saith Ergo beside Ministers there must be some chiefe men which we call ruling Elders to represent the people that there may be as all our Divines and Scripture teach a threefold government in the Church A Monarchy in regard of Iesus Christ the onely head and King of the Church as the Iewish Church had their High Priest a Type of him and Aristocracy in Pastors and Teachers as the Iewes had their Priests and Levites and a Democracy in the ruling Elders as the Iewes had their Zekenim and their Heads of families and Elders in the Ecclesiasticall Sanedrim and we in the Presbytery to represent the people and of these three the Iewish Ecclesiastick Sanedrim is made up 2 Chron. 19. 8. of the Levites and the priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the heads of Fathers or Masters of families Now Erastus yeeldeth that good Iehoshaphat departed not from Gods institution in his reformation all this Erastus passeth over in silence being ignorant of the Iewish Church government and not able to answer and he addeth something of Doctors not to a purpose and saith there be no Doctors but Pastors onely in the Word contrary to Rom. 12 7 8. Ephes 4. 11. where they are clearly distinguished Erastus Some chosen men must be in the Presbytery to represent the people Ergo these must be Doctors and Prophets but there is no need of that for Bishops of old represented the whole Church Ans Beza hath not any such argument he contendeth for Ruling Elders not for Prophets and Doctors to represent the people 2. Where doth the Scripture speake of such an office as a Bishop having Majority of power above Presbyters for since Erastus denieth all Ecclesiasticall Government in Teachers he must deny all Majority of Ecclesiasticall Governement also he that denieth the positive denieth also the comparative degree now this is a Bishop that neither Scripture nay nor popish Antiquity dreamed of 3. In what is a Bishop the representative Church The like is Erastus his third Argument Erastus 1 Cor. 12. How is Government a Presbytery how are Overseers governments Doctors Prophets There be many kinds of Governours I wonder that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miracles you understand not the power of Excommunication that hath terrified all the World how are Doctors Prophets added to Pastors are they not teachers as well as Pastors but that they administer not the Sacraments how doe you prove that how prove you Overseers to be â—ther then Ministers Ans Governements to us are but a part of the Presbyterie 2. There be many kinds of Governours but he durst not venture to shew what is signified by governments lest he should say his Magistrate must be the onely Church Governour but he knoweth that a Magistrate as a Magistrate is no member nor part of the Church but as he is a Christian for then Cesar Herod Pontius Pilate as Magistrates must be set in the body of Christ as Apostles and Teachers and Prophets which all the World will cry shame on 3. Beza said never that Teachers and prophets are cast to Ministers to make a Presbyterie for by Teachers he meaneth Pastors 4. Because Paul setteth downe Governments different from Apostles Prophets and Teachers they must be some Officers different from them we can finde none else but such as rule well and yet labour not in the Word 1 Tim. 5. 17. let Erastus shew us what they are he dares not open his minde for he meaneth a Justice of Peace or a King or a heathen judge must be in the wombe of this 1 Cor. 12. 28. let himselfe be mid-wife Erastus answering to 1 Tim. 5. 17. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour is to labour diligently the meaning is like this I wish well to all Pastors but especially to those who with great industrie fidelity and paines feed the flocke committed to them as I love all inclined to studie but especially such as watch night and day upon studies for some are more diligent in teaching then others here 's no Tautologie to say I love all that sincerely and soundly teach the Word especially those that diligently teach it Ans I cannot particularly discusse this place I have done it else where fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two Articles noteth two species of Elders as Tit. 1. 11. 1 Tim. 5. 8. Gal. 6. 10. Phil. 4. 22. 2. This is a Tautologie I love all well governing and faithfull Elders especially those that labour in the word they may be well and painful feeding Pastors who are not painfull in preaching the Word and this is Tautologie I love all that are studious and studie excellently and especially those that studie night and day as Erastus must say if he make the phrase agree to the purpose to feed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well in a feeding Pastor includeth labouring in the Word since Erastus expoundeth the place 1 Tim. 5. 17. of Church officers he cannot deny but the place holdeth forth a Government and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Church Officers for beside labouring in the Word and doctrine which is preaching here is well governing it is a shame then to Erastus to expound this place so and yet deny all Church Government except in the hands of the Magistrate Erastus Ancient and moderne Doctors deny two sorts of Elders Ans I have made the contrary appear in the place cited I will not weary the Reader with reasons set downe at full in another place Erastus Shew where the Church hath a judicature to punish sins different from the Magistrates judicature as the Lord made a power of burning incense to the Lord to be different from the Kings royall power Ans Mat. 18. Mat. 16. Ioh. 20. Mat. 28. 19 20. Eph. 20. 28. 1 Cor. 5. 1 2 c. Rev. 2. 1 2. and 20. 21. Ministers are no lesse separated under the New Testament to all ministeriall acts of feeding by the word and rod of Discipline then Priests were of Old Erastus Nathan did not Excommunicate David Ans Nathan had assurance from God that his sin was pardoned 2. That the Sanedrim did not cast David out is a fact and proveth not they had no power for 80. Priests cast Vzziah out of the house of God for a lesse fault that carried in its face lesse scandall Erastus The Prophets never accuse the Priests that they admitted the unclean to the sacrifices and holy things of God Ans The contrary is evident Ier. 5. 31. Ezek. 22. 25 26. and 44. 8 9 10. contrary to their Office Deut. 17. 11 12. Levit. 10. 10. Erastus David Psal 51. sheweth he would have given Sacrifices but God craved a broken heart Ergo he had power to sacrifice Ans Not except withall he had offered a contrite heart to God Paul saith Erastus speaketh of coming to them with the rod of delivering to Satan of his comming with the authority God had given him of his
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
c. 12. Zozomen l. 7. e. 8. Theodoretus l. 5. c. 9. Historia tripartit l. 9. c. 14. say that the Emperor ordained him the Synod named him the truth is the Bishops were devided in judgement and its like they referred the matter to the godly Emperour In the mean time Athanasius Epist de solit vita Ambros l. 5. orat ad auxentium and l. 5. Epist 32. ad valentinianum Zozomen l. 6. c. 7. Concilium Toletanum III. Concilium milevitanum and divers others which I have cited elsewhere make the Emperor a Son of the Church not a Head and Lord intra Ecclesiam filium Ecclesiae non judicem non dominum supra Ecclesiam I might adde Augustin Epist 48. 50. 162. l. 1. de doctr Christ c. 18. Cyril Alexandrinus in an Epistle to the Synod of Antioch all Protestant Divines of note and learning CHAP. XXVII Quest 23. Whether the subjecting of the Magistrates to the Church and Pastors be any papal Tyranny and whether we differ not more from Papists in this then our adversaries The Magistrate not the Vicar of the mediator Christ The Testimonies of some learned Divines on the contrary answered IT is most unjustly imputed to us that we lay a Law upon the conscience of the Magistrates that they are bound to assist with their power the decrees of the Church taking cognizance only of the fact of the Church not inquiring into the Nature of the thing This Doctrine we disclaim as Popish and Antichristian It hath its rise from Bonifacius the III. who obtained from Phocas a bloody tyrant who murthered Mauritius and his Children as Baronius confesseth and yet he saith of this murtherer optimortum imperatorum vestigia sequutus he made an Edict that the Bishop of Constantinople should not be called Oecumenick nor universall Bishop but that this should be given only to the Bishop of Rome So Baronius yieldeth this tyranny was inlarged by Hildebrande named Gregorius the seventh a monster of tyrannicall wickednesse and yet by Papists he is sanctitate et miraculis clarus Baronius extolleth him these and others invaded both the swords Bishops would be civill judges and trample first upon the neck then upon the consciences of Emperors and make Kings the hornes of the beast and seclude them from all Church businesses except that with blind obedience having given their power to the beast as slaves they must execute the decrees of the Church Paul the III. the confirmer of the order of Iesuits who indicted the Councell of Trent as Onuphrius saith up braideth Charles the V. for meddling with Church businesse They write that Magistrates do not see in Church matters with their owne eyes but with Bishops eyes and that they must obey without examining the decrees of Councels and this they write of all subject to the Church Toletus in Instruct Sacerdâ—t l. 4. c. 3. Si Rusticus circa articulos fidei credat suo episcopo proponenti-aliquod dogma hereticum morâ—tur in credendo licet sit error Card. Cusanus excit l. 6. sermon obedientia irrationalis est consumata et perfectissima obedientia sicut Iumentum obedit domino Ib. sententia pastoris ligat te pro tua salute etiam si injusta fuerit Envy cannot ascribe this to us Calvin Beza yea all our writers condemne blind obedience as brutish But our Adversaries in this are more Popish for they substitute King and Parliament in a headship over the Church giving to the King all the same power in causes Ecclesiastick that the Pope usurped 2. They make the King a mixed person to exercise spirituall jurisdiction to ordaine Bishops and deprive them and Mr. Prinne calleth the opinion of those who deny Ecclesiasticall jurisdiction legislative a high word proper to God only coercive power of Christian Emperors Kings Magistrates Parliaments in all matters of Religion what in fundamentall Articles of salvation Church-government Discipline Ceremonies c. Anti-monarchicall Anti-parliamentarie Anarchicall as holden by Papists Prelates Anabaptists Arminians Socinians c. It s that which Arminians objects to us and calleth the soul heart and forme of papall tyranny But that the Magistrate is not obliged to execute the decrees of the Church without further examination whither they be right or wrong as Papists teach that the Magistrate is to execute the decrees of their Popish councels with blind obedience and submit his faith to them because he is a layman and may not dare to examine whether the Church doth erre or not is clear 1. Because if in hearing the word all should follow the example of the men of Berea not relying on the Testimony of Paul or any preacher try whether thâ—â— which concerneth their conscience and faith be agreeable to the Scriptures or no and accordingly receive or reject so in all things of Discipline the Magistrate is to try by the word whether he ought to adde his sanction to these decrees which the Church gives out for edification and whether he should draw the sword against such a one as a heretick and a perverter of souls But the former is true the Magistrates practise in adding his civill sanction and in punishing herericks concerneth his conscience knowing that he must do it in faith as he doth all his moral actions Ergo the Magistrate must examine what he practiseth in his office according to the word and must not take it upon the meer authority of the Church else his faith in these moral acts of his office should be resolved ultimaté on the authority of the Church not on the word of God which no doubt is Popery for so the warrant of the Magistrates conscience should not be Thus saith the Lord but Thus saith the Church in their decrees 2. The Magistrate and all men have a command to try all things Ergo to try the decrees of the Church and to retain what is good 1 Thes 5. 21. To try the spirits even of the Church in their decrees 1 Joh. 3. 1. 3. We behooved to lay down this Popish ground that 1. The Church cannot erre in their decrees 2. It s against Scripture and reason that Magistrates and by the like reason all others should obey the decrees of the Church with a blinde faith without inquiring in the warrants and grounds of their decrees which is as good Popery as Magistrates and all men are to beleeve as the Church beleeveth with an implicite faith so ignorance shall be the mother of Devotion who ever impute this to us who have suffered for non-conformity and upon this ground that Synods can erre refused the Ceremonies are to consult with their own conscience whether this be not to make us appear disloyall odious to Magistracy in that which we never thought â—ar lesse to teach and professe it to the world 4. Their chiefe reason is the Magistrate by our doctrine by his office is obliged 1. To follow the judgement of the Church and in that he is a servant or inslaved Qui enim
his enemies his footstool and subdue all things to himselfe Ergo his Kingdome is as large as all things Ans The Lord Iesus Christs power Kingly and his power mediatory which includeth a power as God for he is Mediator and a mediatory King according to both natures doth no way make him King of Devils of Hell of sin of the reprobate and damned no more then Davids power over Ammonites and Moabites makes him King and feeder of the Ammonites and Moabites Never Divine said that Christ was King of Devils and King of Hell though he subdue Devils and Hell and make them his footstool Col. 2. 15. But as hability and gifts was not sufficient to make Christ a Priest but he behooved to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority and a lawfull calling Heb. 5. 4 5. so he behooved to be called set and established on the Holy-hill of Zion as a King of the Fathers making Psal 2. 5 6. Psal 89. 26 27 28 29. Luk. 1. 32 33. ver 68 69. 54 55. And therefore though as King and an eternall King he subdue all things even his enemies yet it followeth not he is King and Mediator and Head of his enemies Arg. 8. All those whom Christ maketh officers Legats and Ambassadors of his mediatory Kingdom they have either the word of the Kingdom committed to them as Pastors and Doctors and of old Apostles Evangelists Prophets that they may make work on the consciences of men to make them Kings and Priests unto God or they are by the word of admonition and rebuke to deal for the same end as governours and Elders 1 Cor. 12. 28. 1 Tim. 5. 17. for the officers of the Kingdome and sword or scepter of the Kingdome the Word of God Psal 45. 4. Rev. 19. 15. Heb. 4. 11. Rev. 1. 16. which are the means are congruously proportioned to the end the gathering of the Saints the perfecting of his body Eph. 2. 11 12. But never did Christ appoint the Magistrate with his sword and his temporary rewards and praise of well doing to have any action on the conscience of men or to co-operate for so high an end directly and kindly for sure the sword cannot reach that end except indirectly and by accident in some imperated acts He may procure that there be such means as word and seals and Church-officers and so be an intrinsecall mean to set up those which are the spirituall and truly intrinsecall means and this is all Object 1. Was not this the first step of papal tyranny that the Church-men would be exempted from the power of the Magistrate and sâ—t themselves up as supream collaterall Independent powers in all Ecclesiasticall affairs as the Magistrate was supream in all politick businesse Ans It is a calumnious consequence Pastors and Teachers will not be judged by the Magistrate in things meerly Ecclesisticall â—o stand to his Ecclesiasticall decision as if his lips ex officio should preserve knowledge Ergo Pastors and Doctors do exempt themselves from the Lawfull power of the Magistrate in his civill judging by the sword it is as if they would say Church-men refuse to submit to an usurped and unlawfull power of the Magistrate Ergo they refuse to submit to their lawfull power 2. They bring not one word to prove that this was the first step of papal tyranny now a supremacy and independency in doctrinals and civill things the adversaries deny not If King Ahab finde the Priests of Iehovah turn Priests of Baal and the Prophets prophesie lies we and the adversaries agree that King Ahab hath a supream independent power to judge and punish them with the sword and if King Ahab will take on him to burne incense to the Lord the Priests and Prophets of the Lord have an immediate supream independent power to rebuke King Ahab for usurping that which is independently and incommunicably proper to the Priests onely and they may refuse to bee judged by King Ahab when he would judge them for giving out this sentence It belongeth not to King Ahab or King Vzziah to burne incense to the Lord but to the Priests the sons of Aaron 2 Chron. 26. Will they say this supremacy of the Priests is a step to papall Tyranny 3. This is rather papall Tyranny it selfe that the Magistrate as head of the Church and as an Ecclesiasticall person may as a Magistrate governe in all externalls the Church as he pleaseth with a royall supream independent power and because the Magistrate may send others to rule for him 2 Chron. 19. 8 9. 1 Pet. 2. 13 14. Ergo he may commit this royall power to a creature called a Prelate as to his Deputie in his name to judge as Phocas gave first a supremacy to Boniface the third which no Bishop of Rome had before and judge if this be not the first step to Papall Tyranny They possibly may say The Magistrate can commit no Magistraticall power to any Churchman for Christ for bad them to take on them the civill domination of the Lords of Gentiles Luke 22. 26 27. Ans But this is an Ecclesiastick not a civill administration and if it be a lawfull Ecclesiasticall supremacy why may not the Magistrate who hath power to send Deputies to act in his name depute a lawfull Ecclesiasticall power to Ecclesiasticall persons Pastors and Doctors who in the mind of the adversaries are all but the Deputies of the Magistrate in all that they doe Obj. 2. But is it not Popery that the Magistrate shall be obliged as a Lictor to execute the decrees of the Church Ans I know not if the Lictor with blind obedience be to behead Iohn Baptist or if Doeg should kill the Lords Priests because King Saul commandeth him 2. This Argument concludeth that neither Magistrate nor people should beleeve Articles of faith because the Church and Pastors saith so but because Iehovah saith so nor is the Ruler to beleeve or execute what the Church decrees because they decree it but because he beleeveth it is the will of Christ what they give out in Name of Christ 3. Is it not Popery that the Pastors and Teachers should execute the lawes of the Magistrate both in dispensing Word Sacraments and Discipline for they may not as Pastors and Doctors judge whether the Ecclesiasticall decrees of the Magistrate be the will and minde of Jesus Christ or no. The Magistrate in doctrine and discipline is the onely supream judge here as in all causes civill as he exerciseth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a dominion in the on Luke 22. 27. so also in the other except the Adversaries shew us a difference Yea as Mr. Pryn with the Erastians say Because there is no certain form of the government of the Church in Scripture he hath an Arbitrary power as Magistrate to appoint any government in the Church not contrary to the Word any Officers Prelates and Cardinals any ceremonies as pleaseth him and may impose them on the consciences of Pastors
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
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
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
But the King is head of the Church Ergo he maketh lawes to regulate the Family Ans The Antecedent is false if not blasphemous it is proper to Iesus Christ only Col. 1. 18. Eph. 1. 22. The King is the head of men who are the Church materialiter he is not formally as King Head of the Church as the Church and therefore we see not how this Statute agreeth with the Word of God Henric. 8. Stat. 37. c. 17. The Archbishops Bishops Arch-deacons and other Ecclesiasticall persons have no manner of Iurisdiction Ecclesiasticall but by under and from the Kings Royall Majesty the onely and undoubted supream head of the Church of England and Ireland to whom by holy Scripture is given all authority and power to hear and determine all manner of causes Ecclesiasticall and to correct all vice and sin whatsoever for neither is the subject the Archbishops Bishops c. lawfull nor is the limitation of the subject lawful for Ecclesiasticall officers are the Ambassadors of Christ not of the King Obj. All Christians are to try the Spirits Ergo Much more Magistrates Ans This proveth that Christians as Christians and Magistrates as Christians may judge determine of all things that concerneth their practise and that they are not with blinde obedience to receive things Mr. Pryn cannot say that 1 Iohn 4. 1. is meant of a Royall Parliamentary or Magistraticall tryall Iohn speaketh to Christians as such But this is nothing to prove the power of the Magistrate as the Magistrate for thought the man were neither King nor Magistrate he ought to try the Spirits 1 Iohn 4. 1. The speciall objection moved for Appeals is that which Paul did in a matter of Religion that we may do in the like case but Paul Acts 25. did appeal from a Church Iudge to a civill and a heathen Iudge in a matter of Religion when he said before Festus Acts 25. I appeal to Cesar Ergo so may the Ministers of Christ far more appeal to the Christian Magistrate and that Paul did this jure by Law not by Priviledge but by the impulsion of the Holy Ghost is clear in that he saith He ought to be judged by Cesar so Maccovius so Videlius so Vtenbogardus so Erastus Ans 1. This Argument if it have nerves shall make the great Turk when he subdueth people and Churches of the Protestant Religion to be the head of the Church and as Erastus saith by his place and office as he is a Magistrate he may preach and dispense the Sacraments and a Heathen Nero may make Church constitutions and say It seemed good to the holy Ghost and to me and by this Nero by office is to excommunicate make or unmake Pastors and Teachers judge what is Orthodoxe Doctrine what not debarre hereticks Apostates and mockers from the Table and admit the worthie and Paul the Apostle must have been the Ambassador and Deputie of Nero in preaching the Gospel and governing the Church and Nero is the mixt person and invested by Iesus Christ with spirituall jurisdiction and the keyes of the Kingdom of Heaven This Argument to the Adversaries cannot quit its cost â—or by this way Paul appealed from the Church in a controversie of Religion to a Nero a Heathen unbaptized Head of the Church and referred his faith over to the will judgement and determination of a professed Enemy of the Christian Church and Paul must both jure by the Law of God and the impulsion of the Holy Ghost appeale from the Church to a Heathen without the Church in a matter of Religion and Conscience then Nebuchadnezzar was head of the Church of Iudah and supreame judge and governour in all causes and controversies of Religion how can we beleeve the adversarie who doe not beleeve themselves and shall we make Domitian Dioclesian Trajan and such heads of the Church of Christ 2. It is not said that Paul appealed from the Church or any Ecclesiasticall judicature to the civill judge for Paul appealed from Festus who was neither Church nor Church officer and so Paul appealeth from an inferiour civill judge to a superiour or civill judge as is clear Acts 28. 6. And when Festus had tarried amongst them more then ten dayes he went downe to Cesarea and the next day sitting in the judgement seat commanded Paul to be brought vers 10. And Paul said I stand at Cesars judgement seat where I ought to be judged he refused v. 9 10. to be judged by Festus at Ierusalem but saith v. 11. I appeal to Cesar Now he had reason to appeal from Festus to Cesar for the Iews laid many grievous complaints against Paul which they could not prove vers 7. And it is said vers 8. That Festus was willing to doe the Iewes a pleasure and so was manifestly a partiall Iudge and though the Sanedrim at Ierusalem could have judged in point of Law that Paul was a blasphemer and so by their Law he ought to die for so Caiphas and the Priests and Pharisees dealt with Iesus Christ yet his appeal from the Sanedrim 1. corrupted and having manifestly declared their bloodie intentions against Paul 2. From a Sanedrim in its constitution false and degenered far from what it ought to be by Gods institution Deut. 17. 8 9 10. it now usurping civill businesse which belonged not to them Paul might also lawfully appeal from a bloodie and degenerating Church judicature acting according to the bloodie lusts of men against an innocent man to a more unpartiall judge and yet be no contemner of the Church this is nothing against our Thesis which is that it is not lawfull to appeal in a constituted Church from a lawfull unmixt Church Judicature to the civill Magistrate in a matter of life and death 3. Paul appealed from the Sanedrim armed with the unjust and tyrannicall power of Festus a man willing to please the bloodie accusers of Paul as is clear v. 9. And Festus willing to doe the Iewes a pleasure answered Paul and said Wilt thou go up to Ierusalem and there be judged of these things before me 3. The cause was not properly a Church businesse but a crime of bodily death and sedition I deny not but in Pauls accusation prophaning of the Temple teaching against the Law of Moses was objected to him Materialiter the enemies made the cause of Paul a Church businesse but formally it was sedition 1. It was a businesse for which the Sanedrim sought Pauls life and blood for which they had neither authority nor Law by divine Institution therefore they sought the helpe of Felix Festus and the Roman Deputies so Lysias vvrote to Felix Act. 23. 29. I perceived Paul to be accused of questions of their law but to have nothing layd to his charge worthy of death or of bonds Now it is clear the Roman Deputies thought not any accusation for the Iewish Religion a matter of death and bonds and therefore Gallio the Deputie of Achaia Acts 18. 14. saith
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
of death judged only De questione iuris of the question of Law Pag. 276 277. The Priests and Levites had no Law-power by Gods Law or from Cesar to put Christ to death pag. 279. The Sanedrim had no law-Law-power against Steven The like is true of Paul Pag. 280. Pag. 280. 281. How the Christian Magistrate is to be acquainted with excommunication Page 281. Erastus l. 4. c. 5. c. 6. Beza de presbyter p. 110. A colledge of church-rulers in the N. T. pa. 284. Page 285. Pag. 286. pa. 287. Beza de presbyt p. 112. 113. Page 288. Beza de Presbyt p. 112. 113. Page 289. page 290. 291. Due right of Presbyteries qu. 7. c. 7. sect 7. page 141 142 143. seque page 293. page 294. Erastus l. 4. c. 7. p. 295. 296. page 296. No miraculous killing 1 Cor. 5. or tormenting of the mans body Page 296. pa. 297. Lib. 5. c. 1. Erast 298. page 299. page 29â— Erastus yieldeth there is a Presbytery The Magistrate under Church discipline Annot. on the Bible An. 1645. in Zach. 3. 7. A judicature proper to the priests as priests Page 300. Page 301. Page 300. Erastus Quis unquam dubitavit an Ministris liceat improbe ageâ—tes Magistratus ex verbâ— Dei objurgare arguere reprehendere increpare adeoque solvere ligare Page 302. 303. How the Magistrates consent is requisite in Excommunication Page 302. The Magistrats sword no kindly mean to gain souls as Erastus dreameth Rom. 1. 16. L. 5. c. 1. p. 302. 303. Page 303. 304. page 305. The Morally unclean debarred out of the temple Page 305. No price of a whore to be offered to God what it meant Annot. an 1645. an ou Deut. 23. 18. Vata in loc que injustè parta sunt nullo modo offerri debent Deo Page 307. Our chiefe argument for excommunication not answered Page 308. 309. The place Matth 5. When thou bringest thy gift c. discussed Page 309. 310. How men doe judge of inward actions Page 310. Solus deus ut sine errore cogitationes judicat ita easdem quoque pu nit Ib. in rectione eâ—terna ecclesâ—e infinite falli omnes possumuâ— quamobrâ—n sâ—ccrâ— bio nihil debemus quam mandatum expresse nobiâ— lâ—gimus Page 309. Lib. 3. c. 3. A contradiction in Erastus frequent Page 311. Page 311. 312. 313. What it was to be cast out of the synagogue Page 313. 314. page 31â— The Apostles not cast out of thy Synagogue that we can read Navar. in Enchâ—rid c. 27. 11. n. 13. Greg. q. 3. c. 1. Page 315. Page 316. Annot. an 1645. on Ezra 10. 8. Annot. an 1645. on Deut. 23. 1. Erastus ib. 315. Non igitur noluit Deus hoscâ— circumcidi in Templum atque ad Sacramenta admitti sed noluit proveris Judaeis â—os haberi Erastus l. 6 c. 1. p. 317. Page 318. Ministers subject to the Magistrate P. 318. 319. Page 318. P. 319 320. Page 321. Page 321. Page 321. Page 322. Though there were no framed Christian Church yet Christ might say Tell the Church P. 323. 324 Pagninuâ— Merc. in Thesaur p. 994. Page 324. 325. Page 326. There was no more a right constituted Sanedrim in Christs time then a Christian Church Page 327. Page 328. page 329. Iunius â—nimâ—â— in Bellar dâ—â—oâ—ciâ— l. 1. c. 12. Not. 18. deâ—â—â—iente conjunctione Magistratus potest a liquid Ecclesia extra ordiâ—em â—aceâ—e quod ordinario non potest contra deficiente Ecclesià à suo officio potest Magistratus extra ordinem procurarâ— ut Ecclesia ad officium râ—deâ—â— id â—nim juris communis est extraordinariis maâ—is remedia etiam extra ordinem adhiberi posse Page 329 330. Page 330. Rebuking of Princes argue no lesse jurisdiction then all that the Presbytery doth Erastus l. 6. c. 2. p. 331. 332. Magistrates if scandalous are to be debarred from the Sacrament P. 331. 332 Page 332. Page 334. Page 335. Every profession maketh not men capable of the holy things of God Page 335. 336. Page 336. Page 336. 337. â—â— 340. Page 341. Erast l. 6. c. 2. p. 341. Page 341. Erastus 341 sequitur si faciâ—orosi sint arcendi â— Sacrament is eligendos esse qui malis interdieant oratione lectione Elcemosynarum distributione c. The Magistrate cannot admit to and debar from the Sacrament Page 346. The sword no intrinsecall mean of gaining souls Page 347. Page 348. 349. The Church as the Church not subordinate to the Magistrate Arg. 1. Ezek. 44 15. Governement peculiar to the Officers now as to the Priests and Levites of old The Epistles to Timothy and Titus must chiefly be written to the Emperour and Magistrate if Pastors be but Servants of the Magistrate Argum. 4. Trigland de civi Eceles potest disser Theolo c. 4. p. 80. Arg. 3. Civill and Ecclesiasticall powers immediatly from God The Magistrate not subordinate to Christ as Mediator Argum. 2. The patern Church of the Apostles not ruled by the Magistrate Erast and Mr. Pryn grant that there is such an ordinance as excommunication Confirm Thes l. 6. c. 2. p. 349. Sane ut â—dololatram apostatam negaâ—â—us membram esse Ecclesiae Christi sie etiam nequitâ—am sâ—am defendentem inter membra Ecclesiae censendum esse Et quemadmodum illes ex Christiano caetu judicamus exterminandos sic hos quoque putamus in eo catu non esse ferendos Erastus confirm Thes l. 3. c. 3. p. 207. Mr. Pryn in his vindication of four serious questions p. 30. 31. Vindication of four serious questions page 52. The Gospel preached to those to whom the Sacraments cannot be dispensed The Sacrament a confirming ordinance Vindication p. 35. We partake of the sins of many in dispensing to them the Sacrament and not in preaching to them the Word Viâ—d p. 36 Vindication p. 40. 41. We know no extraordinary conversion by Miracles without the Word Andrad defens fidei Trid. l. 2. p. 239. falsa sunt haec plerunque plerunque infirma etiam Ecâ—lcsiae verae judicia Maldonat in Mat. 7. v. 22. Greg. de Valâ—n tâ—m 3. dis 1. p. 4. sect 3. Bellarm. de lib. arb lib. 6. cap. 1. Durandus quest 1. in Prolegom Sent. Sect. 46. The Sacrament of the Supper not a first converting ordinance yeâ— a confirming one it is The Lordâ— Supper presupposeth faith and conversion in the worthy receiver in Church-profession Vindicat. pag 2. 3. Vindicat. page 41. Arg. 5. The Magistrate subject to the Church Argum. 6. Arg. â— The church a perfect society without the Magistrate Vtenbogard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius de vita constant l. 4. c. 24 Hyeronimuâ— in chron an 366. Genebrard in liberio Niceph. l. 4. c. 24. Socr l. 3. c. 21. Hyeronim chron an 367. Barron an 366. Arg. 9. Differences between the Magistrate and Ministers of the Gospel and Church The Magistrate cannot limit the pastor in the exercise of his calling See Henr. Salcobrig in Becano Bac. p. 140. Ait regem esse