonish Excommunicate to judge those that are within as the Church may do 1 Cor. 5. 12. Ergo the Magistrate as the Magistrate cannot be the supream and highest Church officer having under him Church officers as his servants and deputies to Preach and censure as à sub under and from him because as a Magistrate he carrieth not that which hath any power over the conscience that is he carrieth no◠the word of the spirit as a Magistrate but the sword bodily to punish evil doers 5. He who by office is chief overseer and watchman in the Church he must by office keep his own vineyard and not be put to keep the vineyard of others Cant. 1. 6. He must watch for the souls of those whom by office he keepeth as one that must give an accompt Heb. 13. 17. He must as a speciall watchman by his office Take heed to grievous Wolves not sparing the Flock speaking perverse things Act. 20. 29. And as a watchman he must blow the Trumpet and give early and seasonable warning to the people of the sword Ezek. 34. 1 c. Yea he must watch for the souls of ministers and teachers and by office rebuke admonish censure and punish them and by office judge of their Doctrine and Discipline and is over the people in the Lord and to admonish them as 1 Thes 5. And worthy of Honour for well Ruling 1 Tim. 5. 17. But these the Magistrate as the Magistrate cannot do 1. He keepeth another vineyard of the Civill state he is not Pastor to the Church as the Church over which the Holy Ghost hath set him Act. 20. 28. 1 Peter 5. 1 2 3. he is not to give an accompt for the soul◠and for the souls of Pastors by his office he may as a Christian be his brothers keeper to teach admonish Col. 3. 15. and exhort Heb. 3. 13. he is not by office to blow the trumpet as Ezekiel was Ezek. 33. 7 8. Ezek. 3. 17 18 19 20. he is not over the people in the Lord to admonish them as a Magistrate as a Magistrate he only is either to praise and reward well doing or take vengence on evill doing Rom. 13. 4. nor doth Paul think Nero 1 Tim. 5. 17. worthy of double honour all those are proper to Church-officers the proposition is necessary because if the Magistrate be the eminent and supream watchman over the Pastors as his under deputies and servants then must the Magistrate more eminently keepe the vineyard and watch for the souls both of Pastors and people feed the flock over which the Holy Ghost hath set him be over the people in the Lord be worthy of double honour as one that ruleth well and is worthy of double honour and that by office Now 1. The word never warranted him in the Old Testament to sacrifice to burne incense to Minister before the Lord to carry the ark But God separated the Priests and Levites for this only and was it such a sinne for Vzziah to burne incense and for Vzziah to touch the Ark and for any to bear the Ark but the Levites and are not these things written for our instruction are we all now to bear the Ark and are we all to dispense the word and Sacraments When Paul will not have women to teach in the Church and when God hath no lesse in the New Testament separated some by the laying on of hands and appointed a Ministery in the New Testament then he did in the Old 2. Where hath God in Old or New Testament set downe that all those qualifications in an eminent manner and as principally due to the Magistrate as he hath described the qualification of the officers of the New Testament in the Epistles to Timothy and Titus and the Ephesians Ch. 4. v. 11 12 13 14 15 16. 1 Tim. 2. 1 Cor. 12. Rom. 12. 3. Did Christ put upon Church-officers in the New Testament all the proper titles priviledges and peculiar Characters of their calling as they are the deputies of Claudius Tiberius and Nero so they had been Christian Princes this the adversaries must prove and must all the Epistles of Paul to the Churches of Christ and of Iames and Peter Iohn and Iude which concern Church-officers be written First and principally to the heathen Emperours as they be Church Magistrates and Church-officers jure though they be in very deed enemies of the Gospel de facto It must put Erastus and all his to paines to prove that Magistrates as Magistrates were separated in the Old Testament to sacrifice to burne incense to bear the Ark of the Lord and Priests and Levites and Prophets were only the under servants and instruments of Kings and the like they must do in the New Testament But this is carefully to be observed that the adversaries though they speake of Government and some yield as Master Prynne doth that there is such a thing as Excommunication especially 1 Cor. 5. yet the truth is they deny all Church-government for I desire to know why they give to Ministers of the Gospel a power to try who are hereticks apostates and unworthy partakers of the holy things of God Yea such as may ordaine Ministers and reject hereticks after admonitions if Iesus Christ hath given this power of Government beside preaching the word I aske quo jure by what Scripture if by no warrant of Christ then it is unjustly given to them and the Apostles and Teachers then had no right to it if there be a right that by office Pastors should know what is soundnesse in the faith and integrity of conversation and so who are to be called to the Ministery who not who are to be excluded totally from the Church as Erastus and Master Prynne say who not Then what warrant hath the Magistrate to limit the
to himselfe the Ministery in its exercise 1. Because this promise is accumulative and of a temporall reward for the Magistrate as the Magistrate cannot promise that which Peter promiseth that 1. 1 Pet. 5. 4. When the chiefe shepheard shall appeare they shall receive a crowne of glory that fadeth not away he may as a Christian promise that but for a temporall reward for men no man for being faithfull in the house of God hath that unseparably annexed to his labours by a literall promise in Scripture and therefore it is onely accumulative 2. Right and sound preaching and governing in Gods house cannot from this be said to bee subjected to the Magistrate as a Magistrate in regard that this is an accidentall hire and an externall and accessorie good which the Church as the Church and the most faithfull Prophets Apostles and Pastors have wanted and yet have attained the end of a Church as a Church visible nor is this a promise made to the Church as the Church or the Ministers thereof as such for the Apostolick church that was most poor had neither thing nor name nor promise but by the contrary the Kings and Rulers did conspire against the Kingdome of the son of God VI. Assertion Though the Magistrate may both threaten to inflict and actually inflict the ill of temporall punishment on Ministers if they be either idle or unsound in their administration yet thence can onely be concluded that the male administration of the ministerie is subjected to the Magistrate as such but not the Ministery it selfe or the exercise thereof 1. The male administration of any office is accidentall to the office 2. This subjecteth the erring person not the teaching Minister to the civill Magistrate Nor doth this make the Ministers in the exercise of their office properly subordinate to the Ministers but onely so farre as the spirits of the Prophets are subject to the Prophets VII Assertion There is a twofold subordination of the exercise of Male administration of Ministers one civill another Ecclesiasticall These two differ so as the former must be subordinate to the Magistrate who is to inflict bodily punishment but the latter is onely subject to the Church The Judiciall determination according to the Word of God for the informing of the conscience and gaining to the truth the erring Ministers is proper to the Colledge of Ministers and in this if the colledge of Ministers erre they are also punishable and the Magistrate is to command them to judge and determine de novo over again The Magistrate in a constitute church is to determine civilly and sentence and civilly punish the Ministers that either are dumbe dogs and will not barke or that perverts the souls of people with false doctrine and where the Church is constituted it is presumed that the Priests whose lips should preserve knowledge have determined in an Ecclesiasticall way the very same which the Iudge civilly is to determine not because the Church hath so determined but because he judgeth in his conscience it to be according to the Word of God VIII Assertion The Ministers are in no sort the Ambassadors or servants of the Magistrate but of Iesus Christ and immediately in their ministeriall acts subordinate to the King of Kings 1. They declare the truth in the Name of Christ their master and Lord not in the name of the Magistrate as the Arminians make the steps of the subordination 1. The Word of God 2. The Magistrate carrying Gods sword 3. The Preachers of the Gospell for then the Preachers should hear the word of the Magistrate first and have the minde of Christ spoken and revealed to them immediately from the magistrate but mediately onely by the mediation of the Magistrate the minde of Christ 2. There should be in every Christian Kingdome where there is a King a civill Pope having directly both the Swords not with the distinction of Iesuites of dixectly and directly and as they say the Pope hath the temporall sword indirectly and in ordine ad spiritualia in order to spirituall things and and how many inferiour Magistrates so many civill Popes onely they shall not be infallible Arminians say that this collection is from envie Because we say they deny a headship and supremacy of power of Governement to your Pastors and Elders in all your Parishes which maketh the Church a Monster with many heads therefore you put this for envy upon the Magistrate who yet hath the word of God above him which the Pope hath not who setteth himself above the Word of God Ans 1. If we give a supremacy royall and princely to the Ministers which they call Archiâ—ectonica as the adversaries doe to the Magistrate multitudes of Popes behoved to be in the Church but we make them meer Heralds Trumpeters and Messengers to relate the will of God void of all royall power and having neither earthly majesty power nor Sword 2. It is not our Argument that in which they conceive we repose to wit that we thinke the adversaries resolve all ultimatè and last which concerneth the government of the Church in the will of the Magistrate as on an infallible rule we grant they teach that the Word of God is to rule the Magistrate in the matters of the first Table and justice and equity in the things of the second Table but they say this in words onely but the Magistrate as Magistrate may mould out of his high dominion what Church government he will and this by consequent resolveth all in the Magistrates will and that they teach that when the Magistrate doth command against the Word of God then it is better to obey God then men And 2. This we infer as an absurdity that they cannot shun that there is such a new officer a new Church head a creature most like a Pope in every Christian Kingdome brought in the Church who is above Bishops Pastors Doctors who by office must carry the minde of God to Pastor and people who hath the keyes of the House to make and unmake call and send recall and exantorate ministers as his Servants and Heralds 3. Looke what power the Magistrate as a Magistrate hath in civill affaires the same hath he in dispensing Word Sacraments admitting to or rejecting from the Sacraments calling of ministers excommunicating by this way and so by office he is no lesse essentially a Pastor to watch for the soule then he is a civill Judge 4. How doth this confound the two Kingdomes the Kingdome that is of this world and fighteth with the Sword and the Kingdome that is not of this world and fighteth not with the Sword if the magistrate as the magistrate and armed with the sword be the supream Head over both and as he beareth the Sword have a carnall dominion over the Church as the Church 5. If God have made the subordination of ministers as ministers and servants of the magistrate as a magistrate then the visible Church hath no
skill'd Physitian forbiddeth him to drink wine the King is to obey him as a Physitian by vertue of the sixth command as the King would not kill himselfe And yet by vertue of the fifth command the Physitian being the Kings subject is subject to the Laws of the King The Queen of Scotland as a wife was to be subject to her Husband in the Lord as the Word of God commandeth Ephes 5. 22. and her owne Husband not being King but a subject was to obey his Wife the Princes and supream Magistrate according to the Word of God Rom. 13. 1. 1 Pet. 2. 13 14. Tit. 3. 1. Yea all Arts have a sort of collaterall and co-equall dignity and we are to believe a skilled Artist in his owne Art though this Artist be a servant a vassal a slave to those who do yeild to him in his owne Art CHAP. XXV Quest 21. Objections touching the subordinations of Magistrate and Church removed THere is nothing more hated by the Adversaries then the pretended emulation of those two superlatives and highest powers Some Object 1. Are not all powers on earth subject to the Magistrate Ministers of the Gospel not excepted doth not the Magistrate command the Pastors to preach the Word Ans All power deviating offensively and to the disturbance of societies in Morals is subject to the Civill power and the Sword and every power failing against the Law and Gospel within the bosome of the Church is subject to the Word of God in the mouth of the Ministers who are nothing but Servants and Heralds so that the subjection is to God not to the Church and in a spirituall and Ecclesiasticall way See P. Martyr Lo. Com. l. 4. c. 13. seq It s but a poor evasion of Vedelius to say That the Magistrate is subject to the Church Catachrestice abusive unproperly and abusively 1. Because the Ministers as the Ambassadors of Christ do properly and not abusively preach the Gospel to Magistrates 2. Magistrates are not unproperly the sheepe of Christ yea they are to the adversaries chief Members of the Church Ergo they are that way subject as other Members as Pareus saith Com. Rom. 13. Nor 3. Will that prove any thing that the Pastors are Ministers not Lords for to people and Prince as they have souls to be saved they are Ministers and by this people should abusively be subiect as well as Magistrates But Vedelius freeth Magistrates from subjection to Pastors because they are subject to the Word of God not to Pastors but so are the people subject also the same way Obj. 2. Then may the Church censure all sinnes even those that are most proper to the civill judge such as sorcery parricide sodomie for the which the Magistrate is to draw the sword and for which the Lord made the land to cast out seven great Nations Ans The case is one within the Church and another without the Church 2. It is one in the case of a confused or backsâ—â—ding Church another in the Church rightly constitute and pure without the Church God intendeth nothing either in the intention of the worker or the work but the externall peace of humane society Then I grant the Magistrate is at the first without any previous labours of religious men to save the soul of the offender to take care of peace and the conservation of humane society But within the visible Church where the Gospel is preached it is presumed that God intendeth salvation in regard of the intention of the work the Gospel being preached to all within the visible Church if therefore any within the visible Church fall in horrible scandals and such as are capitall in the intention of Gods dispensation without the Church God intendeth nothing but peace But in regard of the intention of Gods dispensation within the Church where the Gospel is preached he intendeth both peace by the godly Magistrates care and eternall life by the preaching of the Gospel Because therefore life eternall is more necessary then externall peace it is necessary that the Church first labour to try cognosce of and cure the mans soul by rebukes threats conviction and if need be by excommunication that the souls of many may be saved from the contagion of scandal before the Magistrate punish either to death if the scandal so deserve or by any coactive way by the sword the genuine fruit whereof is not repentance and gaining of the mans soul except by accident and through the co-operation of a higher hand above nature even of free grace but the externall peace of the common-wealth hence in a constitute Church the Magistrate is not to proceed with the sword against the body of any Member of the Church while the Church first try and attempt how to save his soul therefore the Magistrate is to sentence none as punishable by the sword while first he be laboured on by the Church and upon a previous sentence of the Church then must the Magistrates judging of a scandalous Church-member be subsequent and the Churches judging antecedent But 2. If the Church be remisse this is a defect and somewhat extraordinary if the Magistrate command the Church to do their duty and they neglect to do it the Magistrates cognizance then may be antecedent and not consequent and the case of a Church erring in a fact is as if in that fact there were no Church Obj. 3. Those are subordinate to the Church whose judgement and sentences are subjected to the Church to be tryed or condemned by the Church but the judgement and sentences of the Magistrate are subjected to the Church Ergo and by the like they prove Pastors to be subjected to the Civill Magistrate because their preaching their dispensing of the seals their sentences in their Presbytery are subjected to the Magistrate so as he may absolve or condemne Ans Vedelius shall never prove the Major as touching the subjection or subordination in question he is subject to the Magistrate whose sentence or judgement is subject in an antecedent cognizance and in a coactive corporall way it is true But now the assumption is false in a constitute Church the sentence or thing sentenced or judged by the Church is subject to the Magistrate in a subsequent cognizance and in a corporall coactive way only But not in an antecedent cognizance and by a way of Ecclesiasticall censuring we acknowledge a subordination of the Churches sentence to the Magistrate in regard of the Magistrates externall care to punish iniquity in any not in regard of intrinsecall judging and dealing with the conscience the Church is to give a reason of their sentence from the Word of God to the Magistrate when he demandeth it Obj. 4. Ministers as Ministers are subjects of the King Ergo the King judgeth them as Ministers Ans I deny the antecedent The Ministery as such is an Ordinance of God and cannot be judged nor are Ministers nor Painters as Painters nor Musitians as Musitians nor Saylors
the spirituall right and power of the keyes of the Kingdome of God from the Church and Pastors the former should complaine as do the latter Object 8. But if the Kingdome be heathenish and the heart of the King be first supernaturally affected then Religion beginneth at him as a Magistrate and he may appoint gifted men after they are converted to preach the Gospell Ergo The first rise of Religion is from the Magistrate as the Magistrate Ans If the King be converted first as a Christian not as a Magistrate he may spread the Gospell to others and preach himselfe but not as a Magistrate as Iehoshaphat commanded the Levites to do their dutie so might he command those of the house of Aaron who had deserted the Priests office to take the office on them to which God had called them so here gifts and faithfulnes appearing to the new converted Prince he is to command those so gifted for their gifts and faithfulnes is as evident a call as to be borne the sonnes of Aaron to take on them the calling of preaching and of dispensing the Seals But 1. he ordaineth them not Pastors as a Prince but commandeth them to follow the calling which now the Church not constitute cannot give 2. He can preach himselfe as a gifted beleever in an extraordinary exigence but he cannot doe this as a Magistrate yea Moses did never prophecy as a Magistrate nor David as a King 2. All the rise that Religion hath from the Prince as the Prince in this case is civill that men gifted may be commanded by civill Authority to dispence Word and Sacraments but nothing Ecclesiasticall is here done by the Prince as the Prince 3. The highest power in the Church as the Church and the highest amongst men as men are much different The Magistrates power in commanding that this Religion that is true and consonant to the Word of God be set up and others that are false be not set up in his Kingdome is a civill power and due to him as a Magistrate but a highest Church power to dispense Word and Sacraments agreeth to no Magistrate as a Magistrate but it followeth not that when the true Religion is erected by his power as a Magistrate that he may as a Magistrate dispence Word Sacraments and Synodicall acts and censures except God have called him to preach the Word and to use the sword of the other Kingdome as a Member of the Church joyned with the Church Object 9. But the Magistrate is unproperly subject to the Pastor who is but a meer Herald servant and Minister who hath all his authority from the word of another and so it is but imperium alienum a borrowed power he is subject properly to Christ speaking in his Word Titius is subject to the King properly but unproperly to the Kings Herald Ans 1. Let the subjection be unproper there can no conclusion from thence be drawn against us If 1. The Pastors as Pastors have their commissions from Christ and be his immediate Servants and have no Commission Pastorall from the Magistrate as the power of the Herald floweth immediately from the royall power of the King and he is the Kings immediate servant then to obey him in those acts which he performeth in the Kings name is to obey the King and in those acts subjects doe properly obey the Herald and so here Heb. 13. Obey those that are over you in the Lord according to that He that heareth you heareth me he that despiseth you despiseth me 2. It is enough for our purpose that Magistrates are so to obey Pastors in the Lord and Pastors are so supreame under Christ as the Magistrate is not above them and they have their Ambassage calling and commission immediately from Iesus Christ without the intervention of the Magistrates Authority Obj. But the obedience of the Magistrate to the Pastors is not absolute but conditionall if they command in the Lord Ergo It is no kindly obedience and subjection Ans It followeth not for so we should give no kindly obedience to Kings to Parents to Masters for we obey them onely conditionally in the Lord as they warrant their Commandement from the Word Yet Vedelius will not say it is unproper subjection we owe to the King nor can he say that the Royall power is imperium alienum a begged power all obedience to men this way is begged and if we come to Logick if I should say the nature and definition of obedience agreeth not univocally to obedience to God and to obedience to the creature Vedelius should hardly refute me It is enough Ministers of the Gospell discharge an Ambassage in the roome and place of God 2 Cor. 5. 20. God commandeth in his Ministers a limited obedience is kindly obedience Obj. 10. The keeping of the booke of the Law is given to the King Deut. 17. and 2 Kin. 11. v. 12. Iehoiada the Priest gave the booke of the Testimony to King Iehoash when they made him King the Priests indeed kept the booke of the Law in the side of the Arke but as servants of the King and custodes Templi Ans You may see solid answers to this in Walens Cabel Iavius and Iac. Triglandius 1. The booke of the Law was given to the King for his practise that he might feare the Lord his God and his heart not be lifted up above his brethren Deut. 17. 18 19 20. and this was common to him with the Priests and all the people of God but to the King in an exemplary and speciall manner that 1. The people might follow his Example and therefore these same words which concerne the practice of the King Deut. 17. 19. are also given to the people Deut. 6. 2. and 10. 13. and 111 2 13 22. and 12. 1 2 28. and 13. 4. and 27. 1. and 28. 1. with a little change sure no change that by any consequent will make the book of the Law to be delivered to the King to this end that his lips by his Royall office should preserve knowledge and that the people should require the Law at the Kings mouth which was the speciall office of the Priest Mal. 2. 7. as proper and peculiar to the Priest as the Covenant of Levi ver 8. and that they should not be partiall in the Law but should teach the people the difference between the cleane and the unclean the precious and the vile in Iudgement not accepting the persons of father and mother Ezek. 44. 23 24. and 22 26. Lev. 10. 10 11 Ieremiah 15. 19. Deut. 33. 9. Yea it was no lesse peculiar to the Priests then to offer Sacrifice to the Lord Leviticuâ— 10. 10 11 12 13. Mal. 2. 7 8. compared with v. 2. and with c. 1. v. 6 7 8. Now the King as King was not a confederate in the Covenant of Levi to burne incense and teach the people but in a farre other Covenant â— Kin. 11. 17 18. 2. In which the
fail in their judging the Magistrate is to command the Church to judge it over againe but the Magistrate cannot judge it himself as there is a complaint made to the Magistrate that the Pâ—inter hath not drawn the image exactly according to the samplar the Magistrate judgeth not of the Art of the Painter nor can the Magistrate as the Magistrate draw the image himselfe But the Magistrate may judge of the Painters breach of promise who did â—action to draw it exactly according to the samplar and hath not kept faith to the man who payeth him wages and therefore the Magistrate may either punish his morall error his breach of promise not his error of Art the faculty or company of Painters must judge of of that or then command the Painter to paint the same image again according as the Painter convenanted But it may be objected You then make the Magistrate to meddle no more with matters of faith and preaching truth or falsehood and giving out Ecclesiasticall rules in Church government as Act. 15. then he meddleth with painting according to the principles of Art now painting according to Art belongeth not at all to the conscience of the Magistrate but sound preaching right ruling in Gods house belongeth in a far nearer relation to the conscience of the godly Magistrate I Answer As touching the formall judging Ecclesiastâ—cally and as concerning this that the Magistrate should say it seemed good to the Holy Ghost and to me or his dispensing of Word and Sacraments or his burning incense before the Lord it no more belongeth to him as a Magistrate to do these in his owne person formally because God hath not called him to act these then it belongeth to him to paint an Image to sew shooes to siâ— at the helme of a Ship and stir and guide her to such a Port as is clearer Heb. 5. 4. 1 Cor. 7. 17. 21. Rom. 10. 14. 1 Tim. 5. 17. and 3. 1 2 3. Act. 13. 23. and 20. 28 29 30. Heb. 13. 17. 2 Chro. 26. 18 19 20 21. But in another consideration as sound or unsound dispensing of Word and Sacraments as right or unjust ruling in the house of God may more or lesse hurt or benefit the souls of men which he is to care for indirectly in ordine ad penas vel premia civilia et corporalia it belongeth more to the Magistrate to take care of the Church of Religion of preaching and governing Gods house then any painting or Arts in the earth Again the Church proceeding in these things that are against common iustice in all judicatures no lesse then in the Church as to condemn the party never heard or not convinced either by confession or under two sufficient witnesses or to do manifest unjustice in the manner of proceeding leaveth a clear place to the wronged party by the Law of nature if not to appeal yet to flee and have re-course to the Christian Magistrate who is Parâ—ns Patrie the father of the Common wealth 6. The question may either be of any really wronged by the Church whether he may appeal to the Magistrate or whether he who either beleeveth or thinketh or falsly lyeth and saith that he was wronged may appeal to the Magistrate 7. An Appeal is different from a Declinature a Declinature is properly a refusing to be judged because the judge is incompetent and the businesse belongeth not to him those who follow Erastus and deny all power of censures to the Church doe decline but not appeal from the Church thinking the Church hath no power at all to judge or censure the scandalous An Appeal is properly from the same inferiour judicature to a superiour judge in eadem serie in the same kind and it is either proper or unproper Proper it is when a particular Church doth appeal to a Synod of many Churches in the same place Unproper when either a wronged person hath recourse to one or many Pastors of Authority as Chrysostome Flavianus Athanasius appealed to the Bishop of Rome that he would request the Church to proceed orderly Or 2. The godly Magistrate would command that the Church would unpartially proceed to right an oppressed man as Cabeljavius saith Or 3. When there is no Synods to be had then as Triglandius saith well from Beza the Christian Magistrate may provide â—it meanes of releeving the oppressed 8. This would ever be remembred that in case of the Churches erring in judgement which must be thought of as a sort of extraordinary case the godly Magistrate may do more then what ordinarily he can doe and so may the Church when the Magistrate oppresseth in judgement as great Iunius saith 9. We grant when any complaineth to the Magistrate that they are oppressed in judgement by the Church that the Church is obliged to give an account of their doings but that from common charitie to remove the scandall and that they owe to all Christians as may be evidently collected from 1 Pet. 4. 15. but this will not prove a subordination to common Christians as to Iudges nor yet to the Magistrate 2. The Magistrate when his judging is deemed scandalous is to give an account to the preachers of the Gospel who watch for his soul as King Saul gave an account to Samuel with a false Apologie I grant that he had obeyed the Commandement of the Lord but if Saul had been faultlesse in sparing â—gag and the cattell yet was he obliged to give an account to Samuel But that will not prove that King Saul was subordinate to Samuel to be judged of him because Prophets are but servants and Ministers to declare Gods will yet is it all the subordination that we require in this according to that And the people beleeved the Lord and Moses Now all the Arguments before alledged to prove that Pastors as Pastors are not subordinate in their pastorall acts to the civill Magistrate do also prove that there is no appeal from the Church in an Ecclesiasticall businesse to the civill Magistrate For 1. If two Painters contend touching any controversie in the mysterie of their Art they cannot appeal to the King as Iudge the King then should formally be a painter and which is absurd not by accident but as a King and so here if the King were the judge to whose determination we might appeale from the Church in a Church controversie sure the King as King should be a Church Officer if the Priests in controversie touching burning incense or offering strange fire to God should appeal to the decision of the King as the King sure the King in that as King should be an eminent High Priest and right of burning incense to the Lord should belong to him in as farre as the Kings lips in that controversie should preserve knowledge and they should seek the Law from his mouth which is proper to the Priests Mal. 2. 7. Ezek. 22 26. and 44. 23 24. Deut. 17. 11. 2. The Church of Antioch should have
when he contributes his power to those things that materially conduce to a supernaturall end though he doe not contribute any thing that formally conduceth to such an end 2. So you may say a Christian Husband as a Husband a godly Physitian as a Physitian a Printer who printeth the Bible do nothing serviceable to Christ as Christ and in promoting Christs Mediatory Kingdom when the one begetteth children that being borne in the visible Church are made heires of the Kingdome of Christ and the other when by his Art and skill he preserveth the life of a godly and zealous Preacher The third when by his Art he publisheth in print the Testament of Christ the Physitian doth somewhat as a Physitian that is serviceable to Christ as Mediator yet I hope it is no Ecclesiasticall businesse to restore to health a godly Minister nor to beget a child who is made an heir of Grace nor to print the Bible so a Philosopher as a Philosopher doth convince one that worshippeth bread that the man leaveth his error and this is materially service to Christ and a promoting of Christs Mediatory Kingdom but neither Husband Physitian Printer or Philosopher are in these acts the Vicars and Deputies of Iesus Christ as the Magistrate is holden to be by the Adversary Nor 2. do they as Ecclesiasticall persons formally advance the kingdom of Christ as do the preachers of the Gospel far lesse more principally do they advance Christs Kingdom as the Magistrate is supposed to do Nor 3. hath their thus promoting of Christs Kingdom any influence upon the conscience as the Magistrate must have if he forbid sin as sin now the Magistrate as such doth nothing to promote formally the mediatory Kingdome of Christ for he may doe and doth all hee doth as a Magistrate yea suppose he were a Turk set over Christians as their Magistrate granting that Christ was a true Prophet yet may he as a Magistrate punish those who shall teach that Christ was a false Prophet and an impostor and though his Magistraticall acts be serviceable to Christ materially yet not formally 1. Because this Magistrate denieth Christ to be the Saviour of the world and yet as a Magistrate he justly punisheth the man that blasphemoâ—sly calleth Christ a deceiver and an impostor 2. Because as a Magistrate he believeth him not to be God and so ex intentione operantis he punisheth him not for a wrong done to Christ as Christ and as the Saviour of mankind but as a wrong done to the common wealth and as a disturber of the peace thereof Hence these Propositions touching the Magistrates relation to the Mediator Christ and his Church Propos 1. The Magistrate as a Magistrate is not the Vicar nor Deputie of Iesus Christ as Mediator 1. Because this is the heart and soul of Popery that the Papists teach that Christ as Mediator hath left a temporall an earthly and visible Monarch as his Vicar on earth Now that learned and singular ornament of the Protestant Churches Andreas Rivetus hath well said Christ hath instituted neither Kings nor Princes in the Church as his successors nor any Vicars with a domination but onely Ministers and Servants who are to discharge their Embassage in the Name of the onely Prince Christ for an Embassage cannot institute other Ambassadors either Kings or Princes but onely Ministers who do serve not reigne in the Kingdom of Christ he himselfe onely reignes the Servants of this great King promote the Kingdom of their Prince nor do they ever usurpe the royall power Yea all the arguments of Protestants that are brought to prove that the Pope a Bishop and a Church man because he is a Bishop and a Steward in the Church and in Christs spirituall Kingdom that is not of this world cannot be an earthly Prince and Monarch having power either directly or indirectly in ordine ad spiritualia to dispose of Kingdomes and crownes and enthrone and dethrone Kings doe also prove that the King cannot be head of the Church nor the Magistrate an Officer of the Church Doe not Protestant Divines condemn that blasphemous speech of Cardinall Bertrandus that Christ who was a temporall Lord on earth should not seem a discreet and wise Prince if he had not left a Temporall Vicar behinde him in the Church and that of Armacanus to be false that Christ by birth was the true King of Iudea and so a Temporary Prince hence say they there should be a temporary Prince and an earthly Monarch the successor of Christ as King and Mediator This Becanus the Iesuite maketh a speciall ground of the Popes Headship of the Church and for this Suarez disputeth yea the Iesuite Aegid Conninck saith It is the common and received opiâ—â—â—n of all the Romish Doctors that Christ as man hath a true Kingly power and a direct dominion over all the Kingdomes of the world to give them lawes and to exercise all Kingly power over them though de facto he abstained from it and is not upon this pillar builded the Popes Supremacy and that which Augustinus de Ancona saith Idem esse dominium dei Papâ— it is the same dominion which God and the Pope hath because it is the same jurisdiction of the Ambassador and of the Lord who sent him I deny not but many Papists give to Christ an indirect Kingly power and to the Pope they give the same indirect power in ordine ad spiritualia as Vasquez and Pet. Waldingus and others but this we say if Iesus Christ forbid a preacher of the Gospell remaining a preacher to be a civill Magistrate or temporall Lord as he doth both by precept and and practise Luke 22. 24 25 26. and 12. 13 14. Ioh. 18 36. and 6 15. then upon the same ground he must forbid the civill Magistrate to be a Church Governour as if God should forbid a Physitian to be a Painter because the two callings cannot lawfully consist in the person of one man he should also forbid a Painter to be a Physitian then the Arguments against a Monarchy and Magistraticall power in the Bishop of Rome must fight against any Ecclesiasticall power in a Magistrate if then the Pastors doe as Pastors rebuke exhort excommunicate and censure as directly subordinate to the Magistrate then Pastors as Pastors discharge their office as inferiour and under Magistrates and so they partake in so farre of a temporall dominion being direct instruments under Temporall Lords and if the Magistrate as the Magistrate doe command them to dispense Word and Sacraments and discipline and make and unmake Pastors and regulate and limit them and make Lawes to them then the Magistrate as the Magistrate doth partake of an Ecclesiasticall jurisdiction and both are forbidden by Christ in the places cited 2. If the Magistrate be the onely supream Church Governour under Christ the government of the Church must be a visible Monarchy and the Magistrate must have both the Swords Temporall and
and humane Laws saith Suarez is from Nature and the Law saith de jure gentium est omnis principatus That excellent and learned Lawyer Ferd. Vasquius saith That all Princedome hath its rise from the secondary Law of Nature to wit à jure gentium from the Law of Nations Hence Kings Princes Parliaments Iudges Lord justices Majors Sheriffes Constables c. in their root are naturall but in particulars Rulers are from the prudence of humane societies there is a higher institution for Church officers Eph. 4. 11. they have not their rise from Nature and therefore that Celebrious and renowned Antiquarie D. Salmasius in that learned work of his De primatu papae condemneth the dignity and jurisdiction of Patriarchs above Metropolitans as flowing from the writs of Princes and Synodical constitutions of Fathers not from any Divine Institution the highest was as Theodoret saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now God as creator and Nature doth not sure Nature cannot appoint a Vicar of the Mediator Christ for if the Magistrate be an Ecclesiasticall administration then it must be an office intrinsecally supernaturall and intrinsecally and directly tending to a supernaturall end now the Papists for shame doe build their head of the Church upon a divine institution and on Christs words Thou art Peter and on this rock I will build my Church and I will give to thee the keyes of the Kingdom of heaven Christ never said any such thing to a Magistrate and if the Magistrate be an Ecclesiasticall administration and the head of the Church and the Vicar of Christ as Mediator he must have more then this and the keyes of the Kingdom of God must be given to him above Peter and all the Apostles for all Church-officers act their part as such à sub Magistratu from and under the Magistrate as his Vicars so as the Magistrate in America who lived and died never hearing of the Gospel nor of his Lord Mediator is yet by office the Vicar of the Mediator and obliged as a Magistrate though a meer heathen to beleeve in him of whom he never heard if the adversary say right which is unpossible Rom. 10. 14. But saith Mr. Coleman If Christ be rightfull King of the whole earth where did Christ grant a liberty to a great part of the world to remain Infidels and enemies to him and his Government Arg. 4. In Answer to which I draw a fourth Argument All the Heathen Magistrates who never heard of the Mediator Christ and the Gospel cannot by office be the Deputies and Vicars of the mediatory Kingdom for they are not the professed subjects of Christ as Mediator nor given to him as his possession and inheritance neither actually nor in Gods decree for thousands of them lived and died without Christ or any obligation to beleeve in or serve the Lord Iesus as Mediator for if Christ be not their rightfull King as Mediator nor their King at all as Mediator they cannot be his subjects as Mediator far lesse can they be his Deputies and Vicars by office of his Kingdome but Christ is not King as Mediator in any sort or title of such as are Heathen Magistrates for as Mediator he is neither King titulo jure acquisitionis nor efficaci applicatione neither merito nor efficacia he neither gave a price as Mediator to buy them because the adversaries then must say that Christ is so King of the whole earth as he hath died for all and every one of mankind nor are they his subjects so much as in the profession of the word of his Kingdom for they never heard it if the Adversaries can say that Christ died for all and every one of mankinde and so for these Heathen Kings I can refute this Article of Arminianisme and though Christ had died for them yet are they not subjects in so much as in profession and so in no capacity nor obligation to serve with their sword Christ as Mediator for they are not in that state obliged to beleeve in him nor to know him as Mediator how then are they obliged by office to serve him as Mediator except he had revealed himself to them in the Gospel Hence I need not prove that Christ is their King by efficacious applying of the merits of his death to them nor can any say this Argument may prove that Pastors by office are the Ambassadors of Christ because they are not all the subjects of Christ given to him as Mediator either in the decree of Election nor actually redeemed for many Pastors who are by office the Ambassadors of Christ as Mediator are Reprobates as was Iudas and others for the Argument is not drawn from any saving claime that heathen Princes who never heard of Christ hath to Christ but it is drawn from no claim at all no not so much as in profession now this claim in profession all Pastors have else they cannot be Pastors It is doubtsome that Master Coloman saith and not to a purpose That Christ granteth not a liberty to the greatest part of the world to remain infidels and enemies to him and his Government For thus he giveth them a liberty negative so as they are not obliged to believe a Gospel that they never heard nor is their negative infidelity a sin for which they are condemned they are condemned Because they glorifie not the Creator as God Rom. 1. 21. And do not the things of the Law that are written in their hearts Rom. 2. 12. 14. Mat. 25. 42 43 44. And in this sense God giveth to them liberty to remain infidels but he giveth them not liberty positively to remain infidels and enemies to Christ that is he willeth not voluntate signi that they should live in a sinfull course of unrenewed nature but they are not positively enemies to Christ and to his Government who never by the least rumour heard of Christ or his Kingdom or Government Hence all our Divines say that privative unbeliefe of those that hear the Gospel doth condemn but not the negative unbeliefe of those who never heard the Gospel Thus the adversaries must say except they with Arminians and especically with Moses Amyrald teach That there be two wayes of preaching Christ and two sorts of faiths in Christ one of those that hear the Gospel and another of those who are to believe in Christ though they never hear of or know any letter of the Gospel who yet by the book of creation and providence are obliged to believe in Christ which were an irrationall obligation Rom. 10. 14. Arg. 5. All power mediatory in Heaven and in earth that is given to Iesus Christ as Mediator is all spirituall all Ecclesiasticall power and therefore Christ upon this receipt of all power Mat. 28. 18. draweth a conclusion v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Goâ—ye therefore and teach all Nations c. but a Kingly power of this world by carnall weapons and by sword to fight is not given to
and people which is the highest Papall Tyranny on earth Obj. 3. If the Magistrate be therefore subject to the Church not as a Magistrate but as he scandalously transgresseth the Law of God so that the Church may not rebuke and censure him as either a Magistrate or as a Magistrate doing his duty but onely as a Transgressor Then neither 1. one particular Pastor as a Pastor is subject to the Church yea no man in a lawfull calling or relation as such is subject to the Church for the Church cannot rebuke or censure a Husband as a Husband a father as a father a Painter as a Painter no more then the Church can censure a Magistrate as a Magistrate for then should the Church censure and condemn all these relations and callings as husband father painter Magistrate as intrinsecally unlawfull Nor can the Church censure and rebuke husband father painter musitian c. when they do right and doe but fulfill their relations and callings in doing the duties of husband father painter no more then the Church can censure and rebuke the Magistrate when he doth his dutie Ans 1. This is not the totall compleat and adequate cause why the Magistrate in spirituall things is subject to the Church but the halfe of the cause onely you must take in the other consideration he is in spiritualibus subject to the Church not only as he doth sin but 1. As he may sin scandalously 2. As he may be directed informed and swayed with precepts promises counsels threatnings toward a supernaturall end to eternall life take in all these three and we grant all The Magistrate and all in other relations and professions and callings are equally in spirituall things subject to the Church as the Ministers of Christ and in all other relations and callings as fathers husbands painters musitians are in civill things equally subject to the Magistrate according to the three former cases in a civill consideration Obj. 4. But then you must prove solidly from the word that the Magistrate is subject to the Church in spirituall things Ans It is enough if I prove that the Magistrate is subject to the Church to Pastors and Doctors in things belonging to his soule and as a man and a Christian in civill things are subject to him which to me is clear in the Word of God as 1. Because Timothy and all watchmen in their person are commanded to rebuke them that sin before all and that in the sight of God and the Lord Iesus and the elect Angels without preferring one before another or doing any thing by partialitie 1 Tim. 5. 20 21. 2 Tim. 4. 2. And if Levi must not know his father or his mother in the Lords cause Deut. 33. 9. and Ieremiah in rebuking not be dismayed of Kings Princes and Prophets Ier. 1. 17. neither must Ministers accept the persons of judges Christ rebuked his mother to whom otherwise he was subject Ioh. 2. 4. Luke 2. 51. 2. There is the practise of the Prophets Christ and the Apostles that they have rebuked Kings Rulers Magistrates Priests Prophets every page almost of the Old and New Testament saith this 3. God hath no whit exempted the Rulers from rebukes as they be men they can and do sin 4. Princes are the sheep of Christ and redeemed as a part of the flock for the which Christ gave the blood of God Ergo they are to be fed and watched over lest they also as grievous wolves prey upon the flock Acts 20. 28 29 30. then there must be some over them and those who should speake the word of the Lord to them and so the word of rebuke and who should watch for the souls of Magistrates as those who must give an account whom the Magistrates must obey as others in the same condition who have souls Heb. 13. 7 17. 1 Pet. 5. 1 2 3. 1 Thes 5. 12 13 14. 5. All the censures of the Church are for the good of soules that the Spirit may be saved in the day of the Lord 2 Thes 3. 14 15. 1 Tim. 1. 19 20. 1 Cor. 5. 5 6. and for edification 2 Cor. 10. 8. Iude v. 23. Ergo the souls of Magistrates should not be defrauded of this mean of edification 6. Pastors as Ministers Stewards Ambassadors Watchmen are intrusted with the word of reconciliation 1 Cor. 4. 1 2. and 1 Cor. 3. 5. and 4. 15. 2 Cor. 5. 19 20. 1 Tim. 3. 1. 2 Cor. 4 7. Ergo they must divide the Word aright to all within the family 2 Tim. 2. 15. and rebukes and censures are a part of the word of reconciliation no lesse then promises and they are to prophecy death and life as God in his word commandeth Ezek. 3. 17 18 19 20. and 13. 19. and 33. 7 8 9. 10. 7. The power of the Lord Jesus in censuring is extended to men as â—ll doers not as Magistrates or not Magistrates 1 Cor. 5. 2. Gal. 5. 10. the power of binding and loosing is extended to a trespassing brother who will not hear the Church Mat. 18. 15 16. and 16. 19 20. The Magistrate is a brother Deut. 17. 15. one of the Israel of God as Saul was of of the Tribe of Benjamin David of Iudah 8. The Church may judge such as are within the Church 1 Cor. 5. 12. but such is the Christian Magistrate 9. Correction is a priviledge of sons and Members of the family Heb. 12. 6 7. Rev. 3. 19. Ergo the Magistrate should not be deprived of that wherein all Christians share Gal. 2. 28. 10. Discipline is a part of Christs Kingly government if the government be on Christs shoulders as King as it is Mat. 28. 19 20. Ephes 4. 11 12. Esa 22. 22. and if the Gospel be the Word and Scepter of his Kingdome Mark 1. 14 15. and 4. 11. Matth. 21 43. Luke 4. 43. and 8. 1. Acts 1. 3. and 8. 12. and 20. 25. and 28. 31. Psal 45. 3. Rev. 1. 16. Then if Magistrates be the subjects of Christ as King of the Church they must be subject to those who preach the Kingdome carry the Scepter and rule under Christ as King 11. Upon the same ground if they decree grievous decrees Isa 10. 1. Micah 3. 1. and be wolves ravening the prey Ezek. 22. 27. let them have either Royall or Parliamentary power they are to be rebuked debarred from the holy things of God excommunicated and their sins bound in earth as in heaven Mat. 18 18. Mat. 16. 19. Nor should Courts or Parliaments or Thrones be cities of refuge to unjust and scandalous men 12. Upon the same ground Magistrates are not to be deprived of the good of private rebukes and admonitions except we hate the Magistrate in our heart and strive not to gain his soul Levit. 19. 17. Mat. 18. 15 16. Luk. 17. 3 4. Psal 141. 5. 13. Erastus himself granteth that Magistrates may be rebuked and when he granteth that Apostates and Idolaters are not
action either Civil Natural or Supernatural yet marriage is not Morally or Theologically indifferent So as to marry or not marry is a matter of a mans free choice and of his own free will not obnoxious to any binding Law as is kneeling not-kneeling crossing not-crossing in the minde of our Adversaries 1. If it were morally indifferent to marry or not to marry Rulers might make Laws either commanding all to marry or none to marry or some to marry some not to marry which were no small tyranny and the very doctrine of Devils 2. The gift of Continency is to some a commandment of God that they marry not and burning is to some a commandment obliging them in conscience to marry else they sin therefore to marry or not to marry is necessary to all men or then unlawful and so not indifferent as our Divines teach against Papists their Supererogatorie Works The Lords calling of any to suffer for his Truth is instead of a command of God though the man might be saved though he suffer not for the Truth 3. If there be no necessitie in marrying but onely conditional in the manner oâ— marrying then all mankinde without sin might abstain from marrying which it most absurd 4. The place 1 Cor. 7. 39. saith not that a Widow is under no necessitie of marrying but onely under a necessity of well and spiritual marrying For the libertie that the Widow hath there is not that it is indifferent to her to marry or not to marry for since our Adversaries teach That Rulers may make Laws in things indifferent they might then make a Law that no Widows shall marry which were vile tyrannie But the libertie that the Widow hath to marry whom she will is opposed onely to a Law and Obligation Matrimonial that she was under while her Husband did live And the words clearly speaketh onely of thiâ— freedom not of Moral freedom of indifference from all Law of God necessitating her to marry The Wise is bound by the Law as long as her Husband liveth but if her Husband be dead she is at liberty to marry whom she will onely in the Lord. But there are no smal oddes betwixt libertie to marry this or that man because the Husband is dead of which libertie onely the Apostle speaketh and liberty and indifference without all restraint of Gods Law to marry at all or not to marry This latter libertie the Scripture speaketh not of onely the Doctor alleageth it Object Kneeling at the Sacrament howbeit antecedente and immediately it be necessary by Gods Law yet consequently and by the mediation of lawful Authority it is now necessary to us not by necessity of the thing it self but by necessity of obedience order and peace and so according to the practice it is for the time necessary by Gods Law and cannot be omitted without sin So Forbes Answ Necessitie of obeying the Church can make nothing necessary and good for the Church commandeth it because it is necessary and good and it hath not goodnesse necessitie and aptnesse to edifie from mens will and the Churches commandment 2. I ask if no kneeling now in Scotland laying aside the respect of Authority and Law be in it self undecent and unapt to edifie if not then the Church hath no more ground and reason for order and decency in our Ceremonies for what I say of one holdeth true in all then there is for the want of Ceremonies and if that be true the sole will and lust of Authority maketh our Ceremonies lawful What can Romish impudence give more to the Man of sin But if there be unorderlinesse and indecency in our Ceremonies then kneeling now must be sin even laying aside the respect of Humane Laws 3. It is strange Divinity That that which is no sin of it self cannot be omitted without sin for the sole will and pleasure of men Humane Authority then may make it sin not to rub our Beards not to claw our Heads when we come to the Church to hear Gods Word If Humane Authority can make an indifferent Act lawful and the omission of it sinful they may make all the indifferent Acts in the World lawful Acts they might then make piping leaping laughing Acts oâ— Divine Worship and might make a Decalogue of their own And if they may make an indifferent Act to be sin if it be omitted they may by as good reason make sinful Acts as Adulterie Incest Murther Robbery to be lawful Acts For if mans inhibiting will be the formal reason of sin then his commanding will must be the formal reason of obedience And so Rulers might command Murther Robbery Incest Blasphemy Object We may perform an individual act coming from deliberate will and that without sin and we may omit the same without sin Whether we practise these indifferent actions or omit them we should refer both practice and omission to Gods glory and these actions we call indifferent or free as indifferent and free is opposed to that which is morally necessary which are either necessary to be done or necessary to be omitted by necessity of a Divine Law Howbeit every action that is not of Faith be sin Rom. 14. 23. Yet the faith whereby I beleeve this action is necessary and must be done is not necessary to the eschewing of sin But if I do it that I do it in Faith and for Gods glory is necessary but the necessity of the goodnesse of the action doth not make the action necessary for it were to lay a yoak of continual doubting upon mens conscience if they should beleeve every individual act that they do to be necessary for whether should they turn them while they think of doing or not doing these actions that they know to be commanded by no Word of God That a Widow marry in the Lord if she marry is necessary but it is not necessary that she marry but it is indifferent to her to marry or not to marry Doctor Forbes Answ It is a contradiction that an action individual should be indifferent and so neither good nor evil and yet done in Faith and referred to Gods glory For the ground of doing which is Faith and the end which is Gods glory are individual properties necessarily concurring to the individuation of the Action Moral 2. An action individual that is meerly indifferent and so without sin may be performed without sin or omitted without sin cannot be an action of Faith referred to Gods glory For what may be done without sin and may not be done without sin is a will-action and wanteth all necessitie of reason and so is an idle and sinful action but a sinful action may be done in fancy but in Faith it cannot be done it may in the vain intention of the doer be referred to Gods glory In intentione erronea operantis but ex conditione operis according to the nature of the work it serveth not for Gods glory This way to cast stones in the water
have equitie or goodnesse from Humane Authoritie and I never contemn Humane Authoritiâ— except I contemn the just Laws made by Humane Authoritie Object Of things alike lawful and convenient for example sitting at the Lords Table or not sitting we are bound to the one rather then to the other for lawful Authorities command for conveniency and goodnesse in external circunistances standeth not in such an indivisible point but there may be circumstances good better and best a gesture a day a habit may be so good and convenient as another gesture another day another habit are as good and convenient in which case either no habit no day no gesture at all shall be in Gods Worship which were impossible else of two Circumstances both of three degrees of goodnesse one shall be chosen by the sole Will of Authority and so people must follow one order rather then another as good for the sole Will of Authority without any prevalent reason in the thing commanded Answ 1. In such a case as that where two Circumstances both of three degrees of goodnesse occurreth Rulers can reasonably tie people to neither but leave it alternatively to their liberty for why should liberty be restrained where necessity of order and deceney doth not necessitate the Rulers will 2. In such a case the Rulers will as will should not be the formal cause why one is enacted rather then another but the Rulers will led by a reason from conveniency and so there were a prevalent reason for the one rather then the other 3. I deny that such a Metaphysical case of two things every way of alike conveniency can fall out as the matter of a grave and weighty Church-constitution For natures Light rules of Prudence Prety Charity and Sobriety shall ever finde out and discover an exsuperancy of goodnesse and conveniency of one above another 4. Granting there be three degrees of goodnesse and conveniency in fitting and two degrees of goodnesse and conveniency in kneeling in this case the object necessitateth the Rulers will to command fitting and refuse kneeling 1. Because good being the formal object of a reasonable Will in both Rulers and people that which partaketh more of the nature of Good is first to be chosen Ergo The Rulers will is determinated and morally necessitated to a circumstance of three degrees before a circumstance of two degrees and we obey for the goodnesse of the thing commanded and not for the will of the Rulers 2. If people obey and so embrace a Circumstance of two degrees and refuse a convenient circumstance of three degrees they either make this choice for the goodnesse and conveniency of the Circumstance or for the meer Will of Authority the former cannot be said because of two Goods known to be so the one of three degrees and the other of two degrees the Will cannot reasonably choose the lesse good because a lesse good known as a lesse good is evil and the Will cannot reasonably choose known evil A lesse good is a good with a defect and so morally evil if then Rulers cannot choose evil they cannot reasonably command others to choose it if the latter be said the choice of people is reasonlesse and their conscience resteth upon the meer Will of Authority which is slavish obedience How are we then bidden try all things Object In matters plainly determined by Scripture Rulers are to follow the Word of God but in matters circumstantial or indifferent where Scripture saith neither for the one side nor for the other what Rulers thinketh good is to be followed there being no evil nor impiety in that which they command Answ 1. This is to make Rulers in matters of Salvation lyable to the Scriptures of God but in matters which men call indifferent to make them Popes and to hang our consciences upon their sleeve which is most absurd 1. Because Paul in matters most indifferent of dayes and meats would not have the Romans to hang upon his judgement but will rule both their practice and his own by the Law of nature Murther not Scandalize not 2. What Rulers thinketh good is not a rule for Constitutions and for peoples obedience in matters circumstantial but the rule of Rulers here in making Laws and of people in obeying Laws is goodnesse it self Order Decency aptitude to Edifie in things that they command for it were strange if in matters that they call of salvation not thoughts but the Word of God should rule and square Canon-makers but in matters indifferent their thoughts should be a Law 3. Scripture and the Law of nature and right reason which is a deduction from Scripture is able sufficiently in all Canous and Constitutions to regulate both Rulers and people and to determine what is conventent in Circumstances and the Lord here is an infallible Judge speaking in his Word as he is in all matters which they call Fundamental yea the Scripture shall be imperfect in the duties of the second Table if it do not determine what is active scandal or soul murther as it doth determine what is Idolatry what is lawful Worship A Dispute touching Scandall and Christian libertie Quest I. Concerning Scandall Whether or not Ceremonies and the use of things not necessarie in Gods worship when they Scandalize be unlawfull I Doe the more willingly enter this Dispute and with reverence to the more learned shall examine the Doctrine of the late Doctors of Aberdene in their Duplyes Because I occasioned their thoughts touching Scandall by a private dispute of the nature of Scandall which I undertooke while I was confined in Aberdene with one of the chief Doctors Our 10 Argument Ceremonies and things not necessarie in Gods worship fail against Charitie by the grievous cryme of Scandall The practice of things indifferent and not necessarie is then unlawfull when from thence ariseth the scandall or occasion of the ruine of ouâ— Brother But from the practice of Ceremonies and things not necessarie ariseth Scandall and occasion of the ruine of our brother Ergo the practice of such is unlawfull Observe our Argument leaneth on a ground given but not granted that the Ceremonies be indifferent though to us they be evill I prove the Proposition 1 Rom. 14. 14. I know and am perswaded by the Lord Jesus that nothing is unclean of it selfe but to him that esteemeth anything unclean to him it is unclean V. 15. But if thy brother be grieved weakened in his Christian race Now walkest thou uncharitably destory not him with thy meat for whom Christ died 20. For meat destroy not the worke of God Then for crossing kneeling holy dayes destroy not him for whom Christ died 1 Cor. 8. 9. 1 Cor. 10. 28. So the brazen Serpent must be removed when it is a scandalous object of Idolatrie Ezra 8. 22. Ezra for feare of Scandall will not seeke a band of men of the King lest the King should believe the hand of God would not bee with his people
a Turk and a Christian doe both worship Dagon it is the same Idolatrie though â—urcisme and Christianisme be different religions Though kneeling to an Image the similitude of God and that same kneeling to Jehovah represented in that similitude Es 40. v. 8. make one formall object the Image the materiall Jehovah the formall object yet is it idolatrie 4. Our circumstances of time and place cannot properly be called indifferent for they may be considered two wayes 1 Physically 2 Religiously Physically The Commandement injoyning a thing injoyneth also time and place convenient he that saith thâ— shalt not kill in that same very Commandement said Cain thou shalt not kill Abel in this place of the field at this time so to believe and to believe in this time and place falleth both under one and the same Commandement And it is true the lawfulness of Worship may be marred by bad Circumstantiating of the worship If one shall pray when the Pastor doth preach But Circumstances must be convenient and so commanded and so not indifferent but Circumstances have no religious respect put on them by God and therefore in that state have no roome in Gods worship V. 1â— If any man see thee who hast knowledge sit at meat in the Idols Temple shall not the conscience of him that is weake â—e emboldened to eat these things that are offered to Idolls Hence a naked sight of that which is ordinarily exponed to be a Communion with an idoll as kneeling religiously to bread is must be a scandall 2. The supposed knowledge of one who saith an Idoll is nothing but directeth his worship to God when externall gestures are used in an idolatrous way doth not free the practise of such a worship from scandall V. 11. 12. 13. Scandalizing in eating things otherwise poore and cleane is a scandalizing of a weake brother against the price of Christs blood c. 1 Cor. 10. V. 16. 17. 18. Communion in Rites and Cerimonies oâ— a raise worship is a communion with the Idoll and Satan V. 22. Though you keep your heart to God ye provoke the Lord to jealousie V. 23. Rulers are not to seeke their owne in things indifferent V. 25. Things sacrificed to Idolâ— yet in no religious state are clean meates and may be eaten Surplice on a Noblemans porter is no Masse habit and so not scandalous 29. 30. In things indifferent I must abstaine from â—sing my libertie where I am in danger to be evill spoken of and that our liberty be called licentiousnesse Quest II. Whether or no the Ceremonies and things indifferent commanded by humane authority be objects scandalous and what rules are to be observed in eschewing scandalls FOrmalists object That Ceremonies be not noâ—ent agents in giving scandall but men doe unjustly take scandall whereas innocent Ceremonies give none But observe that a scandall is given two wayes 1 Physically 2. Morally Physically when the object hath an influence meerely physicall in raising Scandall in this meaning as there be no passion but it hath an action so there is no scandall taken but it is some way given The Pharisees are scandalized at Christs preaching The preached Word had some influence on their corruption to scandalize it but physicall not morall but sinfull and inordinate actions scandalize morally by contributing a morall influence culpably to the scandalizing of others Hence the question is wherein standeth this morall and culpable influence The objects in Generall from whence commeth scandall be foure 1. Things good 2. Things sinfull and evill 3. Things indifferent inordinatly or unseasonably done 4. Things that have appearance of evill A thing good of it selfe is not scandalous but there be two Goodthingâ— 1. Some simply necessary â—s to love God not to steale not to forsweare these be never scandalous 2. Some good duties positive of affirmative precepts as not necessarie hic nunc may be omitted to eschew scandall School men move a question If it be lawfull to omit workes commanded of God or of the law of nature to eschew the scandall of our brethren I answer a naturall commandement to eschew the scandalizing of my brother obliedgeth in some Circumstances but not simply for it obliedgeth not when there occurreth a Commandement naturall of greater obligation whether it be naturall or positive if I cannot decline the transgression of the law of God in the declining of scandalizing my brother Certainly the Commandement of not scandalizing doth not obliedge for I am more obliedged to have a care of my owne salvation then of my brothers and so to prevent my owne sinnes theâ—â— the sinning of my brother yet Coeteris paribus if all other things be alike as Becanus saith A naturall command such as is not to scandalize that is not to commit soule-murther doth oblige more then a positive Commandement as to heare the Word hic nunc I am obliedged hic nunc to omit hearing of the Word to keep my brother from killing himselfe and to preserve my brothers temporall life because the Lord will have mercie and not sacrifice Though I be not obliedged universally to omit the hearing of the Word and receiving of the Sacraments to eschew the scandall of my brother 2. Sinnes publickly committed are of their owne nature culpably scandalous 3. In things indifferent from whence ariseth a Scandall there be two things 1. The use of the thing it selfe 2. The use of it with the non-necessitie of existence in it As the causey stones are not scandalous if any fall on them nor the layer of the causey to be blamed therefore because causay stones be necessarie but if any lay an huge block in the way which hath no necessary use there he who doth so is the cause of the fall because he contributeth to the fall that which is the occasion and so the cause of the fall for every occasion is a certaine cause 2. Because he contributeth such an occasion as hath no morall necessitie of existence so the brazen Serpent having lost its vertue of curing and being adored as God is formally a scandalous object and the Prince suffering that to remaine when it is not necessarie and withall occasioneth the idolatrie of many doth culpably scandalize and so these who for sole will commandeth such things as the worship of God may want doe also scandalize They object Christ might have healed on another day then the Lords Ergo the non-morall necessitie maketh not the object formally scandalous nor doth the contributer thereof culpably scandalize Answ That Christ should cure on the Sabbath was morally necessary 1. If it were but from his owne will but mens will cannot make things necessary 2. It was necessarie to shew that the Sonne of man was Lord of the Sabbath 3. That the Sabbath was made for man and not man for the Sabbath 4. To shew that workes of mercy are to be preserred to workes of Ceremonies and that God loveth mercie rather then Sacrifice When the dutie
others seemeth better to me who deny that the least veniall should be committed to eschew a greater sinne 6. Rule There is a principle obligation a lesse principle a least principle Hence these three degrees issue from love 1. God 2. Our selves 3. Our Neighbour The love of God is most principle and is the measure of the love of our selves the love of our selfe is lesse principall then the love of God and so the obligation lesse I am to make away life and all things yea eternall glory as devided from holinesse and as it includeth only happinesse rather ere I sinne against God The obligation to care for my owne salvation is more principall then my obligation to care for the salvation of my Brother for the love of my selfe is the measure and rule of the love of my Neighbour Now because the obligation of caring for the soule of my brother is only secondarie in compare of the obligation of caring for my owne salvation I am not to sinne my selfe or sinfully to omit any thing that is commanded me in a positive precept to prevent the sinne of my brother Yet hence it doth not follow that a positive Precept is more excellent then the law of Nature which is Thou shalt not murther nor scandalize him for whom Christ died Because though to care for the soule of my brother be of the law of nature simpliciter yet is a secondarie obligation and may cease and yeeld to a stronger obligation that tyeth me more principally to care for my owne soule for though the Command be positive yet knowingly to sinne by a sinfull omission is no lesse a destroying of my owne soule and so of the law of nature in a higher obligation then the other is 7. The Jesuits and Popish Doctors as they are of a large conscience in many things so in the doctrine of scandall to extoll obedience to men so high as we may doe things in themselves not necessarie yea that hath no necessitie but from the will of Commanders And Formalists in this conspire with them even though from this doe flow the ruine of many soules and though the sinfull scandalizing and ruine of these soules flow from sinfull corruption of either ignorance or frailtie or wilfulnesse or malice yet the scandall ceaseth not to flow kindly from the pretended obedience to an unlawfull command for the thing commanded having no Necessitie but the will of man is unlawfull and it is no good reason to say Men are scandalized through their owne ignorance and Malice Ergo the scandall is taken and not given for these who were enemies to the Truth and were so scandalized at Davids murthering of Uriah and Adulterie 2 Sam. 12. 14. as they were by him occasioned to blaspheme Certaine their actuall scandall was from their owne corruption But what Ergo it was not also from Davids murther and adulterie and ergo it was a scandall only taken by the enemies not given by David Surely it solloweth not You may hence judge of the Rule of Lodo Caspensis a Capucean These saith he that doe a worke of it selfe indifferent for a weightie cause and use their owne right â—tutaâ—tur suo jure are excused from mortall sinne as these who lett a house to Whores and publick Usurers that are not strangers though they may commodiously lett it to others they doe not cooperate with sinne because the house it but a place and extrinsecall and remote to the sinne So Christians taken by Turkes for danger of their life which is a weighty necessitie may furnish instruments necessarie for warre against Christians because they doe a worke indifferent of it selfe for a just cause so may a servant convey his Master to a Whore yea and make the Bed for a Concubine and open the doore and if his Master be to climbe in at a window to a whore he may lift up his foot or reach him a ladder Why the servant saith he useth his owne right in doing a worke of it selfe indifferent Uâ—itur suo jure faciens opus exse indifferens modo non placeat ei peccatum A. But sure all out jus and right that men have over their houses and that Captives and servants have to their Masters and Lords is jus limitatum a right ruled limited bounded by the word of God nor is the worke they performe morally indifferent physically it is and Captive Christians if for danger of their life they may prepare necessary instruments of warre against Christians they may kill Christians also for what power the conquering Lords have over Captives to command them to prepare fire and sword against the innocent witnesses of Jesus Christ because they are such the same jus right have they to command to kill the innocent But for no cause the most weighty can we choose either to shed innocent blood or to co-operate with the shedding of it nor to co-operate with the works of darknes for it is shamefull that a servant may lawfully co-operate with and thrust his master in at a window to goe to a whore the jus or dominion of Masters to command and the right of servants to obey is only in the Lord. Yea to kill a man is Physically indifferent for that is physically yea morally without relation to any law indifferent which is capable of lawfulnesse or unlawfulnesse according as it shall bee commanded of or forbidden by God But for a man to kill his son is of it selfe such certaine if God command a Judge to kill his son it is lawfull for the father to kill his son if the Lord forbid Abraham to kill his son it is unlawfull for Abraham to kill his son And therefore Caspensis hath no more reason to use the Instance of captives preparing warre against innocent Christians and of a servant thrusting his Master in at doore or window to a whore then of captives killing the innocent or of servants breaking a house and taking away the goods of a man in the night or of servants committing whoredome at the command of their Conquerors or Lords the one kinde of action in it selfe is as indifferent and susceptible of morall lawfulnesse and unlawfulnesse as the other And if the Master doe co-operate to commit harlotrie in climbing in at a window to a whore and to robbing in digging thorow an innocent mans house in the night to kill the Master of the house and to steale his goods then the servant that co-operateth in these same physicall actions and also diggeth thorow the innocent mans house and kills himselfe is the harlot and the robber by cooperation and participation no lesse then the Master The naked relation of a captive and of a servant cannot make the captive and servant innocent and guiltlesse co-operators for then to sinne at the command of any Conqueror and Master because I am in the condition of a captive and servant were lawfull though God forbid and inhibite me to doe what I doe by the
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
Church to a supernaturall happinesse nor can the Church be governed by the light of nature or by the rules of morall Philosophie or civill prudence or humane lawes as Cities Common-wealths and Kingdomes are 4. It is a rule in Circumstantials of worship because some time some thing as the Lord day is both worship and a Circumstantiall of worship but not properly a Circumstance in all these the Church as the Church must â—â—ir by the Word of God 3. What ever is in Rome in physicall or natural circumstances is not by us judged Popisâ—â— But what ever religious observance Symbolicall signe new worship such as â—renging to Bread Altars humane Festivals Surplice and the like that are neither things of nature nor 2. things of prudence and civill policie nor 3. Miraculous things nor 4. Things of art and science nor 5. meere Circumstances and yet are added to the worship of God not necessarie in themselves not warranted by Precept practice or promise in the word of God we take to be devised by the wil of men and if by Papists so much the more unlawfull and may well be tearmed Popish as Popish is contradistinguished from that which is â—ound and warranted by the Word and that which is not thus agreeable to the Word is repugnant thereunto and either Popish or worse or heathenish Hooker The question is whether wee may follow Rome in orders Rites and Ceremonies wherein we doe not thinke them blamable or else ought to devise others and to have no conformitie with Rome no not so much as in these Ans We never dreamed of such a Question it is as if one should have formed such a question to debate with Moses Whither may we follow Egypt and Canaan in rounding the corners of our head and cutting our flesh for the deaâ— in sowing oâ—r land with mingled seeds c. or ought we to devise others the like and have no Conformitie with them no not so much as in these Now Moses gave never leave to Israel to devise either these or any other the like The Question supposeth two things for granted which are plainly false 1. That if we may refuse Popish Ceremonies as scandalous because Papists devised them that therefore the worship of God hath need of other Symbolical and religious signes of the like nature which we ought to devise But the worship of God neither needeth these nor any Phylactaries of that kind 2. It supposeth we doe not thinke the Rites of Rome blamable this is a begging of the question for both we blame them as positive religious Rites beside and so contrary to the Word and because Romish and so in a high degree scandalous Hooker When Reason evicteth that all such Ceremonies are not to be abolished they answer they doe only condemne Ceremonies unprofitable or Ceremonies in stead whereof as good or better may be devised so they cannot get out of the Bryars Ans 1. Who answereth so Hooker should have knowne that if the Testament of Christ warrant not Ceremonies they and all their kind are unprofitable and to be abolished whither they lay in the wombe of the mother of â—ornications or be bastards of any other Mother 2. Yea we condemne all such Ceremonies because unnecessarie as devised by the will or lust of men for all necessatie and usefulnesse of positive religious and teaching observances is from the will of God And when he saith we condemne only all unprofitable Ceremonies wee are not in the briars for he saith his owne Ceremonies are unprofitable briars for we condemne them as unprofitable Chartwright that godly and learned witnesse of Jesus Christ from whom Hooker would bring this answer saith Popish Ceremonies are not to be used to adorne the worship when as good or better may be established But he meaned never that as good positive Symbolicall rites without the word of God can be lawfully devised at all this should have been proven from Cartwrights words But saith he we retaine these because we judge them profitable yea so good that if we had either simply taken them cleane away or else removed them so as to place others in their stead wee had done worse But who authorized them to sit judges the burden of proving them inconvenient lyeth on them Ans 1. It is a proud Reply Wee retaine popish Ceremonies because we judge them profitable where as the question is not what the Prelates who must bee called the Church judge them to be but what they are for it is a farre other question who should sit Judges though we can prove Christ never made Prelates at all and so he never made them judges and whether the Ceremonies be profitable or not When Prelates say we retaine Popish Ceremonies because we judge them profitable it is to say We judge Popish Ceremonies to be profitable because we judge them profitable For we say to retaine them is to passe a law and a judgement that they are profitable But our argument is against their judgeing them to be profitable and against their retaining them Might not Pharisees say as much Wee retaine the precepts and traditions of men used by our fathers because we judge them profitable and who authorized Christ and his Disciples to judge the Church the burden of proving them inconvenient lyeth on the Disciples Christ said their Ceremonies were the doctrines of men and so unlawfull and the like argument bring wee against the Ceremonies and so they must be unprofitable 2. If the Church make or retaine lawes beside and without the Word they are under the burden of proving them to be profitable for they affirme and affirmanti incumbit probatio for they ought to give another reason of their lawes then we judge We affirme it is Gods prerogative to say that 3. If Prelates should doe worse to have cleane removed these or brought others in their place Then must the Prelaticall Church be better then the Apostolike Church for they neither had these nor any in their stead except they make us see that Peter and Paul dispensed the Word and Sacraments clothed either with lineing Rochets and crossing the aire with the Thumbe or then they adorned Word and Sacraments with other the like mysticall Rochets or some merry toyes like crossing the aire with the Thumbe and if not they did worse then our Prelats who raise bloody warrâ—s in three Kingdomes for such fooleries and for an office which of old for shame had no kinred nor house but mans law jus humanum by their owne grant But that saith Hooker wherein the Israelitâ—â— might not be like to the Egyptians and Canaanites was such as peradventure as had beene no whitlesse unlawfull although those Nations had never been I would know what one thing was in these nations and is here forbidden being indifferent in it selfe yet forbidden only because they used it Ans This is not our argument I am not to say the only reason why the Lord forbade
these rites was because the Egyptians and Canaanites used them But it is enough for our purpose that God useth this reason Yeâ— shall not doe so to the Lord your God Yee shall not doe after the doings of the Land of Egypt or of the Canaanites Deut. 12. 30. 31. See that then inquire not after their Gods saying how did these Nations serve their God even so will I doe likewise Levit. 18. 3. 4. This is enough to prove that it is a strong argument and Gods argument to prove that a worship that Heathen useth to their Gods though in it owne nature indifferent can not lawfully be given to the Lord it wanting all warrant in Gods word because heathens doe so to their Gods and it is cleare to me Deut. 12. 2. Yee shall utterly dâ—stroy all the places wherein the Nations which ye possesse served their Gods upon the high Mountaines and under every greene tree 3. And you shall breake downe their Altars and breake their Pillars and burne their Groves with fire and you shall hew downe the Graven Images of their Gods and destroy the Names of them out of this place 4. Yee shall not doe so to the Lord your God 5. But unto the place which the Lord your God shall choose out of all your Tribes to put his name there even unto his habitation shall yee seeke and thither shall you come There is nothing more indifferent then the place of worship yet doth the Lord in these words Yee shall not doe so to the Lord your God forbid to worship God in the place where the Canaanites worshipped their Idols And this proveth our point that Rites used by heathen indifferent in their owne nature as place stone-altars hils are not to be used as positives with a new signification as our Ceremonies have to the Lord our God because Heathens have done so to their Idol-Gods Wee know the Lord may have and hath other reasons in the depth of his unsearchable wisdome why he forbiddeth some things of their owne nature indifferent then because heathen and wicked men doe so as he forbade the eating of the tree of knowledge a thing in it selfe indifferent not for any such conformitie with wicked men And Hooker yeeldeth our argument to be concludent when he saith Notwithstanding some fault undoubtedly thire is in the very resemblance with idolaters Then notwithstanding all that Hooker saith on the contrarie our argument is good The rest of this subject is more fully and learnedly discussed by others and therefore no more of this Peace bee on the Israel of God and to the most high Dominion and Glorie Amen FINIS Isa 9. 6. Isa 35 1 2. Psal 97. 1. Vel lubentes vel vi attracti decreta Dei se quamur necesse est Ille crucem sceleris pretium tulit hic diadema Iuven. Saty. 10. Ier. 51. 35. Rev 17. 3. 5. Isa 62. 1 2 Iob 37. 23. Iob 33. 13. Mal. 1. 8. Christ hath not instituted a mutable Church Government Some things Morall some things naturall in Gods worship Circumstances either meerly morall or 2 meerly Physicall or 3. mixt Our Physic â—â— Circumstances are all easily known and numbred Circumstances and such and such circumstances The Scripture teacheth not meer circumstances but supposeth them Time and place of Ceremonies need not be proved 1. Argum. to prove that the Platform of Church-Government is not mutable at mens will Act. 15. The Scriptures way of teaching that indifferent things are alterable is it self unalterable 2 Argum. The Scripture shall not teach when we sin in Church Policie when not if the Platform be alterable at mens wiâ—â— There is no reason why some things Positive of Church-Policie are alterable some not 3. Argum. 3. Book Eccles Polic pag. 117 118. The place 1 Tim 6. 13. discussed Pauls cloak of lesse consequence then Positives of policie Bilson of perpetuall Gover. c. 3. Hooker of Eccles Polic l. 3. 4. Arg. Christ the Head of hiâ— Church iâ— the externall poliâ—y thereof A promise of Pardoning of sin made to the right use of the keys proveth discipline to be a part of the Gospel The will of Christ as King is the Rule of the Government of his house Hooker Eccles Policie l. 3. 123 124. Things of Policie because lesse weighty then the greater things of the Law are not therefore mutable at the pleasure of men Basil l. de Fide Order requireth not a Monarchical Prelate How the care and wisdom of Christ proveth that Christ hath left an unalterable platforme in his testament Mr. Prynne Truth triumphing over falsehood p 113. 114. Collat. Roinal cum Io. Hartio Sect. 2. p 40 Christ the only immediate King and head and Law-giver of his Church without any deputy heads or Vicars D. Roinald 16. d. 41. 5. Arg. As Moses and David were not to follow their own spirit far lesse is the will of the Church a rule to shape an unalterable Government Da. Dicksonus Expos Analyti in Epist aâ— heb c. â— v. 5. Pagâ—i Ariâ—â—ont Vatablus in notis Tostatus in 1 Chron 18. 19. 2. 7. Ista Scriptura tam poterat fieri per Angelos quam per deum Tostatus Q. 1. ibid. Cornel a Lapide com 1. Paralip 29. 19. Dâ—us ergo in tabula descripsittotam ideam Templi alioqui delincatio â— Davide vix intelligi potuisset Degrees de Templ Ded. p. 73. Lavater Ex â—o quod â—dificium et vasa secundum formam sibi ostensam facere debuit significatur in â—ultu dei non secundum humâ—nam ratioâ—â—m sed verbum dei agendum esse quo patefecit quomodo colivâ—lit Si Salomon suas imaginationes fuisset sequitus Templum aliâ form â construxisset vasa aliter fecisset et plura quam deus prescripserat Ceremonials of Moses his Law are of lesse weight then Morals but not of lesse divine authority Two notes of Divinity ought to be in the New Testament Ceremonials which were in Divine Ceremonies Eccles Policy book 3. pag. 122. How Moses doing all according to the pattern proveth an immutable platforme Gods care for us leadeth us to think he hath given us a better guide then naturall reason in all Positive Morals of Church-Policie Theologia Atramentaria Book of Eccles Policiâ— 3. pag. 113 114. The occasionall writing of things in Scripture no reason why they are alterable Papists pretend that things are not written in the word because of the various occurrences of Providence Horantius Loc. Com. lib. 2. c. 11. fol. 129. Quaecunque audiâ—t loquâ—tur que futura sunt annunciabit vobis quasi dicerâ—â— Quotiâ—s râ—i occasio fuerit revelabit vobis Quae â— re vestra esse viderit suggerit ac quoties revelare expedâ—eâ—it l. 2. c. 12. fol. 132. Sed quis non videâ—â— multa verbo esse tradita quae Ecclesiae solum memoriae mulius â—â—mirum Scriptis sunt mandata Hooker 3. Book pag. 114. 115. Horantius loc Catho Lib. 2. c. 12 fâ—l 131. Turrian to