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
coming to them mourning Ans Where saith Paul that he his alone did use the rod doth he not ascribe judging and casting out to the Corinthians 1 Cor. 5. 12. c and forgiving of the incestuous man 2 Cor. 2. to them Beza saith this power is necessary to purge the Church lest it be infected even to the end of the world and therefore must be left with the Church Erastus To be gathered in the Name of the Lord is not referred to the congregations meeting together but to Pauls act of delivering to Satan the Corinthians and Pauls Spirit instructed thus with the power of Christ might have delivered others to Satan as they did this man if the Apostle had not pardoned them but they had not Pauls spirit with them in their convention afterward because in no place he biddeth them be gathered together with his Spirit as he doth here Ans Paul doth construe the words v. 4. in the Name of Christ with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye being conveened and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are separated from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have judged by the interposition of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Erastus his grammar will be a little confused 2. What needed the Corinthians be gathered together with the Spirit of Paul and the power of the Lord Jesus to pray that the man might be miraculously killed for when they were not gathered together in a Church meeting but were all separatim in their own houses and closets they had power to judge the man that is to pray that he might be miraculously killed else Erastus cannot make Paul in any reasonable manner to rebuke them because they prayed not that he might be killed for Erastus must suppose the power of praying for this in faith was tyed to this publike convention of the Church and Erastus saith in no place he biddeth them be gathered together as here This Spirit of Paul and power of the Lord Jesus that was in them was not given to elevate them to any higher or more supernaturall acts of miraculous co-operating with Paul then their naked act of consenting that the man should be cut off and this act of consenting they could not want in their private praying at home that the man be miraculously killed and so this spirit of Paul and the power of the Lord Iesus shall be brought so low as I know not what to make of it Erastus If they had prayed that God would punish this enormous sinne whether God had heard them or not they had discharged their dutie Ans But it is evident he rebuketh them not onely for not mourning for the mans fall and not praying that he might be punished but for that they conveened not and did not judge and put away the man Ergo they had alwayes an ordinary power to judge and cast out scandalous persons and Paul rebuketh them for not improving this power then it was not any miraculous power not ordinarily in their hand as powers of that kinde are supposed to be Erastus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the meaning may be note such a one in an Epistle and write to me that I may censure him Ans This is throwne Grammar which the Greek doth not bear without violence for Paul saith If he obey not our doctrine written by Epistle marke such a one and he commandeth them to inflict a censure on him by eschewing his company CHAP. XIX Quest 15. Of the use of Excommunication toward the Magistrate especially Erastus How many thousands of men have been killed by occasion of Excommunication in Germany it hath subjected Kings and Scriptures and all to the Pope Ans All this may be said of the Gospell and of Christ that hee is appointed for the fall and ruine of many and that he came not to give Peace but the Sword 1 Pet. 2. 8. Luke 2. 34. Mat. 10. 34 35. But the cause is not in the Gospell or in Christ but in mens corrupt nature Excommunication is the Rod of the King out of Zion and we know how impatient men are of the yoke of Christ Excommunication abused by the Pope doth all this Erastus Excommunication cureth not wounded consciences but begetteth Hypocrites Ans So publike rebuking of those that sin publikely 1 Tim. 5. 20. being abused doth beget Hypocrites Esa 57. 1 2 3. Ezek. 31 32 33. 1 King 21. 27. 28 29. so doth the Rod the Word the giving of almes praying being abused to wicked ends make hypocrites Mat. 23. 14 25. Mat. 6. 1 2 3 4. Psal 78. v. 34 35 36. Hos 7. 14. Excommunication is innocent of all these Erastus I thinke it not amisse that the Magistrate chuse godly and prudent men and joyne to them godly Ministers who in place of the Magistrate may inquire in the life and manners of men and convene before them loose livers and rebuke them and if need be deferre them to the Magistrate But this is unjust that such a Senate be chosen by the Church which hath no power to chuse them 2. That they are not chosen in the Name of the Magistrate but against his will 3. That they subject the Magistrate to them Ans Erastus is willing there be a Presbytery 1. Of mixed men prudent men and godly Pastors 2. Chosen by the Magistrate 3. That they judge and rebuke Murtherers Extortioners Oppressors Thieves c. But 1. he should give us Scripture for this his new Presbytery He condemneth ours because it wanteth as he saith the Authority and the like of his Presbytery in the Old or New Testament you finde not 2. That Ministers should judge of bloods thefts treasons paricides for all these are loose livers and of goods and inheritances and give an account to the Civill Magistrate is all one as if the Ministers of the Gospel should be Iudges as the Lords of the Gentiles such as Pilate Foelix and the rest so they do it at the Command of the Supream Magistrate then the King may warrant Ministers to go against the Command and practise of Christ Luk. 22. 24 25 26. and 12 13 c. 2 Tim. 2. 4. For this is a Civill Judicature 3. Then the Ministers rebuking in the name of the Civill Magistrate may make him to Preach exhort in the name of the Civil Magistrate So Ministers are they to hear the word at the Magistrates mouth I thought Ministers had been the Ambassadors of an higher King Ezech. 2. 7 8. and 3. 3. Speak with my words to them Rom. 1. 1. 2 Cor. 5. 20. 4. If the Ministers rebuke as Ambassadors of Christ Those to whom they Preach the word of reconciliation those they are to rebuke with Authority and all hearers are subject to them Magistrates or others high or low This is clear by 2 Cor. 5. 19. 20 c. 2 Tim. 4. 1 2. For rebuking
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
was not to follow his own spirit but was to follow the patterne that God shewed him in the Mount then far lesse hath Christ the Apostle and high Priest of our Profession giving us a Platforme of the Church and Government of the New-Testament variable shaped according to the alterable laws customes manners of divers nations for as Moses though a Prophet was not to make one pin of the Tabernacle but according to the samplar patern that God did shew him so Christ manifested to his Disciples all that he had heard and seen of the Father Ioh. 15. But it is not to be supposed that the Father shew to Christ an alterable tabernacle in the new Testament that men might alter chop and change at their pleasure as the customes of Nations are changed If God thought Religion should run a hazard if the greatest of Prophets except Christ might have leave to mold and shape all the Leviticall Service and Ceremonies for as the judicious and Learned Interpreter Mr. David Dickson saith all the Leviticall Service is comprehended under the name of the Tabernacle Exod. 25. 40. according as he pleased far more should all be corrupted if erring men far inferior to Moses Prelats and Pastors should have leave to draw the Lineaments of the New Testament Tabernacle Church Service Officers Censures and all the Positives of Policie according to no patern shown by Christ but only the Fashions alterable Laws Customes forms of nations Now all the pins of the Tabernacle were but shadows and Types of Morall and Heavenly things Heb. 8. 5. Heb. 10. 1. Heb. 9. 9. And they were to be changed and done away by Christ Col. 2. 17. Heb. 7. 12. 2 Cor. 3. 11. Yet could neither be devised by Moses nor altered by any mortall man Church or Priests how can we imagine that men may now devise and set up an alterable and changeable New Testament-frame of Prelats Altars Religious dayes Surplice Crossing or any the like toyes And though David was a Prophet and a man according to Gods heart yet in the externals of the Temple nothing was left to his spirit he might neither in the least jot adde or omit 1 Chron. 28. 11. Then David gave to Solomon his Son the patern of the Porch and of the houses thereof and of the Treasuries thereof and of the upper Chambers thereof and of the inner Parlors thereof of the place of the Mercy-Seat Here be many particulars But whence had David all these From the patern according to which Crosse Surplice Altars and humane Prelats are shapen Alas no therefore it is added v. 12. And he shewed the patern of all that he had by the spirit of the courts of the house of the Lord and of all the chambers round about v. 19. All this said David the Lord made me understand in writing by his hand upon me even all the works of this patern I see no reason to deny that the form of the Temple was written by the hand of God as the Ten Commandments were written in two Tables of stone by him the Text seemeth to say no lesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagni and Ar. Mont. render it Omnia in Scriptura de manu domini super me intellegere fecit So Jerome Omnia venerunt Scripta manu domini ad me Vatablus in notis Omnia ista dominus Scripsit manu suâ— et digito â—uâ— ut me familiarius doâ—eret We shall not contend with Tostatus who saith It might have been written by Angels though we go not from the letter of the Text we have from this Papist Tostatus all we desire for he saith We must say that it was not by Davids own thought that he builded all for David durst not build a Temple to the Lord of his own heart because he knew not if that would please God but by Divine Revelation And therefore the old Translation is corrupt in this as in many things which rendreth v. 12. Thus Dedit David Salamoni descriptionem pâ—rtiâ—us c. Nec non et omnium que cogitaverat As if Davids thought had been his guide for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit by Tostatus Corneli a Lapide Lyra is meant not Davids spirit but the spirit of Revelation from the Lord and Lyra saith on v. 12. Per hoc designatur quod deus pater dedit homini Christo notitiam omnium agendorum in ecclesiâ And Pet. Martyr our own Doctor saith on 1 King 8. It cannot be told how unpleasant the institution of new worship is to God And there should be nothing in Baptisme but the Word and the Elements any thing added as Crossing Oyl Salt came from the Prelats Lavater in 1. Par. c. 28. ver 14. condemneth all additions even though Solomon should have added them Ezech. 43. 11. Thou Son of man shew the house to the house of Israel 12. And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof and goings out thereof and the comings in thereof and all the forms thereof and all the Ordinances thereof and all the forms thereof all the Laws thereof And write it in their sight that they may keep the whole form thereof all the Ordinances thereof and do them Now it is most considerable that the Form Fabrick and Structure of the Temple Ezech. c. 40. In the visions of God is shewn to the Prophet by a man by Christ the great Angel of the Covenant who with a measuring reed of six cubits measured the Temple and in these chapters c. 40 41 42. Christ sheweth to Ezekiel all the patern and form which evidently typifieth the Church of the New Testament the Bride the Lambs Wife in the Kingdom of Grace and glorified in Heaven revealed by the Angel to John Rev. 21. 9 10 11. It may be thought that the Porches Chambers length and bredth of them East West South and North the Laws about the Priests their linnen garments Sacrifices washing and the like are of lesse concernment then the Doctrine of Christs nature person offices of Faith Repentance Iudgement Heaven c. And therefore being not so necessary nor so weighty there was no necessity that all the like Positive externals of Church-Policie written to a rude and carnall people should be written to us who are now more spirituall and upon whom the day-spring from above doth shine the shadows now being past and who have greater liberty then they had who were as children under Tutors Ans 1. I do not deny but all Ceremonials are of lesse weight then the Morals but the question is if they be of lesse Divine authority so as we may devise of our own Spirit such Ceremonials and may alter omit or remove these or any new Ceremonials in the Sacraments under the New Testament for New Testament Ceremonials as to take Bread Eat and drink are not so necessary nor so weighty to us under the New-Testament
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
of adoring God Obedience is founded not formally upon Gods excellency properly so called but upon his jurisdiction and Authority to Command Adoration is the subjection or prostration of soul or body to God in the due recognition and acknowledgement of his absolute supremacy There is no need that Vasquez should deny that there is any internall Adoration for that Adoration is only an externall and bodily Worship of God can hardly be defended for there may be and is Adoration in the blessed Angels as may be gathered from Isa 6. 1 2 3. Hâ—b 1. 6. And it is hard to say that the glorified spirits loosed out of the body and received by Christ Act. 7. 59. Psal 73. 27. Into Paradice Luk. 23. 43. And so with him Philip. 1. 23. And Praying under the Altar Rev. 6. 9 10. And falling down before the Lamb and acknowledging that he hath Redeemed them Rev. 5. 8 9 10. do not Adore God and his Son Christ because they have nor bodies and knees to bow to him and yet they Adore him Phil. 2. 9 10. in a way suitable to their spirituall estate It is an untruth that Rapha de la Torres in 22. q. 84. Art 2. disp 2. n. 1. saith That Protestants detest all externall Worship now under the New Testament as contrary to Grace and Adoration of God in spirit and truth For things subordinate are not contrary we should deny the necessity of Baptisme and the Lords Supper and of vocall praying and praising under the New Testament which are in their externals externall worship I grant internall Adoration is more hardly known But 't is enough for us to say as externall Adoration is an act by which we offer our bodies to God and subject the utter man to him in sign of service and reverence to so supream a Lord so there is a heart-prostration and inward bowing of the soul answerable thereunto As the profession whither actuall or habituall in a locall and bodily approach or in verball titles of Honour in which we Honour great personages by bowing to them in prostration and kneeling is an act in its state Civill not Religious we intending I presse not the necessity of a â—ormall or actuall intention only to conciliate Honour to them suitable to their place and dignity so a profession whither actuall or habituall in a Religious bodily approach to God either by prayer or prostration or inâ—lination of the body tending to the Honour of God is a Religious act Now bodily prostration of it self is a thing in its nature indifferent and according as is the object so is it either Artificiall as if one should stoop down to drive a wedge in an image or civill if one bow to Honour the King or Religious when God and Divine things are the object thereof But with this difference the intention of the minde added to externall prostration to a creature reasonable may make that prostration idolatrous and more then civill honour Thus bowing to Haman Honoured by Ahasuerus who hath power to confer honours if people bow to him as to God is more then civill honour And Cornelius his bowing to Peter Act. 10. as to more then a man is Idolatrous and not civill honour and the Carpenters bowing to an Image as to a piece of Timber formed by Art is only Artificiall bowing and if any stumble at a stone before an Image and so fall before it it is a casuall and naturall fall whereas a falling down with intention to Adore had been Religious Adoring But when the object of bodily prostration or kneeling is God or any Religious representation of God whither it be the elements of bread and wine which are Lawfull Images of Christ or devised pictures or portraicts of God or Christ because these objects are not capable of artificiall naturall or civill prostration if therefore they be terminating objects of bodily kneeling or prostration these Religious objects to wit God and Religious things must so specifie these bodily acts as that they must make them Religious not civill acts though there be no intention to bow to God for bowing to God hath from the object that it is a Religious bowing though you intend not to direct that bowing to God as bowing to Jupiters Portraict is a Religious Worshipping of that Portraict though you intend not to worship the Portraict for the act and Religious object together maketh the act of prostration or kneeling to be essentially Religious though there be no intention to bow to these indeed the intention to bow to God maketh kneeling to God to be more Morally good laudable and acceptable before God then if therewere no such intention but the want of the intention maketh it not to be no Religious worship nor can it make it to be civill worship Hence let this be observed that intention of bowing can or may change that bowing which otherwayes were but civill if there were no such intention of over-esteeming the creature into a Religious bowing but neither our over or under-intention can change a Religious kneeling to God or to an Image into a civill kneeling because civill or naturall bowing to creatures is more under the power of an humane and voluntary institution of men then Religious bowing which hath from God without any act of mans free will its compleat nature When we kneel to Kings we signifie by that gesture that we submit our selves to higher powers not simply saith P. Martyr but in so far as they Command not things against the Word of the Lord. When we Adore God we Adore him as the Supream Majesty being ready to obey him in what he shall Command without any exception the Adoration of men signifieth a submission limited if it go above bounds it is the sinfull intention of the Adorer who may change the civil Adoration into Religious and may ascend But the Aderation of God cannot so descend as it can turn into Civill Adoration only keeping the same object it had before Worship is an action or performance or thing by which we tender our immediate honour to God from the nature of the thing it self 1. I call it an action because the passion of dying or suffering is not formally worship but only dying comparatively rather then denying of Christ or dying so and so qualified dying with Patience and Faith may be called a worship 2. I call it not an action only but a performance or thing because an office as the Priesthood the Ministery is a worship and yet not an action Sometime Time it self as the Sabbath Day is a Worship yet it is not an action So the Lord calleth it His Holy Day and undenyably the lewish dayes the High Priests garment and many things of that kinde were Divine or Religious performances things or adjuncts of Divine Worship but so as they are not meerly adjuncts of Worship but also worship for the High Priests Ephod was not only a civil ornament nor was it a
Magistrate in matters Ecclesiasticall QUEST 1. That Christ hath a spirituall Kingdom not only in the power of preaching the word but also in the power of the keys by discipline COncerning the Christian Magistrate we are to consider two heads the one negative what he cannot do in the matters of Christs Kingdom 2. Positive What he ought to do for the opening of the former We are to cleare whether or no all externall scandalls Ecclesiasticall as well as civill are to be punished by the Civill Magistrate and that as in Civill scandals that disturbeth the peace of the Common-wealth the Magistrate hath a twofold power one to command what is good and just another to reward and punish so the Lord Jesus in his Kingdom hath not onely a directive power to teach and forbid but also a power by way of Discipline upon the external man ecclesiastically to reward and punish to binde and loose in an externall Court on earth It is granted by the Adversaries that Christ as King hath a power of binding and loosing but meerly internall purely spirituall in regard of the Conscience by the Preaching of the Word but for any externall power to take in and cast out of the Visible Kingdom of Iesus Christ his Visible Church This they deny and so refuse all externall Ecclesiasticall censures of receiving into the bosome of the Church and casting out by rebukes or Excommunication and therefore that there is no externall Court in the Church to punish Ecclesiasticall scandals all scandals and externall offences of the Church are to be punished by the Christian Magistrate onely In opposition to which error I say 1. Conclusion There is not only a rebuking of an offender in the Church by private admonition as between Brother and Brother common to all Christians Col. 3. 16. Levit. 19. 17. And of the Pastor only he applying the Word by way of Preaching to such and such offenders and closing the Gates of the Kingdom of Heaven upon impenitent sinners which is acknowledged by the Adversaries But there is also a Church-rebuking by way of censure which must presuppose an Ecclesiasticall Court and a rebuking of a Publique sin put forth by many whereas one only not a Church or multitude may Preach the Word and so rebuke by way of Preaching which I make out from the Word of God 2 Cor. 2. 6. Sufficient to such a man is this punishment which was inflicted of many The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rebuke or punishment in the old Translation it is Objurgatio in the Newer Increpatio Piscator Muleta is a chastisement whether this punishment was actuall excommunication as many Learned Interpreters do not improbably gather out of the Text or if it was a Rebuke of the Church in order thereunto Certain it included a rebuking not of one man but a Church-rebuking inflicted by many 2 Cor. 2. 6. And by the Representative Church of Corinth gathered together with Pauls spirit and the power of the the Lord Jesus 1 Cor. 5. 4 5. And so presupposeth a Court or Convention of many inflicting this punishment 2. The Adversaries who deny that there is such a thing as Excommunication say it was onely a rebuke but if it was Excommunication it must include a rebuke coming from the many who do excommunicate 3. It is such a rebuke as must be taken off and pardoned by many as ver 7. So that contrariwise ye ought rather to forgive him and comfort him ver 10. To whom ye forgive any thing I also forgive So here is a rebuking put upon an offender by many convened in a Court who did rebuke by way of judiciall Authority and the power of the Lord Iesus Ergo it was some higher censure which was inflicted by many and taken off by many then that which was inflicted by one by way of Preaching where there is no necessity that many either rebuke or comfort the rebuked for one Pastor is to give out the sentence of Death or Life rebuking and comforting toward any one offender or a person Repenting whether many be convened to consent and joyn or not Yea I may being a Pastor of Iesus Christ dispense rebukes and comforts by way of Preaching against the will and minde of the whole flock But a rebuke and a forgiving by many cannot be dispensed except these many convene together in the Name of the Lord Iesus in a Church way and consent 2. If the convened Church must be heard and obeyed when she rebuketh a Brother for a fault done between Brother and Brother and that upon the Testimony of two or three witnesses then is the Church a Court that is to rebuke an offender and so to convene him before her and that is some other censure then by way of Preaching but the former is true Matth. 18. 16 17. 3. If the Churches of Ierusalem and Antioch convened in a Synod do give forth an Ecclesiasticall rebuke on false Teachers as those that troubled the Churches and perverted their Souls with false Doctrine then is there rebuking of offenders by a Church or Churches beside a Pastorall rebuking by one single Brother or Pastor But the former is true Act. 15. ver 24 25. The Proposition is clear in that a select company of Apostles Elders and Brethren doth not only Doctrinally conclude against their errour who did hold the necessity of Circumcision but also against the Persons and their Schismaticall way of troubling the Church by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in making a side and Faction in the Church ver 2. 24. And this not any one single man could do in an ordinary way except we say that it was an idle and unnecessary remedy which the Apostles used to quench the sire as if any one man might have done all this or as if they had rebuked these men publikely not having heard and convinced them by the Word of God or as if an offence touching conversation and against the second Table had risen betweene Church and Church no lesse then in the present case of an offence in matter of doctrine that the Apostles would not have taken the same course all which are not to be imagined And in very deed this was not a point of meer doctrine but also of peace and charity violated by a Faction ver 2. And a scandall in eating things strangled was raised in the Churches Acts 15. 24. 1 Cor. 10. 28 29. Rom. 14. 14 15 16 17. 4. If Timothy be to rebuke publikely those that sin publikely and that judicially upon the Testimony of Witnesses Then is there a publike Church-rebuking by way of censure beside the pastorall rebuking But the former is expresly said 1 Tim. 5. 19 20. This must be a rebuking in a Church-court except we say Timothy his alone was the Church and a Monarch of the Church who hath power to lead witnesses against Elders 2. Conclusion There is such a censure as excommunication in the hands of the Church by
15. And to wait on them with all patience if God peradventure may give them repentance 7. The destruction of the flesh must be the destruction of the body But the bodies of the godly are saved no lesse then their spirits in the day of the Lord. 8. And for many of the former reasons by delivering to Satan cannot be meant a miraculous tormenting of the body by Sathan with the saving of the life Such as we read was the case of Iob for the delivering to Sathan is to cast out of the Church and declare such an offendor to be of the number of the wicked world of which Sathan is Prince Ioh. 12. 31. Ioh. 14. 30. and God 2 Cor. 4. 4. and that which we assert as the essentials of excommunication are 1. Here is a member of the Church one vvho is within 1 Cor. 5. 12. one who hath fallen in a foul scandall and had his fathers wife ver 1. who by the Church conveened in the name of our Lord Iesus with that spirit of the Apostle given to them by Christ v. 4. was delivered to Sathan that his soule may be saved for that is the genuine and intrinsecall end of Excommunication and to be purged out of the Church lest he should infect the Sheepe ver 7. and Christians were not to bear company with him nor to eate with him ver 9. 10 and he was judged to be cast out as a Heathen and Publican ver 12. 13. and that by a convened court having the name and authority of him who is King of the Church ver 4. and more wee doe not crave Obj. To deliver any to the power of Sathan is no mean of salvation Answ A morall delivering to the efficacy of error and a reprobate minde is not a mean of salvation nor is excommunication such a mean nor in the power of the Church but a medicinall depriving of an offender of the comfortable communion of the Saints and of the prayers of the Church and meanes of grace such is a means and mighty through God to humble CAP. V. Quest 1. Whether the word doth warrant discipline and censures even to the excluding of the scandalous from the Sacraments beside the Pastorall rebukes inflicted by one VVE are not to conceive that there was nothing Morall in the Lawes that God made to his people of Israel to debar the unclean from the society of Gods people and from communion with them in the holy things of God Numb 5. 1. And the Lord spake unto Moses saying 2. Command the children of Israel that they put out of the Campe every leaper and every one that hath an issue and whosoever is defiled by the dead Lev. 5. 2. If a soul touch any unclean thing whither it be a carcase of an unclean beast or the carcase of unclean cattell or the carcase of unclean creeping things and if it be hidden from him he also shall be unclean and guilty 6. And he shall bring his trespasse-offering unto the Lord for his sin which he hath sinned Lev. 7. 20. But the soul that eateth of the sacrifice of the peace offerings that pertaineth to the Lord having his uncleannesse upon him even that soul shall be cut off from the people 21. Moreover the soul that shall touch any unclean thing as the uncleannesse of man or any unclean beast or any abominable unclean thing and eat of the flesh of the sacrifice of peace-offerings which pertain unto the Lord even that soul shall be cut off from his people In the which observe that here the soul that shall touch any unclean thing is to be cut off but Num. 5. 2. He is only to be put out of the Campe now these were not killed that were put out of the Campe and therefore to be cut off from the people must be a morall cutting off by Excommunication not by death also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to make a Covenant to cut off either by death or any other way as by banishment by which a thing leaveth off to be in use though it be not destroyed as when a branch is cut off a tree 1 Sam. 31. 9. Yea we have Isa 50. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where is that Bill of cutting off or divorce Now this was not a Bill of killing the wife that was divorced but putting her from her husband as our Saviour saith It is not Lawfull to marry her that is divorced Matth. 19. 9. A killed and dead woman is not capable of marriage yet the word is Deut. 24 1. Ier. 3. 8. from that same Theame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews have another more ordinary word to signifie death as Exod. 31. 14. He that doth any work on the Sabbath in dying he shall die And it is expounded he shall be cut off from the midst of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Lev. 7. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is four times used without any such expression ver 20 21 25 27. To which may be added that when zealous Hezechiah did finde that the people were not prepared According to the purification of the Sanctuary though they had celebrated the Passeover the King did not only not kil them but prayed God might be mercifull to them and the Lord killed them not saith the spirit of God but healed them Exod. 12. 15. He that eateth unleavened bread that soul shall be cut off from Israel but it is expounded ver 19. That soul shall be cut off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church of Israel Certainly he that is killed is cut off from both State and Church and from the company of all mortall men on earth Isa 38. 11. Then to be cut off from Israel is onely to be deprived of the comfortable society of the Church of Israel as the holy Ghost expoundeth it Also Lev. 4. If any commit any sin but of ignorance and so if he touch any unclean thing or eat unleavened bread forbidden of God he is excluded from the holy things of God while the Priest offer for him according to the Law Now if he was presently to be killed either by the Magistrate or in that act killed by Gods own immediate hand as Aarons sons were there was not a journey to be made to the place the Lord had chosen to sacrifice there which might have been three dayes journey from his house who was unclean yea when the man that gathered sticks was stoned and the false Prophet stoned Deut. 13. there was no sacrifices offered for any of them before they were killed and I hope there were no sacrifices in Moses his Law offered for the dead Hence learn we 1. That to cut off from the Congregation was not to kill but it was the Iewish Excommunication greater or lesse 2. That Moral sins under the Old Testament debarred men from the holy things of God while the Priests sacrificed for them and brought them in a capacity to receive the holy
holden out of the Sanctuary as the Lord saith Ezech. 44. 7 8 9. then those who were only uncircumcised in flesh Erastus Those that morally sinned were not debarred from the holie things because they were invited to come and offer sacrifice for their sins Ans And because they might not enter into the Temple while the Priests offered a sacrifice for them they were no lesse excluded from the holy things of God then an Excommunicated person is while the Church see him swallowed up of grief and do relaxe and forgive 2 Cor. 2. 6 7 8 9. Is this a good Argument The Excommunicate person is invited to come again that the Church may pardon then it will follow he was cast out Erastus Paul forbiddeth to eat with fornicators 1 Cor. 5. It shall never follow that they are worthie of holy convention that are worthy of a common Table and that they are unvvorthy of the Supper who are unworthie of a common Table they vvere debarred from a familiar Communion with the godlie 1. That they might be ashamed 2. Least they should infect them Paul saith be not mixed vvith them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he saith not exclude them from the Lords Table and other holy things In the Sacrament I must try my self not others in my familiar Tabling with others I am to try them that I may gain them yea 2 Thes 3. Though we are to eschew familiar conversing with those that walk unorderly yet are we to keep communion in holy things with them and to admonish them as brethren Ans Erastus propounds an Argument of his own 1 Cor. 5. in place of ours we said never that they that are unworthy of the holy Supper are unworthy to be Tabled with in common familiarity as brethren though that be most true But we reason thus Those that are to be delivered to Satan and cast out as 1 Cor. 5. 5 13. of the Church and judged ver 12. and with whom we may not eat ver 11. These are not to be admitted to the Lords Supper which is the proper feast of the Church But such are all incestuous and scandalous persons and therefore Paul doth indeed command them to be excluded from the holy feast 2. To say the Church and her Officers must try themselves not others ere they come to the Lords Supper is to beg the question for ere they be admitted into the Sanctuary they are to be tried whither they be uncircumcised in heart and flesh or not Ezek. 44. 7 8 9. Ezek. 22. 26. As we have proved 3. Paul not only useth a passive verb be not mixed with them but 1 Cor. 5. 5. he useth four active words v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purge him out 3. v. 12. He willeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge him 4. He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put away that evil one Hence I argue The men whom they convened together were to judge to deliver to Satan to purge out to put away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the midst of them ver 2. or from amongst them v. 13. This man they did Authoritatively either put from amongst them as they were Christians from their common Table or out of their fellowship as they were men to kill him Or 3. out of their Church-Communion that they should not keep the feast of the Lords Supper with them Let Erastus give a fourth now we cannot dream of the first two for 1. Would the Apostle command a Church-meeting to interdict a man of Tabling with them in common eating and drinking What needeth a Church-court for they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they did this And what needed a judging Court for this for not to eat with him was no censure of the Church as Erastus saith 2. It is no Grammar nor can it bear sense that the Corinthians could say we Corinthians gathered together in the name and power of the Lord Iesus do cast out such a one out of the midst of us that is from our common-Table this would say they had all one common Table and that all the Church of Corinth met at this time to some Feast to cast him out of their love-Feasts a dream no man ever conceived 3. The Text speaketh of eating in their houses could they cast the man out of his own house and from his own Table they had no power so to do But ye will say they might forbid any brother to go into this mans house to his Table True but this was not to put the man out of the midst of them as Paul saith Nor fourthly was Pauls spirit and the name and power of the Lord Iesus required for eschewing of a common Table with this man Erastus saith Paul commanded this Rom. 16. 17. 2 Thes 3. 14 15. To all and every beleever at Rome and Thessalonica by themselves Nor 2. were they to kill him Never did a Church conveen to kill a man This is so insolent that Erastus must give precept for it or a practise beside the present case therefore here must be some Church out-casting 4. Though Paul will have us admonish a cast out man as a brother 2 Thes 3. It s private admonition that I owe to all men Lev. 19. 17. And that one woman is to performe to another Col. 3. 15. But not any of the holy things of the Sanctuary Erastus The Iews accused Paul of nothing but that they lied that he brought Greeks into the Temple The Law bad all the clean eat the Passeover and excepteth none for their wickednesse Christ admitted Iudas to the Passeover and said Drink ye all of this Paul reciteth a Catologue of wicked men in Corinth 1 Cor. 5. With whom we are not to have private dealing but he commandeth never to exclude any who are willing to come from the Lords Supper We are to trie our selves not one another nor is it a sin to eat at the Lords Table with wicked men Ans Belike it was a crime then to bring the Greeks into the Temple 2. It is a begging of the question to say all were admitted to the Passeover See how this is before answered 3. Christ admitted Iudas into the Passeover What then may Timothie lay hands suddenly on all he knows to be Iudases that they come in and lap the blood of souls contrary to 1 Tim. 3. Christ is above the Law and if his practise in this were the rule because Christ admitted Iudas whom he knew to be a Traitor and did eat ordinarily at Table with him and committed the flock to such a known wolfe We are also to eat with covetous extortioners which Paul forbiddeth 1 Cor. 5. 11. And we are to commit the flock of God to known Wolves where we have a precept on the contrary 2 Tim. 2. 2. Christ would rather teach that we are to admit to the seals all not ignorant and scandalous and not be too curious in striking up a
should infect the clean as is cleare as the light Num. 19. 22. Hag. 2. 13. Gal. 5. 9. 10. 1 Cor. 5. 6 7. but wicked men are not excluded out of the New Ierusalem in heaven for fear they should infect and defile any person in heaven 2. Separation from the Church is medicinall Num. 12. 14. that the party may be humbled and pardoned 2 Cor. 5 6 7. that the Spirit may be saved in the day of the Lord 1 Cor. 5. 5. and the man shamed for his further good 2 Thes 3. 14. But exclusion of men out of the New Jerusalem for their uncleannes Rev. 21. is not medicinall that they may be humbled but for their everlasting shame and destruction and therfore a separation from the Church by way of discipline is here intended not any exclusion out of heaven Erastus All Legall uncleannes is punished with exclusion but no man for corruption of nature is excluded out of the Church Ans We grant all and therefore legall uncleannes did hold forth actuall scandalousnesse not naturall corruption Erastus The actions of unclean men were punished by death Ergo Not by exclusion out of the Church Ans The Antecedent is not universally true Capitall faults as I said before were onely thus punished the consequence is null Erastus He that was legally unclean did defile all beside him even vessels places garments but Theeves adulterers doe not defile but these that consent to their wickednes nor did they defile the places The adulterous women brought to the Priest and temple did not defile the Priest or Temple Ioh. 8. Nor did Moses and others abstain from the worship the Manna c. because many wicked men did partake thereof nor were the vessels purified after wicked men touched them therefore it followeth not because God is more offended with the sacrifices of the wicked then of those that are onely legally uncleane that therefore wicked men are no lesse to be debarred from the holy things then those that are legally unclean Ans This is to dispute with God God made a law that he who being legally unclean should touch men or things legally unclean should pollute This Law God freely made as a positive statute who can tye God to make the like Law touching those that are morally uncleane no man now because God made no such Law it leaveth not off to be the sinne of the Priests that they brought the uncircumcised in heart to the Sanctuary as God complaineth Ezek. 44. 8 9. c. 22 26. And that the Church should hinder the wicked to pollute the holy things of God 2. The adulterous woman was brought to the Priest and Temple to be judged God had so commanded and therefore no wonder she polluted neither Priest nor Temple but had shee not polluted the Passeover Morally though I say not Ceremonially if she had eaten without Repentance and offering for her sinne I thinke she would Erastus Though God punish not pollution of holy things by debarring men from them it followeth not that he winketh at them for he punisheth them with death and more grievously Ans But by this that God punisheth the pollution of non-converting Ordinances with death we gather that the Church should also hinder the pollutions of them and punish Swine that trample on Pearles and not prostitute holy things to their lust Beza said those that were unclean had need of Sacrifices Ergo They were guilty of sinne Erastus saith that externall uncleannes was not sinne but because it put us in mind of our naturall corruption that had need to be purged in Christs blood Ans The breach of a Law is sin a Ceremoniall Law is a Law 2. It was punished often with cutting off from the Congregation but God did not cut off men from the Congregation for naturall corruption as Erastus granteth Erastus If legall uncleannes were sinne God would not have commanded it But God commanded or at least permitted the Priests and others to pollute themselves with the dead Levit. 21. Ezek. 44. Ans It is weakly argued for the father to kill the sonne then should be no sinne God commanded Abraham to offer up his son Isaac it is not properly a defiling nor a sinne when God Levit. 21. willeth the Priest to be neer those of his kin when they die it is Gods owne exception from the Law though to come neere to others when they are dead be sin Gods commanding and forbidding will is the formall cause and rule of obedience and sinne Erastus Where finde you that the Priests were to judge whether any had repented that so he might be admitted to the Temple Ans It is written Ezek. 44. 99. c. 22. 26. the Priests should not have admitted the uncircumcised in heart to the Sanctuary Ergo they should have tryed if they were such ere they admitted them Yea if in the very day of his oblation ere he offer the sinner must first restore what he hath unjustly taken away Lev. 6. 4 5 6. Ergo The Priest except he rule unjustly should judge whether he have first restored it in the principall and added the fift part more into it Levit 6. 5. As Ezra the Priest stood up and said unto them yee have transgressed and have taken strange wives now therefore make confession and separate your selfe from the people of the Land and from the strange wives Ezra c. 10. v. 11 12. And this they did ere they sacrificed Ergo the Priests judged of their repentance before they were admitted to Sacrifice and the washing of the hands in Innocency before the person compassed the Altar Psal 26. 6. must be tryed by the Priest if not the Priest offered to God the Sacrifice of fooles and did eate the sinnes of the people in offering for contumacious impenitents Erastus saith the putting away of their wives was a civill busines and belonged to the Magistrate Ans Ezra was a Priest and Shechaniah saith ver 5. Arise this matter belongs to thee and he is ordinarily called Ezra the Priest CHAP. 8. Quest 4. How Erastus acquitteth himselfe in proving that the place Mat. 18. maketh nothing for Excommunication ERastus The scope of the Lord is to teach how great an evill scandall is and how without offence scandals of vveake may be removed because vvhen vve referre an injury to the judge the vveak may be scandalized he speaketh not here of great injuries to be removed by Excommunication but of lesser and private ones betvveen brother and brother before we bring them before heathen judicatures proper to Heathens and Publicans Ans There is no scope of our Saviour to prevent heathen judicatures dreamed of in the Text nor a shadow thereof Vel per decimam tertiam consequentiam 2. He speakes not of small injuries onely 1. Christ must not be straitned in his words he speaks of scandals in generall ver 7. Woe to the vvorld because of offences they be not light that bringeth a woe upon the world
Paul for fear of the iniquity of this Church or Sanedrim dealt with them as Heathen and appealed to Cesar Ans But by what Law of God did they this It is not denyed but the Iews Synedrim being two courts did inflict punishment But that Christ establisheth a civill Sanedrim as a mean Matth. 18. To gain the soul of a brother is now the question we utterly deny this and gave reasons before thereof to which I adde if any obeyed not the Church that is the Sanedrim as Erastus saith they might be stoned to death as Steven was Was this Christs milde way to cite them onely before the Romane Senate Were dead men capable of answering to any further Iudicatures 2. The last step of conveening Heathens and Publicans before the Romane Senate according to Christs order is not to be observed with them for even Heathens and Publicans are so far forth our brethren that 1. We are not when they offend us to suffer sin in them but to rebuke them as Christians Lev. 19. 18. For this is the Law of nature The Law of nature will teach us not to hate an Heathen in our heart 2. We are to labour to gain all even those that are without the Church 1 Cor. 9. 19 20 21 22. 1 Pet. 3. 1. And this is Christs way of gaining all to rebuke and admonish them Ergo it was never Christs meaning to deal with Heathens and Publicans so as at the first we are to drag them before the Heathen Magistrate that by his sword he may gain them or take away their life yea and Erastus granteth in Ecclesiasticall crimes that the Iews had power of life and death in the matter of Steven and of Paul if he had not appealed to Cesar to save his head Josephus de bel Judaic Lib. 5. Cap. 26. Antiquit. Lib. 14. Cap. 12. But in things politick Cesar took all power of life and death from them Hence only is Christs time the footsteps of the two distinct courts remained and the Priests not the civill Magistrate had the power of Church-discipline But all was now corrupt CHAP. IX Quest 5. The place 1 Cor. 5. for Excommunication vindicated from the Objections of Erastus Erastus Paul did nothing contrary to the Command of Christ But Christ excluded no man from the Passeover not Iudas Ergo Neither minded â—e to exclude the incestuous man he saith not 1 Cor. 5. Why debarred you him not from the Sacrament But why did you not obtain by your tears and prayers as Augustine expoundeth it that the man might be cut off by death Ans Christ would not take the part of a visible Church on him to teachus that none should be cast out of the Church for secret and latent crimes 2. Paul did nothing without the Command of Christ But Christ neither in the Old or New Testament commanded his Church to pray for the miraculous cutting off of a scandalous person give an instance in all Scripture except you make this one which is contraverted your instance Erastus Paul 2 Cor. 2. absolveth the man from all punishment and nameth onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuking Ergo He was not excluded from the Sacrament Ans Exclusion from the Sacrament is but one of the fruits of Excommunication not formally Excommunication yet he harpeth on this alway that to be excommunicated or to be delivered to Satan is but to be debarred from the Sacrament 2. The answer presupposeth he was Excommunicated we urge the place for a precept only of Excommunication if he repented to the satisfying of the Church there was no need of Excommunication 3. If the man 2 Cor. 2. was delivered from rebuke onely and if that was all his punishment Ergo he was not miraculously cut off for then he must have been miraculously cut off and raised from death to life againe unlesse miraculous cutting off had been no punishment But if he was not miraculously cut off because he prevented it then with what faith could the whole Church pray for the miraculous killing of a brother and not rather that he might repent and live 4. In all the Word of God the intrinsecall end of putting to death a Malefactor is to avenge Gods quarrell Rom. 13. 4. That all Israel may hear and feare and doe no more any such wickednes Deut. 13. 11. To put away the guilt of sinne off the Land Numb 34. 33 34. that the Lords anger may be turned away and a common plague on the Church stayed when justice is executed on the ill doer Psal 106. 28 29 30 31. And it concerneth the Church and Common-wealth more then the soule of the Malefactor and there is nothing of such an end here But the intrinsecall end here is that the mans Spirit may be saved in the day of the Lord Jesus and this delivering to Satan is in the Name and authority and by the power of the Lord Iesus 1 Cor. 5. 4. 5. Now the Sonne of man came to save soules not to destroy bodies and burne cities and though by the power of Christ Peter miraculously killed Ananias and Saphira and Paul stroke Elimas the Socererer blinde yet these being Miracles we heare not that this was done by any interveening act of the Church conveened or by their prayers to bring vengeance by a miracle on the ill doâ—r Peter and Paul doe both these not asking any consent or intervention of the peoples prayers but by immediate power in themselves from the Lord Jesus 2. If any such power were given to the Church by their Prayers to obtain from God a miraculous killing of all scandalous persons who infecteth the Church in case the civill Magistrate were an Heathen and an enemy to Christian Religion and refused to purge the Church Christ who provideth standing remedies for standing diseases must have left this miraculous power to all the christian Churches in the earth that are under Heathen Magistrates or some power by way of Analogie like to this to remove the scandalous person but we finde not any such power in the Churches under Heathen Magistrates except power of refusing to the offender the Communion and rejecting him as an Heathen and Publican that he may be ashamed and repent 3. The whole faithfull at Corinth men women and children and all the Saints for to those all iâ— this power given as Erastus saith must have had a word of promise if they ought to have prayed in faith as the Prophets and Apostles prayed in faith that they might work miracles that Paul was miraculously to kill the incestuous man But that all and every one who were puffed up and mourned not at this mans fall had any such word of promise I conceive not imaginable by the Scriptures for the Proposition I take it as undeniable if Paul rebuked the Corinthians all and every one because they prayed not and mourned not to God that Paul wrought not this miracle in killing the incestuous man they behoved to have
rebuking the rod of Church-discipline to reject Hereticks after admonitions Hence I argue negatively in all the Scripture never did the Lord command that they should pray to God and mourne that he would inflict bodily vengeance and death or yet sicknesse on any scandalous professor nor is there promise precept or practise in any Scripture of this Church censure 5. Erastus doth thinke a court of the Church that hath power to lead Witnesses judge and censure offenders an extream wronging of the Magistrate and an incroaching on his Liberties but here is a more bloody Court for if the whole faithfull are to pray for bodily death by the Ministery of the Devill upon one of their own brethren because he hath lyen with his fathers wife or fallen in Adultery or Murther as David did Surely they must pray in faith and upon certaine knowledge that he is guilty the Law of God and Nature must then have warranted the whole Saints Women and Children to meet in a grand Jurie and Inquest either to have the fact proved by Witnesses or to heare his owne confession else how could they pray in faith if it was not sure to their conscience that the man had done this deed Here is a Jury of men and women I am sure unknowne to the Apostolique Church 2. A greater abridging of the Magistrates power then we teach The Church shall take away the life of a Subject never aske the Magistrates leave 6. It is against Christs minde Mat. 18. â—s Erastus expoundeth it that Christians should go any further against an offending brother then implead him before an Heathen though he adde injurie to injurie But this waâ— maketh the Holy Ghost sharply to rebuke all the Saints when they are offâ—â—ded before the barre of Heaven by crying miraculous bloodâ—e vengeance upon the Offender 7. It is evident this man repenâ—ed and that the Corinthians confirmed their love to him and did forgive him 2 Cor. 2. 7. 10. Ergo He was not miraculously killed But we never read where it was Gods will and Law that an â—ll doers life should be spared though he should repent because his taking away is for example that others may feare 2. That evill and as it is here leaven may be taken away if then it had been bodily death I see not how Paul and the Corinthians could have dispensed with it 8. Erastus doth not nor can he confirme his unknown Exposition by any parallel Scripture of the Old and New Testament which I objected to him in his Exposition of Matth. 18. Let the Reader therefore observe how weak Erastus is in arguing against pregnant Scriptures for Excommunication Erastus You must prove that to mourn because the man is not taken away is all one as to mourn that he is not debarred from the Sacraments by the Ministers and Elders Ans That is denyed to be debarred from the Sacraments is but a consequent of Excommunication 2. It is a putting of the man from amongst them not by death that we have refuted not from eating and drinking with him onely that I improved before Ergo it must be a Church ouâ—-casting Erastus Paul might deliver the man to Satan though he did Repent as the Magistrate did punish Malefactors whether they Repented or noâ— An. Ergo he repen ed and was pardoned by the Corinthians 2 Cor. 2. 10. after he had been killed which is absurd Erastus If to deliver to Satan were nothing but to debar the man from the Sacraments ever while he should repent Why should Paul with a great deal of pains and many words have excused himself to the Corinthians 2 Cor. 2. and cap. 7. and as it were deprecate the offending of them for they should know that this manner of coercing and punishing was and ought to be exercised in the Church if it was but a saving remedy and invitation to repentance Why were they sad They should rather have rejoyced as the Angels of Heaven doth at the Conversion of a sinner then Paul must have intended another thing Ans This is a meer conjecture as Erastus granteth most he saith against the place is for he saith Aliam conjecturam etiam addidi such a violent remedy of repentance as is the cutting off of a member from Christs body being the most dreadfull sentence of the King of the Church nearest to the last sentence was to Paul and ought to be a matter of sorrow to all the Servants of God as the foretelling of sad Iudgements moved Christ to tears Matth. 23. 37 Luke 19. 41 42. And moved Ieremiah to sorrow cap. 9. 1. And yet Christ was glad at the home-coming of sinners Luke 15. 6 7 c. These two are not contrary as Erastus dreameth but subordinate to wit That Christ should inflict the extreamest vengeance of Excommunication which also being blessed of God is a saving though a violent remedy of repentance and To rejoyce at the blessed fruit of Excommunication which is the mans repentance And the Apostle 2 Cor. 7. professeth his sorrow That he made them sad ver 8. and also rejoyceth at their gracious disposition who were made sorry He is far from excusing himself as if he had done any thing in weaknesse this were enough and it is an Argument of our Protestant Divines to prove that the Books of the Macabees are not Dited by the Holy Ghost as Canonick Scripture is because the Author 2 Macab 15. 38. excuseth himself in that History as if he might have erred which no Pen-man of holy Scripture can do And Erastus layeth the like blame on Paul as if he had repented that he made them sorry by chiding them for not praying for a miraculous killing of a Brother This is enough to make the Epistles of Paul to be suspected as not Canonick Scripture yea Paul saith the contrary 2 Cor. 7. 9. Now I reioyce not that yee were made sorry but that yee sorrowed to repentance for yee were made sorry after a godly manner that ye might receive dammage by us in nothing and 2 Cor. 2. 8 9. he exhorteth them to rejoycing at the mans Repentance and to confirme their love to him which demonstrates that he was now a living man and not miraculously killed and commendeth their obedience v. 9. in sorrowing as he did chide them that they sorrowed not 1 Cor. 5. 2. So that Paul is so farre from accusing himselfe for making them sad that by the contrary he commends himselfe for that and rejoyceth thereat And if the matter had been Excommunication while the man should repent saith Erastus they knowing this ought to be in the Church they should rather have reioyced then bin sorry And I answer if the matter had been a miraculous killing of him that his Spirit might be saved in the day of the Lord should they not reioyce at his saving in the day of the Lord whether this saving be wrought by bodily killing or by Excommunication And so this conjecture may well be
retorted 2. They were not to bee sorry at the mans repentance but to rejoyce yet were they to be sorry at the violent mean of cutting him off from Christs body as a father may be glad at the life and health of his childe and and yet be sorry that by no other mean his health can be procured but by cutting off a finger or a hand of his childe 3. They knew that miraculous killing as Erastus dreameth was also a saving ordinance the remaining in the Church or not remaining is all one because Paul chideth them as he dreameth that the man might be miraculously killed Erastus What need was there that the Corinthians with such diligence should intercede for the man if they knew when he repented he was to be received againe into the Church Now that they interceded for him is clear for Paul saith 2 Cor. 2. 10. To whom yee forgive any thing I forgive also Ans Because there is a great hazard in Excommunication of an higher degree of obduration and condemnation if the party be not gained 2. I see no ground for this conjecture that the Corinthians interceded for him at Pauls hand for if he ought to have been miraculously killed then whether he repented or repented not both Paul and the interceders sinned Paul in being broken they in requesting for a dispensation of a Law in which God would not dispense as he that would request to spare the life of a repenting Murtherer against Gods expresse Law should sinne and Paul should sinne in pardoning upon request where God would not pardon Erastus How excuseth Paul himselfe that he would try their obedience that c. 7. he would have their care for him made manifest if he had not commanded a greater thing then to debarre a wicked man from the Sacraments Ans This is but a shadow of a reason against the Word of God for to be cast out of Christs body and not acknowledged for an Israelite of God and that in heaven and earth and so to be debarred from the Seals is a higher thing then bodily killing as to be received as a Member againe and to be written amongst the living in Ierusalem is like the rising from the dead as may be gathered from Rom. 11. 15. and is farre more then deliverance from miraculous killing Erastus These words ye was made sorry according to God that ye might receive dammage of us in nothing cannot agree with the purpose they should have suffered no losse by obtaining pardon to a miserable man excluded from the Sacraments while he should repent but if he was to be killed they should have lost a brother and so suffered dammage Ans The hazard of losing his soule repentance not being so easie as Erastus imagineth had been a greater losse then the losse of a temporall life the soule being to be saved in the day of the Lord. Erastus Paul requireth his Spirit and the power of the Lord Iesus to this worke Ergo It was more then to debarre from the Sacraments Ans Erastus should prove Ergo It was more then to Excommunicate 2. Ergo It was rather more then bodily death His seventh reason I hope after to examine Erastus Paul saith he decreed to doe this and does not command the Church to doe it or that the Church alone should doe it We never read that Paul whether alive or dead did write to one or many to deliver any to Satan for the destruction of the flesh that was proper to the Apostles onely as the gift of healing was Act. 5. and c. 13. and he writeth he will come himselfe with the rod and he himself 1 Tim. 1. delivered Hymeneus and Alexander to Satan Ans This is much for us you never read that Paul did write to one or many and did chide them because they prayed not that he might worke this and this particular miracle or that without error he might write this or that Canonick Scripture and therefore because this delivering to Satan was commanded to the conveened together Church with his Apostolique spirit and warrant to deliver such a one to Satan and to judge him v. 12. And to purge him out and cast him out therefore am I perswaded it was no miracle proper to Paul onely 2. How prove you that Paul his alone without the Church Excommunicated Hymeneus Paul saith that Timothy received the gift of God by his laying on him hands 2 Tim. 1. 6. Ergo By the laying on of his hands onely and not of the whole Presbytery It followeth not the contrary is 1 Tim. 4. 14. 3. Delivering to Satan v. 5. is all one with purging out v. 7. as is cleare by the Illation I have decreed though absent to deliver such a one to Satan Hence his consequence v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purge out therefore 2. To deliver to Satan is either all one with judgeing those that are within v. 12. And so with judging this man and with putting of him out v. 13. or it is not all one if these be all one then hath the Church a hand in this delivering to Satan and so it is not a miraculous killing Erastus granteth the consequence if these be not all one this is two judgings of the man one of Pauls v. 5. by miraculous killing and another of Pauls and the Church v. 12. This latter must be some Church judgeing of those that are within the Church common to Paul and the Corinthians as the words cleare and which is opposed to Gods judging of those that are without and this is so like Excommunication that Erastus must make some other thing of it Now we cannot say that there was any miraculous judging of this man common to Paul as an Apostle and to the Corinthians the ordinary beleevers and Saints as Erastus yeeldeth 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away the man which is expresly commanded to the Church of Corinth v. 13. must be the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and putting away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is v. 2. But that taking out of the midst of them is a miraculous killing of the man as Erastus saith now this cannot be for then the people must be joyned in the same work of miraculous killing with the Apostle Paul now both we and Erastus must disclaim this Ergo there must be some common Church casting out common to both Erastus To put away out of the midst of them is not to debar from the Sacraments but to kill if it were but to extrude the man out of the society of the faithfull what need was there of publick mourning and if he had been to be cast out amongst the heathen how could the spirit be saved as is said for without the Church there is no salvation Ans To put away out of the midst of them is to put the man out of the Congregation as the word Careh is expounded before and
soul but the revenging of the wickednesse of the sin for the terror of others Which is 1. Contrary to the Text which saith He was to be delivered to Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the spirit may be saved This noteth that the intrinsecall end of this delivering to Satan was the Salvation of the mans soul But the Text saith nothing of Erastus his end that others may be terrified though that may be an end It is a wonder to me that since Erastus granteth the man repented even when Paul did in this Chapter chide with the Corinthians that they delivered him not to Satan For Erastus saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath done this deed not he that continueth pertinaciously in it saith he hence it is clear that he repented at this time How doth Paul chide them for not delivering a repenting man to the Devil that his Spirit may be saved if he repented his spirit was saved Ergo Paul was in the fault and chid them without reason if they say though he did repent yet for example to terrifie others he should have been killed 2 Cor. 2. saith He was not killed and Erastus saith it Ergo yet Paul failed and they also 3. It is against the intrinsecall end of that power which Erastus saith is miraculous For Paul saith the end of that power is for Edification not for Destruction 2 Cor. 10. 8. Now the intrinsecall end of bodily killing is peace and terror to others that they may be afraid to do so any more But the intrinsecall end and finis operis is not Edification but finis operantis onely for acts of Magistrates are not acts of the first Table which kindly and per se regardeth edification but acts of the second Table if their soules be saved who die for their enormous crimes by the hand of the Magistrate It is not from the violent death as if it were an intrinsecall mean and ordinance appointed of God for conversion But because God giveth to those who die that way repentance Yea it is no more a mean of saving of the soule then if they should die in their beds by some disease To the examples of Hymeneus and Alexander that they were not killed miraculously I answered before Erastus addeth no new reply to Beza CHAP. XI Quest 7. Of the leaven 1 Cor. 5. Erastus his sentence in his l. 3. c. 6. and â— c. 7. Examined Erastus I shall grant since Beza will have it so that Paul expoundeth the Ceremony of leaven in the celebration of the passeover and that he doth not only allude to it Paul compareth the feast of unleavened bread to the pilgrimage of our life in this world and leaven signifieth wickednesse Hence as the Iews all the time of the feast might eat no leavened bread so all our life are vve to leave and forsake the vvorld and journey toward our promised Canaan we are never to live wickedly What can hence be collected but as he that eat unleavened bread was to be killed so should every wicked man be killed He that eat leavened bread in these seven dayes was not commanded to be debarred from the Passeover And the Passeover was the beginning of this feast as faith in Christ was the beginning of our spirituall eating of Christ crucified for us and of our new Christian life Ans I hold that learned Beza hath well expounded the leaven here he compareth the scandals of wicked men to leaven the holinesse of the Saints to unleavened bread and the publick Congregation to the feast of the Passeover and Excommunication or putting away to the removing of the leaven for a scandalous man corrupteth the whole Church so the Jewes and Rabbines as Buxtorfius saith that the Rabbins call naturall concupiscence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Alexander said after his Prayer Lord It is known to thee that it is my will to do thy will But what retardeth me the leaven in the masse or lump and Buxtorfius citeth the same place 1 Cor. 5. 6. and Gal. 5. 9. And least we should think that he meant nothing but naturall concupiscense he saith in the Targum They take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wickednesse and folly he citeth Medraseh Koheleth cap. 7. ver 8. except R. Samuel had been long suffering The Persian that he taught had returned to folly or his old wickednesse Paul saith the same Purge out therefore the old leaven that ye may be a new lump He speaketh to the Church conveened 2. The comparison runneth so that the Corinthians were to purge out the old leaven of wickednesse and cast out the incestuous man that they might be a new lump and this if it must alwayes be done far more when they are to celebrate that feast that came in place of the passeover Nor is the Apostle only Teaching what they could not lawfully do all their life as they were single Christians but what was their duty as Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conveened together in a Church way for Paul doth not command one single Christian to cast him out but he commandeth the Church gathered together in the name of the Lord Iesus with Pauls spirit and the power of our Lord Iesus Christ ver 4. 5. To purge out not the leaven of sin in themselves but the man ver 2. That he that hath done this deed may be put out and ver 7. Purge out the old leaven and that the Apostles precept is to cast out the man he saith it in expresse termes ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast out that wicked man from amongst you and ver 12. They were to judge him as one that is within 2. Because without conveening together in their daily conversation they were to purge the leaven of mâ—lice out of their heart it were a ridiculous thing for Paul to command them to convene altogether to lead a godly life 3. There was no need that they should convene with Pauls spirit and in the name and power of our Lord Iesus Christ to lead a godly life and for a personall purging of every man his own soul from this leaven 4. They were to judge this man ver 12. Therefore this cannot be meant of a personall judging every one of themselves but of a Church-judging of an offender 5. If Erastus grant that Paul expoundeth the Ceremony of leaven and putting away leaven in the Passeover Let him see how he can apply this to killing of every single man that liveth wickedly We apply it to the casting out of the scandalous out of the Church as leaven was to be put out of the houses of all who were to eat the passeover Erastus I care not much whither the Lord himself immediatly or the Magistrate was to kill him who eat leavened bread at that time But I rather think that God killed him for we finde none killed for this cause 2. Because Paul writ of those who
that Feast pointed out holinesse all our life is utterly denyed for eating of leavened bread except in these dayes forbidden was not a sin nor any Ceremoniall type at all no more then our common bread and wine are signes of Christs body and blood 2. Paul compareth the Feast to the lump of the Visible Church so as the leaven was to be removed out of all houses of Israel because it did Ceremonially infect corrupt and leaven them and so was to be purged so did the inâ—â—stuons man leaven the Visible Church of Corinth and was to be purged out Nor do I contend that the Lords Supper here is meant though I know no solemn Spirituall Feast that the visible Church now hath but the Supper of the Lord But rather I understand Church-Communion in the dainâ—ies of the Gospel which are set forth to us under the similitude of a Feast Matth. 22. Luke 14. 16 17 18 c. Prov. 9. 2 3 4 5. Cant. 5. 1. Erastus The leaven of the Passeover does not so signifie impurity of life that Excommunication can be hence gathered therefore the Apostle alludeth to that place that or the like way as the Jews did Celebrate their Passeover without leaven so it becometh us to Celebrate our Passeover without the leaven of malice and wickednesse Leaven simply may either signifie good or evil as Matth. 13. and 16. and Potuit it might signifie our naturall corruption For God not only forbiddeth to eat leaven but to have it in the house and leaven signifieth 〈…〉 sse so to be punished as yeâ— say even by death Ans The Leaven of the Passeover signified so impurity as we are to put out the person that leaveneth the Church out of the Church as they were to put leaven out of the house and not only simply not to eat it so are we not only not to eat and drink with a scandalous man but he is to be reputed no member of the Church but a leavening and contagious man and therefore Paul doth not here as Erastus dreameth show what way every one in his own personall practise and duty as a single Christian is to do that he may save his own soul and therefore every one was to celebrate a Christian Passeover in his own soul laying aside the leaven of malice Though I grant That Paul ver 8. doth infer and draw a conclusion of a personall purging out of the leaven of malice and hypocrisie out of every mans heart But Paul doth expresly command the Corinthians as a convened Church to put out from amongst them another man for the saving of that other mans soul And what they should do in a Church society toward the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath done this to wit down right they should Iudge him Cast him out purge him out as a leavening peece And the world cannot give any other meaning of the words then that as the Iews were to put all leaven from amongst them when they were to celebrate their Passeover So the Corinthians were to exercise the like work upon this incestuous man and to put him out from amongst them as one delivered to Satan as a lump of sowre leaven and we seek no more for Excommunication 2. Leaven signifieth Matth. 13. good the Kingdom of God is compared to leaven But here it is corruption of contagious scandall in this incestuous man and such leaven as is to be cast out and purged away Now I hope we must not purge out and cast away the Kingdom of heaven and Matth. 16. 6. The leaven of the corrupt and false Doctrine of Pharisees and Sadduces that corrupteth the hearts of men is meant and of this leaven we are to beware But why doth Erastus strive to bring the reader in a good opinion of leaven which Paul would have us to detest I know not a reason but because the place is so evident for the casting out of an incestuous man from amongst the Corinthians lest he should infect the flock and that by the Church convened together in the name and power of Christ that his soul may be saved and this is the very excommunication that we assert 3. This leaven saith he may signifie naturall corruption Now Erastus putteth us to a may be but a may be will not do it For the Text saith not I hope by Erastus his confession that the poor man must be delivered to Satan that is miraculously killed for naturall concupiscence All the world thus are delivered to Satan as being heirs of wrath for sin Originall at least in demerit 2. The man was not judged purged out and cast out as leaven that sowred the Church for naturall corruption 3. Paul offendeth not with them that they were puffed and mourned not for the mans Originall sin but for his actuall wickednesse because he had gone in to his fathers wife an Abomination that the Gentiles are ashamed to name Erastus Then the man must be killed as he that eat leavened bread was killed and though the punishments of Moses Law as such must not be brought in the Christian Church yet if God subject men to the Magistrates Sword men cannot free them from it though there may be degrees of punishment Ans We denyed that those that eat leavened bread with the Passeover were killed but onely excommunicated and cut off from the congregation God never subjected any to the sword for that cause 2. We deny that therefore by proportion the incestuous man should be killed by what consequence will Erastus prove that those that gathered sticks on the Lords day those that are stubborn to Father or Mother those who commit fornication now in the Israel of God under the New Testament must be stened to death by the Magistrate or miraculously killed by the Apostles it must be by the same consequence that Erastus reasoneth here But did God kill immediatly any offenders at all for originall sin some one more nor other as Erastus dreameth this man was killed 3. What warrant hath Erastus that the Devill killeth any one of the visible Church now under the New Testament and any of the children of God whose spirit are saved in the day of the Lord proferat tabulas Erastus saith it neither Prophet nor Apostle in the Old or New Testament ever said it Erastus said an Anagogicall sense is not concludent Ans Where the Holy Ghost giveth the sense it is false saith Beza 2. Why doth then Erastus conclude miraculous killing from the Types of the Old Testament Erastus Where I pray you doth Paul say that the punishment of eating leavened bread did typifie your Excommunication Ans The word Excommunication may be by the Church used as the Word Sacrament Trinity But the thing is not ours but an ordinance of Iesus Christ 2. Paul saith in this very place as Israel were to put away leaven in their Passeover so is the convened Church of Corinth in the name and power of Christ to put out judge and purge
out a corrupting and leavening incestuous man and this is all we seeke for Excommunication Erastus I never finde the name of the Passeover in the New Testament put for the Supper of the Lord. Ans We are not in such need of that interpretation as to put the name of the one for the other But let Erastus shew where he readeth that the thing to wit that the one Sacrament succeeded to the other and Beza may thence inferre his point if God would have no man to eat the Passeover with leavened bread and if eating of leavened bread and bread it selfe was to be put out of all the houses of Israel thereby signifying that incestuous and scandalous persons are to be cast out of the Church and so from the Sacraments let Erastus see what Beza hath said amisse here Erastus God would have the Iewes to eate the Passeover without leavened bread that they might remember of their wonderfull deliverance out of the hard bondage of Egypt and of the deliverance of their first borne Ans Reverend Beza saith thesetwo were by-past benefits remembred in that Sacrament But we have the Holy Ghost expounding that â—he putting away of leavened bread did typifie the purging out of the incestuous men and other scandalous persons out of the Church which is our point otherwise let Erastus shew us what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Masse and lumpe for it signifieth either one single man Or 2. The Masse and body of the visible Church of which the incestuous man was a Member or some third thing which Erastus and his followers must teach us Now the whole lumpe can neither signifie the incestuous man nor any other single member of the Church Not the incestuous man 1. He was not the whole lumpe in danger to be leavened for he was the leven then he was not the lump in danger to be leavened for the one is the agent infecting the other the patient infected The whole lumpe was the thing out of which the leaven was to be removed the terminus à quo the incestuous man was to be purged out therefore the leaven cannot signifie wickednesse in abstracto as Erastus saith but the wicked man in concreto for the leaven must signifie that which is cast out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the midst of them v. 2. Now this was not incest but the man that had his fathers wife and had done that deed 2. Again the leaven was the person to be delivered to Satan that had a soul to be saved in the day of the Lord Iesus But wickednesse in abstracto is not delivered to Satan nor hath it a Spirit to be saved in the day of the Lord. 3. The leaven is such a one as is to be judged as is within the Church v. 12. and is called a brother with whom we are not to eat v. 11. now this cannot be said of wickednesse in abstracto But neither can the whole lumpe be one single man 1. One single man needed not the solemn conveening of the Church in the Name and power of the Lord Jesus for his personall purging for his personall purging is not a Church-act but an act of a mans daily conversation and Christian walking 2. The purging out and the casting out is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2 out of the midst of them then there was a society to be purged Ergo not a single man onely Much more I said before which cannot but mist Erastus or any his followers except they expound this whole lump to be the body of the visible Church of Corinth 2. So Gal. 5. 9. he addeth v. 10. he that troubleth you the lump in danger to be leavened shall bear his judgement v. 12. I would they were cut off that trouble you Then the whole Churches of Galatia were the troubled lumpe so it must be here if this truth be so convincing out of the Text let any Erastian extricate himself if he can deny but here is a Church-lump a Church of Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathered together in the Name and power of the Lord Iesus that purgeth out of it selfe leaven not wickednesse in abstracto as I have demonstrated but a wicked man named a brother lest he leaven the whole Church to the end his Spirit may be saved Iudge reader if this be not name nature and thing of that which Erastians deny to wit of Excommunication I humbly provoke them to make good sense of the 1 Cor. 5. and shew me what is the wicked man 2. The casting out of the midst of you 3. The saving of his Spirit 4. The convened together court instructed with the Name and authority and power of Christ and if this be not a Church power efficacion and authoritative being steeled with the power of the Head of the Church 5. What is the leaven 6. What is the act of leavening 7. What is the whole lumpe 8. What is the purging out putting out and judging of the man 3. We know Erastus denieth any Church Government at all but some acts of punitive justice in the Magistrate But the Churches praying consenting that a scandalous person shall be delivered to Satan or some other waies punished by the Christian Magistrate are acts of Church government so proper to the Church as the Magistrate as the Magistrate cannot exercise such Acts. Erastus Paul-delivered Hymeneus and Alexander the same way to Satan by miraculous killing of him and whereas it is said that they may learne not to blaspheme Judges speake so when they kill Murtherers and Theeves that he shall teach them to doe so no more by taking the head from them Ans That word of a judge killing a man for Murther Sirra I le teach you other manners then to kill can no waies be ascribed to Paul who doth not scoffe so at taking away mens lives Paul who wished to be separated from Christ for the contumacious Iewes and would not kill any by Satan since his rod and power was for edification 2 Cor. 10. 8. and that the Spirit may be saved in the day of the Lord 1 Cor. 5. 5. he speaketh more gravely and lesse imperiously and without boasting and jeering in a matter of Salvation 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be instructed or disciplined not to blaspheme cannot be simply that they may blaspheme no more because killed by the Devill For 1. let Erastus in the Old or New Testament produce a parallel place for that Exposition where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instructed is ascribed to the dead but this is a common fault in all Erastus his expositions of Scripture that they want all ground in Scripture as let me put upon all the followers of Erastus to give a parallel to this Exposition of Mat. 18. Let him bee to thee that is to thee onely when Christ speaketh of a generall Rule of all that scandalizeth 2. Let him be as a
Thes say Est not â— quâdam insignire et in aliquem animadvertere ut censores apud Romanos notare aliquem solebant they expound it the publike note of Excommunication Beza saith it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie and declare but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notate veluti inustâ not â compungite So Calvin Marlorat And I wonder that Erastus can say with any that it is in our power to converse or not to converse with wicked men are we not discharged by Gods Spirit to converse with them As we are commanded to eat and drinke at the Lords Table and is it in our power morally to obey or disobey any Commandement of God Except Erastus will say with Papists that God doth here give counsels not commands Rom. 16. 17. 2 Thes 3. 14. 1 Cor. 5. 9 11. And whereas Erastus saith Paul will have us 2 Thes 3. 15. to admonish this man as a brother Ergo In holy things and in the Sacraments that are helpes of piety and Salvation we are not to â—ast him off It is true the cast out man is not to be reputed as an enemy but a brother Yet a sicke and diseased brother under the roughest Medicine of the Church to wit the rod of Excommunication that the Spirit may be saved in the day of the Lord. But withdrawing of brotherly fellowship is not a meere civill unbrothering of him for if the brotherly fellowship of Christians must be spirituall religious and for the edifying of one anothers soules for exhorting one another to prevent hardning of heart for provoking one another to love and to good works to teach one another to comfort and support one another as we are expresly commanded by the Holy Ghost Heb. 3. 13. Heb. 10. 24. Col. 3. 16. 1 Thess 5. 11 14. Mal. 3. 16. Jer. 50. 5. Zach. 8. 22. Psal 42. 4. I wonder where Erastus learned this Divinity to say the denying of this edifying Communion to a scandalous brother while he be ashamed and repent Is to deny nothing that belongeth to his salvation Admonition is but one of twenty comfortable acts of Communion which we deny not to him least the man should despaire and we should cast off all care hope or intention to save his soul whereas the genuine and intrinsecall intention of avoiding him and casting him out of the Church is that he may be saved Lastly we deny not admonition and preaching of the word to the man thus cast out because they be converting Ordinances simply necessary to work the mans humiliation and repentance but the Lords Supper is a confirming Ordinance and denied to the excommunicated while he is in that condition upon that very reason that it is denied to Pagans and Heathens and though it be an help of piety it is no help either to a Pagan or an excommunicate man but damnation But it may be the excommunicate man hath faith I answer To us in the Court of the Church in which the Seals are dispensed he hath no more then a Heathen hath and therefore in confirming Ordinances he is looked on by the Church as an Heathen and if the reason of Erastus be good The Church is to deny no helps of godlinesse and salvation to him though we deny private food to his body because the Sacraments are necessary helps Then 1. I much doubt if the Church be to deny the necessary helps of godlinesse and salvation to a Pagan living amongst us Ergo shall we not deny the Sacraments to a Pagan 2. We are not to avoid his company and deny the edifying acts of Communion which I named before for these are necessary helps of salvation 3. It is not the mans sin by this reason That he eateth and drinketh unworthily for if it be not the Churches sin to give him the seals because the Seals are adminiclees and helps of piety and saving of the soul by the same reason it is not the mans sin to receive the Lords Supper for it must be equally an help of godlinesse and salvation to the Communicant receiving as to the Church giving Now Paul saith 1 Cor. 11. He that eateth and drinketh unworthily eateth and drinketh to himself judgement So Erastus teacheth us that it may be a sin to Swine publikely known to be such to receive pearles when it is no sin but the Churches duty to give these pearls to such known Swine which is most absurd and impious Erastus I said before that God doth not exclude sinners from the Sacraments but gather them in to them that they may be more and more invited to repentance and more easily raised up again for Sacraments and so many Ceremonies also were for this end ordained that they might draw men to the love and care of true piety and holynesse as Moses saith Deut. 14. Ans Erastus acknowledgeth this to be no new Argument therefore we may passe it it is the chief pillar of his opinion But I put it in forme thus to Erastus Those whom God inviteth to repentance those he will not exclude from the Sacraments But now under the Gospel he inviteth all even many Pagans and Heathen to repentance 1 Tim. 2. 4. God will have all even Heathen Magistrates to be saved and to come to the knowledge of the truth so Act. 17. 30. God now commandeth all men every where even the Idolators and blinde Philosophers at Athens who erected an Altar to the unknown God ver 23. and who jeered at the Doctrine of the Resurrection ver 32. even those God inviteth to repentance Ergo God excludeth not Pagans from the Sacraments but the conclusion is absurd and blasphemous therefore so must one of the premises be but the Assumption is Scripture Ergo The Major Proposition of Erastus must be blasphemous God inviteth scorners to repentance and rebukes are means of repentance Ergo we may rebuke scorners Gods spirit saith Rebuke not a scorner Prov. 9. 7 8. His Proposition then must be Those whom God inviteth to repentance those God excludeth not from any mean of piety and sanctity It is most false God inviteth Dogs and Swine to repentance and commandeth them to be holy and the pearls of the Gospel are means of repentance and holinesse Must we therefore Cast pearls to dogs and swine The contrary our Saviour injoyneth Matth. 7. 6. 2. Moses Deut. 14. 1. forbiddeth diverse Ceremonies and Sacraments of the Heathen by this Argument Ye are the children of the Lord your God and he saith expresly that the stranger may eat some unclean thing but the Lord saith to them You shall not do so for thou art an holy people to the Lord thy God Whence it is evident Moses saith poynt blank contrary to Erastus for Moses saith that Ceremonies and Sacraments are for this end to draw only the holy and sanctified people of God to a further love and study of true piety and sanctity was not the eating of the Passeover a mean of Repentance as well
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
his businesse performe both doth Paul make exceptions of Magistrates and Potentates when he saith 1 Cor. 14. You may all prophecie Hence he must grant that the civill Magistrate now may both preach baptize and administer the Supper of the Lord and therfore not only hath the Church no Senate nor Ecclesiasticall court to punish faults and scandals with Ecclesiastick censures but there is no Presbytery of Elders to give their judgement in matters of doctrine for the Magistrates and all Christians may as well prophecy by ◠Cor. 14. as Ministers saith he yea the faculty of preaching is no more proper to the Ministers of the Church then to the Magistrates of the city Now by this nothing is proper to the Magistrate as the Magistrate but to the Magistrate as a Christian and to all Christians But Erastus contendeth that the government of the Church and punishing of Scandals which we say belongeth to those that are over the people of God in the Lord and to Church Rulers doth belong to the Magistrate as the Magistrate and virtute officii by vertue of his office so that if any Iew or Turke or any ignorant or extreamely scandalous should attempt to intrude himselfe upon the Seals the Magistrate as the Magistrate and virtute officii is to examine and judge if he be unworthy to debar him or as he findeth him worthy admit him to the Seals Now any seeth that it is but a deceiving of the Reader to say that one man may discharge both the place of the Magistrate and the Minister of God as Moses did and Ioshua David For let Erastus and his followers shew us roundly and down-right whether or no prophecying debarring the unworthy from the Seals and all acts of Church government not proper to the Magistrate as the Magistrate and virtute officii And if so as indeed Erastus teacheth it is bu◠a poore shift to say that one and the same man may both exercise the part of a Magistrate and of a Minister Erastus Beza for ever shall not prove that there was a Church judicature that had power to punish scandalous men Iehoshaphat 2 Chron. 19. ordained judges in all the fenced cities and admonished them of their duty 2. And did the same at Ierusalem 3. And ordained judges of Levites and Priests and heads of families for the judgement of the Lord and for every cause and Amaziah the High Priest was chiefe in the causes of the Lord and Zebadiah in the Kings causes This Synedrie at Ierusalem was the politick Magistrate they judged of stroaks servitude deaths But your Synedrie judgeth not between blood and blood it judgeth not of every cause as Deut. 17. Those that are not well versed in Scripture are to note two things 1. That the cause of the Lord where mention is made of judicatures is not onely a cause of Religion but any cause proposed in judgement especially the causes of the widdow the Orphan oppressed which the Lord saith he will avenge 2. The Levites Priests were no lesse civil judges then others it is known that onely the Levits were Magistrats in the cities of refuge there was need of men exercised in the Law of God that the judges might judge righteously Ans If you take punishing for inflicting Church-censure as we here take it then all the places that sayes the Priests pronounced the Leper clean or unclean to put out of the campe or take in to judge of the adulterous woman of the restitution made by those for whom they offered Sacrifices to judge between the clean and unclean to hold out of the Sanctuary the unclean the uncircumcised in heart and flesh Levit. 13. 3 4 c. and 20 22. and 21. 26 and 30. 44. and 31. 50. Ezek. 22. 26. and 44. 8 9 10. Num. 3. 6 and 5. 18 19. Deut 17. 12. say the Priests had power to punish for transgressing of Gods Lawes and where the Prophets complaine of the Priests mis-government and unjustice it is presupposed they were to govern justly according to the Law Ier. 5. 31. 2 King 12. 4. Ier. 26. 7 8 11. Hag. 2. 11 12. Ezek. 44. 8 9 10. 2. For the place 2 Chron. 19. it is evident that Iehoshaphat doth reforme both Church and State and brought the corrupted Iudicatures to that which they should be by Law and v. 5 6 7. He set judges in the fenced cities of Iudah Here is the civill judicature And v. 8. Moreover in Ierusalem did Iehoshaphat set of the Levits and of the Priests and of the chiefo of the fathers of Israel for the judgement of the Lord and for controversies when they returned to Ierusalem Now that this second is a Church judicature I am confirmed 1. Because Iehoshaphat appointed civill judges in all the fenced cities of Iudah Ergo Also in Ierusalem the prime fenced city Now this civill judicature was not tyed to a place but was in every city even all the fenced cities but the Synedrie of Priests Levites and Elders was onely at Ierusalem in the place that the Lord should chuse Deut. 17. 8. Hence a judicature tyed to no city but which is in every fenced city 2 Chron. 19. 5. Deut. 17. 8. and a judicature tyed to Ierusalem the place that the Lord did choose Deut. 17. 8. 2 Chron. 19. 8. must be two distinct judicatures but such were these 2. There is a moreover put to the Iudicature at Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in Ierusalem did Iehoshaphat set of the Levites c. This could not have been said if this had not been a judicature different from the former for if Iehoshaphat appointed Iudges in all the fenced cities Ergo He appointed them first at Ierusalem the Mother city and fountaine of justice now then he should say the same thing needlesly and with a moreover if this judicature at Ierusalem were not a judicature Ecclesiasticke and different from the judicature civill that he appointed at Ierusalem as one of the prime fenced cities which was common with the civill judicatures in other fenced cities 3. The persons in the judicatures are different for v. 5. the members of the court 2 Chro. 19. 5 6 7 are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judges these could not be Churchmen for of these he speaketh v. 8. they are expresly distinguished from the Levites Priests and Elders v. 8. who are all Church-men for the fathers of the people were no other thing then our governing Elders and these were members of the other court v. 8. 4. The objects of these judicatures are very different The Spirit of God saith of the one ver 5. That they judge for the Lord ver 13. for all the Kings matters this must be all civill causes in which the King and inferiour judges under the King doe judge but the object of the other is higher The Priests and Levites are appointed by Iehoshaphat for the judgement of the Lord ver 8. And in every matter of
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
and subjects are Christians but where the Magistrate is of a false Religion two different Governments are tollerable Ans 1. This argument destroâ—eth all Aristocracy Parliaments and Senates where many good men have equall power and so the Common-wealth may not have 70. Heads and Rulers of equall power which is against the Scripture which commandeth subjection to every Civill ordinance of man as lawfull Rom. 13. 1 2 3. Tit. 3. 1 2 3. 1 Pet. 2. 13 14. Deut. 1. 16. It maketh no Government lawfull but Popedome and Monarchy in both Church and state 2. It is to beg the question that there cannot be two supream powers both supream in their owne kinde for they are both supream in their owne sphere as Pastors dispense Sacraments and Word without subjection to the Magistrate as they are Pastors and Magistrates use the Sword without dependence on Pastors and yet is there mutuall and reciprocall subjection of each to other in divers considerations Pastors as subjects in a Civill relation are subject to the Magistrate as every soul on earth is and Magistrates as they have souls and stand in need to be led to heaven are under Pastors and Elders For if they hear not the Church and if they commit incest they are to be cast out of the Church Mat. 18. 1 Cor. 5. Rom. 16. 17. 1 Thes 3. 14. 15. If they walk inordinately we are to eschew their company if they despise the Ministers of Christ they despise him who sent them Math. 10. 40. Luk. 10. 16. God respecteth not the persons of Kings and we finding them not excepted if the preachers of the Gospel be to all beleevers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over them in the Lord 1 Thess 5. 12. 1 Tim. 5. 17. call it authority or no Authority they have some oversight over the Christian Magistrate and here be two supreams two highest powers one Ecclesiasticall another Civill nor should any deny Moses to be above Aaron as the supream judge Aaron not having the power of the sword as Moses had and Aaron must be above Moses in sacrificing in burning incensâ— in judging between the clean and the unclean which Moses could not do 2. The excellency of the Civill power in regard of earthly honour and eminency in the fifth Commandment above the servants of God in the Ministry of Christs spirituall Kingdom which is not of this world we heartily acknowledge 3. That the King Preacheth and dispenseth the Sacraments by Pastors as by his servants is wilde Divinty Pastors then must have Magistraticall Authority and power of the sword committed to them as the Deputies and inferior judges of the Lords of the Gentiles which Christ forbade his Disciples Luk. 22. 25 26 27. For the servant must have some power committed to him from the principall cause in that wherein he is a servant 4. What reason is there that where the Magistrate is a Heathen two Governments and so two heads in one body should be for then there is and must be a Church-Government where the Magistrate is a Heathen and that in the hands of the Church if then the Magistrate turn Christian must he spoile the Church of what was her due before Erastus The Lord Jesus changed nothing in the New Testament of that most wise Government in the Iewish Church now there all Government was in the hands of Moses I say not that the Magistrate might sacrifice or do what was proper to the Priests but he did dispose and order what was to be done by the Priests Ans Yea but Erastus saith the Magistrate may dispense word and Sacraments in the New Testament if he had leisure Why might he not sacrifice in the Old Testament also 2. Pastors do by their Doctrine and Discipline order and regulate all callings in their Moralls of right and wrong of just and unjust yet is not the Pastor the only Governour in all externals 3. If Christ changed nothing of the Iewish Government we have all their exclusion of men out of the Campe their separating of the unclean and their politick and Ceremoniall Lawes which is unsound Divinity Erastus Moses Ruled all before there was a Priesthood instituted God Exod. 4. Numb 12. calleth Aaron to his office and maugurateth him by Moses nor doth he command him to exercise a peculiar judgement when he declareth his office to him and when Aaron dieth Moses substituteth Eleazar in his place Ioshua c. 3 4 teacheth the Priests what they should doe and commanded them to circumcise Israel so did Samuel David Solomon and in the time of the Maccabees it was so Ans Moses was once a Prophet and Iudge both Ergo so it may be now it followeth not except Moses as a Magistrate did reveale what was the Priesthood What Aaron and Eleazer his sonnes might doe by as good reason Moses David Solomon Ioshua as Magistrates wrote Canonick Scripture and prophecied Then may Magistrates as Magistrates build new Temples typicall to God give new Laws write Canonick Scripture as these men did by the Spirit of prophecy no doubt not as Magistrates for why but they might sacrifice as Magistrates and why should Moses rather have committed the Priesthood and the service of the Tabernacle due to him as a Magistrate so to Aaron and his sonnes as it should be unlawfull to him as a King and unlawfull to Vzziah to burn incense and to sacrifice and to doe the office of the Priest If the Magistrate as the Magistrate doe all that the Priests are to doe as Priests and that by a supream principle and radicall power in him he ought not to cast off that which is proper to him as a Magistrate to take that which is lesse proper he casteth the care and ruling of souls on the Priests and reserveth the lesser part to himself to rule the bodies of men with the Sword all these are sufficiently answered before Erastus The King of Persia Ezra 7. appointed Iudges to judge the people and teach them but there is no word of Excommunication or any Ecclesiastick punishment but of death imprisonment fines nor did Nehemiah punish the false Prophets with any other punishment Iosephus speaketh nothing of it nor Antiochus Ans I shew before that there is forâ—eiting and separation from the Congregation Ezra 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be separated from the Church 2. If the King of Persia appointed men to judge and teach the people why should he deny any judicature at all 3. Where ever Iosephus speaketh of the judging of the Priests as he doth antiq l. 11. c. 7. ant l. 11. c. 8. l. 12. c. 9. he hinteth at this Erastus Christ dischargeth his Disciples to exercise dominion Christ would not condemne the adulterous woman nor judge between the brethren Luke 12. Paul calleth Ministers dispensators stewards Peter forbiddeth a dominion Ans Let Erastus be mindfull of this himselfe who yet saith that the Magistrate may both judge also if he have time dispence the
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
their office Preach the Word and dispense the Sacraments which is against the word Heb. 5. 7. Mat. 9. 38. 10. 5. 28. 19 20. Joh. 21. 20 21. Rom. 10. 14 15. 3. Where doth Erastus reade in the New Testament that Kings may not write Canonick Scripture as King David did and build a Typicall Temple to the Lord as Solomon did and give out Laws of Divine institution as Moses did Kings in the Old Testament did these and he can finde the contrary no where written 4. If the Church as the Church cannot chuse a Senate of Elders to Govern themselves without wronging the Magistrate how did the Apostolick Church without so much as asking advice of the Civill Magistrate set up a new Gospel new Sacraments new officers a new Government Did the Lord Iesus and the Gospel teach them to spoil Cesar Christ had said the contrary Give unto Cesar those things that are Cesars 5. To subject Magistrates to Excommunication is no more to subject them to externall dominion then to subject them as Erastus doth to rebukes warnings and threatnings for the former hath no more of coaction of dominion or of coercive power then the latter yea if to subject Kings to the rebukes of the Ministers of Christ be nothing but to subject them to internall and spirituall dominion no more is suspension from the Sacraments and Excommunication any thing but internall and spirituall dominion In this sense that neither of these two are bodily dominions no more then rebuking of Kings 2. Yet both these work upon the conscience in a spirituall way for the humiliation of the King and putting him to shame and fear 2 Thes 3. 14 15. that his spirit may be saved in the day of the Lord as rebukes do work 1 Tim. 5. 20. Gal. 2. 11. 1 Cor. 5. 6. Iude ver 23. Yea to say to a King He shall be buried with the buriall of an Asse as Ieremiah did cap. 22. And to call the Rulers Princes of Sodome Isa 1. 10. And King Herod a Fox and Rulers and Princes Dogs Psal 22. ver 16. and Bulls and Lyons ver 12. 13. and Wolves ravening for the prey Ezek. 22. 27. putteth no lesse shame upon Magistrates before men and so externall dominion on them and over them then Excommunication and debarring from the Seals of the Covenant doth Now Erastus subjecteth Magistrates to rebukings threatnings and reprehensions no lesse then we do Well Erastus will have one single Minister to exercise externall dominion over the Magistrates because this is manifest out of the Word but because he would flatter Princes as much as he can he denies that a Colledge of Elders may rebuke the Magistrate or convene him before them though he were the most flagitious Prince that lived and yet one man may summon him before the Tribunall of Christ and charge him to come to hear a Sermon and rebuke him in the face of the Congregation and denounce the Iudgements of God against him openly Is not this the Lord arming one single man against the Magistrate to put shame and confusion on him for his sins And if many Pastors convened should do this This were to arm the subjects against the Magistrate and to take the power from him that God hath given to him as Erastus talketh CHAP. XXII Quest 18. Of exclusion from the Sacrament of profession of repententance the judiciall Law bindeth not Christians The sword not a mean of conversion Of Idolaters and Apostates in the judgement of Erastus IN this Chapter Erastus disputeth against a Treatise written in the German Tongue in which he acknowledgeth there is more learning and truth then in the other writtings All the opinions that Erastus ascribeth to this Author justly or unjustly I know not but Erastus his faith may be justly suspected I cannot defend Erastus Touching those to be admitted to the Sacrament we speak alwayes de illis solis c. of those only who rightly understand the Doctrine of the Gospel and do approve and imbrace the same and who desire with others to use the Sacraments aright in regard of the externals of which only the Church can judge for the heart is rightly knowne to God only so the Author and we agree Ans The agreement is but poore by your owne relation But 1. Let Erastus answer what if the Christian Magistrate as Achab be a dog and sell himselfe to do wickedly What if he understand not the Doctrine of the Gospel Magistrates as Magistrates by vertue of the throne or place are not priviledged to be Orthodox and holy Let one Iulian once a Christian yet turning a sow an enemy to the Gospel be witnesse if we descend to the Iustices and to Master Constables it may be we finde even of those dogs and swine in their conversation though their place be a power lawfull and ordained of God We thinke saith Erastus the custome of the Church should be observed What by the custome of the Church onely by no precept or command of Christ should the holy things of God the pearls of the Gospel be denied to dogs and swine contrary to Christs command Mat. 7 2. Erastus must exclude the Magistrate out of the lists of his disputation in six books and say If the Christian Magistrate be ignorant and scandalous and yet desire to use the Sacraments right and professe he will learne to know God and to beleeve soundly and walke holily Yet the Sacraments are not to be denied to him Tell Erastus in sincerity who should debarre the Magistrate For in all your six books you by these words de illis solis c. professe that you plead not that he should be admitted to the Sacraments who shall exclude him not he himselfe for his credites sake he shall desire to come to the Sacraments as many for gaine and loaves follow Christ Ioh. 6. will they not follow him also to be seen of men as the Pharisees prayed in the streets 2. Let Erastus say when our Saviour said Give not holy things to dogs Did he mean to accept the persons of Kings and Iudges and professe though Kings and Iudges be dogs and swine yet deny not holy things to them 3. Hath Christ appointed no way in the New Testament as he did in the Old to debarre unclean men from our Passeover Or shall there be no Government no charge in the Ministers of the New Testament to keep the holy things of God from pollution If Master Iustice be an incestnous man a drunkard a dog shall he not be cast out of the midst of the Church Vzziah though a King yet for bodily leprosie was separated from the people of God and men of high places though doggs and swine shall be admitted to all the holy things of God under the New Testament 2. Erastus will have all admitted who desire to use the Sacraments right As touching all externalls of which onely the Church doth judge But 1. Where did we assert that the
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
the Church in his dominion leave to live under him as Nebuchadnezzar did to the Church in captivity The Christian Magistrate is a Governour for the Church 1. Men are governed as men politically by Magistrates though Heathen 2. Men are governed as Christians and Citizens of Heaven and Members of Christs invisible body by the inward government of the Spirit and Word 3. Men are governed as Members of Christs visible Body in Church-society Ecclesiastically by Church-officers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 7. 13. who watcheth for our Souls and are over us in the Lord and must give an account to God whom we are to obey in a Church-society so Pilate is called Mat. 27. 2. it is given to Kings and Rulers 1 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 23. 24. so it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to one that serveth Luk. 22. 26. no question it is a word borrowed from the seventy interpreters who use it Iosh 13. 21. Mich. 3. 9. Ezech. 44. 3. Dan. 3. 2. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. 1 Thes 5. 12. are ascribed to Church-officers Yea the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ruler or a Commander Act. 23. 5. is ascribed to the High-Priest who was but a Church-officer and the stile given to Rulers Exod. 22. 28. from which these words are taken is Gods so Ioh. 10. 35 36. compared with Psal 82. 1. Exod. 21. 6. and proveth the same though Church-officers be onely Ministers not Lords not Princes having any dominion over the Lords inheritance Obj. 8. But is not this an easie way to extricate our selves out of all doubts if we say in Church-government that the doctrinal and declarative part is in the Ministers of Christ as Mat. 28. Go teach c. and the punitive and censuring part in the Christian Magistrate Rom. 13. according to that for the punishing of evill doers as Mr. Coleman saith Ans This Erastian way will intricate us not a little and is destructive of the Covenant of both Kingdoms 1. It s a distinction void of Scripture and reason for the Apostolick Churches by it must have no Government as Churches at all for to publish the Gospel which is made the one half Yea all Church-government for this punitive part is a dream is not Church-government nor any part thereof 1. Master Coleman desires that the Parliament would give to preachers Doctrine and power of preaching and wages learning and competency as for Governing of the Church let the Magistrate have that Ministers have other work to do and such as will take up the whole man Sermon Pag. 24 25. Then preaching the Word to the Church cannot be any part of Governing of the Church 2. Because Church government is properly acted by the Church with the power of the keyes to bind and loose in earth as in Heaven by Church-censures and pardoning of an offender and committed to many to the Church to a society gathered together Mat. 18. 18. 1 Cor. 5. 1 2 3 4 5. But publishing of the Gospel is done by one single Pastor even to the end of the world even where there is no Church even in the hearts of the Athenienses Act. 17. 33 34. of Felix Act. 24. 25. of the Iayler not Baptised Act. 16. 29 30 31. of the woman of Samaria Ioh. 4. 28 29 30. The Gospel exerciseth a doctrinall and externall government on thousands the like without the Church visible yea and who never are members of a visible Church is this any Church-government of which we now speak and in all the Scripture a power of the keyes to govern the visible Church was never committed to any one single man by Iesus Christ if an Apostolick-priviledge of Pauls excommunicating his alone be objected I can easily answer Apostles continue not to the end of the world 2. This doctrinal publishing of the word is the plants and flowers of the Gardens but Church-government is the hedge and those two are not to be confounded 3. Paul differenceth them as two distinct qualities of a Preacher 1 Tim. 3. while he will have him apt to teach ver 2. and v. 4 5. one that can rule the Church of God well and 1 Tim. 5. 17. ruling well is distinguished from labouring in the Word and Doctrine as a charge worthy of lesse honour from a charge worthy of double honour 4. All Protestant Divines distinguish Doctrine and Government the former belonging to the being and essence of a visible Church as an essentiall note thereof I mean the publike and settled publishing of the Gospel the other is only a thing belonging to the well being of the visible Church and an accident thereof so it is a heedlesse tenent to make the former a part with the latter 5. When we swear a conformity of Doctrine and worship in one Confession one Catechisme one Directory we do not swear the same over again when we swear to endeavour the nearest uniformity in Church-government c. which we cannot but do if the Doctrine and Worship be nothing but a part of Church-government or if it be all Church-government nâ—w if Mr. Colemans punitive part be but his own dream as I hope is easily proved there is no Church Government at all Now how Mr. Coleman did swear to indeavour the nearest uniformity of a Chimera and a thing that is just nothing let himself consider As for Mr. Colemans punitive part of Church Government by the Magistrate this by his way is done by the power of the sword of the Magistrate saith he and therefore citeth Rom. 13. He beareth not the sword in vain c. Hence either the Apostolique Church had no censures at all and so no visible government and order but preaching of the Word was all and except we would adde to our pattern and be more wise then the Holy Ghost and the Apostles we ought to have no Church Government but onely preaching the Word or then the Apostles Pastors and Teachers medled with the sword of the Emperour Nero in discharging the punitive part for with no other instrument doth the Magistrate punish ill-doers but with the sword Rom. 13. 4 5. This text Mr. Coleman citeth to make bloody Nero a Church-governour But no ground is for this in the Word that Paul Peter Timothy Archippus meddled with the Emperours sword or that the weapons of their warfare were carnal or that Paul was the Minister of God bearing the sword for the punishment of evil doers I think Paul speaketh of civil bodily punishing Rom. 13. and no violence greater can be offered to the Word of God for if that power be an Ecclesiastical administration every soul and so the Christian Magistrate is to be subject to this Ecclesiastical and Church power and if so then to the Church If Mr. Coleman deny the consequence I conceive to be subject to the Magistrate is Rom. 13. to be subject
to the power civil that is of God If the Magistracy be an Ecclesiastical ordinance and a vicegerent power of the mediator as they say it is then to be subject to the Magistrate is to be subject to this Church power and to be subject to the Church 2. The punishing power of the Magistrate as such doth not bind and loose on Earth and open and shut Heaven for then hoc ipso because the Magistrate doth judge and punish evil doers the mans sin should be bound in Heaven now so the judging and punishing power should take hold of the conscience But it is certain the Magistrate as judge may take away the life of a Capital Delinquent when he knoweth the man repenteth and believeth and findeth mercy with God Ergo this magistratical power is not Ecclesiastical for if the man to the knowledge of all repent the Church hath no power to bind his sin on Earth nor will God bind his sin in Heaven but yet the Magistrate as a Magistrate is to punish Ergo this punishing power is no Ecelesiastical power nor any part of Church-government 3. The punitive power of the Magistrate hath influence on men as ill-doers whether they be within the Church or without the Church and worketh on men as Members of the Common wealth whether Christians or Heathens Indians or Americans But no punitive power of the Church is or can be extended to those that are without the Church but Pastors and the Church leaveth them to be judged of God 1 Cor. 5. 12. nor can they be cast out of the visible Church who were never within it 4. The punitive power of the Church as such floweth from Christ as Mediator Head and King of the Church because Christ as Head and Mediator hath appointed a shepheards staffe discipline or rebukes Church-censures and Excommunication for his sheep his redeemed ones family and people for whom he is Mediator his Scepter and Rod must be congruously and sutably proportioned to his Crown and spiritual Royal power But the punitive power of Magistrates floweth from God the Creator as the whole world is the family of God so for the preservation of humane society the Lord hath been pleased to appoint Magistrates and the punitive power of them by the sword to correct ill-doers for the peace good and safety of humane societies 5. All punitive Church-power is for edification 2 Cor. 10. 8. That the mans spirit may be savdd in the day of the Lord 1 Cor. 5. 5. that the party may be gained by private and publike Church rebukes Mat. 18. 15. If he hear thee thou hast gained thy Brother v. 18. If he neglect to hear the Church let him be to thee as an Heathen c. Ergo if he hear the Church his soul is gained 2 Thess 3. 14 15. 1 Tim. 1. 19. but the intrinsecal end of punishing an evil doer is not the gaining of his soul but a political civil satisfaction of justice for a wrong done to humane society that others may fear and do so no more the Magistrate in using his sword as a Magistrate looketh not to this as the intrinsecall end of the sword to convert a soul to augment the number of the subjects of Christs mediatory Kingdom nor doth he as a Magistrate proportion the measure of the stroke of the sword according to the repentance aud godly sorrow of the man who hath sinned but in justice his eye is not to pity or spare the blasphemer though as dear to him as a father and friend Deut. 13. 6 8 9. 10. Deut. 33. 9. whether he repent or not repent but the Church censure respecting intrinsecally the gaining of the soul is proportioned to the offenders sorrow for his sin that he be not swallowed with over much sorrow 2 Cor. 2. 7 8 9 10. 6. This punitive part of Church Government is neither in name nor in thing in Scripture Triglandius denieth that there is any Ecclesiastical co-active or compulsive power properly so called in the Church there is no violence used by Christ as King of his Church this shepheard carrieth the Lambs in his bosome Isai 40. 11. Hyeronimus said well The King or Magistrate ruleth over men that are unwilling he meaneth in punishing them but the Pastor doth it to men that are willing And renowned Salmasius citing this addeth that of the Apostle Peter to the Elders Feed the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not pena a proper punishment that the Church doth inflict nor doth the Scripture speak so nor is the thing it self punishment or any punitive power here indeed all co-active power of the Magistrate as the Magistrate and all punishment issuing from it is against the will of the punished and is inflicted with the dominion of the sword we know how the Adversarie side here with Papists who make all Church censures to be pennances inflicted upon penitents against their will Therefore saith Salmasius Of old censures were so voluntary that to deny them was a punishment and they were desired and sought as a Benefit as the ancient Canons of Councels and Canonick Epistles and writings of Fathers bear witnesse and this doth prove if Iesus Christ have a willing people Psal 110. and if rebukes and censures be to the Saints as medicine that will not break the head Psal 141. 5. no medicine is received unwillingly by wise men and no medicine is a punishment then the punitive power of the Magistrate hath no place in the Church as the Church 7. The Magistrate dispenseth no Ecclesiasticall censures as a Magistrate For 1. He rebuketh not as a Magistrate for rebukes as rebukes intrinsecally tend to the gaining of the soul so as to receive rebukes willingly is a Character of a child of God and to hate it a signe of a wicked man Ecclesi 7. 5. Prov. 28. 23. and 6. 23. and 1. 23. c. 13. 18. c. 15. 5. 10. 31. 32. Prov. 5. 12. and 10. 17. and 15. 10. and 9. 8. and 13. 1. so the sword cannot inflict this censure nor can the Magistrate cast out of the Synagogue or Church he can banish which is a locall casting out but not excommunicate if he be said to be an Ecclesiasticall person exercising punitive power in the Church because he judgeth and punisheth sins against the Church 1. This is nothing except he inflict spirituall punishment of rebuking and excommunication which he cannot do because he hath not to do with the conscience or the converting of a sinner 2. If he be a Church-governour because he punisheth sins against the Church but in so far as they disturb the Peace of the State then Pastors may be civil Governours and use the sword which Christ forbiddeth Luk. 22. 26 27. and 12. 13 14. because they inflict spirituall punishment such as publike rebukes on murtherers parricides but in a spirituall way to gain souls to Iesus Christ and they rebuke murthers thefts thought not as committed against the State and Peace of