The divine right of church-government and excommunication: or a peacable dispute for the perfection of the holy scripture in point of ceremonies and church government; in which the removal of the Service-book is justifi'd, the six books of Tho: Erastus against excommunication are briefly examin'd; with a vindication of that eminent divine Theod: Beza against the aspersions of Erastus, the arguments of Mr. William Pryn, Rich: Hooker, Dr. Morton, Dr. Jackson, Dr. John Forbes, and the doctors of Aberdeen; touching will-worship, ceremonies, imagery, idolatry, things indifferent, an ambulatory government; the due and just powers of the magistrate in matters of religion, and the arguments of Mr. Pryn, in so far as they side with Erastus, are modestly discussed. To which is added, a brief tractate of scandal ... / By Samuel Rutherfurd, Professor of Divinity in the University of St. Andrews in Scotland. Published by authority.

The Introduction .

SECTION I. Certain Introductory Conclusions , tending to clear the perfection of the Scriptures in all things , as well Ceremoniall , as Non-Ceremoniall .

1. Conclusion .

CHrist Jesus hath so far forth set down , and stablished Christ hath not instituted a mutable Church Government . a perfect Plat-forme of Church-Government in all Morals , not only both for the inward , but also for the outward , and externall Government of his House , that he hath left no Liberty or Latitude to Magistrates , or Churches whatsoever to choose and settle such an orderly Forme of Church-Government or Discipline , as is most suitable to their particular Civill-Government , Laws , Manners , and Customes , so this Forme be not repugnant to the Word of God .

I shall first explaine the Tearmes of the Conclusion : 2. Confirme it : 3. Vindicate it from the objections of Adversaries .

1. The Church-Government of which I here speak , is a Church-Government Some things Morall , some things naturall in Gods worship . in its Morals : To exclude those things that are meerly Physicall and Humane in this Government , as a Pulpit of this or that matter , Stone or Timber , or of this Timber , or of any other kinde ; a Communion-Table of this , or that forme ; a Cup of wood , or of metall , as Silver , Tin , &c. It is a Morall thing , either Morally good or evil , that there be an Officer in the Church that Christ hath not appointed , or that there be none but such as Christ hath appointed : yet is it not Morall that a Pastor be such or such a Country man , so he be apt to teach , and holy ; Crossing , signifying the dedication of the Baptized Childe to the service of Christ must be Morall , but what sort of River the ●●ter of Baptisme be , is meerly Physicall , not Morall .

So there be two sort of things in Gods Worship , things either Circumstances either meerly morall , or 2 meerly Physicall , or 3. mixt . meerly Morall , or meerly Naturall .

And here also we consider things Circumstantiall , as Time , Place , &c. And circumstances are either meerly Physicall , or 2. meerly Morall , or 3. mixt , partly Morall , partly Physicall ; Circumstances meerly Physicall are such adjuncts of divine worship , as are common and unseparable concomitants of both civil , naturall , and Religious or Sacred actions performed by men , and as they are such , contribute no Morall goodnesse , or badnesse to the action or Agent in the performance thereof , such as I take to be the seven individuall proprieties of every man ; Forma , figura , locus , tempus strips , patria , nomen , under Forme and figure : The first two , I comprehend , such a proportion of body , a man of a high stature , or low ; a man beautifull , or not beautifull , to which I crave leave to reduce all externall Formes of habites , as cloathes , the head covered , or not covered , the situation of the body , as as they are in themselves , meer Physicall acts ; kneeling , sitting , standing ; the eyes cast down to the earth , or lifted up ; the hands lifted up , or not lifted up , the knocking on the breast , or not knocking , motions of the soul , that are naturall Time , Place , Family , Country , Name , as such a person , Thomas , not Iohn : the son of such a man , not of such a man ; 1. All these are common concomitants of Civill , Naturall , and Religious actions , for all actions performed by man of what kinde soever , as naturall , to eat , sleep ; or civill , to declaime an oration before the people ; or religious , to preach or pray , must be done by some persons , Iohn or Thomas , men of some Family , in some time , in some place , for they are not actions eternall , and so must be done in time and place so ▪ the Agents must , have some habite , some gesture in the doing of all these actions , and they are unseparable Adjuncts of all these actions because neither actions naturall , civill , nor Religious , can be performed , but by some persons , in some habite and gesture , in some time , in some place : and lastly , they are meere circumstantials , and contribute no Morall goodnesse or badnesse to the actions , as they are but common and unseparable circumstances ; for because he preacheth in time , or in place simply , the preaching is neither Morally good , nor ill , better or worse , because Thomas prayeth in Gown or Cloak in this place , rather then that place ( so it be not , Locus ut sic , of intention , such a Religious place , before the Image of Christ , or the Father , or the Virgin Mary ) the praying is neither the more , or the lesse acceptable to God because of these common and unseparable adjuncts : Hence there can be no such force in these circumstances , as to make the actions indifferent : Such as contend for the lawfulnesse of Ceremonies , say our circumstances of time , place and the like , is nothing but a meerblinde ; for we cannot ( say they ) enumerate all these circumstances , for habite , gesture , person , are not meer circumstances and they mustcome in under the lap of this general , &c. or the like : To which I answer , that to my knowledge all these that are meer Physical circumstances , are particularly enumerated , such as are , 1. Time : 2. Place , 3. Person , or Agent : 4 ▪ Name . 5. Family : 6. Condition , as Country , Family , House : 7. Habits or Garments : 8. Gestures , as sitting , standing , lifting of the eyes or hands , Our Physic ●● Circumstances are all easily known and numbred . knocking on the breast , kneeling , and there is no blinde in this enumeration , for there be no other particulars that can be enumerated , except this time of the day , eight or ten of clock , this place , not any other , this person not another , and these are only considered here as circumstances , not as such and such circumstances , but the truth is , the enumeration of Symbolicall Rites , as Crosse , Surplice , and the like , is really a blinde , and is an enumeration with a wide belly , and includeth species , and not individuals only , as Symbolicall Ceremonies , such as are Crossing , Bells , Oyle , Salt , Spettle , Milk , turning to the East , toward the people , from the people , toward the Altar , with a high voice , with a low voice , and a thousand the like ; yea , all the old Ceremonies of Moses with a new face , all the toyes of the Masse , of the Dedication of Churches , which would fill a Volumne like the Rationale of Durandus : 2. Some Circumstances are meerely Morall , for as Divines distinguish Time and Place ; in Time as Time , and as such a Religious Time , the Lords Sabbath , Tempus , & tempus ut sic , and Place as Place , or such a Religious place , Locus , & locus ut sic ▪ Circumstances , and such and such circumstances So we may distinguish here , between circumstances in common or in grosse , and such and such circumstances ; As time is a common adjunct of Divine Worship : But such a time , to wit , the Lords-day , is both the time of Worship , and Worship it self . So there is place of Worship , and there is such a Religious place , The holy of holiest , the Temple . A habit is a meer accident of Worship , the person , John or Thomas , is also an accident ; but if God command such an Ephod as Aaron and the Priests were to wear , this is not a meer circumstance ; that the person who administreth the Lords-Supper , be John or Thomas , is a meer circumstance ; but that this person be a called Pastor , not a private man , is more then a circumstance . And therefore these circumstances , taken in common and their Universall nature , are meerly Physicall circumstances ; but taken in their particular and determinate restrictions , as such circumstances , they may be meerly Morall circumstances , such as are the common adjunct of the time of Worship , the place , and the Sabbath time and the Temple for Iewish Worship . The former are circumstances meerly Physicall , the latter meerly Morall ; I mean , as they are restricted other wayes : The Temple of Jerusalem served as our meeting places do , to sence off the injuries of Heaven and Sun ; but that is as a place , not as such a place .

3. There be some mixt circumstances , as these same Physicall circumstances , clothed with their own seasonable conveniences ; so time for Worship , and due and convenient time is required , there may be some Scandalous and Superstitious time for Worship . A habit in the Preacher is required , and that a grave one ; a place is required for private Worship , and a fit place , such as is not the Market-street for private Praying ; the inconveniency of the circumstance may vitiate the Worship .

I did say that Christ Iesus hath set down in the Word , a perfect Plat-form of Church-Government , in all Morals ; I say in all Morals , The Scripture teacheth not meer circumstances , but supposeth them . because the Word doth not teach us any thing of circumstances , Physicall as Physicall . Scriptura talia non ponit , sed supponit : The Scripture saith not , That the Worship of God must have a time , a place , when , and where it s to be performed , a person , who is to perform it , a habit , or garments on the person that Worshippeth ; the Scripture teacheth none of these , but supposeth that they are and must be ; because nature teacheth , that without time , place , person , habit , gesture , its unpossible that these or any humane actions can be ; and therefore Prelaticall Formalists , do without all sense or reason , require that we should prove by Scripture , the lawfulnesse of time , place , person , habit , gesture in Gods Worship ; for these are presupposed in all actions , Naturall , Civill , Religious , Private , Publike , Lawfull , unlawfull , in acts of Arts , Sciences , of Morall conversing and all ; yea , there is as good reason , that they demand Scripture to prove he must be a living man , who hath a reasonable soul , and senses , and is born of a woman , who Preacheth and Administrateth Sacraments , which is presupposed by nature .

When the Heretick willeth me to prove from Scripture that Christ is very man ; it is a vain thing he should demand of me beside to prove by Scripture , that Christ is such a one also as can laugh , weep , admire , sing , sigh , &c. for these are presupposed to follow mans nature ; and if Scripture prove Christ to be a true man , it presupposeth by natures light , that he can laugh , he can weep , and that in some time , some place , in some habit , in some gesture , so he be a man ; for that is presupposed by the light of nature , and known by the most Barbarous who never heard of Scripture ; and therefore there is no greater reason to put us to prove all the naturall and unseparable circumstances of Worship , such as time and place , without which it is impossible any action at all can be performed ; then that we should presse Prelats to prove by Scripture , that Iames Vsher is born of English or Irish Parents , for sense and nature can prove all these without Scripture : But because their Ceremonies of Crossing , bowing to Altars , Festivall dayes , Oyl , Salt , Spittle , Masse ▪ clothes , are nothing warrantable by natures light , and must have Morall and Symbolicall influence in Worship , as positive Religious observances , having some spirituall signification and use , ( except they be reasonlesse fancies ) we have just reason to demand a warrant and speciall Charter for all Morals , and so for their Ceremonies in the Scripture , and to call their &c. humane Ceremonies and the like , a blind : For if Prelats can prove these Ceremonies to be from Christ , and warranted by his Testament , we shal yield that their natural circumstances of time , when you should Bow to Altars , and Crosse a Baptized Infant , and where , or in what place you should wear Surplice ; and that the person that useth Oyl , Spittle , Salt , in Baptisme , must do it in some habit , and with some gesture , either sitting , standing , lying , or kneeling , are all warrantable and lawfull from the light of nature ; for if Gods light of Scripture , warrant wearing of a Surplice , as it doth warrant Sacramentall eating and drinking , the light of nature must warrant these concreated , naturall , and unseparable circumstances of time , place , person , habit , gesture used in both the former and the latter .

But because I said that circumstances of time and place have a Time and place of Ceremonies need not be proved . threefold consideration , Physicall , Morall , and Mixt : and I have spoken onely of these circumstances in a Physicall or naturall consideration ; therefore in the other two considerations there being involved some Morall goodnesse , and because there is no Morall goodnesse imaginable , but it must have its essentiall form and being from a Law or word of God ; therefore all the former circumstances , as they are clothed with either morall conveniency and expediency , or with some Religious positive goodnesse , must be warranted by the Word of God , or the Rules of sinlesse and spirituall Prudence , which cannot deviate from the word of God : For circumstances clothed with Religious Positive goodnesse , such as are the Sabbath day , the holy of Holiest , the Temple ; these are not meer circumstances , but worship it self : So a Religious habit , as an Ephod or a Surplice , is not a meer circumstance , or a meer habit , but a worship , or such a part or limb of worship as must be warranted by the word of truth , else it is nothing but a will-device , and a forgery , and so to be rejected . And as touching things of Prudence , they are things properly mixt , as at what hour Sermon shall begin in such a Church , at eight , or nine , or ten of the clock ; how the worship shall be ordered , whether you should begin the Worship with a word of Prayer , or a word of Praising , or a word of Exhorting to stir up for the duty of the day , is a matter of Prudence ; and because God hath not laid the band of a Precept on us , to begin with either of the three ; therefore it would seem , that though the things themselves be Morall , and must be warranted by a Word of God ; yet the order is not Morall , but Prudentiall , and so cannot fall under a command of the Church ; for to me it is hard , that men and the Church should lay on a tie or bond of a Precept where God hath laid on no such bond ; The Church , in these mixt things , where the Morality is not clear , at farthest , can but go on to directive advises , as Paul doth , 1 Cor. 7. 6. 12. Not to imposing of Laws , nor to injunctions or Commandments under the pain of Church-censures ; for Christ must bind and ratifie in Heaven , all Church-censures on earth , and so the Church cannot command nor censure , but as Christ himself would command or censure .

Now because the rest of the conclusion shall be farther cleared ; I prove that Christ hath so far forth set down a perfect Plat-form of Church-Government in the Scripture , as he hath not given a liberty to Rulers , Prelats , or to the Church her self , to set up a variable Plat-form sutable to their particular Civill Government , Laws , Manners and Customes .

1 Arg. What ever maketh the man of God perfect , thorowly furnished 1. Argum. to prove that the Platform of Church-Government , is not mutable at mens will . unto all good workes , and is written for this end , that any Timothy or Faithfull Pastor , might know how he ought to behave himself in the House of God . That must make the man of God perfect in this good work , of holy walking , as a perfect Governour , or a perfect Church-member , to be governed in all Morall acts of Discipline and godly behaviour , according to the spirituall policie of the Lords house , and so must hold forth a perfect Plat-form of Discipline , which doth not varie , ebbe and flow , and alter according to the Civill Government , Laws , Manners and Customs of men : But the Scriptures of God doth so instruct all Members of the visible Church , both Governours and governed , 2 Tim. 3. 16 , 17. 1 Tim. 3. 14 , 15. Ergo , the Scripture must hold forth a perfect form of Discipline which doth not varie , ebbe , flow , and alter according to the Civill Governments , Laws , Manners and Customes of men . The Proposition is made good : Because , 1. to walk according to the spirituall Policie of the Lords house , must be a good work , and so a Morall and Lawfull work , and a due conversing in the spirituall Society of the Church , according to the Rule of the Word . 2. If this Morall walking be according to a Rule that may crook , bow and varie according as Civill Customes of men and Cities alter and varie at mens pleasure , It is a Morall walking , no more according to the Rule of Scripture , then the contradic●nt thereof is according to this Rule , but falleth and riseth , hath its ups and downs at the meer nod and pleasure of men , who may change Customes and Manners every year twice , if so it please them . For what Scripture teacheth me a Civill Custome of a City , as not to carry Armour in the night , to take up the Names of all between sixteen years of age and sixty ? Or what Scripture teacheth me , a Bishop may be above the Pastors of the Church , or a Bishop may not be ? Surplice , Crossing , Bowing and Cringing to wooden Altars , may be or may not be ? Deacons may be , or may not be ? even as customes and guises of the Civill State , appear as Meteors in the Aire , and in the fourth part of a night , disappear and vanish to nothing ; to say , that the word teacheth the Church to abstain from blood , is a part of the Act. 15. perfection of the Scripture , and yet the Scripture teaches that abstinence from blood , not as an eternall , and unalterable Law , for we are not now tied to abstain from blood , therefore the Scripture may make the man of God perfect in some works that are alterable The Scriptures way of teaching that indifferent things are alterable , is it self unalterable . and changeable : This ( I say ) is no Answer , for saying that God should now make abstinence from blood , and things strangled , indifferent , as he made them in that intervall of time , Acts 15. When the Ceremonies were mortall , but not deadly and unlawfull , as is clear in that Paul , Act. 16. 1 , 2 , 3. circumcised Timothy , that Rite being then indifferent ; and yet he writeth in another case , when the Gospel is now fully promulgated , that to be circumcised maketh a man a debtor in conscience , to keep the whole Law of Moses , and so to abstaine from eating of blood , and things strangled , must be a falling from the Grace of Christ , and an Apostacy from the Gospel , Gal. 5 ▪ 1 , 2 , 3. 4 , 5 , 6 ▪ 7. The like I say of observing of dayes , which , Rom. 14. 5 , 6. were indifferent , and in another case , Gal. 4. 9 , 10. Col. 2. 16 , 17. Deadly , unlawfull , and not necessary , so the matter , Acts 15. which in the case of scandilizing the weak , is abstinence from things indifferent , say that they are indifferent , bindeth as a perpetuall Law to the end of the world , and bindeth us this same very day , Rom. 14. 20. In the Morality of it , as abstinence from murthering , One for whom Christ died , Rom. 14. 15. 1 Cor. 8. 12 , 13. 1 Cor. 10. 26 , 27 , 28. And upon the ground laid by Prelates , which is most false and untrue , to wit , that many Positive things in Church-Government , such as are Prelats deemed to be warranted by Apostolick , though not by Divine right : Ceremonies , and Crossing , kneeling to bread , Altars , Surplice , Rochet , corner-Cap , yea , and Circumcision , a Passeover-Lambe , and all the Jewish Ceremonies , though with another spirit and intention , then to shadow forth Christ to come in the flesh , imagined to be indifferent , and alterable things , we hold that all these are to be abstained from , as eating of blood , and things strangled of old were , if you say they are as indifferent , as blood , and some meats were in the case , Act. 15. Rom. 14. 1 Cor. 8. 1 Cor. 10. It s a most false principle as we shall hear , and therefore the Scripture , if it make the man of God perfect to every good work , as the Apostle saith , it must teach us to abstain from all these as scandalous , and must set down as perfect and particular directions for Church-Government , as Paul doth , Rom. 14. Set down a particular Platform , how we shall eschew Murther ; for scandalizing our Brethren in the use of things indifferent , is spirituall Murther , Rom. 14. 15. 20.

2. Arg. That which is a lamp to the feet , and a light to the path , 2 , Argum. Psal. 119. 105. And causeth us understand Equity , Iudgement , Righteousnesse , and every good way , Prov. 2. 9. And to walk safely , so that our feet stumble not , Prov. 3. 25. Prov. 4 , 11 , 12. Prov. 6. 23. That must be a lamp and light to our feet , and walking in a Platform of Church-Discipline , so as we shall not erre , sin or stumble therein : But if the light be so various , doubtfull , alterable , as we may walk this way , or the contrary way , according to the Civill Laws , alterable The Scripture shall not teach when we sin in Church Policie , when not , if the Platform be alterable at mens wi●● . Customes and Manners of the people , we shall not so be guided in our path , as our feet shall not stumble ; the Church might then suffer Jezabell to Prophecie , and these that hath the Doctrine of Balaam , or not suffer them , as the Civill Laws , and alterable Customes of the people should require : Now the Scriptures doth clearly insinuate , that the Law and will of God revealed in the Word , is a Rule of walking straightly and of declining sin , and any stumbling in our way , which deserveth a rebuke and a threatning , such as Christ uttereth against the Church of Pergamos , Rev. 2. 14 , 15 , 16. And of Thyatira , v. 17 , 18. Now if these Churches had no certain Rule or Word of God , from which they should deviate and erre in their path of Discipline , but the Customes and alterable Civill Laws and Manners of men , they were unjustly rebuked by Christ , which to aver were Blasphemy .

Prelats say , Some things in Church-Policie , are Fundamentals , not to be altered ; but there be other things alterable . And of things of Policie of the former notion , we have a certain Platform in Scripture ; but of the latter , not any at all is necessary ; and the not suffering of false Teachers in the Church , is of the former sort . But I Answer , some Scripture or reason ought to be given of this distinction : If all be Morall and unalterable that are necessary to Salvation , its good ▪ But to suppresse Jezabell and false teachers , is not necessary , Necessitate medii ; for then the Salvation of that Church were desperate , and past remedy , which should suffer false teachers ; surely then Pergamos and Thyatira , were in a certain irremed●l●sse way of Eternall There is no reason why some things Positive of Church-Policie are alterable , some not . Damnation , as are these who are void of all Faith and knowledge of Fundamentall Articles ; I conceive Prelats will hold their hand , and not be so rash as to say this ; If these other things of Policie be necessary , necessitate precepti , in regard that Iesus Christ hath commanded them to be observed , why then are some things alterable which Christ hath commanded to be observed some things unalterable ? Crosse & Surplice , which Prelats say have been in the Church these twelve hundred yeers , are in themselves as positive , & have as small affinity with the Civil Laws , Customes & Manners of Nations ( except they mean sinfull Customes ) as Sacramentall eating and drinking . And the like may be said of all the alterable Ceremonies sometimes in use , in England , and now in force amongst Papists .

3. Arg. That Commandement which Timothy is ●o keep without 3. Argum. spot unrebukeable , untill the appearing of our Lord Iesus Christ 1 Tim. 6. 13. is no alterable command that falleth and riseth with the Customes , Civill Laws and Manners of men . But Paul commandeth under that , every Positive Law of Church-Discipline to be thus kept , of which he speaketh in these Epistles to Timothy .

Mr. Hooker denyeth the assumption ; For Paul ( saith he ) restraineth 3. Book , Eccles. Polic , pag. 117 , 118. The place , 1 Tim , 6. 13. discussed . the words to one speciall Commandment amongst many ; and therefore it is not said , keep the Ordinances , Laws , Constitutions , which thou hast received ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that great Commandment , which doth principally concern thee and thy calling , that Commandment that Christ did so often inculcate unto Peter ( Feed my sheep ) and that Act. 20. Attend to your selves and all the flock , &c. And that , 2 Tim. 4. 1. I charge thee in the sight of God , &c. Preach the word , and teach the Gospel without mixture , &c. And these words ( till the appearance of Christ ) doth not import the time wherein it should be kept ; but rather the time whereunto the finall reward for keeping it was reserved according to that , henceforth is laid up for me a crown of Righteousnesse . It doth not import perpetuall observation of the Apostles Commandment , for it bindeth not to the Precept of choosing of Widows , as the Adversaries grant . We do not deny , but certain things were Commanded to be , though Positive , yet perpetuall in the Church . Ans. 1. If Paul restrain this to one speciall Commandment , sure it is so generall and comprehensive a Commandment of feeding the Flock , as taketh in all the speciall Positive Commandments belonging to feeding , by both Word and Discipline , which is enough for the perpetuity of all Positive precepts of Discipline and Policie , even till Christs appearance to judge the world ; and I wonder that Hooker expoundeth this by 2. Tim. 4. 1. As if Paul did mean the precept of Preaching only , and that soundly and without mixture ; and yet passe by the Parallel place , 1 Tim. 5 21. A●lmostin the same stile of Language , in which place he speaketh of many speciall Positive precepts and Rules of Policie , as of poor widows , the Almes to be given to them ; the not rebuking of an Elder , the office of Elders Governing , and of Elders labouring in the Word and Doctrine , the not receiving an accusation against an Elder , but under two or three Witnesses , the publike rebuking of those who offend publikely , the not admitting to the Ministry raw and green souldiers not tryed , and many other particulars of Policie , of all which he saith gravely , v. 21. I charge thee before God and the Lord Iesus Christ , and the Elect Angels , that thou observe these things &c. Certainly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these things was not one Commandment , but all the precepts of Faith , and of Church-Government spoken of in this Epistle ; and truly ● shall think that Paul who particular●z●th that Timothy should not drink water , but a little wine because of his infirmity , and of bringing with him the cloak that he left at Troas , and the Pauls cloak of lesse consequence , then Positives of policie . parchments , 2 Tim. 4 doth far more spec●fi● all the positives of policie , and writ , how all the Timothies and Pastors are to behave themselves in the Church of God : If Ceremonies and all these alterable trifles had not been excluded out of the Platforme ; for a Religious Masse-Surplice , is of far more consequence then Pauls old cloak , and yet Paul spake of the one in Canonick-Scripture , never of the other ; and Oyle , Spittle , Salt , Crosse in Baptisme being positive significant Rites , and having continued in the Church so many hundred years , should far rather have been specified in Scripture then Timothies drinking of water : yea , and if all the alterable positive things of Policy , as Crosse , Surplice , be commanded as necessary in the generall , though not in this or that particular , as Hooker and other Formalists do teach , then sure the meaning must be : I give to thee , O Timothy , charge in the sight of God who quickeneth all things , and before Christ Jesus , &c. That thou ▪ keep this Commandment of Crossing , Surplice , bowing to Altars , of corner-Cap , or of the equivalent of these , without spot irrebukeable to the appearance of Jesus Christ ; for the precept of feeding the Flock , must include all these ; and though Ceremonies in particular be alterable , and not commanded in Hythothesie ; yet that in generall there should be such positive Ceremonies is necessary , and the Apostle ( say they ) commandeth them , 1 Cor. 14. 40. Yea , ( as Dunam saith ) humane Holy-dayes , are commanded in the fourth Commandment , and Burges saith , all the Ceremonies are commanded in the third Commandment , and Formalists ; who denyed the Prelate to be of Divine institution , made a Ceremony of him , and made him a decent and orderly thing ; which as the Poet said , to me is like the act of death , that brought Great Alexander , to whom the whole world was not sufficient , in small bounds , in the Grave under two foot of earth , and this maketh the great Pope , the Catholick Bishop of the earth a little Ceremony : But this little Ceremony hath these many hundred years infested the whole earth . 2. If this precept be not a perpetuall binding precept till Christs second appearance , but only rewarded with life eternall at Christs appearance , yet shall it follow that all things included in the precept of feeding the flock , and so all the Surplice , Crossing , Will-worship or their equivalent , without which , feeding cannot be in a decent and orderly way ( as they say from , 1 Cor. 14. 40. ) must be rewarded with life eternall : let Formalists wait at the day of judgement for a reward , of a Garment of glory for wearing a linning Surplice , my faith cannot reach it .

3. For the choosing of Widowes that are poor to take care of the poor and sicke in Hospitals ; we think it just as necessary now as then , though no wayes , if there be none sick , and poor in the Church : But that Widows were Church-Officers ordained , as were Deacons , Act. 6. 6. we never thought , and therefore we do not see that the wanting of such Widows , is the want of a Positive institution of Church-Policy ; for other positive things of policy that should be of perpetuall use , and not all of the same kinde , and of equall necessity : I see no reason ( which I speak for Apostles ) which were necessary then , and not now ; But if from thence Formalists infer , that many positive things of policy are alterable , I can infer with equall strength of reason , that then Pastors , and Teachers are alterable by the Church , for if the one have a Divine institution to warrant it , Eph. 4. 11 , 12 , 13. so hath the other ; and if Prelates may come themselves into the Church without any warrant but this , that Apostles are alterable , and may put out Pastors and Teachers , because God hath put out Apostles ; we have a new world of alterable Church-Policy . 5. Reverent Beza referreth the Commandment to the Platforme of Discipline : So Ambrose in Loc. and Chrysostome Homil. 18. so Diodat . This Commandment which is , ver. 11 , 12. Or generally all other Commandments , which are contained in this Epistle ; Popish Writers confesse the same , though to the disadvantage of their Cause , who maintain unwritten Church-Policy and Ceremonies : So Lyra and Nicol. Gorran . Mandatum quod Deus , & ego mandavimus , the Commandment of the Lord , and of me his Apostle , Corne●a lapide : Quicquid tibi , O Episcope , hac Epistolâ prescripsi , & demandavi , hoc serva : Salmeron , alii per mandatum intelligunt , Quecunque mandavi spectantia ad munus boni Episcopi .

SECT. II.

THE Adversaries amongst these things of Church-Policy , do Bilson of perpetuall Gover. c. 3. Hooker of Eccles. Polic . l. 3. reckon such things as concerne the outward man , and externals only ; and therefore Bilson , Hooker and the rest , as Cameron and others , will have Christs kingdom altogether Spirituall , Mysticall , and invisible , and Christ to them is not a King to binde the externall man , nor doth he as King take care of the externall government of his own house , that belongeth ( say they ) as other externall things to the Civill Magistrate , who with advise and counsell of the Church , Bishops and their unhallowed Members , may make Lawes in all externals , for the Government of the Church , and all these externals though Positive , are alterable ; yea , and added to the word , though not as additions corrupting , but as perfecting and adorning the word of God and his worship .

In opposition to this , our fourth Argument shall be , he who is 4. Arg. Christ the Head of hi● Church i● the externall poli●y thereof . the only Head , Lord , and King of his Church , must governe the politick , externall body his Church , perfectly by Laws of his own spirituall policy , and that more perfectly then any earthly Monarch , or State doth their subjects , or any Commanders , or any Lord or Master of Family , doth their Army , Souldiers , and members of their Family .

But Christ is the head and only head of the Church , for by what title Christ is before all things , he in whom all things consist , and is the beginning , the first borne fram the dead , and hath the preheminence in all things ; and he is onely , so●ely and absolutely all these , by the same title he is the Head , and so the onely Head of the Body the Church , Col. 1. 17 , 18. And he is the head of his Politick body , and so a head in all externals , as well as of mysticall and inv●sible body , for if his Church be an externall Politicall body , and ruled by Organs , Eyes , Watchmen , Rulers , Feeders , and such as externally guideth the flock , as it is , Eph. 4 ▪ 11 , 12 , 13 , 14 , 15 , 16. 1 Cor. 12. 28. Matth. 16 ▪ 17 , 18. A society to which Christ hath given the keys of his House , and so externall power in a visible Politick Court on earth to binde and loose , to take in and put out , to open and shut the doors of his visible Politick house ; then this Politick body must have a head in externall policy , and this head in externals must as a head governe by Laws all the members in their externall society ; for a body without a head is a monster , and a Politick body , without a head Politick , and one that ruleth Politically , is a Monster . And Christ is the King , yea the only King of his own Kingdom , either as this Kingdom is mysticall and invisible , or as it is Politick , externall , and visible on earth , as these Scriptures proveth , 1. Mat. 28. 18. Iesus ●aith unto me , is all power given in Heaven and in earth : I hope this power is only given to Christ , not to Pope or earthly Prince : It is the name above all names , Phil. 2. 9. King of Kings ▪ Rev. 17. 14. And upon this Kingly power , Christ doth an ex●ernall Act of Royall power , and giveth not only an inward but also a Politicall , externall power to his disciples , ver. ●9 . Go Teach , and Baptize all Nations : Is this only inward and heart-●eaching , and inward Baptizing by the spirit ? I think not , God hath reserved that to himself only , Isa. 54. 13. Ioh. 6 44. 45. Joh. 1. 33. and Ioh. 20 , 21. 22. Upon this that the Father sent Christ , and so set him his King upon his holy hill of Zion , Psa. 2. 6. Christ performeth an externall Politick mission , and sendeth his disciples with power in a Politick externall way to remit and retain sins , in an externall way , for there is clearly two remittings and retainings of sins in the Text : None can say of the Church , it s my Church , but he who is King of the Church ; and Christ saith , Matth , 16. 18. that it is his Church , and upon this it is his Kingdom , and the keyes are his keys , and they are keys of a Kingdom visible and Politick on earth , as is evident , ver. 19. I will give unto thee , the keys of the Kingdom of Heaven , and whatsoever thou shalt binde on earth , ( in an externall Politicall court of Church Rulers , as it is differenced from an internal , and mysticall binding in Heaven ) shall be bound in Heaven , &c. For it is clear that there is an internall binding in Heaven , and a Politicall and externall binding on earth , and both are done by the keys of the Kingdom of Heaven : But Christ can have or give no Politicall or ex●ernall keys of an externall and Politicall King , but as he is a King : Yea , and Excommunication doth not only binde the inward man in Heaven , but also the externall man on earth , excluding him from the Society of the Church as a Heathen , and a Publican , and purging him out from the externall communion of the Church , as if he were now no brother , Matth. 18. ●7 ▪ 18. 1 Cor. 5. 7. 10 , 11 , 12. Now this externall separating and judging of an offender by the Church is done by the keys of the Kingdom ; Ergo , by Christ as a King , ruling the externall man Politically , and so by the key of the house of David , which is laid upon Christs shoulder , Isa. 22. 22. And by a Royall Act of him , upon whose shoulder is the Government , Is ▪ 9 6. Who sitteth upon the throne of David to order the kingdom , & to establish it with judgement & justice . For the Church doth bind and loose in the externall Court , either by a Commission from him who as head of the Church , and who as King gave to her the Keys of the Kingdom ; or by a generall Arbitrary power given to the Magistrate and Church , to do in these things as they please ; so they do nothing contrary to the Word , though not according to the Word , as they are to do in Doctrinals ; if the former be said , then must the externall Government be upon the shoulder of Christ as King , which is that which we teach : If the latter be said , then might the Magistrate & Church appoint such an Ordinance as excommunication , and so they may by their Artitrary A promise of Pardoning of sin made to the right use of the keys proveth discipline to be a part of the Gospel . power , make a Gospel Promise of ratifying an Ordinance in heaven , and of pardoning sins in heaven ; for he that can make the ordinance , can make also the Gospel-Promise , and he that can by an Arbitrary power make one Promise or part of the Gospel , may make all . And if either Magistrate or Church can appoint such an Ordinance as hath a Promise of b●nding & loosing made good in heaven , they may also take away such Ordinances and Gospel Promises ; for it is the same power to make and adde , to unmake and destroy Ordinances . Hence also I argue for the Immutabili●y of a Scripturall Platform , that the Church cannot alter at her will : thus , That must be of Divine institution which is an essentiall part of the Gospel ; but the Platform of Church-Government in the word is such , and so must be no lesse Immutable then the Gospel . I make good the major Proposition thus : That which essentially includeth a Promise of the New Testament , that must be a part of the Gospel which consisteth especially of Promises , Heb. 8. 6. 2 Cor. 7. 1. Gal. 3. 17. Gal. 4. 23 , 24. But there 's a Promise of forgiving sins in Heaven made to the Church , using the Keys aright , and of Christs presence in the excercise of the Keys , as walking amongst the golden Candlesticks , Matth. 18. 18 , 19. 20. Math. 16. 18 , 19. Iob. 20. 23. Rev. 2. 1. Now if any shall object , this Argument proveth only that which is not denyed , to wit , that some part of Discipline only , is of Divine institution which is not denyed , for a power of binding and loosing , of remitting and retaining sins , is of Divine institution : But hence it is not concluded that the whole Platform , and all the limbs , joynts , bones , and toes are of Divine institution , they being matters of smaller concernment . I Answer , As from a part of the Doctrine of the Law and Gospel that is of Divine institution ; for Example , that I keep , observe and do the Law , that I believe and repent , which are things of Divine institution : I infer that the whole Platform of Law and Gospel , is of Divine institution , and the particulars of Obedience and Faith , are not Arbitrary to the Church ; just so in Discipline , I say the like , there is no more reason for one part written by God , then for another .

Farther , if the Church be a visible Politick Kingdom , as it is , Mat. 13. v. 45 , 46 , 47 , 48. Matth. 16. 19. Matth. 8. 12. And if the Word be the Word , Scepter and Law of the Kingdom , as it is , Matth. 6. 10. Matth. 13. 11. Luk. 4. 43. Matth. 4. 23. Mark 13. 8. Luk. 21. 10. 14. Luk. 8. 10. Yea , the Sword and Royall power of the King , Rev. 1. 16. Rev. 19. 15. By which he Ruleth and Raigneth in his Church , Isa . 11. v. 4. Psal. 110. 2. Heb. 1. 8 , 9. Psal. 45. 3 , 4. 5 , 6 , 7. Isa. 61. 1 , 2. 2 Cor. 10. 4 , 5 , 6. 1 Pet. 2. 4 , 5 , 6 , 7. And if by this Word the King Raigneth , bindeth , looseth , and conquereth souls and subdueth his Enemies , Matth. 18. 18 , 19 , 20. Matth. 16. 19. Rev. 6. 2. Then certainly Christ must Raign Politically , and externally in his Church , and walk in the midst of the golden Candlesticks , Rev. 2. 1. And if Christ Ascending to Heaven as a Victorious King , Leading Captivity Captive , gave gifts to men , and appointed an externall policie , for the gathering of his Saints by the Ministery of certain officers of his Kingdom , as it is , Psal. 68. 18. Even that the Lord God might dwell amongst them , Eph. 4. 11 , 12 , 13 , 14 , 15 , 16. Then he must Raign in the externall Policie of Pastors , Teachers , Elders , by Word , Sacraments , and Discipline . Now the King himself , the Lord who Raigneth in this externall Policie , must be the only Law-giver , Iam. 4. 12. Isa. 33. v. 22. There can be no Rabbies or Doctors on earth , who as little Kings can make Laws under him , Mat. 23. v. 8 , 9 , 10. Yea , not Apostles who can teach how the Worship should externally be ordered , but what they receive of the King of the Church , 1 Cor. 11. 23. Act. 15. v. 13 , 14 , 15 , 16 , 17 , 18. How the house should be Governed , Heb. 3. 1 , 2. 4 , 5. Yea , nothing more reasonable , then that Whatsoever is commanded by the God of Heaven , should be done in , and for the house of the God of Heaven , under the pain of his Wrath , Ezr. 7. 23. 1. That there should be Officers in a Kingdom , and Laws to Govern the Subjects , beside the will of the Prince or Judges of the Land , or that the Members of a Family , or Souldiers in an Army should be Governed by any Rule , Custome , or Law , beside or without the will of the Master of the House , and of the Generall & Commanders , is all one , as if Subjects , Families and Souldiers , should be Ruled and Governed by their own will and wisdome , and not by their King , Iudges , Masters and Commanders ; for the question is upon this undeniable The will of Christ as King , is the Rule of the Government of his house . supposition , that Christ is the only Head and King of his Church , and so the Head and King of Prelats ( if they be of the body ) and of the Rulers , Guides , and Pastors of the Church , which are to be Governed and Ruled by certain Laws , no lesse then the people , whither or no this Representative Church of Rulers , being Subjects and Members of the Head and King of the Church , are to be Ruled by the wisdome , Laws , and Commandments of this King the Lord Jesus ; or if they have granted to them a vast Arbitrary power to Govern both themselves and the people , by adding Positive Mandats of Arbitrary Commanders , such as Prelats are ( in the minde of those who think they have no patent of any Divine right ) and of Surplice , Crossing , kneeling for reverence to wood , to bread and wine . The matter cannot be helped , by saying that Christ is the Mysticall , Invisible King , ( some doubt if he be the only King of the Church , which is too grosse to be resuted ) of the Church in things spirituall , and in regard of the inward operation of the Spirit ; but he is not a Politicall and visible Head in regard of externall Policie ; this distinction must hold also in regard of the people , who as Christians and believers are rather under Christ as a Mysticall and invisible Head , then the Rulers who are not as Rulers , but only in so far as they are believers , Mysticall Members of the Head Christ ; for Christ exerciseth no Mysticall and Internall operations of saving Grace upon Rulers as Rulers ; but upon Rulers as believers , then he cannot be the Mysticall and invisible King of Rulers as Rulers , to give them as a King , an Arbitrary power to be little Kings under him , to Govern as they please ; and the truth is , Christ is a Politicall Head and King of his Church , not properly a visible Head , 2 Cor. 5. 16. Except that he is a visible Head in this sense , in that he Raigneth and Ruleth , even in the externall visible Policie of his Church , through all the Catholick visible Church , in his Officers , Lawfull Synods , Ordinances , giving them Laws in all Positive externals , which place the Beast , the King of the Bottomlesse Pit , the Pope usurpeth : But I would gladly be informed of Formalists , how the King is the Head and Vicegerent of Christ over the Church ; if Christs Kingdom be only spirituall , Mysticall Internall , not Politicall , not externall ; for sure the King as King , exerciseth no internall and Mysticall operations upon the consciences of men under Jesus Christ , his power is only Politicall and Civilly Politicall , about , or without the Church , not properly within the Church : Surely if Rulers be Subjects and Members under Christ the Head and King : I shall believe that Christ must in all Positive things of externall Policie , give to them Particular Laws in the Scripture , and Rule them ; and that they being Members , not the Head , must as particularly be Ruled in all externals Positive , by the will and Law of the Head Christ , and that they are not Kings , Heads and Law givers , and Rulers to themselves : And especially upon these considerations . This King and Head must be particular in an immutable , perpetuall , and unalterable Platform of Church-Government . 1. Salomon for wisdome in the order , degrees , number , attire of his servants and Policie of his house to the admiration of the Queen of Sheba , in this we conceive was a type of a greater then Salomon . 2. The Positives of the policie of Christs house , must be congruous to a supernaturall end , the edification of souls , and that Symbolicall Rites of mens devising , speak supernaturall duties , that Christ hath already spoken in the Scripture , as that Crossing spell out Dedication to Christs Service , Surplice , pastorall holinesse , which both are Gospel truths , 1. Pet. 1. 18. 1 Pet. 2. 24. Isa. 52. 11. Is as supernaturall a mean for edification , as that bread and wine signifie Christs body and blood ; & therefore the one more then the other ought not to be left to humane reason , but must be expresly set down in Scripture . 3. All these must lay a tie upon the conscience ; but if they have their rise from the vain will of Prelats and men , they can never bind my conscience ; for how can they bind my conscience as the Scripture bindeth them on me , and yet Rulers as Rulers in the name of Christ the King , cannot presse them upon me ? Formalists give divers Replies to this : As , 1. Hooker : You are Hooker , Eccles. Policie , l. 3. 123 , 124. constrained to say that of many things of Church-Policie , some are of great weight , some of lesse , that what hath been urged of immutability of Laws , it extendeth in truth no farther then only to Laws , wherein things of greater moment are prescribed ; as Pastors , Lay-Elders , Deacons , Synods , Widows ; else come to particulars , and shew if all yours be perpetuall , and our particulars unlawfull . Ans. 1. Things of greater and lesse weight , we acknowledge in Church-Policie , and in Doctrinals too ; but in this sense only : 1. That they be things Positive . 2. They be both things that are unchangeable by any , except by God himself , and oblige us Necessitate precepti , by the necessity of a Divine Commandment , as Matth. 23. 23. To pay tythe of Mint , Annise , and Cummin , is a lesse matter then the weightier Things of Policie , because lesse weighty then the greater things of the Law , are not therefore mutable at the pleasure of men . duties of the Law , Iudgement , Mercy , and Faith : But there is nothing so small in either Doctrinals or Policie , so as men may alter , omit , and leave off these smallest Positive things that God hath commanded ; for Christ saith , Paying of tythe of Mint , ought not to be omitted , though the Church of Pharisees should neglect it , and command some other petty small things in place thereof : If therefore Prelats should obliterate the Office of Ruling Elders which Christ the Lord instituted in his Church , and put themselves in as Governours in their Room , they may put out Pastors and Sacraments , and take in for them , Turkish Priests , and Circumcision , with a signification that Christ is already come in the flesh : We urge the immutability of Christs Laws , as well in the smallest as greatest things , though the Commandments of Christ be greater or lesse in regard of the intrinsecall matter , as to use water in Baptisme , or to Baptise is lesse then to Preach Christ , and believe in him , 1 Cor. 1. 17. Yet they are both alike great , in regard of the Authority of Christ the Commander , Matth. 28. 18 , 19. And it s too great boldnesse to alter any Commandment of Christ , for the smallnesse of the matter , for it lieth upon our conscience , not because it is a greater or a lesser thing , and hath degrees of obligatory necessity , lying in it for the matter ; but it tyeth us for the Authority of the Law-giver : Now Gods Authority is the same when he saith , ( You shall not Worship false Gods , but me the only true God ) And when he saith , ( You shall not adde of your own one ring or pin to the Ark , Tabernacle Temple ) yea , either to break or teach others , to break one of the least of the Commandments of God , maketh men the least in the Kingdom of God , Matth. 5. 18. And to offend in one is to offend in all , Iam. 2. 10. 2. That our things of Church-Policie are perpetuall , we prove , and that what we hold of this kinde , we make good to be contained in the Scripture , either expresly , or by due consequence ; and , so the Church and their Rulers , act nothing in our way , but as Subordinate to Christ as King and Head of the Church , and Surplice , humane Prelats , Crossing , we hold unlawfull in the house of God , because they are not warranted by the King and Head Christs word ; and because the devisers and practisers of these do neither devise nor act , in these , as Subordinate to Jesus Christ as King , Priest , or Prophet , by the grant of our Adversaries .

Hooker , l. 3. Eccles. Pol. pag. 124. The matters wherein Church-Policy are conversant , are the publick Religious duties of the Church , as administration of the Word , Sacraments , Prayers , spirituall censures of the Church and the like , to these the Church stand alwayes bound ; and where Policy is , it cannot but appoint , some to be leaders of others , and some to be led ; If the blinde lead the blinde , they both perish : and where the Clergy is any great multitude , order requireth that they be distinguished by degrees , as Apostles and Pastors were in the Apostolick Church : And number of specialities there are which ▪ make for the more convenient being of these principall parts of Policy .

Ans. 1. If Christ as King have appointed word and Sacraments in generall , and Censures ; he hath appointed the Word , Sacraments and Censure in speciall ; to wit , such a word , such Sacraments , Baptisme , the Lords-Supper , such Censures , Excommunication , admonition , or then he hath left the Specialities of written and unwritten Word , to the arbitriment of men , and that there be Excommunication , or no Excommunication ; and this Doctrinall and the like he hath left to mens devising ; to wit , ( Crossing is a Dedication of the childe to Christ ) now Jerome Advers. Helvid . saith Vt hec que scripta sunt non negamus , ita ea quae non sunt scripta re●nuimus , and August . Lib. de pasto . c. 11. Quicquid inde ( è scriptura ) Andieritis , hoc nobis bene sapiat , Quicquid extraest , respuite , n● erretis in nebulâ . Now to say , we may receive some truths of things Arbitrary or mutable , crosseth Cyrill . Allexand . Glaphyre in Gen. l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

That which the holy Scripture hath not said , by what means should we receive , and account it amongst these things that be true ? Cyrill would deny all your Ceremonies to speak any thing , but lies ; and Basil . l. de Fide . so would I : Yea , to bring in any thing that is not written , Basilius saith , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a demonstration of Pride , and Origen in Levit. Hom. 5. Si quid autem , superfuerit , quod non Divina Scriptura decernat , nullam aliam debere tertiam Scripturam ad autoritatem scientiae suscipi ( licet ) I think some third Scripture which is neither the old or the New-Testament must be sought to make good the Doctrines , that dumbe humane Ceremonies teach us : 2. That the blind lead the blinde is not safe ; but it is no Argument to prove that this is an immutable thing in policy , that there should be Leaders , and some that are led , except you suppose the Prelates to be the seeing men , and the Pastors and People to be blinde . 3. I utterly deny this consequence : The Clergy is a great multitude ; Ergo , order necessarily requireth , that by degrees they be distinguished in Prelates and Pastors ; for the Prelats are a multitude ; Ergo , order requireth that one be Pope to command all the rest : The Apostles were a multitude ; Ergo , There was a necessi●y of a Monarch-Apostle , the Prelaticall Government is Monarchicall ; doth Order requireth not a Monarchical Prelate . order require in all multitude no Government but a Monarchy ? Nor do we finde any warrant that Apostles had jurisdiction over Pastors in the Scripture , nor in any Ecclesiasticall Records ; but where Papacy was working ; Paul , as if he had been to go out of this life , and never to see the faces of the Elders of Ephesus , Act. 20. 25. Left unto them as Elders all of equall degrees of power of jurisdiction , the feeding and Governing of the Church of God , Act. 20. 28 , 29 , 30. 4. The particulars of Policy , as Surplice , Crossing are no more circumstances of Worship then Aarons Ephod , a vesture is a circumstance , but a Religious vesture teaching us of Pastorall holinesse , is worship , not a Circumstance : Men can place no Religion in Circumstances .

Hooker , Eccle. Poli. l. 3. p. 125. It is in vain to argue from Christs office , if there be an immutable Platforme in Scripture , it is as if one should demand a Legacy by vertue of some written Testament , wherein there being no such thing specified ; he pleadeth that there it must needs be , and bringeth Arguments from love and good will , which awayes the Testator bore him , imagining that these or the like proofes will convict a Testament to have that in it , which other men can no where by reading finde , it s our part to admire what he hath done , rather then to dispute what he in congruity of reason , ought to do : how unsearchable are How the care and wisdom of Christ proveth , that Christ hath left an unalterable platforme in his testament , his judgements ?

Ans. 1. It is very true , a Platforme of discipline is questio facti , A question of Fact , rather then Law ; we hear nothing in this comparison , but what Papists with equall strength of reason do bring for their unwritten Traditions ; for they say Protestants are to prove a fact and deed of Jesus Christ , that he hath left in his written Testament a perfect and immutable Platforme of Doctrine and manners , to which nothing can be added ; and this they prove from the care , wisdom and love of Christ to his Church , for he ought to reveale his will perfectly , and compleatly in his Scripture , otherwise he hath not the love , care , and wisdom of a Law-giver to his own people , if he leave them in the mist , and in the dark , and write not down all things touching Faith and manners : Now we can no where finde by reading Scripture , any thing for the Baptizing of Infants , or a remedy for women to be cured of Originall sin in the Old-Testament in lieu of circumcision ; we finde no warrant for the Feast of Dedication , in the Law of Moses , nor for the dayes of puring , observed by the Iewes , nor for Images , invocation of Saints , Prayer for the dead , the perpetuall Virginity of the Virgin Mary , and many such Doctrines which the Church believeth . But we answer , because these vain doctrines ( we except the Baptizing of Infants , warranted by Scripture ) are not in Scripture , they are the vaine and saplesse doctrines of men , and will-worship : But to presse the comparison , If any should demand a Legacy by vertue of a Testament , in which the Testator hath testified his good will , wisdom , care to his Brethren in such a manner , that he had said ; I have left in my Testament to my Brethren , my mind to instruct them , for every good worke , to lead them in all truth , to teach them every good way , to understand equity , judgement and righteousnesse , to cause them walke safely , so that their feet shall not stumble , and I have left them my word to be a Lamp , and light to their feet in walking : Then I would inferre from this Testament two things : 1. That the love and care of our Testator Christ , so revealed , warranteth us to plead for light in Christs Testament , how to walk in every good way , and so how to walk in all the wayes of the orderly worship of God , and of Governing of Gods house , by Pastors , Teachers , Elders , Deacons , by their Lawfull calling , qualifications , duties ; by the Churches Courts in admonition , excommunication , by the use of the keys : 2. Because the Testament is perfect to instruct in every good way , particularly , and in all duties of worship , and this Testament forbiddeth all adding and diminishing , and speaketh not one word of Crossing , Cringing , and bowing to Altars , of wearing of Surplice : Therefore these are not Gods Lawfull wayes , and if I walk in them , I can do nothing but fall and stumble : 3. We do not here argue simply from the wise , and congruous dealing of God , what he ought to do , nor from the love of Christ , as a King and he●d simply , but from the love , care and wisdom of Christ , as he is such a King and Head , upon whose shoulder is the whole Government , and upon whom are all the vessels of the house , great and small : 4. It is no lesse then blasphemy to ascribe the not particularizing of Ceremonies , such as Crossing , Surplice , humane Feasts to the unsearchable Wisdom , and wayes of God , to which Paul , Romanes 11. referreth the great deeps of Supernaturall Providence in Gods Election and Reprobation , his calling of the Gentiles and rejecting of the Iewes ; and observe ( I pray ) this consequence ; the wayes of the Lord past finding out ; Ergo , The Lord hath set down no Platforme of Church-Policy in his Sons Testament ; but hath left it to the wisdom of the Church to devise , Crossing , kneeling to Creatures , Surplice , or some such like : But since we have a pattern of perfectly formed Churches in the Apostles times , who had power even , In actu excercit● , of Discipline and Church-worship , and the Apostles mention things of an inferiour nature : How is it that we have no hint of Crossing , Kneeling , Surplice , corner . Cap , nor any such , like unto these ? And yet they were as necessary for decency then , 1 Cor. 5. Col. 2. 5. 1 Cor. 11. 20. &c. Rev. 2. 1. 2 , 14 , 18 , 20 , 21. 1 Cor. 14. 40. as now ,

Others of great learning reply , that Christ is not the only immediate Mr. Prynne Truth triumphing over falsehood , p , 113. 114. Head , King , Law-giver , and Governour of the Church , for that is quite contrary to Gods Ordinance in establishing Kings , Magistrates , higher powers , nurse-Fathers , Pastors , Doctors , Elders ; for by this , there should be no Kings , Parliaments , Synods , no power of jurisdiction in them to make Lawes , to suppresse and punish all manner of Idolatry , Superstition , Heresies . But I answer , that Christ is the only immediate Head , King , Law-giver , and Governour of his Church , as upon his shoulder only is the Government , Isa. 9. 6. And the key of the house of David , Isa. 22. 22. And by what right he is the head of all things ; and set above all ▪ principalities and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is t● come ; He is the head of the Catholick Church which is his body , Eph. 1. 21 , 22 , 23. And he is such a head even in externals , in giving Apostles , Prophets , Evangelists , Pastors , and Teachers , who for the work of the ministery , perfecteth the Saints , Collat. Roinal . cum , Io. Hartio . Sect. 2. p 40 Christ the only immediate King and head , and Law-giver of his Church without any deputy heads or Vicars , D. Roinald . 16. d. 41. in whom the whole body ( of the Church ) is fitly joyned together and compacted by that which every joynt supplieth , according to the effectuall working , in the measure of every part , maketh increase of the body , to the edifying of it self in love , Ephes. 4. 11 , 12 ▪ 13 , 14 , 15 , 16. Now these places maketh Christ the only immediate head in externals , and internall operation of that body which is the fulnesse of Christ : Let any of the Formalists , if Christ be not the only immediate Head , Shew us of King or Bishop who is the Mediate , Ministeriall , inferior Head of the Catholick Church , even in externall Government : For Iohn Hart in his conference with D. Roinald , saith , Christ is the only principall , imperiall , and invisible Head ; but the Pope ( saith he ) is the visible and Ministeriall Head ; So do all Papists say ; but our Protestant Divines Answer , That it is a repugnancy that a Subject or a Member of the King and Head , should be in any sense both a Subject and a King , a part or Member and a Head ; and Roynald saith , This name to be Head of the Church is the Royall Prerogative of Jesus Christ ; Yea , the head , in externals , must be with the Catholick body , as Christ hath promised to be with his Church to the end of the world ; neither King nor Pope can in the externall Government be with the particular Churches to the end : It is true , the King may be with his Church by his Laws and power ; yea , but so may the Pope be , if all Pastors on earth be but his Deputies , and if Pastors be but the Kings Deputies , and sent by the King , so is the King the Head of the Church ; but then the Catholick Church hath as many heads , as there be lawfull Kings on earth ; But we desire to know , what mediate acts of Law-giving which is essentiall to Kings and Parliaments in civill things , doth agree to Kings , Parliaments , and Synods ; Christ hath not made Pastors under-Kings to create any Laws morally obliging the conscience to obedience in the Court of God , which God hath not made to their hand ; if the King and Synods only declare and propound , by a power of jurisdiction , that which God in the Law of nature or the written word hath commanded ; they are not the Law-makers , nor creators of that morality in the Law , which layeth bonds on the conscience ; yea , they have no Organicall , nor inferiour influence in creating that morality , God only by an immediate act as the only immediate King , made the morality , and if King , Parliaments , and Synods , be under Kings and under Law-givers , they must have an under-action , and a Ministeriall subservient active influence under Christ in creating as second causes , that which is the formall reason , and essence of all Lawes binding the conscience , and that is the morality that obligeth the soul to eternal wrath , though King , Parliament , Pastors or Synods , should never command such a Morall thing : Now to propound , or declare , that Gods will is to be done in such an act , or Synodicall Directory or Canon , and to command it to be observed under Civill and Ecclesiasticall paine , is not to make a Law , it is indeed to act authoritatively under Christ as King : but it maketh them neither Kings , nor Law-givers , no more then Heralds are little Kings , or inferiour Law-givers , and Parliaments , because in the name and Authority of King and Parliament they Promulgate the Lawes of King and Parliament : the Heralds are meer servants , and do indeed represent King and Parliament , and therefore to wrong them , in the promulgation of Lawes , is to wrong King and Parliament ; but the Heralds had no action , no hand at all in making the Laws , they may be made when all the Heralds are sleeping , and so by no propriety of speech can Heralds be called mediat Kings , under-Law-givers , just so here , as touching the morality of all humane Laws , whether Civill or Ecclesiasticall , God himself immediatly ; yea , from Eternity by an Act of his free-pleasure made that without advice of men or Angels , for who instructed him ? neither Moses , nor Prophet , nor Apostle ; yea , all here are Meri precones , only Heralds ; yet are not all these Heralds who declare the morality of Lawes , equals may declare them charitative , By way of charity to equals , but these only are to be obeyed as Heralds of Laws , whom God hath placed in Authority , as Kings , Parliaments , Synods , the Church , Masters , Fathers , Captains ; And it followeth no wayes that we disclaime the Authority of all these , because we will not inthrone them in the chaire of the Supreame and only Lawgiver , and head of the Church , they are not under-Law-givers and little Kings to create Laws , the morality of which bindeth the conscience ( for this God only can do ) Ergo , there be no Parliaments , no Kings , no Rulers , that have Authority over men , it is a most unjust consequence ; for all our Divines against Papists , deny that humane Laws as humane , do binde the conscience ▪ but they deny not , but assert the power of jurisdiction in Kings , Parliaments , Synods , Pastors .

SECT. III.

IF Iesus Christ be as Faithfull as Moses and above him , as the Lord of the house above the servant , Heb. 3. 1 , 2 , 3 , 4. Then as Moses was admonished of God , when he was about to make the 5. Arg. As Moses and David were not to follow their own spirit , far lesse is the will of the Church a rule to shape an unalterable Government . Tabernacle , for ( saith he ) See thou make all things according to the pattern● shewed unto thee in the mount , Heb. 8. 5. And 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 Da. Dicksonus , Expos. Analyti . in Epist , a● heb. c. ● . v. 5. 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 , su● et digito , ●u● ut me familiarius do●eret : We shall not contend with Tostatus , who saith , Pag●i , Ari●●ont . Vatablus in notis , Tostatus in 1 Chron 18. 19. 2. 7. Ista Scriptura tam poterat fieri per Angelos quam per deum . Tostatus , Q. 1. ibid. Cornel , a Lapide , com . 1. Paralip , 29. 19. D●us ergo in tabula descripsittotam ideam , Templi alioqui delincatio ● Davide vix intelligi potuisset . Degrees de Templ . Ded. p. 73. Lavater , Ex ●o quod , ●dificium et vasa secundum formam sibi ostensam facere debuit , significatur in ●ultu dei non secundum hum●nam ratio●●m , sed verbum dei agendum esse , quo patefecit quomodo coliv●lit . Si Salomon suas imaginationes fuisset sequitus Templum aliâ form â construxisset , vasa aliter fecisset et plura quam deus prescripserat . 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 p●rti●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 , as the precept of believing in Christ , and of repentance from dead works , yet I hope it shall be a weak inference , from thence to infer , we may therefore alter and change any thing of the Sacrament , for the same Christ who commanded us to believe in him , said also , Drink Ceremonials of Moses his Law , are of lesse weight then Morals , but not of lesse divine authority . ye all of this ; and if we may not remove drinking from the last Supper , because injoyned by Christ upon the authority of the Law-giver , as signifying the spirituall drinking of Christs Blood , how can any dare to adde Crossing to Baptisme , which signifieth the dedication of the Baptized to Christs service ? But 1. Divine Ceremonials , and positives which were to be changed , have these notes and impressions of God , which Surplice , Crosse in Baptisme , Corner-cap , ( which by Analogie answereth to Moses his Ceremonies ) hath not ; and yet if they be of the New Testament , and so Two notes of Divinity ought to be in the New Testament Ceremonials , which were in Divine Ceremonies . of a more excellent spirits devising then the people of the Iews were capable of , in regard of their Bondage under Carnall Precepts , they ought to have them in a more excellent manner : As 1. In regard of the manner of Revelation ; all the Laws and Ceremoniall Ordinances were revealed to Moses when he was forty dayes in the Mount with God , and was in Heaven and above men , Exod. 25. 40. Heb. 8. 5. The length measure and patern of the Temple was revealed to Ezechiel when he was in the spirit , and saw the Visions of God , Ezech. 40. 2 , 3. And a writing of the form of the Temple by Gods hand , was delivered to David , 1 Chro. 28. 19. Now if a more free and glorious spirit teach the Positives of policy , under the New-Testament , such as Surplice , Crossing , then Prelates must be in a higher mount with God , then Moses was , and in a deeper extasie of the visions of God , then Ezechiel was in , Ezec. 40. 1 , 2 , 3. When they are in the childe-birth pain of devising , and bring forth such defaced and dirty whelpes , as Surplice , Crossing , Altars , &c. 1. I should think it blasphemy so to think : 2. In regard of the Doctrine revealed : When I read the 40 , 41 , 42. Chapters of Ezekiel touching the forme of the Temple , and the Antitipe , Chapters the Revelation , c. 21. c. 22. Yea , and the very Ceremoniall Laws of Moses , as the scape-goats going to the wildernesse with the sins of the people of God , and all the rest of the Lawes that pointeth at Christ to be slain for us , and the heavenly mysteries of the Gospel explained especially in the Epistle to the Hebrews : when I read these , I finde a strong smell of the ointments of a precious Redeemer , the extream love of God to man : the Majesty , the divinity and efficacy of divine power in these , as in other Scriptures : But should our Prelats , put in Print by the spirit of the new Testament , some Epistles touching Ceremonies in Generall , or of Surplice , Corner-cap , Crossing , and their heavenly relation to the mysteries of the Gospel in particular , I should not think men would dare to say a nobler spirit speaketh like God and heaven in these then in the other .

It is without all Warrant to expound Christian Liberty of a power of devising a mutable Church-Policy , and lawes not warranted in Gods word , seeing Christian Liberty expresly exempteth us altogether from obedience to mens Laws not warranted by Christs word , Gal. 5. 1. Col. 2. 20 , &c.

Let us hear what Hooker saith , for his mutable Policie under Eccles. Policy , book 3. pag. 122. the New Testament : Christ is not lesse faithfull then Moses , because Moses delivered to the Iewes some Lawes that were durable , and Christ some Laws that are changeable , otherwayes by this reason Christ shall be lesse faithfull then Moses ; for Moses erected in the How Moses doing all according to the pattern proveth an immutable platforme . wildernesse a Tabernacle , which was moveable from place to place ; Solomon a stately Temple , which was not moveabl● : Therefore Solomon was faithfuller then Moses , which no man indued with reason will think : Christ was faithfull , and saith , I have given to them the words that thou gavest me : He concealed not any part of his Fathers will : But did any part of that will require the immutability of Laws concerning Church-Policy ?

Ans. I answer , as Christ did to the Jews in another case , Ioh. 6. 32. Moses gave you not that bread from heaven , but my Father giveth you that true bread : So in this , neither Moses nor Solomon erected either that Tabernacle or Temple , as Law-givers , but the Father of our Lord Iesus , as the true Law-giver : Now both were but meer servants and Heralds in all that they did , for God shewed to Moses the pattern of the Tabernacle , and to David and Solomon the forme of the Temple , in all the pins , rings , chambers , cubits , length and breadth , Exod. 24 40. 1 Chron. 28. 11 , 19. And the question is not if ever the Lord himself delivered mutable or immutable Laws , either in Doctrine or Policy : We grant he did , and may deliver Laws changeable and to indure for a time only in both the old and new Testament , Heb. 7. 18. Col. 2. 17. Act. 15. 28 , 29. But the question is , if Moses as a man , if Christ as a man only , if the Church of Prelates , yea , or of Lawfull Officers can be faithfull , if they deliver lawes to the Church , which may be altered , without the expresse will of God , speaking in his word at the pleasure of men , and which are positives of worship and Policy , such as humane Prelates , Surplice , Crosse , &c. which varieth , dieth and liveth , falleth and riseth with the climate , Nation , civill-Government , Lawes , Manners , and customes of People ; and this is all one , as to move the question , whither the Ambassadour as a man , may alter the Articles of his Commission , according to his own private lust , without an expresse and evident Warrant of the Prince and State , whose servant and Messenger he is in all that he doth , and if he be a faithfull Ambassadour , who doth his own will , and not the will of those that sent him , and if Christ be as faithfull as Moses , if he had given Laws of policy under the New-Testament to be altered without an expresse and evident Warrant from the will of the Father , at the pleasure and will of men ? This we deny ; and certainly , say that Moses had erected a changeable Tabernacle at the will of man , and Solomon a Temple unchangeable at the will , and expresse Commandment of God , then had Solomon been faithfuller then Moses ; our Arguments nerves do not consist in the immutability , or the mutability of things themselves , or of the Laws , but on the immutability or mutability of things positive , or Laws positive , under this reduplication , so as they be immutable or mutable at the pleasure and will of men , without and beside the word of God , such as Crosse and Surplice , and such like Romish stuffe are pretended to be . 2. Certain it is , that Christ concealed not any part of his Fathers will , Ioh. 17. 8. But delivered all , and this place , with the place , Ioh. 15. 15. We urge against the traditions of Papists , and say , because Christ spake nothing from his Father either in his own person , or his Apostles in the New-Testament , or in the old by Moses and the Prophets , of invocation of Saints , Purgatory , Worshipping of Images , and Reliques and the rest of their unwritten Traditions , these being positives of worship , and more then unseparable , and connaturall attendants , such as are common , Time , Place , Person , Name , Country , Habite , Gesture , are therefore unlawfull , because Christ neither heard them of the Father , nor spake them to the Apostles , and just the like say we of Surplice , Crosse , &c. That they are no part of the will of God , which the Father revealed to Christ , and these same Texts Papists use , to prove that the Scriptures are not perfect , because they speak nothing of the Traditions of the Church ; so Bellarmine , Because the Counsell of Trent , Andradius , Stapleton , and all the rest , and they prove as well , if Crosse and Surplice , and humane Offices , as Prelates , stand good and lawfull , that yet the Scriptures are unperfect : 3. We say that the whole will of God revealed by the Father to Christ , and by Christ to the Prophets and Apostles , requireth the immutability of all Laws of Church-Policy in this sence , that men should not dare to make and unmake , erect , command , alter , and injoyne positive Laws , of doctrine or policy at their pleasure .

Hooker , ibid. p. 113. There is more reason to say that God hath a lesse care of the Church under the New-Testament , then under the Old ; then a Philosopher had to say , because God hath provided better for beasts that are born with hornes , skins , hair and garments by nature , then man who is born without these , that therefore nature is a carefull mother to beasts , and a hard-hearted Step-dame to man : for Gods affection consisteth not in these , for even herein shineth his wisdom , that though the wayes of his providence be many , yet the end which he bringeth all at the length unto , is one and the self same : yea , it should follow that because God hath not prescribed Rites , and Laws of civill Policy to us , as to the Iews , that he hath lesse love to us , and lesse care of our Temporall estate in the world then of theirs .

Ans. 1. It s true indeed , God should have lesse care of man , who is born naked , then of beasts born with hair in lieu of garments , if God had not given reason to man according to which by nature , he may provide garments for himself , and the comparison should go Gods care for us leadeth us to think he hath given us a better guide then naturall reason , in all Positive Morals of Church-Policie . aptly on four feet , God should have lesse love , and should declare lesse love to some of mankinde , if he gave some naturall reason to devise a Bible and a Religion of their own that they might walk to heaven in the light of a fire of their own kindling , without the Scriptures of God ( which is a false supposition ) and if he had denied reason to another part of mankinde , surely all would say , God had so far forth been more carefull of the salvation of the former , as he should have willed their salvation , and loved those in a higher measure to whom he gave reason on these termes , and should have been lesse carefull of the salvation of those to whom he denied reason , as he he had no more created such capable of salvation and of his love for the saving of them , then brute beasts are : and this answer layeth down a ground that naturall reason is sufficient without the light of Scripture to guide us in all these things of policy that are alterable , then ( say I ) God did take a great deal of needlesse and superfluous pains in setting down so many particular Laws of Ceremonies and Civill Policy , for the Iews , if with the help of reason , they might have steerd their course to Christ and salvation , by the help of the star light of reason , as a man though born naked may by help of reason , make shift for garments to infants , which beasts void of reason cannot do : for thus the comparison must run , and it shall be indeed a cavilling at Gods wisdom , as Papists do calling the Scriptures inky Divinity : 2. The word of God maketh it a Theologia , Atramentaria . great love of God , and a work of Free grace , that the great things of Gods Law are written to Ephraim , Hos. 8. 12. And their sin the greater , that they should dare to multiply Altars , v. 11. without warrant of Gods word , as Formalists multiplied , Altars , Saints-dayes , Surplices , &c. And it is an act of singular love , that God gave his judgements , Word , and Statutes , even of Ceremonies , and policy to Israel and Iacob , and did not so to every Nation , Psal. 149. 19 , 20. Ezek. 20. 11 , 12 , 13. This was Israels excellency above all Nations on earth , Deut. 4. 6. Deut. 20. 33. Rom. 3. 1 , 2. Rom. 9. 4. that God gave them particular Lawes , Iudgements , Statutes , not only in Morals , but also in Ceremonials , and Policy : yet Hooker dare say , We may not measure the affection of God towards us , by such differences . 3. It shall not hence follow God hath a greater love to the Iews then to us , because he gave them Laws , concerning civill policy , which he gave not to us . Except the Lord had given us power to make civill Laws , which laid Morall obligation on our consciences , even in civill things , which morality He expressed in particular Laws written to them , and not to us , as Formalists teach , for then he hath left us in Moralls , to the darknesse of naturall reason , in which condition we could not but erre and sin , and make that morally good and obligatory of conscience , which is morally evil , for reason knoweth not what is positive Morally good , except the light of Gods Word teach us ; and in Morals , such as judiciall Laws were to the Jews , the Lord should have been more carefull in his particular directing of them , then of us , and more tender to have them preserved from the sin of will-worship , then us , which cannot consist with the Dispensation of lesse light ; greater obscurity in regard of types and shadows toward them , and of the Day-light of the Gospel , and the arising of the Day-star , and the filling of the earth with knowledge of the Lord toward us , under the New Testament : But the comparison must go upon this supposition , that the Lord purposed to make Politick Laws in their Positives , Morall and Obligatory of the Conscience of the Jews , and the Civill Laws of the Gentiles under the New Testament in their Positives ( such as is not to carry Armour in the night , and the like ) not to be Morall nor Obligatory of the Conscience . But as touching that which is Morall in all Civill Laws , the Lord is as carefull of our Temporall state , as of theirs , in condescending to particularize all Morals to us , as well as to them .

Hooker , That Christ did not mean to set down particular Positive Book of Eccles. Polici● , 3. pag. 113 , 114. Laws for all things , in such sort as Moses did ; the very different manner of delivering the Laws of Moses and the Laws of Christ , doth plainly shew , Moses had Commandement to gather the Ordinances of God together distinctly , and orderly to set them down according to their kindes , for each Publique duty and Law : But the Laws of Christ we rather finde mentioned by occasion in the writings of the Apostles , then any solemn thing directly written to comprehend them in a Legall sort . 1. The Law Moral and Ceremonial were not delivered one & the same way ; the former was uttered by the Voice of God , in the hearing of six hundred thousand . 2. Written with Gods finger . 3. Termed●a Covenant . 4. Given to be kept without time , how long , or place where . The latter not so , and restricted to the Land of Jury , Deut. 4. 5. 12. Deut. 5. 22. And if God had respect in Positive Laws , to time and place , and the Manners of that Nation , seeing Nations are not all alike , then the giving of one kinde of Positive Laws unto one only people , without any Liberty to alter them , is but a slender proof , that therefore one kinde should be given to serve everlastingly for all . Ans. This Argument reduced to form , shall want both matter , and form , and reason . If the Laws of Moses be distinctly and orderly set down , and gathered together according to their severall kindes for each Duty ; and The occasionall writing of things in Scripture , no reason why they are alterable . the Laws of Christ be occasionally only written ; then Christ did not mean to set down particular Positive Laws , for all things in such sort as Moses did . But this difference is true , Ergo , &c. Both the Major Proposition and the Assumption are false , and neither of them can be proved : For the occasionall writing of some Articles of Faith , and of Dogmaticall points , should then prove that Christ meant not to set down all Articles of Faith particularly ; for Christ , Matth. 22. upon occasion of the Saduces tempting ; Paul , upon occasion of some at Corinth who denied the Resurrection , 1 Cor. 15. And of some that mourned for the dead , 1 Thess. 4. Set down and proved an Article of Faith , to wit , the Resurrection of the dead : By this Argument the Scripture is not full and perfect , in Fundamentals , as Moses is in Ceremonials , but hath left such and such Fundamentals to be altered , added or omitted by the Church , in that way , that Surplice , Crosse , and Altars , are alterable things . Most of Dogmatick points concerning Christs sufferings , are occasionall , as his taking , his betraying by Judas , who knew the place he was in , the valuing of him at Thirty pieces , the giving him Gall and Vinegar , a punishment not intended by the Iudge , but occasionall , in that Christ said he thirsted ; Yea , the Crucifying of him rather then Barrabas , upon occasion of the malice of the people , when Pilate had scourged him upon a Policie , to see if the people would demand he might be released , the casting Lots for his garment , the Crucifying of him between two Theeves , the not breaking of his bones upon occasion he was dead , the piercing of his side ; all which in regard of second causes , were occasionall , and so though Dogmaticall and Doctrinall , these must be all such alterable and Ambulatory points of Doctrine , as the Church and Prelats may change at their godly discretion , and Christ meant not in these , to set down particular Positive Laws in such sort as Moses did . Yea , the Evangel according to Luke , is set forth occasionally ; because many have taken in hand to set forth in order a Declaration of these things which are most firmly believed ; therefore is seemed good to Luke also to write , Luk. 1. 1 , 2 , 3 , 4. Upon occasion of Onesimus his fleeing from his master ; The Epistle to Philemon was written upon occasion of the unconstancy of the Galathians , whose faith was perverted by false teachers , that of Iustification by Faith , without the works of the Law : And the Epistle to the Galathians was written , most , if not all the Canonic● Epistles were written either upon occasion of false Teachers , or for fear they should be scandalized at Pauls bonds . By this vain Argument , the most part of Canonick Scripture should be alterable , imperfect , not particular in most Doctrinals , no lesse then in Ceremonials ; And so the Major Proposition is most false , for its a vain thing to Collect Christs meaning , to set down particulars of either Doctrine or Ceremonies , from occasions of Providence ; for most of the Scripture is penned upon occasions from men , and from second causes , shall these things leave off to be of Divine Institution , that hath their rise from occasions , even sinfull occasions ? Yea , the death of Christ is occasioned from mans fall in sin . What then ? Is it an alterable Doctrine left to the determination of the Church that Christ died ? But this is no other then the shift of Papists for their unwritten Tradition . Sanderus de Visib . Monarch . Lib. 1. c. 5. pag. 13. Si ergo per solas conscriptas leges dei civitas Papists pretend that things are not written in the word , because of the various occurrences of Providence . gubernaretur in valdè magnâ parte corum que passim contingunt , quid faceret , nesciret , quia legem de his loquent●m non haberet ; Imo si tantum una Lex toti reipub : necessaria esse posset , eaque ipsa scriberetur a prudentissimis viris , ac singulis annis ab orbe condito novae interpretationes eidem adderentur : tamen nunquam eveniret , ut ea lex tam plenè interpretata foret , quin causae novae possent intervenire ▪ ob quas lex et legis interpretatio novam iterim postularet interpretationem , adeo et foecunda est natura in suis eventis , et Angustum ingenium humanum , et varia surisperitorum sententia , et verba tum pauca , tum ambigua . All cometh to this , that this Papist saith , That there cannot be one written unchangeable Law that is necessary for the whole Church , for new events , occasions and occurences of Providence , should so change the case , that there should be a necessity of a new interpretation , and of a new Law . 2. Nor can we say that Laws made upon occasion , as that Law of transferring the inheritance to the Daughter , made upon occasion of the Daughters of Zelophehad , are in this sense occasionall , that the Iews might at their pleasure alter , or change a Law made by God , and substitute one of their own in place thereof ; for then might the Iews change all the Ceremonies and Iudgements that God gave them for a time and occasionally : Now then they might have abolished Circumcision , the passeover , and substitute other Sacraments in their place , for these Sacraments were not given by Gods own voice . 2. Nor written by Gods own finger . Nor , 3. Are they termed a Covenant , in that sense that Horantius Loc. Com. lib. 2. c. 11. fol. 129. Quaecunque audi●t , loqu●tur , & que futura sunt , annunciabit vobis , quasi dicer●● , Quoti●s r●i occasio fuerit , revelabit vobis . Quae ● re vestra esse viderit , suggerit , ac quoties revelare exped●e●it . l. 2. c. 12. fol. 132. Sed quis non vide●● multa verbo esse tradita , quae Ecclesiae solum memoriae , & mulius ●●mirum Scriptis sunt mandata ? the Morall Law is termed a Covenant . 4. Nor are they given without limitting of time and place , expresly when and where : Now if the Church of the Iews could change Sacraments at their pleasure , because their Sacraments were no part of the Eternall Law Morall , they might alter all Gods Law , as the Church may alter Surplice , Crossing ; and I see not , but the Church of the New Testament upon the same ground , may alter the Sacraments of the New Testament . Papists , as Vasquez Becanus , and others say , that neither the Pope nor the Church can adde or devise a new Article of Faith : Yet doth Horantius Loco Catholice . l. 2. c. 11. fol. 129. teach , That Christ hath not taught us all fully in the New Testament , but that the holy spirit , shall to the end of the world , teach other new things as occasion shall require . And this he bringeth as an Argument to prove , that there must be unwritten Traditions , not contained in Scripture ; even as the Formalists contend for unwritten Positives of Church-Policie .

3. Morals of the Law of nature and the Morall Law , do more respect occasions of Providence , customes , Laws , and the manners of people ( they doing so nearly concerne our Morall practise ) then any Ceremonies of Moses his Law which did shadow out Christ to us , and therefore this reason shall prove the just contrary of that for which its alledged ; for the Morall Law should be rather alterable at the Churches lust , then Ceremonials , for there be far more occurrences of Providence in regard of which the Laws Morall touching , what is Sabbath breaking , whether is leading an Ox to the water on the Sabbath a breach of the Sabbath ? ( the Jews held the affirmative , Christ the negative ) touching obedience to Superiors , Homicide , Polygamie , Incest , Fornication , Oppression , Lying , Equivocating : Then there can be occasions to change the Law of sacrificing , which clearly did adumbrat Christ , who was to be offered as a sacrifice for the sins of the world ; yea , all significant Symbolicall Ceremonies have their spirituall signification independent from all occasions of Providence , and depending on the meer will of the Instituter ; Surplice , or white linnen , signifieth the Priests holinesse , without any regard to time , place , or nationall customes ; for Christ might have made an immutable Law , touching the Symbolicall , and Religious signification , and use of Saints-dayes , white linnen , Crossing , and all the rest of humane Ceremonies , which should stand to Christs second coming , notwithstanding of any occurrences of Providence , no lesse then he made an immutable Law , touching the Sacramentall obsignation of water in Baptisme , and of Bread and Wine in the Lords Supper , if it had not been his will never to burden his Churches with such dumb and tooth-lesse mysteries as humane positives : 4. The assumption is false , for divers Ceremoniall Laws now altered were made without any regard to occasions of Providence , and many Doctrinals that are unalterable were made with speciall regard to such occurrences : 5. If positives of Policy be alterable , because the occasions of such are alterable by God ; it shall follow that God who hath all revolutions of Providence in his hand , must change these Positives , and not the Authority of the Church : and thus Doctrinals are alterable by God , not by men , which is now our question ; for Christ hath given a Commandment ; Take ye , Eat ye , Drink ye all of this : Yet hath he not tyed us in the time of persecution to conveen in publick , and Celebrate the Lords Supper ; but the Church doth not then change the Law , nor liberate us from obedience to a Command given by God , but God liberateth us himself .

Hooker . But that which most of all maketh to the clearing of this Hooker , 3. Book , pag. 114. 115. point , is , that the Iews who had Laws so particularly determining , and so fully instructing them in all affairs what to do , were not withstanding continually inured with causes exorbitant , and such as their Laws had not provided for , and so for one thing , which we have left to the order of the Church ; they had twenty which were undecided by the expresse word of God ; so that by this reason , if we may devise one Law , they may devise twenty : Before the Fact of the sons of Shelomith , there was no Law that did appoint any punishment for blasphemers , nor what should be done to the man that gathered sticks on the Sabbath . And by this means God instructed them in all things from heaven , what to do : Shall we against experience think that God must keep the same , or a course by Analogy answering thereunto with us as with them ? Or should we not rather admire the various and harmonious dissimilitude of Gods wayes in guiding his Church from age to age ; Others would not only have the Church of the Iews a pattern to us , but they would ( as learned Master Prynne with them saith ) take out of our hand the Apostolick Church , that it should be no rule to us ; for saith he , There was no Vniforme Church-government in the Apostles times , at the first they had only Apostles and Brethren , Acts 1. 13. no Elders , or Deacons : Their Churches increasing , they ordained D●acons , Act. 6. And long after the Apostles ordained Elders in every Church , after that widowes in some Churches , not at all . In the primitive times some Congregations had Apostles , Acts 4. 11 , 12. 1 Cor. 12. 4. to 33. Evangelists , Prophets , workers of miracles , Healers , &c. Horantius , loc. Catho . Lib. 2. c. 12 f●l . 131. Turrian . to . de fide , spe . et Charit . disp , 20. duo . 2. Bell●rm . de Verb dei non script . l. 4. c. 3. That there was no Vnif●rm Platform of Government in the time of Moses and the Apostles , is no Argument that there is none now . Other Churches at that time had none of these Officers or Members , and all Churches have been deprived of them since those dayes . Ans. 1. What Hooker saith , is that which Bellarmine , Sanderus , Horantius , and all Popists say , for their Traditions against the perfection of the word , to wit , that the word of God , for 2373. years between Adam and Moses ( saith Horantius ) was not written , so Turrianus , Bellarmine , and the reason is just nothing , to say the Jews might devise twenty Laws , where we may devise one , because the Jews were continually inured with causes exorbitant , such as their written Laws had not provided for . This must be said which is in question , and so is a begging of the controversie , that the Iews of their own head , and Moses without any speciall word from God , or without any pattern shown in the mount , might devise what Laws they pleased , and might punish the blasphemer , and the man that gathered st●cks on the Sabbath , and determine , without God , the matter of the Daughters o● Zelophehad , as the Formalists teach , that the Church without any word of God or pattern from the word , may devise humane Ceremonial Prelats , Officers of Gods house shapen in a shop on earth , in the Antichrists head , and the Kings Court , the Surplice , the Crosse in Baptisme , and the like . Now we answer both them and Papists with one answer , that it is true , there was no written Scripture between Adam and Moses which was some thousands of years : Yea , nor a long time after till God wrote the Law on Mount Sinai : But withall , what God spake in visions , dreams , and apparitions to the Patriarchs , was as binding and obliging a pattern interditing men then to adde the visions of their own brain to what he spake from heaven , as the written word is to us , so that the Iews might neither devise twenty Laws nor any one of their own head , without expresse warrant of Gods immediate Tradition , which was the same very will and truth of God , which Moses committed to writing ; if then Formalists will assure us of that which Papists could never assure us , we shall receive both the unwritten Traditions of the one , and the unwritten Positive inventions of Crosse and Surplice , devised by the other : as 1. Make us sure , as God himself immediatly spake to the Patriarchs , and to Moses , nothing but what after was committed to writing by Moses and the Prophets at Gods speciall Commandment , as Papists say , their unwritten Traditions are agreeable to the word , and though beside Scripture , yet not against it : And the very will of God no lesse then the written word ; and let Formalists assure us , that their positive additaments of Surplice and Crosse are the same which God commandeth in the Scriptures , by the Prophets and Apostles , and though beside , yet not contrary to the word : But I pray you what better is the distinction of beside the word , not contrary to the word of God , out of the mouth of Papists , to maintain unwritten Traditions , which to them is the expresse word of God , then out of the mouth of Formalists , for their unwritten Positives , which are worse then Popish Traditions in that they are not the expresse word of God , by their own grant ? 2. Let the Formalist assure us , that after this , some Moses and Elias shall arise and write Scripture touching the Surplice and Crosse , that they are the very minde of God , as the Lord could assure the Church between Adam and Moses , that all Divine truths which he had delivered by Tradition , should in Gods due time be written in Scripture , by Moses , the Prophets and Apostles : I think they shall here fail in their undertakings . Hence the Argument standeth strong , the Jews might devise nothing in doctrine , Worship , or Government ; nay , neither the Patriarchs nor Moses , nor the Prophets of their own head , without Gods immediate Tradition , or the written Scripture ( which are all one ) Ergo , Neither can the Church , except she would be wiser then God in the Scriptures . 2. Hookers Various and Harmonious Dissimilicude of Gods g●iding his Ch●rch , is his fancy : This variety we admire , as it is expressed , He● . 1. 1. But Hooker would say ( for he hath reference to that place ) God at sundry times , and in divers manners , spake in time past unto the Fathers by the Prophets , and now to us by hi● Son : But test of all , he hath revealed his Will , by the Pope of Rome , and his cursed Clergy , that we should Worship Images , pray to Saints , and for the dead , beleeve Purgatory , &c. and now by humane Prelates , he hath shown his will to us , touching Crossing , Surplice : Now Papists , as Horantius , Sanderus , Malderus , Bellarmine , and others Horantius , in loe . Catholic ▪ l ▪ 2. c. 12. fol. 1 ●1 . Sanderus , de visib . Monarch . l. 1. c. 5. ● . 13. Malderus ▪ in 22. de virtu . Theolog. q. 1. de Object . fidei tract . de trad. q. unic. dub . 1. Fundamentals were by succession delivered to the church , yet are they not alterable . say , Most of the points that are in Question between them and Protestants , and particularly Church-Ceremonies , are unwritten Traditions delivered by the Church ; beside the warrant of Scripture ▪ 3. We grant that there was no Uniform Church-Government in the Apostles time , Deacons were not at the first , Elders were not ordained 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in every Church : But this is nothing against a Platform of Vniform Government ▪ which cannot be altered in Gods Word . For by this reason the Learned and Reverend Mr. Prynne , because points of Government did grow by succession of time ; cannot infer therefore that Government which the immediately inspired Apostles did ordain in Scripture , is alterable by men ; then because , 1. Fundamentals of Faith and Salvation , were not all delivered at first by God ; there is no Uniform , no unalterable Platform of Doctrinals and Fundamentals set down in Scripture . For first , the Article of Christs death and incarnation , was obscurely delivered to the Church in Paradise : Sure the Article of Christs making his Grave with the wicked , of his being put to death for out Transgressions , though he himself was innocent ; his justifying of many by Faith , were after delivered by Isaiah , Chap. 53. And by succession ●f time , many other Fundamentals , as the Doctrine of the written Moral Law , in the Moral Positives thereof , were delivered to the Church : But I hope from this successive Addition of Fundamentals , no man can infer ▪ 1. There is no Uniform Platform of the doctrine of Faith , set down in the Old Testament . 2. None can hence infer , because all points ▪ Fundamental were not delivered to the Church at first ; the refore the Church ▪ without any expresse warrant from God , may alter the Platform of Fundamentals of Faith , as they take on them to adde Surplice , Crossing , &c. and many other Positives to the Government of Christ without any expresse warrant of the Word . 3. Our Argument is close mistaken , we argue not from the Patern of Government , which was in the Apostles times , at the laying of the first stone in that Church ; then the Apostolike Church had indeed no Officers ; but the Apostles and the seventy Disciples we reason not from one peece , but from the whole frame , as perfected by the Ministery of the Lords Apostles . 2. We argue not from the Apostolike Church , as it is such a Church ; for Apostles were necessary then , as was community of goods , miracles , speaking with tongues , &c. but we draw an argument from the Apostolike Church ; as the first Christian Church , and since the Law was to come from The church of Ierusalem as perfected in Doctrine , and Discipline , is our patern . Acts 1. 4. Zion , and the Word of the Lord from Jerusalem , Isai . 2. 3. And the Lord was to reign in Mount Zion , and in Jerusalem before his Ancients gloriously , Isai . 24. 23. And the Lord was to reign over his people in Mount Zion , from henceforth and for ever , Micah 4. 2 , 7. And Christ for that gave a special command to his Disciples , not to depart from Jerusalem , but wait for the promise of the Father , which they had heard from Christ ; therefore this Church of Jerusalem was to be a rule , a patern and copy for the Government of the Visible Kingdom and Church of Christ , in which Christ was to reign by his own Word ▪ and Law , Mi● . 4. 2 , 7. And so the Spirit descended upon the Apostles in the framing and Governing of the first Church , in so far , as it was a Christian Church , and they were to act all , not of their own heads , but as the Holy Ghost led them in all Truth , in these things that are of perpetual necessity ; and in such as these , the first Church is propounded as imitable : Now we do not say in Apostles , which had infallibility of writing Canonick Scripture , in Miracles , speaking with Tongues , and such like , that agreed to the Apostolike Church , not as a Church , but as such a determinate Church in relation to these times , when the Gospel and Mystery of God , now manifested in the flesh , was new taught , and never heard of before , did require Miracles , gift of Tongues , that the Gospel might openly be preached to the Gentiles , we do not ( I say ) urge the Apost●like Church and all the particulars for Government in it , for a rule and patern to be imitated . And if Master Prynne deny , that there is an Uniform Government in the Apostles times , because God himself added to them Deacons & Elders , which at first they had not , & removed Apostles , miracles , gifts of healing , and tongues : then say I ; First , the Canonick Scripture is not Uniform and perpetual : Why , for certainly once there was no Canonick Scripture but the Books of Moses , and after the holy Ghost added the Book of the Psalmes , and the Prophets ; and after the Nativity and Ascension of our Lord to Heaven , the Apostles did write Canonick Scripture : I hope , this is but a poor Argument to infer , that there is no Vniform and unalterable Platform of Divinity in the Old and New Testament , and yet the Argument is as concludent the one way , as it is the other : 3. We do not so contend for an Vniform and unalterable Platform of Church-Government in the Word ; as it was not free to the Lord and Law-giver to adde , and alter at his pleasure , only we hold it so Vniform and unalterable , that this Platform is not shaped like a coat to the Moon , or alterable at the will of men , without expresse warrant of the Lords Word , and to rise and fall with the climate , and the elevation of Nationall customes ; and therefore the Argument is nothing concludent , and judge what can be made of these words of the learned Mr. Prynne : Mr. Prynne , Truth Triumphing , &c. p. 128. The Government and Officers of all Churches , not being De facto , one and the same in all particulars in the very Primitive times , as well as since , it can never be proved to be of Divine right , and the self same in all succeeding Ages , without the least variation , ●inee it was not so in the Apostles dayes : For this is all one as to say , the Canonick Scripture was not one and the same , in the Apostles and Prophets times , but admitted of divers additions ; Ergo , now in our daies Canonick Scripture is not one and the same , but may also suffer the like additions : 2. Because God himself added to Canonick Scripture , and to the Government of the Church in the Apostles dayes ; Ergo , men may without Warrant from God , adde in our dayes to Canonick Scripture , and to the Government and Officers of the Church : 3. The Government and Officers in the Apostles time were not of Divine right , but alterable by God ; Ergo , Apostles , Evangelists , Pastors , Teachers , Workers of miracles were not of Divine right in the Apostles times , but might have been altered by men , without the expresse Warrant of God : But will any wise man believe that Pauls Apostleship was alterable , and might be changed by the Church ? Since he saith , Gal. ● . 1. Paul an Apostle , not of men , neither by men , but by Iesus Christ , and 1 Cor. 12. 28. When Paul saith , And God hath set 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or instituted some in the Church ; first , Apostles , secondly , Prophets , thirdly , Teachers , after that miracles , then gifts of healing , &c. and Eph. 4. 11. When Christ ascended on high , he gave some Apostles , some Prophets , and some Evangelists , and some to be Pastors and Teachers , 12. For the perfecting of the Saints , &c. Can it enter into the head of any man to say , some Churches had Apostles and Evangelists , and Pastors , and miracles , and some not ; Ergo , Apostles , and Pastors , are not by Divine right ; Ergo , because they were not in all Churches , therefore they were alterable at the will of men ? and a Surplice , and Crosse in Baptisme hath as much of Divine institution , as the calling of the Apostle , or of a Pastor , and truly to me , it is bold Divinity to say , that Pastors set over the flock by the holy Ghost , Act. 20. 28. and whose due qualifications are so specified , 1 Tim. 3. and Elders , 1 Tim. 5. 17. and Teachers placed by God in the Church , 1 Cor. 12 28. may be all turned out of the Church , by men , as having no Divine right to be there , and that men may set up other alterable Officers in their place ; for by this reason the Apostles , by that ordinary spirit , that is now in Church-Rulers , might without their Apostolick spirit , or any immediate Warrant from Christ , have altered the whole frame of Apostolick-Government , and Church-Officers , as the Church may upon motives from themselves not warranted from the word , turne out Surplice , Crosse , and all such stuffe out of the Church .

Master Prynne . The Apostles speech , 1 Cor ▪ 12. 4 , 5 , 6. There are Mr. Prynne , Truth Triumphing , p. 128. diversity of gifts , but the same spirit , there are diversity of operations , but the same God , compared with chap. 8. to 13. and c. 9. v. 19. to 24. I made my self a servant to all , that I might gain all , &c. parallel'd with Act. 15. 1 , 2 , 5 , 6 , 10. to 32. and chap. 21. 18. to 30. The Churches of Judea did retain the use of Circumcision , Purification , and other Iewish Rites , which the Gentiles by the Apostles resolution were not to observe , and Act. 2. 22. The Apostles frequented the Iewish Temple , and Synagogues ( conforming themselves to the Order and Discipline thereof ) and their own private Christian Assemblies ; all this will clear , that all Churches had not one and the self same Church-Government . Ans. If diversity of Gifts , as to be a speaker with Tongues , a Prophet , a Pastor , will prove the Discipline to be alterable at the Churches will , as are Surplice , Crosse , &c. I shall think men may infer any thing they please out of the Scripture ; and that to be Apostles , Past●rs , are as indifferent and variable as eating of meats , 1 Cor. 8. and Pauls taking of wages at Corinth , 1 Cor. 9. Which none can say ; for if the Church should now command us to abstain from such and such meats , as the Apostle doth , 1 Cor. 8. We should call that , and do call it , in the Romish Church , a Doctrine of Devils , 1 Tim. 4 ▪ 1 , 2 , 3. All brought for this , from Act. 15. Act. 21. tendeth to this , the Lord himself for the then weaknesse of the Jews , of meer The indifferency of some things in the Apostolick Church , cannot infer that the Government is alterable . indulgence appointed some things to be indifferent , and abstained from , in the case of scandall : Therefore Circumcision , Purification , Sacrifices of Bullocks , and sheep ; And all the Ceremonies of Moses his Law , may be commanded by the Church , so they have another signification then they had before , and shadow out Christ who is already come : But because God hath made some things indifferent , shall it follow that the Pope , yea , or any Church on earth can create an indifferency in things ? they must then take from things their Morall goodnesse or conveniency with Gods Law , and take from them their moral badnes , & disconveniency to Gods Law , which to me is to change the nature of things , and to abrogate and change Gods Laws : it is true , P. Martyr , 1 Cor. 9. 19. saith , Paul was made all things to all men , Quoad Ceremonias , & res medias , in that he Circumcised Timotheus : The Law ( saith he ) was abrogated , V●rum id non adhuc Judaeis liquebat ; The Jews were to be spared for a time , but only for a time , and therefore when the Gospel was sufficiently promulgated ; Paul said , Gal. 5. to be Circumcised was to lose Christ , and he refused to be a servant to Peter in his sinful Iudaizing , Gal. 2. And withstood him in the face : Now , certain it is , Peter knew Christ was come in the flesh , and that his Iudaizing did not lay bands on his conscience , he preached the contrary , Act. 11. And if Peter did Iudaize , as Formalists observe Ceremonies , and the Galathians were circumcised the same way ( for they knew Circumcision had no Typicall Relation to Christ to come , they believed he was already come ) then without cause , Paul , Gal. 2. and 5. did rebuke , and argue either Peter or the Galathians of sinfull Iudaizing ; which to say , were to speak against the Gospel . But certainly the Vniformity , and immutability of all these Ceremonies was , that then when the Gospel was sufficiently Proclaimed to all , to be under the Law of Ceremonies in any sort was damnable , and so is it now : And as the Apostles and Church then set up no Ceremonies , no Surplice , no Crossing , because they had no word of Christ to warrant them , neither can we do the like now ; and they complyed for a time with the Iewish Ceremonies , being yet indifferent , but not but by warrant of the commandment and resolution of the Apostles , and the like are we obliged unto now , had we a Warrant of the like indifferency of Prelates , Surplice , Crosse , and that we were obliged to use them to gain the weak , in regard : 1. They were once obligatory Ordinances of God : 2. And if the day light of the Gospel were not yet sufficiently risen to shine upon those who are not wilfully ignorant , and had not yet acknowledged the Gospel to be Gods word , we should also be obliged to Ceremonies ; yea , we durst not yield to any Law to lay them aside , as many Formalists , who hold them lawfull , have done .

Mr. Prynne . From the Creation till Moses , there was no one Vniversall Ibid. 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 Ib. p. 129. 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 ; Mr. Prynne , Truth triuphing , p. 130 , 131 , 132 , 133. The Argument of Moses his doing all to the least pin , in the Tabernacle by speciall direction , considered . 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 knew 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 The Ark of Noah proveth the same . 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 Calvin , Com. in Gen. 6. 22. Quare discamus per omnegenus impedimenta perrump●re , nec locum dare pravis cogitationibus quae s● Dei verbo opponunt , hunc enim honorem haberi sibi , flagitat Deus , ut ●um si●am●●s pronobis seper● . P. Martyr in loc. Nihil negligit fides , omnia pro viribus exoquitur , quaecunque scit deum v●lle : Musculus Moses fidem & obedientiam Noah comprehendit , qua secundum verbum dei arcam construxit , Vatablus Hebraismus pro , quo fecit Noah prorsus , ut ci preceperat deus . 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 Church , in creating Prelats , Surplice , and all the positives of Church-policy ; so did she . And so saith Calvin , on Genesis . 6. 22. And P. Martyr , and Musculus piously on this place : and with them , Vatablus . Hence I judge all other things in this , and the following Arguments Answer .

SECT. IV.

ANy Positives not warranted by some speciall word of God Horantius in loc. Catholic . l. 2. c. 12. so . 13● Constatcom plura Dei spiritum post Christi ascensionem ecclesiam do euisse , quorum , etsi a Christo universal●m quandam , & in genere cognitionem habuissent fideles : non tamen in specie aut certè in numero , & singulariter unde universa fidei nostrae mysteria , & que ad religionem spectarent ( intelligit Ceremonias Ecclesiae ) omnia literis conscripta esse non sine igno ratione affirmare potest ( Calvinus . ) shall be additions to the word of God : But these are expresly forbidden , Deut. 4. 2. Deut. 12. 32. Prov. 30. 6. Rev. 22. 18 , 19. To this Formalists answer : 1. They have a generall Commandment of God , though not a speciall . Ans. So have all the unwritten Traditions of Papists ; hear the Church , she is Magistra fidei ; so doth the Papist Horantius answer Calvin , That the spirit of God hath given a generall and universall knowledge of mysteries of Faith and Ceremonies belonging to Religion , but many particulars are to be received by tradition from the Church : but of this hereafter . 2. Master Prynne answereth that is a wresting , These Texts ( saith he ) speak only of additions to books or doctrines of Canonical Scriptures then written , not of Church-Government or Ceremonies ; yea , God himself after the writing of Deutronomy caused many Canonicall books of the old and New Testament to be written : Many additions were made to the service of God in the Temple not mentioned by Moses . Another answer R. Hooker giveth , teaching with Papists , Bellarmine ( as in another place after I cite ) with Cajetane , Tannerus and others ; That additions that corrupt the word are here forbidden , not additions that expound and perfect the word : True it is , concerning the word of God , whither it be by misconstruction of the sense , or by falcification of the words , wittingly to endeavor that any thing may seem Divine , which is not , or any thing not seem , which is , were plainly to abuse even to falcifie divine evidence : To quote by-speeches in some Historicall narration , Mr. Prynne , Truth Triumphing p. 134. Hooker , 3. book Eccle. pol. p 93. as if they were written in some exact form of Law , is to adde to the Law of God . We must condemn ( if we condemn all adding ) the Jews dividing the supper in two courses : their lifting up of hands unwashed to God in Prayer , as Aristaeus saith , Their Fasting every Festivall day till the sixth hour . Though there be no expresse word for every thing in speciality , yet there are general Commandments for all things ; say the Puritans , observing general Rules , of 1. Not scandalizing : 2. Of decency : 3. Of edification : 4. Of doing all for Gods glory . The Prelate Vsher , in the question touching traditions ; We speak not of Rites & Ceremonies , Usher in his Answer to the Jesuits challenge of Traditions pag. 3● , 36. which are left to the disposition of the Church , and be not of Divine , but of Positive and Humane right : But that traditions should be obtruded for Articles of Religion , parts of Worship , or parcels of Gods word beside the Scriptures , and such Doctrines as are either in Scriptures expresly , or by good inference we have reason to gainsay .

Here is a good will , to make all Popish Traditions that are only beside , not contrary to Scripture ( and in the Popish way all are only Formalists acknowledge additions to the word of God , contra●y to Deut 4. 2. & 12. 32. The same way that Papists do . beside Scripture ) as Lawfull , as our Ceremoniall additions , so they be not urged as parts of Canonicall Scripture : Well , the places Deut. 4. & 12. Prov. 30. Rev. 22. ( say our Masters of mutable Policy ) forbid only Scripturall , or Canonicall additions , not Ceremonial additions : But I wonder who took on them to adde additionals Scripturall : if Baals Priests should adde a worship of Iehovah , and not equall it with Scripture , nor obtrude it as a part of Moses's Books , by this means they should not violate this precept : Thou shalt not adde to the word , &c. 2. Additions explaining the Word , or beside the Word , as Crossing the bread in the Lords-Supper are Lawfull , only additions corrupting , or detracting from the word , and everting the sense of it , are here forbidden , and in effect these are detractions from the word , and so no additions at all by this distinction are forbidden , but only detractions : The word for all this wil not be mocked , it saith , Thou shalt not add , Thou shalt not diminish .

But the truth is , a Nation of Papists answer this very thing for their Traditions . 1. Bishop Ans. to the 2. part of Refor . Catho . of Trad. § . 5. pag. 848. The words signifie no more , but that we must not either by addition , or substraction , change or pervert Gods Commandments , be they written , or unwritten : Else why were the Books of the Old Testament written afterward ; if God had forbidden any more to be written or taught , beside ▪ that one Book of Deutronomy ? Shall we think that none of the Prophets that lived and wrote many Volumns after this , had read these words , or understood them not , or did wilfully transgresse them ? D. Abbot answereth , What the Prophets wrote , serve to explain the Law , they added no point of Doctrine to Moses Law , for Exod. 24 , 4. Moses wrote all the words of God , Deut. 31. 9 , 10. Moses wrote this Law , then he wrote not a part of the Law , and left another part unwritten . The Iesuit Tannerus answereth the same in terminis with the Formalists : Colloquio Ratisbonensi foll. 11. & 13. D. Gretserus , ad dicta , Resp. Prohiberi additionem quae repugnet verbo scripto , non autem illam , quae verbo scripto est consentanea cujusmodi sunt traditiones — Post pentateuchum accesserunt libri josue , Prophetarum , &c. Tamen nemo reprehendit , quia illi libri fuerunt consentanei sacrae Scripturae : Additions contrary ( say they ) to the word are forbidden , not such as agree with the word , such as are all the traditions of the Church ; for after Deutronomy were written the Books of Ioshua and the Prophets ; so Cajetan . Coment in Loc. Prohibemur ne ●ingamus contineri in lege , quod in ea non continetur , nec subtrahamus , quod in ea continetur , Gloss. Interline : Non prohibet veritatem veritati addere , sed falsitatem omnino removet . Lira . Hic prohibetur additio depr●vans intellectum legis , non autem additio declarns aut clucidans , Tostatus in Loc. Q. 2. Ille ( pecat ) qui addit , addit tanquam aliquid de textu , vel necessarium , sicut alia qu● sunt in textu velut dictum a spiritu sancto , & hoc vocatur propriè addere . Formalists ( as Dr. Morton say ) It is sin to adde to the word any thing , as a part of the written word , as if Ceremonies were a part of the written Scripture , and spoken by the immediate inspiring spirit that dyteth Canonick Scripture , they come only a● Arbitrary and ambulatory adjuncts of Worship from the ordinary spirit of the Church , and are not added as necessary parts of Scripture , or as Doctrinals ; so Papists say , their traditions are not additions to the written word , nor necessary parts of the written Scripture , but inferiour to the Scripture . 1. They say their Traditions are no part of the written word or Scripture ; for they divide the word of God in two parts , as Bellarmine , Turrian , Tannerus , Stapleton , Becanus , all of them say , Aliud est verbum dei scriptum & dicitur Scriptura sacra , aliud est verbum dei non scriptum , & dicitur ecclesiae traditio ; There is one word of God written , called the holy Scripture ; And there is another word of God not written , and it is called the Tradition of the Church .

Now their Tradition is no more a part of the Scripture ( but another part of the word of God contradistinguished from Scripture ) then the body is a part of the soul , or Scotland a part of England , for both England and Scotland are collaterall parts of great Brittain ; the Scripture ( say they ) is the unperfect rule of Faith , and not the compleat will of God , as touching Faith or manners , but Scripture and Tradition together , are the perfect and totall rule : so say Formalists , that Scripture is the compleat and perfect rule of Faith and manners to regulate all our Morall acts ; But the other part of the distinction is , that Scripture is not a compleat and full rule to regulate all our Morall Acts whatsoever , whither of Faith or manners or Church-Policy , as it is no rule to my conscience and practise to believe , for orders , cause and obedience to my Superiours , and for decency that I am to wear a Religious significant linnen creature called a Surplice , or not to wear it , or that I am to excercise , or not exercise that grave action of drawing my thumb Crosse the Air above the face of a Baptized Childe while I baptize , to betoken his dedication to Christs service : And hitherto neither Traditions , nor Positives of Church-Policy are added , as necessary parts of written Scripture : 2. Traditions are not added to the Scripture , by Papists , as coming from the immediatly inspiring spirit that dyted and wrote Scripture , more then our Ceremoniall Positives of policy : It s true , Papists say they come from an infallible spirit : But Formalists ( I hope ) refer not their unwritten Positives to so noble blood ; yet in this , they agree that Traditions are not added by them , as descending from the immediate inspiring spirit of written Scripture : Therefore Cornelius a Lapide saith , Non addetis ad verbum quod vobis loquor , aliquid , scilicet tanquam meum , vel a me dictum aut jussum , nulli enim homini licet prescripta aut precepta sua pro preceptis a deo ( a spiritu sancto immediatè inspirante ) dictatis , aut pro Scripturis sacris addere ; It is not lawfull for any man to adde to the word any thing of his own , as his own , or as spoken and commanded by himself : For no man may broach his own injunctions and precepts , as if they were the precepts taught by the immediate inspiring spirit , speaking in the Scriptures . Hence Papists teach that their Traditions flow from a little lower Spring , then from the immediately inspiring Scripturall spirit ; So I make this good from famous Iesuites ; Cornelius a Lapide , in Deut. 4. 1 , 2. saith , Sed et ipsi judaei multa addiderunt legi , ut coelaturas , omnemque ornatum templi ; ut festum sortium sub Eester , festum dati ignis , festum Encaeniorum &c. Hec enim non a de● , sed a judaeis sancita et instituta sunt , denique hec non sunt addita , sed potius inclusa legi dei : Quia Lex jubet obedire parentibus , Magistratibu● , pontificibus eorumque legibus . The Jews ( saith he , objecting the instances of Formalists ) added many things to the Law , as the ingraving and adorning of the Temple , the feast of Purim , of Dedication &c. And these traditions were not ordained and instituted by God ( Ergo , not by the immediate inspiring spirit , as is the Holy Scripture ) but by the Iews , and they were not added to the Law , but included in the Law , because the Law biddeth obey Superiors and their Laws ; whence it is evident , that these very Ceremoniall traditions of Papists , for which Formalists contend , are not added to the word as coming from God , or the immediatly inspiring spirit that diteth scripture ; but from the Church , without warrant of Scripture , just as Popish traditions , which we count unlawfull additions to the word . And Tannerus the Iesuit saith , Tom. 3. in 22. de fide , spe et cha. dis. 1. de fide Q. 1. Dub. 8. That the assistance of the spirit that the Church hath in proposing unwritten traditions , requireth no positive inspiration or speech made by God to the Church ; but it is enough that the Church have a very negativehelp of God only , by which she is permitted not to erre : His words are these : Nam assistentia illa dei , quà ecclesiae adest , ne ejusmodo rebus fidei ( in traditionibus non scriptis ) proponendis erret , por se non dicit , nec requirit positivam inspirationem , se● , locu●●on●m Divinam ipsi ecclesiae factam , sed contenta est quovis auxilio dei etiam mere negativo , quo fit ut ecclesia ijs in rebuus non sinatur errare : Cum tamen nova revelatio utique novam inspirrtionem seu Locutionem dei aliquid positivè notificantem significet . And the like saith Malderus , in 22. de virtu . Theolog. That , though traditions come from an infallible spirit , no lesse then Scripture ; yet traditions are the Word of God , because they are heard and constantly believed : But the Holy Scripture is the Word of God , because written by the inspiration of the holy spirit . Q. 2. Art. 1. Dub. 4. pag. 83. And therefore he maketh two sorts of traditions , some meerly Divine , which the Apostles received either immediately from the Holy Ghost , or from the mouth of Christ , as those touching the matter and form of the Sacraments : Others ( saith he ) are properly Apostolick , as those touching the Lent Fast , instituted by the Apostles . ib. tract . de trad. Q. Vnic . Dub. 1. Traditiones ( inquit ) per apostolos traditae , aliae sunt Divin● , quas immediatè ipsi a spiritu sancto dictante , v●l ex ore Christi acceperunt ; ut de materia et potissimum de formis sacramentorum ; aliae autem propri● dicuntur Apostolica , ut de Iejunijo Quadragesimali , quod Apostoli I●stituerunt . Hence it is evident , if Papists cannot but be condemned of impious additions to the Scriptures , by these places , Deut. 4. Deut. 12. Formalists are equally deep in the same crime : and the same is the answer of Malderus , ibid. Dub. 2. vetat . Apoc. 22. Ne quis audeat Divinam prophetiam depravare , assuendo aliquid aut abradendo . Turrianus , tom . de fide . spe . et cha. de traditio . disp. 20. Dub. 2. pag. 255. Respondetur Joannem planè probibere corruptionem Libri illius , non tamen prohibet ne alij Libri scribantur , vel alia Dogmata tradantur . Stapletonus , Relect. Prin. fidei Doct. Contaver . 4. q. 1 ▪ Art. 3. Sed non prohibet vel legis interpretationem per sacerdotes faciendam ( imò hoc disertè prescribit , Deut. 17. ) Vel aliquid aliud in fidem admittendum qúod lege scriptâ non contineatur . Alioqui quicquid postea prophet● predicaverunt , et Divinis Scripturis adjectum est , contra hoc dei mandatum factum censeri debet .

Learned D. Roynald Answereth , Apolog. Thes. de sac . Script . pag. 211 , 212. and saith : This very Law of Moses promiseth life Eternall to those that love the Lord with all their heart , and , that the Prophets added to the Writings of Moses , no Article of Faith necessary to be believed ▪ but did expound and apply to the use of the Church , in all the parts of piety and Religion , that which Moses had taught . Lorinus , followeth them in Deut. 4. 1. Christus ( inquit ) et Apostoli pentateucho , plura adjecerunt , immò in vetere Testamento , Iosue , Prophetae , Reges , Christ ( saith he ) and the Apostles added many things to the five Books of Moses ; yea , in the Old Testament , Ioshua , the Prophets and the Kings , David and Solomon , did also adde to Moses . But the truth is , suppose any should arise after Moses , not called of God to be a Canonick writer , Prophet , or Apostle , and should take on him to write Canonick Scripture , though his additions for matter were the same Orthodox and sound Doctrine of Faith and manners , which are contained in the Law of Moses and the Prophets ; he should violate this Commandment of God : Thou shalt not adde . For Scripture containeth more then the sound matter of Faith ; it containeth a formall , a heavenly form , stile , Majesty and expression of Language , which for the form , is sharper then a two edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart , Heb. 4. 12. If therefore , the Prophets and Apostles had not had a Commandment of God to write Canonick Scripture , which may be proved from many places of the Word , they could not have added Canonick Scripture to the writings of Moses . But the Answer of D. Roynald , is sufficient and valid against Papists , who hold that their Traditions are beside , not contrary to the Scripture ; just as Formalists do , who say the same for their unwritten Positives of Church-policy : But our Divines Answer , That traditions beside the Scripture , are also traditions against the Scripture , according to that , Gal. 1. 8. But if we or an Angel from Heaven preach any other Gospel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beside that which we have preached unto you , Let him be accursed : And Papists more ingenious then Formalists in this , confesse , That , if that of the Apostles , Gal. 1. 8. be not restricted to the written Word , but applyed to the Word of God in its Latitude , as it comprehendeth both the written word or Scripture , and the unwritten word or Traditions ; then beside the word is all one with this , contrary to the word , which Formalists constantly deny . For Lorinus the Jesuit saith , Comment. In Deut. 4. 2. Quo pacto Paulus Anathèma dicit , Gal. 1. 8. Iis , qui aliud Evangelizant preter id quod ipsi Evangelizaverit , id est , adversum et contrarium . So doth Cornelius a Lapide , and Estius expound the place , Gal. 1. 8. And they say , that Paul doth denounce a Curse against those that would bring in a new Religion and Judaism beside the Gospel : But withall , they teach , that the Traditions of the Church are not contrary to Scripture , but beside Scripture ; and that the Church which cannot e●re , and is led in all truth , can no more be accused of adding to the Scripture , then the Prophets , Apostles and Evangelists who wrote after Moses , can be accused of adding to Moses his writings ; because the Prophets , Apostles and Evangelists , had the same very warrant to write Canonick Scripture , that Moses had ; and so the Church hath the same warrant to adde Traditions to that which the Prophets , Evangelists and Apostles did write ; which they had to adde to Moses ; And therefore the Councel of Trent saith , S. 4. c. 1. That , unwritten traditions coming either from the mouth of Christ , or the ditement of the holy spirit , are to be recieved and Religiously Reverenced with the like pious affection and Reverence that the holy Scriptures are received , Pari pietatis affectu ac Reverentiâ ; And the truth is , laying down this ground , that the Scripture is unperfect , and not an adequat rule of Faith and manners , as Papists do ; then it must be inconsequent , that because Traditions are beside the Scripture , which is to to them but the half of the Word of God ; Yea , it followeth not , this Popish ground supposed , that Traditions are therefore contrary to the Scripture , because beside the Scripture , no more then it followeth that the Sacraments of the New Testament , Baptisme , and the Supper of the Lord , in all their positive Rites and Elements are not ordained and instituted in the Old Testament ; and in that sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , beside the Old Testament ; that therefore they are against the Old Testament ; though we should imagine they had been added in the New Testament , without all warrant of speciall direction from God , by the sole will of men ; or because some Ceremonials commanded of God , are not commanded in the Morall Law or Decalogue , either expresly or by consequence ; and so these Ceremonials , though instituted by the Lord , be beside the Morall Law ; that therefore they are contrary to the Morall Law : Yea , to come nearer , because the third Chapter of the Book of Genesis , containing the Doctrine of mans fall and misery , and Redemption by the promised seed , is beside the first and second Chapters of the same Book , it doth not follow that it is contrary , or that Moses adding the third Chapter , and all the rest of the five Books , did therefore ●ail against this precept , Thou shalt not adde to that which I command thee : for certain it is , that there are new Articles of Faith in the third chapter of Genesis , which are neither in the first two Chapters expresly , nor by just consequence ; but if the Church or any other of Jews or Gentiles should take upon them to adde the third Chapter of Genesis to the first and second , except they had the same warrant of Divine inspiration that Moses had to adde it , that addition had been contrary to the first two Chapters , and beside also , and a violation of the Commandment of not adding to the word ; so do Formalists and the Prelate Vsher in the place cited presuppose that the Scripture excludeth all Traditions of Papists , because the Scripture is perfect in all things belonging to faith and manners , but it excludeth not all Ceremonies , which are left to the disposition of the Church , and be not of Divine , but of Positive and humane Right : Hence it must infer the principle of Papists , that the Scripture is not perfect in all Morals , for it is a Morall of Decency and Religious signification , that a childe be dedicated to the service of Christ , by the sign of the crosse . Now what can be said to thi● , I know not , but that the sufficiency , and perfection of scripture doth no whit consist in holding forth Ceremonials ; but only in setting down doctrinals . Why ? and Papists say the same , that the scripture is perfect , though it teach us not any thing of tradionals in speciall , yet in generall it doth hold forth the traditions of the church .

So Tostat . Abulens . in Deut. 4. v. 2. ad lit . saith , Hic commendatur lex ex perfectione , quia perfecto , nec addi potest , nec auferri debet : Here the Law of God is commended ( saith he ) from its perfection , and that is perfect , to which nothing can be added , and from which nothing should be taken : Yea , so far forth is the scripture perfect , in the Articles of Faith , that Castro in summa . c. 8. Canus locor . Theolog. l. 2. c. 7. and l. 4. c. 4. and Tannerus tom . 3. in 22. disp. 1. de fide . Q. 1. dub . 7. saith , We are not now to wait for any new revelation of any verity unknown to the Apostles , Et nihil novi definiri ab ecclesia Apostolis incognitum , and all verities now revealed were implicitely believed by the Apostles , and contained in Vniversall generall precepts , as that the Saints are to be worshipped , that Canonicall Books containeth the word of God : the Bishops of Rome are the true successors of Peter , and Catholick pastors , &c. and he saith , Quod ecclesia non posset novum fidei articulum condere , communiter etiam docent Scholastici in 3. dis. 25. & he subscribeth to that truth of Vincentius Lyrinensis , c. 17. In ecclesia nulla nova Dogmata procudi , sed pretiosam divini Dogmatis Gemmam exsculpi , fideliter cooptari , adornari sapienter , ut intelligatur illustrius , quod antea obscurius credebatur : No new points of saith , or manners are forged in the Church , but the precious pearl of divine truth is in it polished , faithfully applied and wisely illustrated , that they may be more clearly understood , which before was more obscurely beleeved ; so that to say , the perfection of scripture consisteth not in particularizing all the small positives of policy , is no more then Papists say of the perfection of the scripture in their traditions . 2. Moses speaketh both of the Morall and Ceremoniall Law , called by the names of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Statutes rights , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Judgements and Laws whatsoever extolled by David , Psal. 119. As his delight , his joy , his heritage , his songs in the house of his pilgrimages , and of both he saith , that there is life in keeping them : Now the Ceremonies of Moses had an exceeding great excellency in looking to Christ , and being shadows of good things to come , Heb. 10. 1. And our Ceremonies have the same aspect upon Christ : Why ? but the day of the commemoration of Christs Death , Nativity , Ascension ; Dedication to Christ , by a Crosse in the Aire , should have the same influence and impression on our hearts ( if they be lawfull ) that the like Ceremonies and Laws had upon Davids spirit , Christ being the object and soul of both ? 2. Of these Ceremonies and Laws , Moses faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. 6. for this is your wisdom , and your understanding in the sight of the Nations : Why ? but these same Ceremonies looking with a broader and fuller face on Christ already come ( if Christ have put any life of lawfulnesse in them ) then their dim shadows of old , should also be our : wisdom in the hearing of Pagans , who know not God ? 3. It is a wonder to me that the learned Master Prynne should say that the place , Deut. 4. speaketh nothing of Church-Government and Ceremonies , but only of Doctrines of Canonicall Books : For that is as much as to say the place speaketh nothing of Divine Ceremonies , but only of divine Ceremonies , for what a number of Divine Ceremonies and Laws are in the Law of Moses , which were given by the Lord himself ? as is clear by the words , ver. 1. Now therefore hearken , O Israel , unto the Statutes and judgements that I teach you , that ye may live , and v. 5. Behold I have taught you Statutes and judgments , which the Lord my God commanded me , v. 8. And what nation is there so great , that hath statutes and judgements so Righteous , as all this Law which I set before you this day ? Now of all this Law the Lord saith , v. 2. Ye shall not adde unto the Word which I commanded you , Neither shall ey diminish . The Learned and Reverend Mr Prynne , must restrict this word of the Law , which can admit of no addition , to some speciall Law , either the Morall only , or the judiciall and Ceremoniall only , not to the former ; for then additions to the Decalogue only , should be forbidden ; this never man taught : Stapleton , indeed , Relect. Prin. fid. Doctrin , cont. 4. Q. 1. Art. 3. restricteth it to the Ceremoniall Law only ; but Moses maketh it a Law as large , v. 2. as the word which God Commandeth : And , as ( saith he ) v. 5. the statutes and the judgements which the Lord Commanded me , v. 8. All this Law , Deut. 31. 9. This written Law delivered to the Priests and kept in the Ark , the Law that all Israel heard read , v. 11. Of which it is said , v. 24. When Moses had made an end of writing of the words of this Law in a Book , untill they were finished . Now this was the whole five Books of Moses : And were there nothing of Church-Government in Moses Law ? What shall we then say of the High Priest , his calling , Office , habit , of the Priests , Levites , their charge , calling , attire , of the Law of the Leaper , his healing , his extrusion out of the Camp , of the Law of those that were defiled with the dead , of their qualification who were to be Circumcised , who were to eat the Passeover , or who not , who were to enter into the house of God , and Congregation , who not ; not a few of these , touching Church-Government , are included in the Law that God Commanded Israel , as their wisdom . 4. That there were many additions made to the service of God in the Temple , not mentioned by Moses , is nothing to purpose , except it be proved that these additions were made by the Church , without any word of God , the con●rary whereof is evident , for the Temple and whole patern thereof , was delivered in writing by the Lord to David , 1 Chron. 28. 11. 19. If Formalists will have no Laws made but by Moses , as the only Law-giver , they have as good reason to say , That Moses was the only Canonick writer , and none but he , which is absurd . Or , 2. That Moses by his own spirit was a Law-giver , and had active influence in excogitating the Law ; We conceive that Protestants are to own this Doctrine , which Tostatus imputes to us as Hereticks , Com. in Loc. Q. 2. Quasi Moses nudus minister & relator verborum ( dti ) Moses and Canonick writers , are not Law-givers under God , but organs of God in writing , & meer reporters of the Law of God . esset , & non legem conderet : As if Moses were a meer servant , and a naked reporter of the Lords Law and words , and not a Law-maker . For in the making of Laws and Divine institutions , we judge that all the Canonick writers were meer patients , as the people are ; for God is the Commander , and Moses the person Commanded , and a meer servant , Deut. 4. 5. Mal. 4. 4. Heb. 3. 3 , 4 , 5. And Moses and all Canonick writers were only to receive the word at Gods mouth , and to hear it , Ezek. 3. 8. As meer servants ; and in this the Church of Prophets and of Apostles , and the Church that now is , were alike : I know no Authority of the one above the other . Indeed , in writing and relating to the Church , the will of God , and the Scriptures ; Canonick writers are agents inspired with the Holy spirit , immediately breathing on them in Prophecying and in writing Scripture . But the Proclaimer of a Law , as such hath no influence in making the Law : Let it be also remembred , that as Papists Papists say , that the Chrch is limited in making Ceremonies , both in matter and number , and so do Forma lists . say two things to the place , so do Formalists . 1. That it is not against Ceremonies . 2. That the Church is limited in making Ceremonies beside the Word , that they may not make them too numerous and burdensome : This I make good in the words of a famous Iesuit , who citeth the words of a Learned Papist , approving them .

Lorinus , Coment . in Loc. Refellit idem Oleaster Hereticos hinc inserentes institui , non , posse Ceremonias ac ritus novos circa cultum dei : Quam vis ipse optat moderationem in preceptis ac censuris , ut facilius & suavius possint servari : To whom I oppose that golden sentence of a man , endued with the spirit of God above any Papist . Calvin . Com. in Deut. 4. v. 2. Insignis locus , quo apertè damnatur quicquid hominum ingenio excogitari potest . Ibid. Quoniam preposter â lasciviâ rapitur totus ferè mundus ad cultus fictitios , qui tamen precise une verbo damnantur , ubi deus ita jubet suos acquiescere positae legi , ne justiores esse appetant , quam illic docentur . All Worship is precisely condemned here , or any thing devised about the Worship by the wit of men . I would here meet with a Grand exception of Mr. Hooker , Eccles. Polic. 3. Book , pag. 111. Their distinction of matters of substance , and of circumstance , though true , will not serve ; for be they great things , or be they small , if God have Commanded them in the Gospel , and ( if ) his Commanding them in the Gospel do make them unchangeable , there is no reason that we should change the one more then the other ; if the authority of the maker do prove their unchangeablenesse which God hath made , then must all Laws which he hath made , be necessarily for ever permanent , though they be but of circumstances only , and not of Substance .

Ans. 1. Our distinction of matters of substance and circumstance rightly taken , will serve the turn : But the mistake is , in that 1. Many things are but circumstances of worship , such as are Positives and Religious significant Ceremonies to Formalists , that are not so to us , for to wear a surplice in sacrificing to Jupiter , were to make the Act of wearing that Religious habit , an act of Religious honouring of Jupiter , but to wear Surplice and to sacrifice in that habit to Iupiter at eight of clock in the morning , rather then at ten , in this place Physicall , rather then this , is no worshipping of Iupiter , but a meer Physicall circumstance , neither up , nor down to the worship , and time and place Physicall , are neither worship , nor Religious means of worship : 2. Time , and Place , Name , Country , Form , Figure , Habit or Garments , to hold off injuries of Sun and Heaven as such ●re never commanded , never forbidden of God , and therefore the change of these circumstances can be no change of a Commandment of God : We never advanced circumstances , as such to the orbe and spheare of Morals ; Formalists do so advance their Ceremonies , and therefore if God command Surplice , though by the intervening authority of his Church , such cannot be altered , except God command to alter the Religious signification of white linnen , but we know not where God hath commanded the alteration of any Ceremonies , except that , the Lords coming in the flesh , as a thing to come , must alter all Ceremonies which shadow forth Christ to come , when the body Christ is come already : Let us know such a ground for alteration of corner Cap , Altar , Surplice , except to drive such Oxen out of the Temple . 3. We hold that the Lords commanding such a thing in the Gospel , is a reason why it should be necessarily permanent for ever , except the Lord hath commanded it should be for a time only , as he commanded Moses's Ceremonies , and so Gods Authority of commanding a thing to be unchangeably in his worship , is a reason why it should be unchangeably in his worship ; and his commanding any thing to be for a time only , and alterably in his worship , is a reason why it should be for a time only , & alterably in his worship ; so to us Gods Commandment is a reason , why his own Ceremonies and Sacraments of the New Testament should be in the Church , because the Law-giver hath in scripture commanded them to be : and the reason why Hookers surplice and crossing should not be , is because he hath commanded no such thing : Now the reasons of alteration of any Laws in the Gospel , is from God , never from the Church : as 1. If God immediately inspire Moses to make a tabernacle , and thereafter inspire David and Solomon to make the Temple in the place of the tabernacle , and give them no Commandment for a tabernacle , its evident that God hath altered and removed the Tabernacle , and that the alteration is not from David nor Solomon : 2. If God command types and Ceremonies to be in his Church , till the body Christ come , Col. 2. 17. then when Christ is come , and his coming sufficiently published to the world , then are his own Ceremonies altered , and removed ; but not by Four wayes positives are alterable by God only . the discretion of Peter and Paul , or the Church , but by God himself . 3. When God commandeth such Offices to be in his house , which dependeth immediately upon his own immediate will of giving gifts essentially required to these Offices , then these offices are so long in his Church , as God is pleased by his immediate will to give these gifts ; and when God denyeth these gifts essentially requisite , sure it is , his immediate wil hath altered and removed the office , not the will of the Church , so the Lord hath alterd and removed these Offices and gifts of Apostles , who could speak with tongues , and seal their doctrine with Miracles , Evangelists , Prophets extraordinarily inspired , gifts of healing , &c. 4. Some things are not matters of worship at all , but of goods , as the community of goods , love-Feasts , All things though never so smal , are a like unalterable , if they be stamped with Gods authority ▪ speaking in the Scripture . matters of civill conversation , these are only in their morality , as touching distribution to the necessities of the Saints , and brotherly kindenesse , unalterable , and no otherwise .

Now for these things that are smaller or weightier , we hold they are not in their weightinesse or smallnesse of importance to be considered , but as the Authority of God hath imprinted a necessity on them , so are they obligatory to us : I am obliged to receive this as scripture , that Paul left his cloak at Troas ; no lesse then this , Christ came into the world to save sinners , in regard of Canonicall authority stamped upon both : R. Hooker with other Formalists , Will have the lightnesse of matter to make the Law alterable : Truly to eat of the Tree of knowledge of good and ill , being put in the ballance with the love of God in it self , is but a light thing ; yet the breach of that Law involved all the world in condemnation .

And what else is this , but that which Papists say , that there be two sort of things in scripture ? so saith Cornelius a Lapide Comem . on 2 Tim. 3. 16. 1. The Law and the Prophets , these God revealed and dyted to Moses and the Prophets ; but there are other things in Scripture , as Histories and morall exhortations , which Canonick writers learned either by hearing , seeing , reading or meditation , there was no need these should be dyted , by the inspiration of the holy Spirit , for they know them themselves , though they were assisted : 2. Excited by the holy spirit to write ; Conceptum , & memoriam eorum quae sciebant , non iis suggessit spiritus sanctus , sed inspiravit ut hunc potius conceptum , quam illum scriberent , & omnes eorum sententias & conceptus ordinavit , digessit , & direxit spiritus sanctus , v. g. Vt hanc sententiam primò , illam secundò , aliam tertiò collocarent : Yet Estius saith on the place , The Scriptures are given by divine inspiration , ita ut non solum sententiae , sed & verba singula & verborum ordo , ac tota dispositio fit a deo , tanquam per seipsum loquente ac ▪ scribente : So as not only the sentences , but every word , and the order and disposition of words is of , or from God , as if he were speaking and writing himself .

Now for the additions Canonicall , that the Prophets and Apostles By what authority Canonicall additions of the Prophets and Apostles were added to the Books of Moses . made to the writing of Moses : I hope Papists and Formalists cannot with any forehead alledge them , to prove that the Church may adde Traditions , and alterable Positives of Church-Policy to the written word of God , except upon the same ground , they conclude , That the Church now hath the same immediatly inspired spirit , that the Prophets and Apostles had , and that our Prelats saw the visions of God , when they saw but the visiones aulae ; the visions of Court , and that their calling was , as Pauls was , Gal. 1. 1. not of men , neither by men , but by Iesus Christ : When as it is not by Divine right , and was both of the King , and by Court : 2. Except they infer that the Church that now is , may adde Canonicall and Scripturall additions to the Scripture ; for such additions the Prophets and Apostles added to the writings of Moses : and 3. that that precept , Thou shalt not adde , &c. was given to the Lord himself to binde up his hands , that no Canonick Scripture should ever be , but the only writings of Moses , which is ( as some write ) the dream of Saduces , whereas inhibition is given to the Church of God , not to God himself , for what the Prophets and Apostles added , God himself added ; yea , to me it is a doubt ( while I be better informed ) if the Lord did ever give any power of adding to his Scripture at all , without his own immediate inspiration , to either Prophet or Apostle ; or that God did never command Moses , or Prophet or Apostle to write Canonick Scripture of their own head , or that his Commandment to write Scripture , was any other then an immediate inspiration , which essentially did include every syllable and word that the Apostles and Prophets were to write : For I do not coaceive , that 1. God gave to Apostles and Prophets power to devise a Gospel and write it : I suppose Angels or men could not have devised it ; yea , that they could no more have devised the very Law of nature , then they could create such a piece , as a reasonable soul , which to me is a rare and curious book , on which essentially is written by the immediate finger of God , that naturall Theology , that we had in our first creation . 2. I do not conceive , that as Princes and Canonick writers how immediatly led by God . Nobles do give the Contents , or rude thoughts of a curious Epistle to a Forraign Prince , to their Secretary , and go to bed and sleep , and leaves it to the wit and eloquence of the Secretary , to put it in forme and stile , and then signes it , and seals it without any more ado ; so the Lord gave the rude draughts of Law and Gospel , and all the pins of Tabernacle and Temple , Church-officers , and Government , and left it to the wit and eloquence of Shepherds , Heardsmen , Fishers , such as were the Prophets , Moses , David , Amos ; and Peter and divers of the Apostles , who were unlettered men , to write words and stile as they pleased , but that in writing every jot , tittle , or word of Scripture , they were immediatly inspired , as touching the matter , words , phrases , expression , order , method , majesty , stile and all : So I think they were but Organs , the mouth , pen and Amanuenses ; God as it were , immediately dyting , and leading their hand at the pen , Deut 4. 5. Deut. 31. 24 , 25 , 26. Mal. 4. 4. 2 Pet. 1. 19. 20 , 21. 2 Tim. 3. 16. Gal. 1. 11 , 12. 1 Cor. 11. 23. so Luk. 1. 70. God borrowed the mouth of the Prophets ; As he spake by the mouth of his holy Prophets , which hath been since the world began : Now when we ask from Prelates what sort of additionall , or accidentall worship , touching Surplice , Crosse , and other Religious Positives of Church ▪ Policy , it is , that they are warranted to adde to the word , and how they are distinguished from Scriptures , Doctrinals : They give us these Characters of it , 1. God is the Author of Doctrinals , and hath expressed them fully in scripture : But the The Characters of Formalists , Ceremonies , & Papists Traditions one and the same . Church is the Author of their Accidentals , and this is essentiall to it , that it is not specified particularly in scripture , as Bread and Wine , Taking and Eating in the Lords Supper is ; for then it should be a Doctrinall point , and not Accidentall . 2. It is not in the particular a point of faith and manners , as Doctrinals are : But hear the very Language of Papists ; for Papists putteth this essentiall Character on their Tradition , that it is not written , but by word of mouth derived from the Apostles , and so distinguished from the written word ; for if it were written in scripture , it should not be a Tradition .

So the Jesuit Malderus , in 22. tom . de virtut. de obj. fidei Q. 1. Dub. 3. Pro Apostolica traditione habendum est , quod eum non inveneatur in Divinis literis , tamen Vniversa tenet ecclesia , nec consiliis institutum , sed semper retentum 2. That the Traditions are necessary , and how far Papists do clear , as I have before said ; for the Church may coin no Articles of faith , these are all in Scripture . For the Iews two Suppers , and their additions to the passeover , as Hooker saith , and their fasting till the sixth hour every Feast day , we reject as dreams , because they are not warranted by any word of institution ; not to adde , that the Church of the Jews never took on them to command the observation of these forgeries , under the pain of Church-censures , as Papists and prelats did their Crossing and their Surplice .

Hooker saith , A Question it is , whither containing in Scripture , 1 Book , eccles. Pol. p. 42. do import expresse setting down in plain terms , or else comprehending in such sort , that by reason , we may thence conclude all things which are necessary to salvation . The Faith of the Trinity , the Co-eternity of the Son with the Father , are not the former way in Scripture ; for the other , let us not think , that as long as the World doth indure , the wit of man shall be able to sound to the bottom of that which may be concluded out of Scripture . — Traditions we do not reject , because they are not Pag. 44. in Scripture ; but because they are neither in Scripture , nor can otherwise sufficiently , by any reason , be proved to be of God . That which is of God , and may be evidently proved to be so , we deny not ; but it hath in its kinde , although unwritten , yet the self same force and authority with the Written Laws of God . — Such as are alterable Rites and Cystomes , for being Apostolicall , it is not the manner of delivering them to the Church ; but the Author from whom they proceed , which gave them their force and credit .

Ans. 1. The consequences of Scriptures are doublesse many , and What is it to be contained in Scripture , and how far it maketh any thing unlawfull according to Hooker . more then are known to us , and the particulars of that Government that we contend for , are in Scripture , that is , there should be no Government , but what is either expresly in Scripture , or may be made our , by just consequence , we believe , if they cannot be proved from Scripture , let them fall as mens hay and stubble . But in the mean time , these are two different questions : Whither there be an immutable Platform of Discipline in the Word ? Or whither ours be the only Platform and no other ? If we carry the first , Ceremonies must fall . And certainly , in all reason , we are on the surest side : If we cannot observe all that is written , it is not like that God hath laid upon us unwritten burdens . 2. Hooker doth not reject all the Popish Traditions , as our Divines Reformed do ; because they are not warranted by the Word ; so , that if the Images of God and Christ , and the Worshipping of them , and Purgatory , and the Supremacy of the Pope , can be proved to be of God , though they be no more in Scripture , then Crossing and Surplice ; then would he receive all these , as Having the self same force and authority with the Written Laws . Now we know no other weightier Argument to prove there 's no Purgatory , but because the scripture speaketh of Heaven and Hell , and is silent of Purgatory . 2. That naturall reason can warrant a positive instituted Worship , such as Surplice , betokening Pastorall Holinesse , without any Scripture , is a great untruth ▪ for naturall reason may warrant new Sacraments , as well as new Sacramentals . 3. If Traditions have their force and credit from God , not from the manner of delivering them , that is , from being contained in scripture , or not contained in it ; then certainly they must be of the same Divine necessity with scripture : For whither Christ Command that the Baereans believe in the Messiah , by the Vocall Preaching of Paul , or by the written scriptures of the Prophets and Apostles , it is all one , it is the same word , and coming from Christ , must be of the same Divine authority : But this is to beg the question , for that we are to believe no unwritten tradition ; because it is unwritten , to have the self same force and authority with the Written Laws of God . For Lorinus , Cornelius a Lapide , Com. in 4. Deuter. Estius , Com. in . 2. Thes 2. 15. Bellarmine , Tannerus , Malderus , Becanus , say , Whither the Lord deliver his minde to us in his Written Scripture , or by Tradition , it is still the Word of God , and hath authority from God . But the truth is , to us it is not the Word of God , if it be not a part of the Counsel of God written in Moses , or the Prophets and Apostles ; for though the Word have authority only from God , not from the Church , nor from men , or the manner of delivering of it , by word or writ ; yet we with the Fathers and Protestant Divines , and evidence of scripture , stand to that The Fathers teach that all things in Worship , are to be rejected that are no● in scripture of Basilius , Homil. 29. Advers. c●l●mnian●es . S. Trinit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Believe what are written , what are not written ●eek not after : And so , seek not after Sur●lice , Crossi●g , and the like : And that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Every word ( and so this , That Crossing Surplice , are Religious signes of spirituall duties ) and every thing or action , must be made good by the Testimony of the heavenly inspired Scripture ; these things that are good ( and so Religiously Basil . in Ethicis , Reg 26. decent and significant ) may be fully confirmed , and these that are evil , corfounded : And to us , for our Faith and practise , if it be not Law and Testimony , it is darknesse , and not light . And as Gregor. Nyssen . the Brother of Basyl saith , Dialog. de anim . et Resurrect. tom. 2. ed. Grecola● . pag. 639. Edit. Gre● . pag. 325. That only must be acknowledged for truth , in which is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the seal of the Scriptures Testimony , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And how shall it Cyril Alex. Glaphyro in G●●t . l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . be true to us i● Scripture say it not ? Or how shall it appear to us to be from God ? For Cyril Alexandrin . saith , What the holy Scripture saith not ( such as are your Positives of mens devising ) how shall we receive it , and account it , amongst things that are true ? And it is not that which Hereticks of old said , for their Heresies to say ( ●s Hooker doth ) that any thing may be proved to be of God , which is not written in Scripture : For saith Hieronimus , in Hag. c. 1. Sed & alia quae absque authoritate & testimoniis Scripturarum , quasi Traditione Apostolica sponte reperiunt atque confingunt , percutit Gladius dei . The Scripture doth bar the door upon Hereticks , saith Chrysostome , — And he is a Theef that taketh another unlawfull way then Chrys. hom . 10. in Ioan. 59. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Scripture . And by what Argument can reason without Scripture prove that Crosse and Suplice are of God : But by that same reason , Papists without Scripture , can , and may prove their Traditions to be of God ? And if we admit reason , and exclude Scripture , it is as easie to prove their Traditions , as our Positive additions to Worship : And what Answers Papists give for their Traditions , to ●lude the power of Scripture , and evidence of Testimonies of fathers , all these same are given by Prelats for their additions ; to say nothing that Hooker asserteth unwritten Traditions to be Gods Word ; and in the very stile of the Councel of Trent , we are to acknowledge Traditions , though unwritten , yet to have the self same authority and force with the Written Laws of God . And shal the Surplice and Crosse Concilen ▪ Tridenti . c. 1. Sess. 4. Synodus traditiones ●ine scripto , atque scripturam paripictat is affectu , ac reverentia suscipit ac veneratur . Ibib. p. 46. and such stuffe , be of the self same force and authority with the Evangel according to Luke and John : But what wonder ? For Hooker holdeth , that we have no other way to know the scripture to be the Word of God , but by Tradition , which Popish Assertion holden by him and Chillingworth , to me , is to make the Traditions of men the object of our Faith .

Hooker : About things easie and manifest to all men by Common sense , there needeth no higher Consultation , because a man whose wisdom is for weighty affairs admired , would take it in some disdain to have his Counsel solemnly asked about a toy ; so the meannesse of some things is such , that to search the Scriptures of God for the ordering of them , were to derogate from the Reverend Authority of the Scripture , no lesse then they do , by whom Scriptures are in ordinary talking very idely applied unto vain and Childish trifles .

Ans. 1. It is a vain comparison to resemble God to an earthly wise It derogateth nothing from the honour of God in Scripture . that he be consulted in the meanest things . man in this ; for a King of Kings , such as Artaxerxes , if he were building a stately Palace for his Honour and Magnificence , would commit the drawing of it , the frame , the small pins , rings , bowles , to the wisdom of a Master of work , skilled in the Mathematicks , and not trouble his own Princely head with every small pin ; but this is because he is a man , and cometh short of the wisdom , skill , and learning of his servants . 2. Because , how his Honour and Magnificence be declared in every small pin of that Palace , is a businesse that taketh not much up the thoughts of a stately Prince . The contrary of both these are true in the Lord our God , his wisdom is above the wisdom of Moses , and Moses cannot frame a Tabernacle or a Temple for Gods Honour in the least pin or s●uffer , with such wisdom as the only wise God can do . 2. The Lord is more jealous and tender of his own Honour , in the meanes and smallest way of Illustrating of it : Yea , in the smallest Pin , then earthly Princes are , for earthly Princes may Communicate with their inferiours the glory of curious works set forth , as speaking monuments of their honour ; the Lord who will not give his glory to another ; never did communicate the glory of devising worship , or the Religious means of worshipping and honouring his glorious Majesty to men . 2. God hath thus ●ar condiscended in his wisdom , to speak particularly in written Oracles of every Pin , Ring , tittle , Officer of his house , of every Signe , Sacrament , Sacramentall never so mean and small ; Ergo , It is no derogation from the dignity of Scripture , to have a mouth to aske counsell , where God hath opened his mouth to give Counsell in written Oracles : 3. There is nothing positive in Gods worship so small , as that we may dare to take on us to devise it of our own head . 4. Hooker contradicteth himself ; he said the Ceremonies have their authority from God , and though unwritten have the self same force and authority with the written Laws of God , pag. 44. Here he will have the unwritten positives so small and far inferiour to written Scripture , that to aske for scripture to warrant such small toys , is to derogate from the reverend Authority and Dignity of the Scripture : so Ceremonies pag. 46. are but Toyes , unworthy to be written with Scripture , but p. 44. They have the self same force and authority with written Scripture .

Hooker . It is unpossible to be proved , that only the Schoole of Christ Hooker l. 2. p. 60. in his word is able to resolve us , what is good and evil : for what if it were true concerning things indifferent , that unlesse the word of the Lord had determined of the free use of them , there could have been no Lawfull use of them at all , which notwithstanding is untrue ; because it is not the Scriptures setting down things indifferent , but their not setting them down as necessary , that doth make them to be indifferent .

Ans. Then because the scrip●ure hath not forbidden the killing How things are in Scripture . of our children to God , as a ●alse worship against the second Commandment , but only as an act of Homicide against the sixth Commandment , and hath not forbidden all the Jewish Ceremonies , so they have a new signification to point forth Christ already come in the flesh , these must all be indifferent : For let Formalists give me a Scripture to prove , that Circumcision , killing of Children , sacrificing of Beasts , are any wayes forbidden in this notion , but in that they are not commanded , or set down in the word as not necessary ? 2. Such Divinity I have not read ; That only the Schoole of Christ is not able to resolve us what is good and evil : I mean Morally good and evil . For Hooker pag. 54. Book 2. saith , The controversie would end , in which we contend , that all our actions are ruled by the word : If 1. we would keep our selves within the compasse of morall actions , actions which have in them vice or vertue : 2. If we would not exact at their hands for every action , the knowledge of some place of Scripture , out of which we must stand bound to deduce it . Then it is like the School of Christ , the word can and doth teach us , what is a Morall action good or ill , an action in which there is vertue or vice ; and to me it is a wonder , that the Old and New Testament , which containeth an exact systeme and body of all Morals , whither naturall or Civill , or supernaturall , should not be the only rule of all Morals .

Now I finde that Mr. Hooker saith two things to this ; 1. That Scripture doth regulate all our Morall actions but not scripture only , Pag. 56. for the Law of nature , and the most concealed instincts of nature , and other principles may warrant our actions : We move , ( saith he ) we sleep , we take the Cup at the hand of our friend ; a number of things we often do , only to satisfie some naturall desire , without present expresse and actuall reference to any Commandment of God ; unto his glory , even these things are done which we naturally perform , and not only that which naturally and spiritually we do , for by every effect proceeding from the most concealed instincts of nature , his power is made manifest . But it doth not therefore follow , that of necessity we shall sin , unlesse we expresly intend the glory of God , in every such particular . Some actions super naturally morall , some morall naturally or civilly , others are mixt .

Ans. I speak of these more distinctly hereafter , here I answer , that as there be some actions in man purely and spiritually , but supernaturally morall , as to believe in Christ for Remission of sins , to love God in Christ : These the Gospel doth regulate . 2. There be some actions naturally morall in the substance of the act , as many things commanded , and forbidden in the Morall Law ; and these are to be regulated by the Law of nature and the Morall Law : 3. There be some actions mixed , as such actions in which nature , or concealed instincts of nature are the chief principles , yet in , and about these actions , as in their modification of time , place , and manner , and measure , there is a speciall morality , in regard of which they are to be ruled by the word , such mixed actions as these , that are mentioned by Hooker , As to move , sleep , take the cup at the hand of a friend , cannot be called simply morall , for to move may be purely naturall , as if a man against his will fall off a high place , or off a horse , to start in the sleep are so naturall , that I know not any morality in them ; but sure I am , for Nathaniel to come to Christ , which was also done by a naturall motion , is not a meer naturall action , proceeding from the most concealed instincts of nature ; so to sleep hath somewhat naturall in it , for beasts do sleep , beasts do move ; I grant they cannot take a cup at the hand of a friend , they cannot salute one another : ( It is Hookers instance ) but fancy sometimes in men do these , whereas conscience should do them : What is naturall in moving and sleeping , and what is common to men with beasts , I grant , Scripture doth not direct or regulate these acts of moving and sleeping ; we grant actions naturall and common to us , with beasts , need not the rule of the Word to regulate them : But this I must say ( I speak it , my Record is in Heaven , not to offend any ) Formalists , as such , and as Prelaticall , are irreligious and Profane : One of them asked a godly man , Will you have Scripture for giving your horse a peck of Oats , and for breaking winde , and easing or obeying nature ? And therefore they bring in these instances to make sport : But I conceive , sleeping moderately , to inable you to the service of God , as eating , drinking , that God may be glorified , 1 Cor. 10. 31. are also in the measure , & manner of doing , Morall , & so ruled by Scripture , and Scripture only , and not regulated by naturall instincts : But what is all this to the purpose ? are Surplice , Crossing , Saints-dayes , such actions as are common to us with beasts , as moving and sleeping are ? Or is there no more need that the Prelate be regulated in wearing his corner-Cap , his Surplice in Crossing , Some habituall reference to Scripture is required in all our Morall actions . then a beast is to be ruled by Scripture in moving , in sleeping , in eating grasse ?

2. Expresse and actuall reference and intention to every Commandment of God , or to Gods glory in every particular action ; I do not urge , a habituall reference and intention I conceive is holden forth to us in Scripture : 1 Cor. 10. 31. 3. God by every effect , proceeding from the most concealed instinct of nature is made manifest in his power . What then ? the power of God is manifest in the Swallows building her nest ; Ergo , neither the Swallow in building her nest , nor the Prelate in Crossing an Infant in Baptisme to dedicate him to Christ , have need of any expresse or actuall reference to any Commandment of God or Gods glory : Truly , it is a vain consequence in the latter part , except Hooker make Surplice , Crossing , and all the mutable Frame of Church-Government to proceed from the most concealed instincts of nature , which shall be n●w Divinity to both Protestants and Papists : And I pray you , what power of God is manifest in a Surplice ? I conceive it is a strong Argument against this mutable frame of Government , that it is not in the power of men to devise , what Positive signes they please , without the word to manifest the power , wisdom and other attributes of God : For what other thing doth the two Books opened to us , Psal. 19. The Book of Creation and Providence ; and the Book of the Scripture , but manifest God in his nature and works , and mans misery and Redemption in Christ ?

Now the Prelats and Papists devise a third blanke book of unwritten Traditions and mutable Ceremonials ▪ We see no Warrant for this book : 4. Hooker maketh a man in many Morall Actions , as in wearing a Surplice , in many actions flowing from concealed instincts of nature , as in moving , sleeping , like either the Philosophers , Civilian or Morall Athiest , or like a beast to act things , or to do by the meer instinct of nature . Whereas being created according to Gods Image , especially , he living in the visible Church , he is to do all his actions deliberate , even naturall and morall in Faith , and with a Warrant from scripture , to make good their Morality , Psa. 119. 9. Prov. 3. 23 , 24. 2 Cor. 5. 7. And truly Formalists give men in their Morals to live at random , and to walk , without taking heed to their wayes , according to Gods word .

Hooker . It sufficeth that our Morall actions be framed , according Book ● . Eccl. pol. p. 54. to the Law of reason ; the generall axiomes , rules , and principles of which being so frequent in holy Scripture , there is no let , but in that regard , oven out of Scripture , such duties may be deduced by some kinde of consequence ( as by long circuit of deduction it may be , that even all truth out of any truth may be concluded ) howbeit no man be bound in such sort to deduce all his actions out of Scripture , as if either the place be to him unknown , whereon they may be concluded , or the reference to that place , not presently considered of , the action shall in that be condemned as unlawfull .

Ans. 1. The Law of reason in Morals ( for of such we now speak ) is nothing but the Morall Law and will of God , contained fully in the Scriptures of the Old and New Testament ; and therefore is not to be divided from the Scriptures ; if a man be ruled in that , he is ruled by Scripture : for a great part of the Bible , of the Decalogue , is Printed in the reasonable soul ▪ of man : As when he loveth his Parents , obeyeth his superiors , saveth his Neighbour in extream danger of death , because he doth these according to the Law of Reason , shall it follow that these actions which are expresly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 2. 14. the things or duties of the Law , are not warranted by expresse Scripture , because they are done according to the Law of naturall reason ? I should think the contrary most true . 2. Such duties ( saith he ) Morall duties ( I hope he must mean ) to God and our Neighbour , may be deduced by some kinde of consequence out of Scripture : But by what consequence ? Such as to Argue , Quidlibet ex quolibet . The Catechisme taught me long ago of duties to God and my Neighbour , that they are taught in the ten Commandments . Now if some Morall duties to God and man be taught in the ten Commandments , and some not taught there : 1. Who made this distinction of duties ? None surely but the Prelats and the Papists ; if the Scripture warrant some duties to God and our Neighbour , and do not warrant some , the Scripture must be unperfect . 2. The warranting of actions that may be service to God , or will-worship , or homicide by no better ground then Surplice and Crosse , can be warranted , or by such a consequence , as you may deduce all truth out of any truth , is no warrant at all ; the Traditions of Papists may thus be warranted . 3. Nor is the action to be condemned , as unlawfull in it self , because the agent cannot see by what consequence it is warranted by Scripture , it followeth only to him that so doth , it is unlawfull , Rom. 14. 14. In that he doth Bonum , non benè , a thing lawfull , not lawfully . 4. It is unpossible to deduce all truth out of any truth : For then because the Sun riseth to day , it should follow , Ergo , Crosse and Surplice are Lawfull : I might as well deduce the contrary , Ergo , they are unlawfull .

Hooker : Some things are good in so mean a degree of goodnesse , 2. Book . p. 78. that men are only not disproved , nor disallowed of God for them , as , Eph. 5. 20. No man hateth his own flesh , Matth. 5. 46. If ye do good unto them that do so to you , the very Publicans themselves do as much : They are worse then Infidels that provide not for their own , 1. Tim. 5. 8. The light of nature alone , maketh these actions in the sight of God allowable . 2. Some things are required to salvation by way of direct , immediate and proper necessity finall , so that without performance of them , we cannot in ordinary course be saved . — In these , our chiefest direction is from Scipture , for nature is no sufficient director what we should do to attain life Eternall . 3. Some things although not so required of necessity , that to leave them undone excludeth from salvation , are yet of so great dignity and acceptation with God , that most ample reward is laid up in Heaven for them , as Matth. 10. A Cup of cold Water shall not go unrewarded : And the first Christians sold their possessions , and 1 Thess. 2. 7. 9. Paul would not be burdensome to the Thessalonians : Hence nothing can be evil that God approveth , and he approveth much more then he doth Command , and the precepts of the law of Nature may be otherwise known then by the Scripture , then the bare mandat of Scripture is not the only rule of all good and evil , in the actions of Morall men .

Ans. 1. The Popery in this Author ( in disputing for a Platform of Government ) that is up and down , and changeable at the will of men , made me first out of love with their way : for his first classe of things allowable by the light of Nature without Scripture , is far wide ; for Eph. 5. 20. That a man love his own flesh , is Commanded in the sixth Commandment , and the contrary forbidden : otherwise for a man to kill himself , which is self-hatred , should not be forbidden in Scripture , the very light of nature alone will forbid ungratitude in Publicans , and condemn a man that provideth not for his own : But that this light of nature excludeth Scripture and the Doctrine of Faith , is an untruth : for Hooker leaveth out the words that are in the Text , and most against his cause : He that provideth not for his own , is worse then an Infidel , and hath denied the Faith : Ergo , the Doctrine of Faith commandeth a man to provide for his own . What Morall goodnesse nature teacheth , that same doth the Morall Law teach , so the one excludeth not the other . 2. It is false , that Scripture only as con●adistinguished from the Law of Nature , doth direct us to Heaven : for both concurreth in a speciall manner , nor is the one exclusive of the other . 3. For his third classe it s expresly the Popish Works of supererogation , of which Hooker and Papists both give two Characters . 1. That they are not Commanded 2. That they merit a greater degree of glory : Both Works of Superogation holden by Hooker . are false : To give a Cup of cold water to a needy Disciple , is commanded in Scripture , Isa. 57. 9 , 10. Matth. 25. 41 , 42. And the contrary punished with everlasting fire in Hell : For Paul not to be burdensome to the Thessalonians , and not to take stipend or wages for Preaching , is commanded , for considering the condition that Paul was in , was , 1 Thess. 2. 6. To seek glory of men , was a thing forbidden in Scripture , and so the contrary cannot be a thing not commanded ; and not to be gentle , v. 7. As the servant of God ought to be , even to the enemies of the truth , 1 Tim. 2. 24. Not to be affectionately desirous to impart soul & Gospel and all , to those to whom he Preached , as it is v. 8. is a sin forbidden , and for the merit of increase of glory , it is a dream . Hence I draw an Argument against this mutable form of Government : The changeable Positives of this Government , such as Crossing , Surplice and the like , are none of these three enumerated by Hooker . 1. They are not warranted by the Law of nature , for then all Nations should know by the light of nature , that God is decently worshipped in Crosse and linnen Surplice , which is against experience . 2. That these Positives are not necessary to salvation , with a proper finall necessity , as I take , is granted by all . 3. I think Crosse and Surplice , cannot deserve a greater measure of glory : for Formalists deny either merit or efficacy to their Positives . The Jesuit Tannerus , confirmeth all which is said by Hooker , as did Aquinas before him : And E●ki●s in his conference with Luther , and Oecolampadius , who say , for imagery Tanner . in 22. to 3. disp. 5. de Relig. q. 2. Dub. 3. Aquinas 22. q. 25. Art. 3. Quando dicitur adorationem imaginum , non esse Scriptam adeoque non esse licitam in cultu dei respondetur . Apostoli familiari spiritus instinctu quaedam ecclesiis tradiderunt servanda , quae non reliquerunt in scriptis ; sed in observatione fidelium per successionem : Colloquio Helv●tiorum ita . Eckius , Collat. 44. concl . 4. Audet ▪ Hen. Linick disserit enim . Cont. Luther , Zwinglium ) dicere deum in nostris imaginibus Christianis nullam habere Complacentiam : Quis ●oe ei retulit , sacrae literae non contradicunt . and their Traditions ; that it is sufficient that the Church say such a thing is truth and to be done , and the scripture doth not gain-say it .

SECT. V.

Morall Obedience resolved ultimately in Scripture .

FOR farther light in this point , it is a Question : What is the formall object of our obedience in all our our Morall actions ? that is , Whether is the Faith practicall of our obedience , & the obedience itself , in all the externals of Church Government resolved in this ultimately and finally . This and this we do , and this point of Government Whither our obedience in Church-policy , be ultimately resolved in this saith the Lord , or in this saith the church . we believe and practise : because the Lord hath so appointed it , in an immutable Platform of Government in Scripture : or because the Church hath so appointed , or because there is an intrinsecall conveniency in the thing it self , which is discernable by the light of nature ? Ans. This Question is near of blood to the Controversie between Papists and us , concerning the formall object of our faith ▪ that is , Whither are we to believe the scripture to be the Word of God , because so saith the Church : or upon this objective ground , because the Lord so speaketh in his own Word : Now we hold , that scripture it self furnisheth light and faith of it self , from it self ; and that the Church doth but hold forth the light : as I see the light of the Candle , because of the light itself , not because of the Candlestick . Hence in this same very Question , the Iews were not to believe , that the smallest pin of the Tabernacle , or that any officer , High-Priest , Priest or Levite , were necessary , nor were they to obey in the smallest Ceremoniall observance ; because Moses and the Priests or Church , at their godly discretion , without Gods own speciall warrant said so : But , because so the Lord spake to Moses , so the Lord gave in writing to David and Solomon , 1 Chron. 28. 11. 19. And so must it be in the Church of the New Testament , in all the Positives of Government ; otherwise , if we observe Saints-dayes , and believe Crossing and Surplice , hath this Religious signification , because the Church saith so ; then is our obedience of conscience finally resolved in the Testimony of men so speaking , at their own discretion without any warrant of scripture . 2. To believe and obey in any Religious Positives , because it is the pleasure of men so to Command , is to be servants of men , and to make their will the formall reason of our obedience , which is unlawfull . If it be said , that we are to believe and Practise many things in naturall necessity , as to eat , move , sleep , and many circumstantials of Church-Policy , because the Law of naturall reason saith so ; and because there is an intrinsecall conveniency , and an aptitude to edifie , & to decore and beautifie in an orderly and a decent way the service of God , and not simply , because the Church saith so , nor yet because the Lord speaketh so in the Scripture , and therefore all our obedience is not Ultimately and finally resolved into the Testimony of the Scripture . I Answer , That there be some things that the Law of Nature commandeth , as to move , eat , sleepe ; and here with leave I distinguish Factum , the common practise of men from the jus , what men in conscience ought to do , as concerning the former , morall and naturall mens practise is all resolved in their own carnall will , and lusts , and so they eat , move and sleep , because nature , and carnall will , leadeth them thereinto , not because God in the Law of nature ( which I humbly conceive to be a part of the first elements and principles of the Morall Law , or Decalogue , and so a part of Scripture ) doth so warrant us to do ; and therefore the moving , eating , drinking of naturall Moralists , are materially lawfull and conforme to scripture , for God by the Law of nature commandeth both Heathen men , and pure Moralists within the visible Church , to do naturall acts of this kinde ; because the Lord hath revealed that to be his will in the Book of nature : But these Heathen do these acts , because they are suitable to their Lusts and carnall will , and not because God hath commanded them so to do in the Book of nature ; and this is their sin in the manner of doing though materially , Et quod substantiam actus , the action be good ; and the same is the sin of naturall men within the visible Church , and a greater sin ; for God not only commandeth them in the Law of nature , but also in Scripture to do all these naturall acts , because God hath revealed his will in these naturall actions , as they are morall to naturall men within the visible Church , both in the Law of nature , and in the scripture , and De jure they ought to obey , because God so commandeth in both , and in regard all within the visible Church , are obliged to all naturall actions in a spirituall way , though their eating , moving , sleeping be lawfull materially , Et quod substantiam actus , yet because they do them without any the least habituall reference to God , so commanding in natures Law and scripture , they are in the manner of doing , sinfull ; otherwise Formalists go on with Papists and Arminians to justifie the actions of the unregenerated , as simply Lawfull and good , though performed by them with no respect to God or his Commandment : 2. As concerning actions of Church-Policy , that cannot be warranted by the light of nature , and yet have intrinsecall conveniency and aptitude to edifie and decently to Accomodate the worship of God . I conceive these may be done , but not because the Church so commandeth , as if their commandment were the formall reason of our obedience , but because partly the light of the Law of reason , partly scripture doth warrant them ; but that Crosse and Surplice can be thus warranted is utterly denied : Again I conceive that there be two sort of positives in the externals of Government or worship : 1. Some Divine , as that there be in the Publique Worship , Prayers , Praising , Preaching , Sacraments , and these are substantials ; that there be such Officers , Pastors , Teachers , Elders and Deacons ; that there be such censures , as rebuking , Excommunication and the like , are morally Divine , or Divinely Morall : and when the Church formeth a Directory for worship and Government , the Directory it self is in the Form not simply Divine . And if it be said that neither the Church of the Jews , nor the Church Apostolique had more a written Directory , nor Two things in the externall worship . 1. Substantials . 2. Accidentals . they had a written Leiturgy or book of Common Prayers or Publick Church-service : I answer , nor had either the Iewish or Apostolick Church any written Creed or systeme , written of fundamentall Articles , such as is that , which is commonly called the Apostolick Creed ; but they had materially in the scripture the Apostolick Creed ; and the Directory they had also the same way , for they practised all the Ordinances directed , though they had no written Directory in a formall contexture or frame : for Prayers , Preaching , Praising , Sacraments and Censures never Church wanted in some one order or other ▪ though we cannot say that the Apostolick Church had this same very order and forme : But a Leiturgy which is a commanded , imposed , stinted Form , in such words and no other , is another thing then a Directory as an unlawfull thing is different from a Lawfull : 2. There be some things Positive humane , as the Ordering of some parts , or worship , or Prayer , the forme of words or phrases , and some things of the Circumstantials of the Sacrament , as what Cups , Wood or Mettall , in these the Directory layeth a tie upon no man , nor can the Church in this make a Directory to be a Church Compulsory to strain men : And this way the Directory is not ordered and commanded in the frame and contexture , as was the Service-Book ; and the Pastor or people in these , are not properly Morall Agents , nor do we presse that scripture should regulate men in these . But sure in Crossing , in Surplice men must be Morall Agents , no lesse then in eating and drinking at the Lords-Supper , and therefore they ought to be as particularly regulated by Scripture in the one , as in the other .

Quest. But who shall be judge of these things which you say are Circumstantials only , as time , place , &c. and of these that Formalists say are adjuncts and Circumstances of worship , though also they have a Symbolicall and Religious signification : must not the Church judge , what things are indifferent , what necessary , what are expedient , what Lawfull ? Answer , There is no such question imaginable , but in the Synagogue of Antichrist ; For as concerning Norma judi●andi , the Rule of judging , without all exception , the scripture ought to be the only rule and measure of all practicall truths , how Formalists can make the Scripture the rule of judging of unwritten Ceremonies which have no warrant in Scripture , more then Papists can admit scripture to regulate and warrant their unwritten Traditions , I see not , we yield that the Church is the Politick , Ministeriall , and visible judge of things necessary and The question who should be judge of things necessary or indifferent is nothing to the present controversie . expedient , or of things not necessary and expedient : But we know no such question in this Controversie , as who shall be judge : but supposing the Church to be a ministeriall judge , and the Scripture the infallible Rule , the question is , whether this judge have any such power , as to prescribe Laws touching things indifferent , and to injoyne these , though they have no warrant from Scripture , as things necessary , and to binde where God hath not bound .

Quest. But doth not the Church determine things , that of themselves are indifferent ; as whether Sermon should begin at nine of clock , or ten in the morning , and after the Church hath past a determination for the dyet of ten a clock , the indifferency of either nine or ten is removed , and the practise without any warrant of Scripture restricted to one , for order and peace sake ; and why may not the like be done in Positives of Church-Government ? Ans. The truth is , the Church by her will putteth no determination on the time , but only ministerially declareth that which Gods providence accomodating it self to the season , climate , the conveniency of the congregation as they lie in distance from the place of meeting , hath determined already : But neither Providence , scripture , nor naturall reason hath determined , that there should be in every Diocesan Church a Monarch-Prelate , Pastor of Pastors , with majority of power of jurisdiction and ordination over Pastors , more then there should be one Pope , Catholick Pastor of the Catholick visible Church , or that Crossing should betoken Dedication to Christs service , only will as will must determine positive Religious observances , such as these are .

SECT. VI.

What Honour , Praise , Glory , Reverence , Veneration , Devotion , Service , Worship , &c. are .

FOr the more clear opening of the ensuing Treatise , it is necessary to speak somewhat of worship and Adoration , and especially of these , 1. Honour . 2. Praise . 3. Glory , 4. Reverence . 5. Veneration . 1. Honour . 2. Praise . 3. Glory . 4. Reverence . 5. Veneration . 6. Devotion . 7. Religion 8. Service . 9. Worship 10. Love . 11. Adoration , what they are . 6. Devotion . 7. Religion . 8. Service . 9. Worship . 10. Love . 11. Obedience . 12. Adoration . 1. Honour , is a testification of the excellency of any , Arist. Ethic. l. 8. c. 8. Aquinas . Honos est signum quoddam excellentiae . Honour is a signe or expression of Excellency in any , it doth not import any superiority in the party whom we honor , as Adoration doth . Praise , is a speciall honouring of any , consisting in words . Glory , is formally the effect of Honour , though it be taken , Pro claritatè , for the celebrity or renownednesse of any ; yet glory seemeth to be founded upon celebrity , as its foundation . Reverence is a sort of Veneration of a person for excellency connotating a sort of fear . Veneration is a sort of fear , and reverencing of a person : I see not well any difference between Reverence and Veneration , except that Veneration seemeth to be some more , and cometh nearer to Adoration : Devotion is the promptitude , cheerfulnesse , or spirituall propension of the will to serve God ; Religion is formally in this , when a man subjecteth himself to God , as to his supreame Lord , and thence ariseth to give him honour , as his God , and absolute Lord . The two integral parts of Religion , are the subjection of the reasonable creature to God . 2. An exhibition of honour ; if any object that the subjection of the creature to God is humility , not Religion , Raphael de la Torres in 22. tom . 1. de obj. adorat . q. 81. art. 1. disp. unic . n. 8. answereth that subjection to God , as it issueth from a principle of tendering due Honour to God for his excellency , its Religion ; but as it abandoneth the passion of hope in the way of attaining honour , it is an act of humility to God , as the giving of money for the paying of debt , is an act of justice ; but as it is given to Two acts of Religion , imperated , or commanded , and elicite ▪ moderate the desire of money , it is an act of Liberality . The acts of Riligion are of two sorts , some internall and elicite , as to Adore , Sacrifice , Pray , by these a man is rightly ordered toward the Honouring of God only : But there be other acts imperated and Commanded by Religion , which flow immediately from other vertues , as it may be from mercy and compassion to our brother , but are Commanded by Religion , as Jam. 1. 27. Pure Religion and undefiled before God and the Father , is this , to visit the father lesse and the widows , &c. Service is from the bond of subjection , to reverence God as an inferior or servant doth his Lord and Master : A servant doth properly do the will of his Master , for the gain or profit that redoundeth to his Master ; but , because we cannot be profitable to the Almighty by way of gain ; therefore we are to serve him in relation to an higher end , then accession of gain ( of which the Lord is not capable , Psal. 16. 2. Iob 22. 3. ) For the declaration of his glory : For Worship formally is to give reverence to God for his excellency ; in one and the same act we may both Worship God and serve him . Only service doth include the obligation of a servant to a Lord . As concerning Love , Faith and Hope , they are internall Worship , not properly Adoration : Love as Love doth rather import an equality with the thing loved , and a desire of an Union , rather then a submission . It is true , there is a perfection in that which we Love , but not essentially to perfect the Lover , that possibly may agree to the Love between man and man , but not to Love as Love : for the Father Loves Christ his Son , and did delight in him from eternity , Prov. 8. 30. A superior Angel may Love an inferior ; yet the Father cannot be perfected by Loving Christ , nor a superior Ang●l , by Loving any inferior ; Faith and Hope may suppose a resting on a helper as a helper , and so are internall Worship ; if they be adoration formally may be a Question .

It is an untruth which Raphael de la Torres , with other schoolmen Raphael . to . ● . in 22. q. 81. Art. 4. disp. vnica . say , That with the same Religion by which we Honour holy men , we Honour God ; upon this reason , because holinesse in them is a participation of the Divine Nature , therefore God must be the intrinsecall end , and formall reason , for which we Honour the Saints . For Holinesse Honoring of Holy men is not worship . in Saints , is a participation of the Divine nature ; but it is a Temporary and a created participation , it is not the same very holinesse that is in God ; but the created effect thereof : and so the Love I bear to any Creature , because there is somewhat of God in every Creature ; And the Love to our Neighbour , Commanded in the second Table of the Law , should be the Love of God , Commanded in the first Table of the Law . 2. When I bow to the gray-haired , and to the King ; I then do an act of obedience to the fifth Commandment : No man can say , that when I bow to the King , or to an holy man , that I am then bowing to the God of heaven , and Worshipping God : No acts terminated upon Saints living or dead , are acts of Worshipping God ; yea , reverencing of the Ordinances of God , as the delighting in , or trembling at the Word , are not properly acts of adoring God .

Obedience is founded , not formally upon Gods excellency , properly Obedience . so called ; but upon his jurisdiction and Authority to Command .

Adoration is the subjection or prostration of soul or body to God Adoration . 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. H●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 ●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 in●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 , The Religious object , with the act of reverencing , maketh adoration to be Religious ; but a civill object , except the intention concur maketh not Religious adoration of a civill object . 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 Martyr , comment . in 1 King . c. 1. v. 16. 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 What worship is ? 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 meer Physicall or naturall means to ●ence off the injuries of sun , and Heaven , we do not think that the Lord in all , or any place of the Old or New Testament setteth down any Laws concerning garments simply , as they do fence off cold or heat , that belongeth to Art , only he speaketh of garments as contrary to gravity , as signes of vanity and lightnesse , Isa. 3. 16 , &c. Zepha . 1. 8. 1 Pet. 3. 3 , 4. And of garments as Religious observances , of which sort was the attire and garments of the Priests and High-Priests in their service , in which consideration the Religious times , holy places , and Mosaicall garments were Divine Worship , by which God was immediatly honored , but not adjuncts only , or actions ; but Religious things or performances . 3. It is such a performance , as from thence honour doth immediatly redound to God , but that this may be the clearer ; I conceive Worship is an immediate honoring of God , but some worship hon●reth him more immediately , some lesse . that there is a twofold immediate honouring of God , in the worship of God : 1. An honouring of God lesse immediate , as hearing of the word , is an immediate honouring of God , because honour floweth immediatly from God , both Ex conditione operis , and Ex conditione operantis ; from the nature of the work , and intention of the worker : yet it is a lesse immediate honouring of God , in regard , that I may also hear the word even from the condition of the work , and so from the intrinsecall end of the worker , that I may learn to know God , and believe , for thus far I am led to honour God immediatly in hearing the word ; that action of its own nature conveying honour to God ; there interveeneth also a medium amidst between me and honouring of God , to wit , the Preacher , or the Bible ; to which no externall adoration is due : There is another more immediate worship , to wit , praising of God , from which by an immediate result , God is honoured , and in worship especially strictly immediate , God is immediatly honoured both in the intention of the work , and the intrinsecall end of it , and the intention of the worker ; though no other thing be done , and others be not edified either in knowledge , increase of Faith , or any other wayes : And in this , duties of the second Table , of mercy and justice , differ from worship , in that such acts of love and mercy , as to give almes to save the life of my brother , or of his beast , are not acts of worshipping God ; their intrinsecall end , and the nature of the work being to do good to the creature , principally , Ex naturâ , & conditione operis , though God also thereby be honoured ; yet in a more secundary consideration : For I praying to God , do immediately from the nature of the action honour God , though no good should either redound to my self , or to the creature ; thereby , it is true , God , by acts of love and mercy to our neighbour , is honoured two wayes : 1. In that men seeing our good works do thence take occasion to glorifie our Heavenly ●ather , whose truth teacheth us by the grace of God to do these works , but the intrinsecall and proper use of these , is to do good to our selves as in works of sobriety , and to our neighbour , as in works of righteous dealing , but not immediatly , and i● the first and primary consideration to honour God , as in works of Piety , holinesse and worship , the honouring of God by secondary resultance , doth issue also from these duties of righteousnesse , but not as from the acts of praying , praising , Sacramentall eating , drinking . 2. The doer of these acts of mercy , may , and is to intend the honouring of God .

There is a twofold intention in worship , one formall and properly A twofold intention in worship . Religious , and is expounded Morall , Ex naturâ rei , to be Religious , it being such an intention , as can have no other state in worship , but a Religious State , as if the three Children should bow at the Commmandment of the King of Babylon , though intending to worship the true God . Here should be an intrinsecall intention , Ex naturâ & conditione operis , to worship , and that from two grounds conjoyned together : 1. Here is bowing down : 2. Bowing down to a Religious Object , commanded by a Prince , and so cometh under the Morall notion of the command of a Judge . When the object of bowing down is Religious , the signication that we give divine honour to God by kneeling is as inseparable ( saith Raphael de la Torres ) from kneeling or bowing down , as a bearing testimony by word , that God is true , and knoweth all secrets , and will be avenged on perjury , is inseparable from vocall swearing by the name of God , or as any man should be an Idolater , who in expresse words should say to an Idol , O my God Jupiter help De la Tor. tom . 2. in 22. q. 94. Art. 2. Si quis inter●ellarit idolum dicens expressis verbis , Jupiter , deus meus adjuva me , quamvis conarctur fingere istam invocationem , de●estans interius Jovem , et omnes falsos d●os , vere idolatra esset , quia ab illis verbis in separabilis est significatio ex hibendi cultum Divinum idolo . me , though that Adoration were fained , and he who so prayeth , should in his heart abhor and detest Jupiter and all false Gods : But there is another intention not Religious ; if a Childe reade a Chapter of the Bible , that he may learn to read and spell , that is an action of Art , not of Worship ; because the object of the Childes reading , is not Scripture as Scripture , but only the Printed Characters as they are , Signa rerum ut rerum , non ut rerum sacrarum , signes of things , not of holy things , and here the object not being Religious , the intrinsecall operation cannot raise up any Religious intention of the Childe . Upon this ground , it is easie to determine whether or no an intention of Worship be essentiall to Worship or not , the former intention which is intrinsecall , and Intentio operis , may be essentiall , it resulting from the object ; but the latter intention of the worker , is so far extraneous to Worship , as whether it be , or be not , the nature of Worship is not impaired nor violated .

Hence , Adoration is worship ; But every worship is not Adoration . Uncovering the head , seemeth to be little older then Pauls Epistles to the Corinthians . The Learned Salmasius , thinketh it but a Nationall sign of honour , no wayes universally received : But certainly it is not Adoration : Though therefore we receive the Supper of the Lord uncovered , no man can conclude from thence Adoration of the Elements , as we do from kneeling conclude the same , as we shall here for all bodily worship or expression of our affection to the means of graces ( though these means be but creatures ) is not Adoration properly either of God , or of these means , it is Lawfull to tremble at the word , and for Josiah to weep before the Book of the Law read , and for the Martyrs to kisse the Stake , Vncovering of the head , is Veneration , not Adoration . as the Instrument by which they glorified God , in dying for the truth ; all these being Objectam quo , and means by the which they conveyed their worship to the true God , and naturall and Lawfull expressions of their affection to God : For uncovering the head , it is a sort of Veneration or Reverence , not Adoration ; and Paul insinuateth so much when he saith , 1 Cor. 11. 4. Every man praying and prophecying , having his head covered , dishonoureth his head : But it is not his meaning , that he dishonoreth God . 2. The Jewes to this day , as of old , used not uncovering the head as a sign of honour : But by the contrary , covering was a sign of honour : If therefore the Jews , being made a visible Church , shall receive the Lords Supper , and Pray and Prophecy with covered heads , men would judge it no dishonouring of their head , or not of dis-respect of the Ordinances of God : Though Paul having regard to a Nationall Custome in Corinth , did so esteem of it .

Antonius Corduba a Franciscan , enumerateth nine externall acts Corduba , l. 1. q. 5. dub . 6. of Adoration , but speaketh nothing of uncovering the head ; as 1. Sacrificing . 2. Martyrdome . 3. Giving and Receiving the Sacraments . 4. Suiting of Pardon . 5. Suiting of Grace . 6. Smiting the breast . 7. Building of Churches . 8. Institution of Feasts . 9. Vows and Oaths . Prelaticall Formalists side with them , in Building and Consecrating of Churches , and Holy-dayes , which are but will ▪ worship , as used by them : And for Martyrdome , it is formally an act of Christian fortitude , not worship , the confession of Gods truth a Conc●mitant of Martyrdome , is indeed worship . How suiting of Pardon , and suiting of Grace are two externall acts of Adoration , I see not : for by this way , if we regard the multitude of things that we suit , Consecration of Churches taken two wayes . there should be moe then two : Consecrating of Churches is taken two wayes : 1. For a meer dedication or Civill destination of any thing to its end and use : As when a house is builded , a garment is first put on , when we refresh our selves with a draught of water , we may pray for a blessing on these , and on all the Creatures for our use , and the very habituall intention of the builder of an house to dwell in , is a Civill dedication of it to that use for which it is Ordained . Prayer added to it for a blessing of it in the use , maketh not a Consecrated thing ; for then my clothes every day put on , my sleep , my dayly walking in and out , my Physick , my meals , my horse , my ship I sail in , should all be Holy , Consecrated , and Religious things , which I were to Reverence as Religious things ; for all these may be blessed in their use : But here is that we condemn Consecration of Churches condemned in Religious dedication of Churches : 1. That the end being sacred , to wit , the habituall worshipping of God in that place . 2. The praying for the Church or house of worship , to say nothing of the vain Ceremonies used in the dedication of Churches : These two are applyed to make the Church holy , and to denominate it the house of God , and capable of Religious veneration , and salutation : Then certainly , all the Synagogues of Judea , should be Religiously holy , as was the Temple . 2. And Prayers should be more acceptable to God in the Synagogue for the houses sake , then prayers in any other place . 3. God shall binde himself by promise to hear prayers in the Synagogue , or made with the face toward the Synagogue , as he did toward the Temple : we were obliged in the New Testament to pray with our faces toward the Churches or meeting places in the New Testament , and we should have one famous and celebrious Church for all Iews and Gentiles , more holy then all the little holy Temples now consecrated as holy places , and where shall this be ? And what typicall signification shall it have ? It must signifie Christ to come , or already come , both is unlawfull .

2. Again , if habituall Dedication by vertue of Prayer make a place holy , by the same reason actuall Dedication should make a place holy ; and the belly of the Whale should have been holy because there Jonah prayed , and every place a believer prayeth shall be holy , his closet , a private corner of his Orchard or Garden where he prayeth shall be holy , for these may be habitually destined and appointed ( if you call this Dedication ) for prayer only , and it shall be unlawfull to do any civill businesse there , more then it is unlawfull ( as Formalists teach ) to do any other civil businesse in the Churches , or places of meeting in the New-Testament : 3. God himself appointed the place , the Time when it should be built , the person , by whom , by Solomon , not David ; the length , the breadth , the Chambers , Porches , Ornaments of the only holy place at Jerusalem ; he hath no where appointed and prescribed these for the meeting places of the New Testament , but hath said that all places are alike , as touching any Religious holinesse , Ioh. 4. 23. 1 Tim. 2. 8. 4. Shall we think God is not acceptably served , and that the Synagogues of the Iews , of which we read not any patern or rule for Dedication , are Prophane , because they are not Dedicated by the Durand ▪ Rati . l. 1. c. 6. Eusebius , l. 8. c. 8. 9 , l. 10. c. 2 , 3. Bishops laying the first foundation stone of the house ? Or because they want the ornaments of whorish Ceremonies , that Durandus enumerateth ? or because they have not the surpassing beauty of admirable Temples , that Christians now a little overswelling with the zeal of prosperity builded for the worship of God , out of superlative detestation of Dioclesian , and Maximinus , who had demolished all the Churches which Christians had leave to build under tollerable Emperors , such as Severus , Gordianus , Philip , and Galienus , as Eusebius teacheth ? Or that we are to give a Testimony of as cheerfull affection for the beautifying of Temples , void of all typicall relation to the glory of Iesus Christ , as David did show , 1 Chron. 28 14. 2 Chron. 2. 5. And that it is Morall and perpetually obligatory under the New Testament ; that we bestow charges upon sumptuous Temples , upon these fancied grounds of Master Hooker ? For his first Morall ground is , Nothing is too dear to be bestowed about the furniture of Gods service : 2. Because sumptuous Temples serve to the world for a witnesse of his almightinesse , whom we outwardly serve , and honour with the chiefest of outward things , as being of all things himself incomparably the greatest : 3. It were Hooker . ecl . pol. 5. book p , 208. Mr. Hookers fancied Morall grounds of the holinesse of Churches under the New Testament answered . strange , that God should have made such store of glorious creatures on earth , & leave them all to be consumed on secular vanity , allowing none but the baser sort to be imployed in his own service : 4. Rarest and most gorgeous treasures are too little for earthly Kings . 5. If the corruptible Temples of the holy spirit are to be served with rich almes , what should be done for houses to edifie the living Temples redeemed by Iesus Christ : To all which I say : 1. The Temple of Ierusalem in its glory , proportion and beauty , was a Positive worship , and so must be warranted by the positive Warrant of the Word , and the like Warrant must all our Churches in the New-Testament have : 2. If we must extend our liberality and bounty towards God to the highest , and to testifie the greatnesse and Almightinesse of him whom we serve : then did David and Solomon in both fail , there were more glorious and rich houses on earth , and divers times have been builded to the honour of false gods , and to declare the Royall magnificence of mortall Kings : God never for his own honour appointed such a banquet as Ahasureosh did , to continue for an hundred and fourscore dayes , Esther 1. 4. More might , and ought to have been done by David and Solomon , if it had been a morall ground to build a house , to be a witnesse of Almightinesse : 3. And God appointed sacrifices , and Sacraments in both Testaments , as Testimonies of the great Lord Iesus ; yet in base and obvious creatures ; we may not devise Symbols or witnessing Images of the Almightinesse of that God whom we serve , at our pleasure : 4. If our Lord love mercy better then Sacrifice , especially under the New Testament , when his worship must be more spirituall : Then the Argument may be strongly retorted , we are to bestow more on feeding the living Members of Christs body ( which yet is not secular vanity ) then on dead stones ; except Master Hooker can warrant us to serve God under the New Testament in precious stones and gold , for which we can see no Warrant : 5. All these Arguments are broadly used by Papists , for Images and rich Churches : Nor doth Hooker give us any Argument for this , but what Papists gave before The place 1 Cor 11. Have ye not houses , &c. Makethnothing for hallowing of Churches . him : Have ye not houses ( saith he ) to eat and drink in ; Ergo , He teacheth a difference between house and house , and what is fit for the dwelling place of God , and what for mans habitation , the one for common food , the other for none but for heavenly food .

Ans. That there was publick meeting places and Churches in Corinth , now under Heathen Rulers , 1 Cor. 6. is denyed , by all both Protestant and Popish writers , far lesse had they then any consecrated Churches , and from the inconveniency of taking their Supper while some were full and drunk in the place where the Lords Supper was Celebrated , whereas they ought to have Supped in their own houses : to infer that the Church is a holier place , then their own house , I professe is Logick , I do not understand , it only concludes these two sort of houses are destinated from two sort of different uses , sacred and prophane and no more .

Neither am I much moved at that , Psal. 74. which is said , ver. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nor the place , Psal. 74. 8. They have burnt all the convening places , or all the Congregations of God in the land : Vatablus , expoundeth it of the Temple : Exusserunt totum Templum Dei terrenum : Or all the question will be , why the Synagogues are called Gods Synagogues , as they called the Temple , Ier. 7. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Temple of the Lord , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The house of the Lord : Whither because every Synagogue was no lesse in its own kinde a house holy to the Lord then the Temple : Certainly there is no rationall ground to say , that Synagogues were Typicall , that the people were to pray with their faces toward the Synagogue , and to offer Sacrifices in the Synagogue : But that a Synagogue is called the house of God , from the use and end , because it was ordained for the worship of God , as that which God hath appointed for a speciall end and work , in that the Lord assumeth the propriety thereof to himself , so saith the Lord of Cyrus , Isa. 45. 1. Thus saith the Lord to his Anointed , to Cyrus whose right hand I have holden ; yet was not Cyrus Typically , or Religiously holy , as the Temple of Ierusalem , and c. 44. v. 28. He saith of Cyrus , He is my shepherd : and why ? He shall perform all The Synague not Gods house as the Temple was . my pleasure , so Hos. 2. 9. Therefore will I returne ( saith God ) and take away my corne in the time thereof , and my wine in the season thereof , and will recover my wool and my flax ( given ) to cover her nakednesse , To say nothing that all the holy land was Gods land , Hos. 9. 3. They shall not dwell in the Lords land ; and consequently all the Synagogues were Gods houses ; and the enemy of whom the Church complaineth to God in that Psalme , was thus bold , as notwithstanding Canaan was Gods Heritage and proper Land in a speciall manner , yet it was destroyed and burnt by the enemies , even these houses that God was worshipped in , not being spared ; But how God was so present in every Synagogue , and that even when there were no actuall worship of God in it , as he was in the Temple , and that it was so holy a place , as they were to put off there shooes who came into the Synagogue , God shewing his own immediate presence in every synagogue , as he did , Exod. 3. 5. To Moses in the burning bush , Exod. 5. 1. v. 12. Is a thing that hath no warrant in the word of God ; for if every synagogue had been thus holy : 1. It should have been a house dedicated to God in a Religious way , as was the Temple : 2. God should dwell in every Synagogue then , & in every Church under the New Testament now , as he said he would dwell in the Temple . 3. Then must Heathens and the uncircumcised be forbidden to come into any Synagogue , or any Church under the New Testament , the contrary whereof was evident in scripture ; none were forbidden to enter in the Synagogues , Paul , 1 Cor. 14. 23 , 24. alloweth that Heathens come into the Churches or meetings where Christians are worshipping God . 4. If either the Temple of Ierusulem was holy for the worship in it , or for that it was a Type of our Materiall Temples under the New Testament , then our Churches under the New Testament shall be more holy , yea , our private houses in which we may worship God shal be more holy , as our worship is more spirituall then carnall Commandments of the Leviticall Law were , and the body must be more holy then the shadow ; yea , all the earth now from the rising of the sun , to the going down of the same , in regard of more spirituall worship , even the Stables and Alehouses , where we may offer the Incense of Prayer to God , and offer the sacrifices of praises , Mal. 1. 11. shall be alike holy , as either our Churches or the Temple was of old .

CAP. I.

Q. 1. Whether or not Humane Ceremonies in Gods Worship , can consist with the perfection of Gods Word ?

THese humane Ceremonies we cannot but reject upon these grounds ;

Our first Argument is : Every positive and Religious observance , and Rite in Gods worship , not Arg. 1. warranted by Gods Word , is unlawfull : But humane Ceremonies are such : Ergo ,

The Proposition is sure , the holy Spirit useth a Negative Argument , The negative Argument from Scripture valid . Act. 15. 24. We gave no such Commandment , Levit. 10. 1. Jer. 7. 30. and 19. 5 , 6. and 32. 35. 2 Sam. 7. 7. 1 Chron. 15. 13. The Lord Commanded not this , Ergo , It is not Lawfull .

Formalists , Answer : Every worship holden to be of Divine necessity and yet not Commanded by God , is unlawfull ; but not every worship holden as free , and not binding the Conscience , requireth that God Command it .

Ans. 1. Gods Consequence is from the want of a Lawfull efficient and Author ; you make him to reason from an Adjunct of the worship : But all worship hath necessity , and Divinity , and a binding power only from the Author God . For why is it Lawfull to Abraham to kill or intend to kill his Son ? Why is not eating the forbidden fruit Lawfull ? Only because God Commandeth ; and if God forbid Abraham to kill his Son , and Command Adam to eat , it is Lawfull . 2. If this be good , observe all the Ceremoniall Law , so you lay not Divine necessity upon the observance thereof ; offer Sacrifices to God under the New Testament , and you cannot fail in the worship against the Institutor ▪ So slaying of the Children to Molech , so you count it free and changeable , shall not fail against Gods Commandments of the first Table ( I Command it not . ) They Answer , To kill Children , is Man slaughter ; but I Reply : God doth no● , Ier. 7. Reason against Offering the seed to Molech , as it was murther and forbidden in the sixth Commandment : but as false worship , and forbidden in the second Commandment : Else he proveth not , that it was unlawfull worship against piety , but that it was an act of cruelty : Yea , so it be thought free and bind not the Conscience , it may be Lawfull worship , and is not condemned by this ( God Commanded it not ) Ergo , It is not Lawfull .

I Commanded not , ( saith a a Morton defense of Cere . gener . q ▪ 1. Sect. 12. Morton , and b b Burges , rejoynder , p. 41. D. Burges . ) that is , I discommanded , or forbade . Ans. So c c Gregor. de Valent. to . 3 dis 6. q. 2. re● . ad . 2. obj. Constat quandoquo dici non preceptum id quod adeo non est preceptum , ut sit etiam contra preceptum . saith the Iesuit Valentia ; but so , Circumcising of women , boyling of the Paschall Lambe , another Ark then Moses made , should not be unlawfull , for these are not expresly discommanded . But Gods Commanding to Circumcise the Male-childe , to Roast the Paschall Lambe , to make this Ark : and his silence of Circumcision of women , and boyling the Passeover , and silence of another Ark , is a Command . 2. The Text , Jer. 7. Is wronged , I Commanded not , neither came it in my heart to Command this Abomination : That is , I never purposed it as worship : else they knew , to kill their Children , except to God , as Abraham was Commanded , was unlawfull , as Isa. 63. 4. The Not to command , is to forbid day of Vengeance is in mine heart , 2 King . 10. 30. 1 King . 8. 18. Gen ▪ 27. 41. To be in ones heart , is to purpose a thing . 3. Valentia saith , Exod. 18. 20. I Commanded not the false Prophet to speak ; But how ? By not sending or calling him : Else God did not say by a Positive Commandment to every false Prophet , Prophecy not ; but because God b●de him not Prophecy , he was to know God forbade him : Else to speak Arbitrary Doctrines and Prophesies , not tying the Conscience , were no false Prophecying .

They Object , 1 King . 8. 17. It was well that it was in Davids heart to build a house to God , and yet David had no warrant in Gods Word , for to build an house to God . So Morton d d Morton gener . defe , c. 1. Sect. 6 , 7. Burges e e Burges , rejoynder , c. 1. Sect. 7. p. 34. Of Davids purpose to build the Temple , how far it was lawfull . Ans. David had a twofold will and purpose to build Gods house : 1. Conditionall : It was revealed to David , that God would have an house built , therefore David might conditionally purpose to build it ; so it was Gods will he should be the man . This wanteth not Gods word : We may desire what ever may promove Gods glory conditionally . As that Petition teacheth ( Thy Kingdom come . ) This was recommended of God and approved ▪ 2 Kin. 8. 17. 2. A resolute will upon Nathans mistake , the blinde leading the blinde , this was not Commanded , though the desire of the end was good , that is , that a house should be built .

Morton , 16. It was Lawfull upon common equity , considering Gods mercy to him , in subduing his enemies , and that he dwelt in Cedars , whereas God wanted an house , but he could not actually perform it , without Gods word : So Burges .

Ans. 1. The consequence without Gods word , is as good to conclude , that David might actually build Gods house , as to will and purpose to build it : Because the word is a perfect rule to our thoughts and purposes , no lesse then to our actions ; if to build without Gods Word was unlawfull : Ergo , to purpose this without Gods Word was unlawfull . A purpose of sin , as of Adultery , is sin , a purpose of will worship , is will-worship and sin . 2. A man of blood is as unfit to purpose to be a type of a peaceable Saviour , as to be a type of a Saviour , 3. If God reprove Samuels light for judging according to the eye , 1 Sam. 16. 7. Far more he rebuketh his purpose to Anoint a man without his word , Who giveth Kingdoms to whom he pleaseth : Yet Samuel had a good intention , and Gods word in generall , that one of Iesse's Sons should be King . 4. I● that good purpose had remained with David deliberately to build the Lords house , after the Lord had said , Solomon , not David , must build the house , it would have been sinfull ; yet the reasons upon common equity , and a generall warrant that God would have an house , had been as good as before : if Mortons consequence be once good , it s ever good . 5. By this , without the warrant of the Word , we may purpose to glorifie God : The Baptist without Gods warrant , may purpose a New Sacrament , Cajaphas may purpose that he shall be the man who shall dye for the people : I may purpose to glorifie God , by a thousand new means of worshipping : Papists have good intentions in all they do . 6. A purpose of heart is an inward substantiall worship warranted by Gods Word , Psal. 19. 14. Psal. 50. 21. Psal. 74. 11. Ier. 4. 14. Gen. 8. 2. Eccles. 2 , 3. Isa. 55. 7. Ergo , The word is not a rule in substantiall and Morall Duties ; heart-purposes cannot be indifferent heart-ceremonies . 7. David needed not aske counsell at Gods mouth and word , for an indifferent heart-purpose , grounded upon sufficient warrant of common equity , whether he should act it or no● ; that which warranteth the good purpose , warranteth the enacting of the good purpose . 8. Who knoweth if God rewardeth additions to the word , with a sure house , and all indifferent Ceremonies ?

All additions to Gods Word are unlawfull ▪ Deut. 4 ▪ ● . Deut. 12. Arg. 2. Of Additions . 32. Prov. 30. 6. Rev. 22. 18. Ioh. 20. 31. Luk. 16. 29 , 30. 2 Tim 3 ▪ 17. Psalme 19. 7 , 8. So , a a Basil . in morall . Basilius , b b Hieron . in Matth. 23. Hieron , d d Cyprian epist. 68. Cyprian , e e Chrys. in 2 Tim. 1. Chrysostome , f f Procopius , in Deut. 12. Procopius , g g Turtullian , de prescript adver . heret . Turtullian , All the Fathers , all Protestant Divines opposing Traditions ▪ put their seal and Pen to the plenitude of Scripture : But humane Rites are Additions to Gods word . h h Morton , Burges , supra . c. 2 , 3. p. 136. Morton and Burges say , God forbiddeth in the foresaid places , additions of any thing , as Divine and a part of Gods Word , or additions contrary to Gods Word , and corrupting the sense thereof , but not additions perfecting and ●●●plaining his Word ▪ a● Commentaries and Annotations of the text .

So do Papists Answer , Duvallius , i i Duvallius , 2. delegibus , q. 5. art. 1. res . ad . 3. Hoc tantum facito , id est , non offer as alia victimarum genera filios aut fili●s d●o , ut Gentiles . a Sorbonist ▪ He forbiddeth other new Sacrifices , as of the Gentiles , who offered their Sons and Daughters : So k k Valent. tom . 3. disp. 6. q. 2. resp. ad . 2 ▪ Valentia , l l Vasquez , tom ▪ 2. in 12. desp . 152. c. 14. Qui addit novum , non dicitur declinare . Vasquez , m m Bellarm. de pont. l. 4. c. 17. Moses non alloquitur Principes , quorum est leges condere ( et sic addere ) sed populum e●ius est obedire . Bellarmine , n n Suarez de trip . virit . disp. 5. Sect. 4. Additiones non ▪ corrumpentes sed perficientes , non sunt additiones , dat● enim sunt a Spiritu sancto . Suarez , o o Ita Cajeta . Cajetan , They are not added which the Church addeth ▪ they are from the spirit of God : So p p Bannes , in 22. q. 1. Art. 10. Non adduntur ▪ verbis dei ipsa dei verba . Bannes ; but all these do elude , not expound the Texts : 1. Because ▪ if the Iewish Princes had Commanded Arbitrary and conditionall Ar●s , Sacrifices , places of worship , so they add● not heathenish and wicked , as the Gentiles Sacrificing their Children , they had no● failed by this answer ; yet Moses the Prince , is Commanded to make all according to the Patern in the Mount . 2. God speaketh to all Israel , and not to the Princes only , Deut. 4. 1. Hearken O Israel , he speaketh to these who are bidden to keep their soul diligently , v. 6. 3. It is Bellarmines groundlesse charity , to think private heads who were not Princes and Law-givers , did not take on an h●iry Mantle to deceive , Zach. 13. 4. And say , Thus saith the Lord ▪ when God had not spoken to them , Ier. 23. 16. 32. Yea , and Private women added their own dreams to the word of God , Ezech. 13. 17 , 18. 3. They say Traditions All additions , even these which perfecteth the word are unlawfull . are from Gods Spirit : But hath Gods Spirit lost all Majesty , Divinity and power in speaking ? If the Popes Decretals , the Councels , the dirty Traditions , wanting life , Language , and power , be from Gods Spirit : Formalists admit Traditions from an humane spirit , and in this are shamed even by Papists , who say , God only ●an adde to his own Word , whereas they say , men , and the worst of men , Prelates may adde to Gods word : 4. But that additions perfecting are forbidden is clear : 1. Additions perfecting , as Didoclavius p p Didocl . in alt. Damasc . p. 504 , 505. saith , argueth the word of imperfection , and that Baptisme is not perfect without Crossing . 2. It is Gods Prerogative to adde Canonick Scripture to the five books of Moses , and the New-Testament , and the doctrine of the Sacraments which cannot be Syllogistically deduced out of the Old Testament , Matth. 28. 19 , 20. Ioh. 21. 31. Heb. 3. 2. Rev. 1. 19. and these are perfecting and explaining additions , therefore men may by as good reason adde Canonick Scripture to the Revelation , as adde new Positive Doctrines like this ( The holy Surplice is a sacred signe of Pastorall Holinesse ) ( Crossing is a signe of dedicating the childe to Christs service ) for Papists ●ay , even Vasquez q q Vasqu . to . 2. in 12. disp. 154. cap. 3. Respondetu● pontificem quidem nec extra generale concilium nec inill● posse Statuere aliquid de fide quod non contineatur in principiis & articulis revelatis aut certissime ex iis colligatur . That the Pope neither in a generall Councell , nor out of it , can ordain any new points of Faith , which are not contained in the principles or Articles revealed , and may not be evidently concluded out of them .

Formalists answer , It is not lawfull to adde any thing as a part of divine worship , but it is Lawfull to add● something as an indifferent Rite , coming from Authority grounded upon common equity ▪ And this is the answer of the Jesuite Vasquez r r Vasq. ib. The Pope and Church cannot make an Article of Faith , for that is believed by divine Faith , to come from God only , but as Law-givers they may give Laws that bindeth the conscience , and yet are not altogether essentiall in worship . If additions , as divine parts of Gods worship ( say we ) be forbidden ; God then forbidding to adde such Traditions , forbiddeth his own spirit to adde to Gods word , for no man but God can adde additions Divine , that is , coming from God , but God himself , & by good consequence the forbidding men to add additions , as really coming from God , should forbid men to be Gods , for divine additions are essentially additions coming from God ; but if he forbid additions only of mens divising , but obtruded to have the like efficacy and power over the conscience , that Canonick Scripture hath , then were it lawfull to adde killing of our children to Molech , so it were counted not really to come from God , with opinion of divine necessity ; and by this , God should not forbid things to be added to his Word , by either private or publick men , but only he should forbid things to be added with such a quality , as that they should by Divine Faith be received as coming from God , and having the heavenly stamp of Canonick Scripture , when as they are come only from the Pope and his bastard Bishops ; so all the fables of the Evangell of Nicodemus ; The materials of the Iewish and Turkish Religion might be received as lawfull additions , so they do not contradict the Scripture , as contrary to what is written , but only beside what is written , and with all , so they be received as from the Church : Also 3. Additions contrary to the word , are diminutions ; to adde to the eight Command this addition ( The Church saith it is lawfull to steal ) were no addition to the ten Commandments , but should destroy the eight Commandment , and make nine Commandments only , and the meaning of Gods precept , Deut. 12. Thou shalt neither adde , nor diminish ; should be , Thou shalt neither diminish , neither shalt thou diminish : And so our Masters make Moses to forbid no additions at all : 6. Commentaries and Expositions of the Word , if sound , shall be the word of God it self ; the true sense of a speech , is the form and essence of a speech , and so no additions thereunto but explanations , except you make all sound Sermons , Arbitrary Ceremonies and Traditions , whereas Articles of Faith expounded are Sermons , and so the Scripture it self materially taken , is but a Tradition .

QUEST. II.

Whether Scripture be such a perfect rule of all our Morall Actions ; a● that the distinction of essentiall and necessary , and of accidentall and Arbitrary worship cannot stand ? And if it forbid all worship not only contrary , but also beside the word of God as false , though it be not reputed as divine and necessary .

FOrmalists do acknowledge , as Morton , Burges , Hooker , and others teach us , that Ceremonies which are meer Ceremonies , indifferent in nature and opinion , are not forbidden : yea , that in the generall they are commanded upon common equity , and in particular according to their specification , Surplice , Crossing , Kn●eling before consecrated Images , and representations of Christ are not forbidden , and negatively Lawfull , having Gods allowing if not his commanding will ; but only God forbiddeth such Ceremonies , wherein men place opinion of divine necessity , holinesse and efficacy , in which case they become Doctrinall , and essentiall , and so mens inventions are not Arbitrary and accidentall worship : But let these considerations be weighed .

1. Distinct . The Word of Go ▪ being given to man , as a Morall Agent , is a rule of all his Morall Actions , but not of actions of Art , Sciences , Disciplines ; yea , on of meer nature .

2. Distinct . ( Beside the Word ) in actions Morall , and in Gods worship , is all one with that ( which is contrary to the Word ) and what is not commanded is forbidden , as not seeing in a creature capable of all the five senses is down right blindenesse .

3. Lawfulnesse is essentiall to worship instituted of God , but it is not essentiall to worship i● generall : neither is opinion of sanctity , efficacy , or Divine necessity essentiall to worship , but only to Divine worship , and its opinion not actuall nor formall , but fundamentall and materiall .

4. Seeing the Apostles were no lesse immediatly inspired of God , then the Prophets , it is a vain thing to seek a knot in a rush , and put a difference betwixt Apostolick Commandments or Traditions and divine Commandments , as it is a vain and Scripturelesse curiosity to difference betwixt the Propheticall truths of Moses , Samuel , Isaiah , Ieremiah , Ezekiel , &c. And Divine Prophecies , which is , as if you would difference betwixt the fair writing of Titus the writer , and the writing made by the pen of Titus , or betwixt Peters words , and the words spoken by Pete●● tongue , mouth and lips , for Prophets and Apostles were both Gods mouth .

5. Worship essentiall , and Worship Arbitrary , which Formalists inculcate ; or worship positively lawfull , or negatively lawfull , are to be acknowledged as worship Lawfull , and Will-worship , and worship Lawfull and unlawfull .

6. What is warranted by naturall reason , is warranted by Scripture , for the Law of nature is but a part of Scripture .

7. Actions are either purely morall , or purely not morall , or mixed of both : The first hath warrant in Scripture , the second none at all , the third requireth not a warrant of Scripture every way concludent , but only in so far as they be Morall .

8. Matters of meer fact , known by sence and humane testimonie , are to be considered according to their Physicall existence if they be done or not done ; if Titus did such a thing or not , such are not in that notion to be proved by Scripture : 2. They may be considered according to their essence and Morall quality of good and lawfull , ●ad or unlawfull , and so they are to be warranted by Scripture .

9. There is a generall warrant in Scripture for Worship and morall actions , twofold : either when the Major proposition is only in Scripture , and the Assumption is the will of men , or when both the Proposition and Assumption are warranted by Scripture : the former warrant I think not sufficient , and therefore the latter is necessary to prove the thing lawfull .

Hence our 1. conclusion . Every worship , and Positive observance of Religion , and all Morall actions are to be made good , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( according as it is written ) though their individuall circumstances be not in the word .

2. The offering , for the Babe Iesus , two Turtle Doves , and ●wo Every Morall Act is to be warranted by the word . Pigeons , are according as it is written in the Law , and yet Ioseph and Mary , the Priest the Offerer , the day and hour when the male childe Iesus for whom are not in the Law , Exod. 13. 1. Numbers 8. 26. In the second Table Amaziah his Fact of mercy in not killing the children for the Fathers sin is said to be , 2 Kin. 24. 6. performed by the King ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 As it is written in the Book of the Law of Moses : yet in that Law , Deut , 24. 6. There is not a word of Amaziah , or the children whom he spared : because these be Physicall , and not Morall circumstances , as concerning the essence of the Law of God . Hence in the Categorie of all Lawfull Worship and Morall actions : both Proposition and Assumption is made good by this , As it is written , even to the lowest specifice degree of morality as all these .

1. The Worship of God . 2. Sacramentall worship under that . 3. Under that , participation of the Lords Supper . 4. Under all , the most speciall participation of the Lords Supper by Iohn , Anna , in such a Congregation , such a day ; All these I say , both in Proposition and Assumption are proved by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : And can bid this ( according as it is written ) the like I may instance in all other Worship , in all acts of Discipline , in all Morall acts of justice and mercy , in the second Table : But come to the Prelats Kalendar , They cry ( Order and decency is Commanded in Gods Worship . ) And we hear Pauls cry , not theirs ; but under this is , 2. ( Orderly and decent Ceremonies of humane institution ; ) And here they have lost Pauls cry , and the Scriptures ( as it is written ) 3. Under this ( be Symbolicall signes of Religious worship instituted by men ) ( according as it is written ) is to seek . And 4. under all , ( Thomas his Crossing of such an Infant ) is written on the back of the Prelats Bible , or Service book , but no where else : So do Papists say , What ever the Church teach , that is Divine truth . Under this cometh in , invocations of Saints , Purgatory , and all other fatherlesse Traditions , which though Papists should teach to be Arbitrary and indifferent ; yet would we never allow them room in Gods house , seeing they cannot abide Arg. 3. What is mans in worship is not Lawfull . this touchstone ▪ ( according as it is written . ) 2. Because Scripture condemneth in Gods Worship , what ever is ours , as will-worship , Hence , 2. All worship and new Positive means of worship , devised by men , are unlawfull ; but humane Ceremonies , are such , Ergo ,

The Proposition is proved many wayes : as , 1. What is mans in Gods Worship , and came from Lord-man , is challenged as false , vain , and unlawfull , because not from God , as Idols , according to their own understanding , Hos. 13. 2. So , from Israel it was , the workman made it , Hos. 8. 6. Hence , a a Zanchius , Com. in Hos. Colligimus bin● omnes cultus qui non sunt ex Deo , ex voluntate Dei , ex cius verbo legeque desumpti , sed ex nobis aliisqite hominibus exeogitati sine Dei verbo damnari . Zanchius , and b b Pareus , Humanum inventum . What is ours in Gods worship , is unlawfull . Pareus infer , all invented by men , are false and vain , and so are condemned , Ier. 18. 12. The imaginations of their ●vil heart , and , Psal. 106. 39. Their own devises , their own works , their own inventions , as , Act. 7. 41. Figures which y● made , Act. 7. 43. Had they been figures of Gods making , as the Cherubins and Oxen in the Temple , as 1 King . 7. They had been Lawfull ▪ dayes devised by I●rob●ams heart , 1 King . 12. 32 , 33. The light of your ow●●●ir● , Isa. 50. 11. A plant that the Heavenly Father planted not ; Ergo , By man , Math. 15. 14.

2. The Proposition is proved from the wisdom of Christ , who is no lesse faithfull then Moses , who followed his Copy that he saw in the Mount , Exod. 40. 19. 21. 23. Exod. 25. 40. Heb. 8. 5. Heb. 3. 1 , 2. Ioh. 15. 15. Or Solomon , 2 Chron. 29. 25. 1. Chron. 28. 11 , 12. Gal. 3. 15.

Also , I prove our Conclusion . 3. thus : If the word be a rule to direct a young mans way , Psal. 119. 9. A light to the Paths of men , v. 105. If the Wisdom of God cause us to understand Equity , Iudgement , Scripture teacheth us us every practicall way . Righteousnesse , and every good way , Prov. 2. 9. And cause us walk safely , so that our feet stumble not , Prov. 3. 25. So that when we go , our steps shall not be straightned , and when we run , our feet shall not stumble , Prov. 4. 11 , 12. If wisdom lead us as a Lamp , and and a Light , Prov. 6. 23. Then all our actions Morall ▪ of first or second Table , all the Worship , and right means of the Worship , must be ruled by this , ( according as it is Written ) else in our actions we walk in darknesse , we fall , stumble , go aside , and are taught some good way , and instructed about the use of some holy Crossing , some Doctrine of Purgatory , and Saint-worship , without the light of the Word : But this latter is absurd : Ergo , So is the former .

It is poor what c c Rich. Hooker , discip . book 2. p. 55 , 56. 58 , 59. 8. Hooker saith against us : If Wisdom of Scripture teach us every good path , Prov. 2. 9. By Sccripture onely , and by no other mean , then there is no art and trade , but Sripture should teach : But Wisdom teacheth something by Scripture , something by spirituall influence , something by Worldy experience , Thomas believed Christ was risen by sence , because he saw him , not by Scripture , the Iews believed by Christs miracles .

Ans. 1. Some actions in man are meerly naturall , as to grow ; Not all actions in man , but Morall actions onely are regulated by the word . these are not regulated by the word . 2. Some agree to man , as he liveth , as to sleep , eat , drink , and these are considered as animall actions , Actiones animales , and do not belong to our Question : But as they are in man , they be two wayes regulated by the word . 1. According to the substance of the act , the Law of nature , and consequently , the word of God Commandeth them : If one should kill himself through totall abstinence from meat and sleep , he should sin against the Law of nature . 2. These actions according as they are to be moderated by reason , are to be performed soberly , and are in Gods word Commanded . d d Eccles. 3 , 4. 2. 4. Luk. 21. 24 1 Thess. 5 , 6 , 7. 3. Some actions agree to man , as he is an Artificiall , or Scientifick agent , as to speak right Latine , to make accurate demonstrations in Geometry , and these are ruled by Art , man in these , as they be such , is not a Morall Agent , but an Artificiall Agent , I say as they are such , because while one speaketh Latine according to the Art of Disputer or Linacer , he should not lie , and all morality in these actions are to be ruled by Gods word , and as actions of Art , they are not every good path , or every good Morall way that Solomon speaketh of , Prov. 2. 9. and therefore it is a vain Argument against the perfection of Gods word .

2. Hooker saith , God teacheth us something by spirituall influence Ans. If without the word , by only influence , spirituall , as he taught the Prophets ; it was a vain instance , for influence , visions , inspirations were of old in place of Scripture . If Ceremonies , as Crossing & Surplice come this way from God , they be as nobly born , as the Old and New-Testament : If God teach any thing now by influence spirituall without Scripture . Hooker is an Enthusiast , and an Anabaptist : If experience and sense teach many things now , which Scripture doth not teach , and yet is worship , or a Morall Action , we desire to know these : 3. The instance of Thomas , learning that Christ is risen from the dead , by sence and not by Scripture , and of the Iews believing by miracles , and not by Scripture , might make a Iesuit blush , for Christs Resurrection , and the Doctrine of the Gospel confirmed by Miracles , are not Arbitrary Rites beside Gods word , Helps of faith , and the formall object of faith are different . but fundamentals of salvation : Hence the man will have us believe God revealeth Articles of faith to us , by other means then by his word : Thomas was helped by his sense , and some Iews to believe Christs Death and Resurrection by miracles : But the formall Object of their Faith , was the Lord speaking in his scriptures .

2. Hooker Objecteth ; When many meats are set before me in the Table , all are indifferent , none unlawfull , if I must be ruled by Scripture , and eat in faith , and not by natures light , and common discretion : I shall sin in eating one meat before another . How many things ( saith e e Sanderson in his Sermon . Sanderson ) do Parents and Masters command their servants and sons ? Shall they disobey , while they finde a warrant from Scripture ?

Ans. For eating in measure , the Scripture doth regulate us , for eating for Gods glory , the scripture also doth regulate us , and the action of eating according to the substance of the action , is warranted by the Law of nature , which is a part of the word ; the meer order in eating is not a Morall action , and so without the lists of the question . If the question be of the order of eating , I think not that a Morall action : 2. Eating of divers meats is a mixt action , and so requireth not a warrant in the Morality every way ; if you eat such meats ( where there be variety to choose ) as you know doth ingender a Stone , or a Cholick , you sin against the sixth Commandment : 3. Masters , Parents , Commanders of Armies may command Apprentices , servants , sons , souldiers , many Artificiall actions , in Trades , in War , where both Commanders and obeyers are artificiall , not morall Agents , and so they touch not the question , but what is morall in all actions of Art , Oeconomy , Sciences , is ruled by the word , except our Masters offend that Paul said , Children should obey their Parents in the Lord : That men are not both in commanding inferiours , and obeying Superiours vexed with scruples , cometh not from the insufficiency of Gods word , but from this , that mens consciences are all made of stoutnesse . But if this be true , Seth , Enoch , Noah , Shem , could not eat nor sleep ( saith f f Hooker 2 book , Eccles. Pol. p. 60 , 61. Hooker ) but by revelation which was Scripture to them .

Answer , Supernaturall Revelation was to these Fathers the rule of Gods worship , and all their actions supernaturall , and of all their actions morall , in relation to the last end ; but for eating and drinking , they being actions naturall , they were to be regulated in these ; by naturall reason , and the Law of nature , which was apart then of the Divine Tradition that then ruled the Church , while as yet the word was not written . Hooker urgeth thus ; It will follow that Moses , Naturall reason is a part of Scripture . the Prophets and Apostles should not have used naturall Arguments , to move people to do their dutie ; they should only have used this Argument ( As it is written ) else they taught them other grounds and warrants for their actions then Scripture . Ans. None can deny naturall Arguments to be a part of the word of God , as is clear , Rom. 1. 19. 1 Cor. 15. 36 , 37. 1 Cor. 11. 14. Yea , Christ , Mat. 7. 12. teacheth , that this principle of nature ( whatsoever ye would men should do to you , do ye so to them ) is the Law and the Prophets , because it is a great part of the Law and the Prophets , and therefore they say in effect ( As it written in the Scripture ) when they say ( as it is written in mans heart by nature . ) 2. Principles ▪ of nature , are made scripture by the Pen-men of the holy Ghost , and do binde as the Scripture . 3. It will be long ere the Law of nature teach Crossing , and kneeling to bread , to be good Ceremonie .

They Object . I could not then ride ten miles to solace my self with Iackson on the Creed , 1. Part. my friends , except I had warrant from Scripture , and seeing the Scripture is as perfect in acts of the second Table , as in acts of the first ; I must have a reason of all the businesse betwixt man and man , of all humane and municipall Laws , but it is certain ( saith Sanderson ) faith Sanderson . as certain as Logick can make it , is not required in these , but onely Ethicall and Conjecturall faith , whereby we know things to be Lawfull Negatively : It s not required that we know them to be Positively conform to Gods Word .

Ans. If you ride ten miles with your friend and do not advise What certitude of Faith is required in all our actions of our daily conversation . with his word , who sayes ( Redeem the time ) you must give account for idle actions , if Christ say , you must give an account for idle Words . 2. Though there seem to be more Liberty in actions of the second Table , then of the first ; because there be far moe Positive actions , not meerly Morall , which concerneth the second Table , because of Oeconomy , Policy , Municipall and Civill Laws , Arts , Sciences , Contracts amongst men , that are not in the first Table ; yet the Morallity of the second Table , is as expresly in Gods Word , as the Worship of the first Table . 1. Because what is justice and mercy , and love toward man in the second Table , doth no more depend upon mans sole will , but upon Gods Morall Law & the Law of nature , then it dependeth upon mans will or human wisdom , how God should be worshipped according to the first Table . For Gods will in his Word , is called by our Divines , a perfect Canon and rule of Faith , and also of Manners : And as the grace of God , T it 2. Tit. 2. 11. 12. The Scripture a warrant for the morality of our acts of the second table , as for the acts of worship . teacheth us what is Piety , so also what is Righteousnesse and Sobriety . 2. Because as Gods Word condemneth will-worship , which is come of no Nobler blood , then mans will , so condemneth it idle words , and idle actions , which are but will-works , and will-words , and deeds of will-justice , and will-mercy : and a will-conscience in the second Table , putteth no lesse a rub upon the wisdom of the Lord , the Law ▪ giver , then a will conscience in the first Table . But Formalists say , If mans will and authority cannot appoint Crossing , Holy humane-dayes , Surplice , and such , the decent expressions and incitements of Devotion , in the kinde of Arbitrary , Mutable , and Ambulatory Many actions of the 2. table are mixt , and not purely Morall , all the actions of the first table are purely morall . Worship ; but they must be therein guilty of adding to the Doctrine of Piety and Religion in the first Table : by that same reason they cannot make humane Civill and Positive Laws in War and Peace , to be means of conserving justice and mercy toward humane societies in the kinde of duties of Righteousnesse and sobriety towards our selves and Neighbours ; but they must be guilty of adding to the Doctrine of the second Table . I Answer : 1. The case is not alike , we cannot be Agents in the performing of any worship to God ; nor can we use any Religious means for honouring God , which belong to the first The contr●ry is the clear judgement of Papists , as S●●rc● teacheth us , tom. de virt. et statu Relig. l. 2. de superst . Cap. 1. Scriptura ipsa praecipit ●bscr●are vot● que qua tamen voluntarie non ex precepto promittuntur , et ratio naturalis dictat , non solum esse facienda bona praecepta , sed etiam esse utile , plura bona et honesta facere , quam prec●pta sunt . — Und● etiam H●r●tici ipsi suos pe●uliares modos et ritus introducunt in modo colendi Deum , qui non sunt in Evangelio vel Divina lege praecepti , imo nec ipsi inter se in bujusmodi ritibus comveniunt , &c. Table : But in these we are Morall Agents , doing with speciall reference to conscience , and to true happinesse and the glory of God , as the ends both of the work and workers : and therefore in these we are precisely ruled by the wisdom of God , who hath in his word set down what Worship , and what means of exciting Devotion , and decoring of his Worship pleaseth him , and hath not left men to Lord-will , or Lord-wit ; but in many actions that belong to humane societies , we are not Morall Agents , but often Agents by Art , as in Military discipline , Trades usefull for mans life , Oeconomy and Policy in Kingdoms and Cities , in Sciences , as Logick , Physick , Mathematicks , in these Finis operis , the end of the work is operation , according to the principles of Arts and Policy , and we are not in them Morall Agents , and so not to be regulated by Gods Word .

For the Scripture giveth not to us , precepts of Grammar , of War , of Trades , and Arts , teaching us to speak right Latine , to make accurat demonstrations : nor is the end of the work here a thing that pitcheth upon that tender and excellentest peece in us , our Conscience , and our Morall duties to God and men , but to make such humane Laws , just and suitable with sobriety and justice , is not left to Lord-will , but right reason , the principles of a naturall Conscience ( which are parts to us of Scripture ) and the Word of God it self hath determined ; whether , to carry Armour in the The Iesuit speaketh of the Ceremonies of Lutherans ▪ and the Prelaticall faction in England . night , in such a case ? Whether to eat flesh in such a season of the year ▪ when the eating thereof hurteth the Common-Wealth , and the like belong to works of justice and mercy , or no ? Now it is no marvel that in things belonging to our naturall life , peace , societies , policy , where the end of the work is naturall or civill , and belongeth not , as such , to the Conscience , and Salvation of the soul , that there men be Artificers or Agents according to Art , Oeconomy , Policy , whereas the end of the work , Finis operis , in the Worship of God , is Morall , and a matter of an higher nature ; and so the means and manner of Worship here , are determined by Gods Word . But when actions of Arts , Sciences , Trades , Oeconomy , Policy , and Laws positive , are elevated above themselves , Ad finem operantium , to the end that Agents are to look unto , as they be Morall Agents ; Gods Word is as perfect a rule for acts of good manners in the second Table , as in the first : For example , that I speak good Latine , I am to see to Disputers Precepts ; but that I lie not , and speak not Scandals or Blasphemies , while I speak Latine , there I am to look to Gods Law given by Moses . That a Tradesman make works according to Art , he is to advise with Art , but that he sell not his work at too dear a price , he is to advise with the eight Commandment ; and when all these acts of Art are referred to Conscience ▪ Salvation , and the glory of God , as they ought to be Respectus finis operantis ▪ in respect of the Morall intention of the doer , all their Morallity is squared by Gods-Word . Hence there be no actions of Worshipping God , but they be purely Morall , Et respectu finis operis , Et respectu finis operantiis ; but many actions belonging to the second Table , are either purely not Morall , as actions of meer Art , or they be mixed , and Respectu finis operis , in respect of the end of the work , they are not Morall , nor to be squared by the Word at all ; and in respect of the Morall intention of the doer , they be Morall , and so mixed actions , and partly ruled by the Word , and partly ruled by Art or Policy , according to our seventh distinction .

II. Conclusion : In actions or Religious means of Worship , and actions Morall , whatever is beside the Word of God , is against the What is beside the Word of God in Morals , is contrary to the Word of God . Word of God ; I say in Religious means , for there be means of Worship , or Circumstances Physicall , not Morall , not Religious , as whether the Pulpit be of stone or of timber , the Bell of this or this Mettall , the house of Worship stand thus or thus in Situation .

Our Formalists will have it in the power of rulers to Command in the matter of Worship , that which is beside the Word of God , and so is negatively Lawfull , though it be not Positively conform to Gods Word , nor Commanded or warranted by practice ; which I grant is a witty way of Romes devising , to make entry for Religious humane Ceremonies .

But 1. Whatever is not of Faith , and a sure perswasion , that what I do pleaseth God , is sin , Rom. 14. 14. 23. And therefore neither can be Commanded by Rulers , nor practiced by inferiours : But things besides Scripture , and negatively Lawfull , are things not of Faith ; Ergo , The Assumption I Prove : 1. I doubt if Lord-will , be the Lord-carver , of what pleaseth God . 2. If it may stand with the wisdom of Christ the Law-giver ; for no Ceremonies maketh Christ a perfect Law-giver : 3. In things doubtsome , abstinence is the surest side ; Ergo ; Rulers ought not to command them : 4. Samuel , David , even wicked Saul abstained in things doubtsome , while the Oracle of God removed the doubts , and answered him . 5. Paul in eating or not eating , which are things most indifferent , requireth a certain perswasion of positive assurance , Rom. 14. 14. I know , and am perswaded by the Lord Iesus , that there is nothing unclean of it self , but to him that esteemeth any thing to be unclean , it is unclean .

a a Sanderson Sermo . Master Sanderson saith , In things substantiall of Gods Worship , and in things to be done upon necessity of salvation , what is not of Faith ; certainly assuring us it is conforme positively to Gods word , it is sin , so we abhor Popish Additions : But in the actions of our life , as the lifting of a straw , and in Ceremoniall worship , or accidentals , it holdeth not ( saith b b Morton Burges Supra . Morton , and Doctor Burges ) not in all particulars ( saith c c Paybod . par. 2. S. 14. p. 45. Paybodie ) for there should be no end ( saith d d D. Iackson on the Creed , l. 3. c ▪ 7. p. 275. Doct. Iackson ) of doubting , for Papists might doubt to assist our King against Roman Catholicks .

Ans. 1. Let Formalists explain themselves ; Doctrinals , Substantials , and essentiall worship , is such as God hath commanded in the Proposition , and in the Assumption , and particularly in Gods word ; Accidentals are such , as he hath commanded in generall , but left particulars to mens will , so they define , like M●sters of Arts.

But this our Masters say , in all that Christ hath particularly Commanded , his Testament is perfect , and so I believe , what God hath set down , he hath set down , and so we have Scripture right down as perfect as the Fables of Esop , & Nasoes Metamorphosis : what is in Esopes and Nasoes books , is in their books , and what they command you , The vanity of the perfection of Scripture in essentials , not in accidentals . are with certainty of Faith to believe they command , and what the Prophets and Apostles writ , that they writ , and that is essentiall worship ; what they writ not , they writ not . 2. Mr. Sandersons lifting up a straw , is a straw for an instance ; actions of imagination are not Morall , we give him leave to ruh his beard without Faith , as he weareth white sheets above his garments in Divine service against Faith . 3. To do in Faith , is to know , that , in that I serve Christ , and am accepted of God , Rom. 14. 2. To do that which condemneth me not , and maketh me happy in the doing thereof , v. 21. 3. It is a Faith that I have before God in my conscience , v. 2● . 4. It is a perswasion by the Lord Iesus , that it is clean . 5. It is such , as I know is positively Lawfull by Scriptures expresse warrant , 1 ▪ Cor. 10. 26. The earth is the Lords and the fulnesse thereof ; Ergo , I have certainty of faith , that it is positively conform to Scripture what I do : but in things negatively Lawfull , as lifting a straw , wearing a Surplice , I have no perswasion by the Lord Iesus , that I serve Christ , and am accepted of God in so doing , and know not from Psa. 24. 1. or from any other scripture , that it is lawfull what I do . 3. A generall warrant is either when the major Proposition only is sure by Scripture , but you must take the Assumption upon the Formalists Merchant-word , or where both Proposition and assumption can indure , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according as it is written ; this latter wee imbrace with both our hands , but Formalists deny it to us : The first is their meaning . This , what is decent and not contrary to Gods Word , that the Rulers may command : But Surplice , Crossing , &c. are decent and not contrary to Gods Word ; Ergo. So one Giles Widdows e e Giles Widows , in his lawlesse kneelles Puritan saith ▪ Man and Wife are one flesh : Ergo , the Ring in Marriage is good . And , Fine linnen is the Righteousnesse of the Saints , Rev. 19. Ergo , a Surplice is good . And , Matth. 16. Take up your crosse : Ergo , the Crossing in Baptisme is lawfull . Enough of this ▪ But so the worship of the Devil is lawfull ▪ and , Aarons golden Calf is lawfull ; for I can finde a major Proposition for them in Scripture , of which you have a Faith both Negative and Positive ; as this , Whatever God (g) Bannes to . 3. 22. q. 1. art. 1. Omne quod non est ex fide , idest , quod fit contra propriam conscienti●● est peccatum . commandeth in his Word , that is lawfull : But God commandeth the Indians Devil worship in his Word : Ergo , &c. I am not holden to give my Faith for the Assumption : Yet it is as good as our Masters reasoning . 4. Jackson is wide in his lawfull Negatives , for to fight against Roman Catholicks , at our Kings Command , upon good grounds , is not an indifferent thing , Except to kill men , and shed blood , be indifferent and lawfull Negatively : I thought , to make War , had been amongst the Substantials , and Positively conform to Gods Word . 5. The Fathers , as Origen , Ambrose , Chrysostom , Theophylact , Oecumenius , Theodoret , Anselm and Ierome , upon the place Rom. 14. 23. as Vasquez saith f f Vasquez to . 1. 12. dis. 59. q. 19. Art 6. c. 2. from this place , Rom: 14 ▪ 23. that What any doth , must be warranted by the light of the conscience as lawfull . If Formalist ; stand to this , they must give us some things against conscience , and something beside conscience , that is morally lawfull , and therefore if conscience see not such a thing against Scripture , though it have no warrant in Scripture , yet it is lawfull , and done in a certain perswasion of a well informed conscience ; but these who eat things thought to be unclean by Gods Law , to the scandall of others , who knew these meats were not against Piety and Gods Law , nor yet that the eating of them was against charity , while Paul delivered the Doctrine of Scandall , yet their eating was unlawfull . 6. Formalists say nothing here , but what Papists said before them , they say , Men may go to War , doubting of the lawfulnesse thereof ; and therefore h h Vasquez to . 1. disp. 65. c. 1. Vasquez , i i Angelus verbo Dubium c. 1. Angelus , k k Corduba l. 3. q. 4. Corduba , and l l Navir . in cap. de Penitentia dub . 7. n. 8. Navarr . will us , While the doubt remaineth , to choose the surest side , as conscience ought to do : And m m Vasquez to . 1. disp. 66. cap. 9. Nec subditus dubius de justitia belli potest parere , quamdiu dubius manet . Vasquez saith , Manente dubio , &c. To do so long as the doubt remaineth , is to do against the judgement of conscience : And n n Adrianus in quod libet , punct. 2. ad art. 2. Milites dubii cligerent sic partem dubiam & expo●erent se periculo injuste occidendi et praedandi non eundo tantum pecearent non obediendo . Adrianus saith , While they doubt , and yet go to War , they expose themselves to the danger of Man-slaughter , and by not going to War , they should onely sin by not obeying . o o Suarez de Tripl . virt. Theol. Tract . 3. disp. 14. Sect. 6. Suarez saith , It is a speculative doubt , when Superiors commandeth it : And p p Silvester verbo belli . 3. q. 1 , c. 4. Sylvester saith , Such a doubt should be expelled at the commandment of Superiors . And no marvell the command of Superiors to Papists is an Oracle , and blinde obedience is good meriting ; therefore q q Gratian. d. 23. quest. 1. Quod culpatur . Gratian and the Iesuit r r Sanches jesuita Cordubensis in decal . Tom. 2. lib. 6. cap. 3. Num. 3. Sanches saith , Inferiors are not holden to examine the commandments of Superiors .

5. Iackson saith , This ( Whatsoever is not of Faith is Sin ) holdeth in omission of good , as in commission of evil : Ergo , Your not practising Whatsoever is not of faith , &c. how true . indifferent Ceremonies , is not of Faith , and so Sin . Ans. He that obeyeth doubtingly , is condemned , and he that obeyeth not doubtingly , is condemned ; But , Master Doctor , your enumeration is not sufficient , and may strike against doubting to worship a Romish Idol , at the command of Superiors ; for I shew you a third , and its Pauls way , Eat not , obey not , and abstain with perswasion of Faith , that what you do is agreeable Positively to Gods Word .

Jackson saith , They sin , not by doubting , if the fear of evil after mature deliberation , be not extraordinary , and such as cannot be recompenced by the goodnes which appeareth in the act of Obedience . Doubting is no internall part or essentiall cause of sin , we sin not because we doubt , but because while we doubt , we prefer an evil , or a lesse good , before a good , or a greater good . So their sin was not doubting , but they preferred not eating , which was a bodily losse onely , to the evil feared , which was to be partakers of the Table of Devils , and being Apostates from the Israel of God . Ans. Paul expresly saith , doubting is sin , and condemneth it ver. 23. and requireth , ver. 5. Let every man be perswaded in his conscience , v. 21. Happy is he that condemneth not himself in that which he alloweth , v. 23. Whatsoever ( more or lesse in Morall actions ) is not of Faith , is sin : 2. Internall perswasion , Rom. 14. 14. Is an internall cause of obedience , as v. 21. And therefore doubting being a sin that condemneth , Rom. 14. 23. must be such a sinfull ingredient , as maketh the action sinfull . 3. We both sin , because we doubt , and also because we prefer a lesse Doubting condemneth . good , or an evil to a greater good . 4. No feared evil , though never so evil , whether of sin or punishment if it follow not kindly , but only by accident , and through the corruption of our nature , should or can make us do any thing doubtingly or sinfully , for then we might do evil , that good might come of it : No good of obedience can warrant me to sin , and disobey God , nor should that be called obedience , nor is it obedience to men , which is disobedience to God . 5. It is an untruth that non-eating was only a bodily losse , for non-eating Physicall , is a bodily losse , but Paul urgeth non-eating morall , to eschew the fall of one for whom Christ died . 6. The Doctor saith Ibidem . No power under the Heaven could make a Law over the Romans , injoyning such meats , because Gods law ( as they conceive ) condemned them . Now how pleasant are right words ? I assume , we conceive God hath denounced all the plagues written in his Book , upon practisers of humane Ceremonies , as upon adders to the word of God , Rev. 22. 19. Yea Heresies , to with , that Christ is not the consubstantiall Son of God , may seem probable to us ; shall the good of obedience in believing my Pastor , whom God hath set over me , hinder me to obey ? 7. Papists say also , that Scripture is perfect in generall , allowing that Ceremonies should be , when Papists say the Srcipture in generall is perfect , but not in particulars of worship , and so say Formalists . Paul saith , Let all things be done in order and decency , 1 Cor. 14. But the Scripture giveth no particular warrant for these , but onely the Churches determination . So w w Scotus , Prolog . in senten . q. 3. ad art. 3. Terminus praefixus [ Theologiae ] quantum ad revelationem ▪ Divinam est ●orum qu●●u●● in●sadra Scriptura , sicut habetur ult. Apocalyps . Si quis ●pposucrit ad ista , apponet ei Deus plagas quae contine●●ur in Scriptura , & que possunt clici de ipsis Scotus , x x Suarez de tripl . virt. Theolog. Tract . 1. disp. 5. Sect. 4. Ad perfectionem non est , quod omnia credenda contineat explicite , satis est enim quod contineat mysteria nostrae redemptionis , & substantialia fundamenta Ecclesiae , cum mediis necessarijs ad salutem . Suarez , y y Bellar. de Effec . Sacrament . cap ▪ 32. respons. ad Arg. 2. Christus ad plenum nos instruxit ( in Scriptura ) de vcro Dei cultu . Bellar. Respondet , id verum est de instructione generali , non autem de particulari . Bellarmine z z Vasquez Tom. 2. in 1 ▪ 2. disp. 151. cap. 3. Nihil novi ( propositi ) Statuere possunt , quod non pertineat ad pristi●um statum cujusque conservandum — pro libito ferre legem certe non licet . Vasquez a a Bannes To. 3. in 22. q. 1. Art. 10. ad . arg. 3. Scriptura indicat nobis Divini ●uminis sensum , non tamen in individuo , & in specie sed in communi & generali quadam ratione . Bannes , b b And Duvallius in 2. Thomae . tract . de legib. q. 5. Art. 1. ad Arg. 2. Scriptura est sufficiens , quia ipsa omnia , tam ered●●da quam agenda impli●ite contineat , & propterea expresse ad Ecclesiam tanquam ad Columnam veritatis , tam in fide , quam in preceptis bene vivendi nos remittit . and Duvallius . The Scripture implicitely , and generally containeth all the substantials necessary for salvation , but not traditions in particular , that is the Churches part , just as Formalists say , order and decency is commanded in the word , but Crossing , Surplice , Humane dayes and such are left to the Prelates Kalender , to fill up what his Lordship thinketh good . So Hooker (c) Speech is necessary , but it is not necessary that all speak one kinde of Language , Government is necessary , but the particulars , Surplice , Crossing , &c. Are left to the Church .

2. What is negatively Lawfull here , cannot be admitted ; If What is only negative in Gods worship , cannot be commanded . Rulers may Command one thing that is negatively Lawfull , they may Command all things ; because what they Command under this formall reason , as not against Scripture , they should not adde nor devise new worship , though they Command all of that kinde : But the latter is absurd , for so they might Command in Gods worship . 1. The actions of sole imagination , the lifting of a straw , and all idle actions that cannot edifie . 2. They might Command a new Ark to represent Christ incarnat , as the Jews Ark did represent him to be incarnat , a new Passeover , to represent the Lambe already slain , and all the materials of the Ceremoniall Law with reference to Christ already incarnat , dead , and risen again : For all these are by Formalists Learning negatively Lawfull ; Shew us a Scripture where they are forbidden , more then Surplice , Crossing , except because they be not Commanded . If it be said , They do not Command things negatively Lawfull , as such , but as they edifie and teach : Well then , 1. As they edifie and teach , they are positively good , and apt to edifie , and so must be proved by the Word as Commanded , and so not negatively Lawfull , and not as beside , but as Commanded in the Word . 2. Yet it will follow , that all these may be used in Faith , that is , out of a sure perswasion that they are not contrary to Gods Word , and so Lawfull . I might dance in a new linnen Ephod , before a new Iewish Ark , representing Christ already incarnat , and that in the negative Faith of Mr. Sanderson , Hooker , and Jackson , for this Ark is not against Scripture , yet this Ark is not Commanded , and so not forbidden . 3. Idle actions that have no use or end , might be Lawfully Commanded by this , because they are not forbidden , yet are such unlawfull , Quia carent justâ necessitate et utilitate , as Gregorius saith : I prove the connexion , because an action Morall , such as ( to Sign with the Crosse ) performed by a Subject of Christs visible Kingdom , for Gods glory and edification of the Church , which yet is neither Commanded nor forbidden by God , nor Commanded by natures light ( for none but those that are beside reason will say this ) nor light of Gods word , or the habit of Religion , hath no more reason , then the making or forming a Syllogisme in Barbara , which of it self cometh only from Art ; and as such hath no Morall use , and by as good reason may the Church Command dancing before a new devised Ark ; yea , such an action involveth a contradiction , and is Morall , and not Morall : for of its own nature it tendeth to no edification , for then it might be proved by good reason to be edificative , and an action cannot be edificative from the will of men , for Gods will , not mens will ▪ giveth being to things .

4. What is beside Scripture , as a thing not repugnant thereunto , wanteth that by which every thing is essentially Lawfull : Ergo , It is not Lawfull . The Consequence is sure , I prove the Antecedent : Gods Commanding will , doth essentially constitute a thing Lawfull , Gods Commanding will only maketh eating and drinking bread and wine in the Lords Supper Lawfull , and the Lords forbidding will should make it unlawfull ; and Gods forbidding to eat of the Fruit of the Tree of knowledge of good and evil , maketh the non-eating obedience , and the eating disobedience . As the killing of Isaac by Abraham , is Lawfull , and that because God Commandeth it ; and the not killing of him , again is Lawfull , when God forbiddeth it . But things negatively Lawfull and beside the word of God , wanteth Gods Commanding will ; for God Commandeth not the materials of Jewish Ceremonies to represent Christ already come , and such like : for if he should Command them , they should be according to the word of God , and not beside the word of God : If it be said they have Gods Commanding will , in so far that he doth not forbid any thing not contrary to his own word ; but hath given the Church Authority to adde to his worship , things not contrary to his word , as they shall see they do promove godlinesse , or may edifie the Church : But then if the Church must see by the light of reason , and naturall judgement , aptitude in these to promove godlinesse , they are Commanded by God , who hath even stamped in them that aptitude to edifie , and so are not beside Gods word . 4. Our Divines condemne all the Traditions of the Church of Rome ; as Purgatory , Prayer for the dead , Imagery , Adoring of Reliques , all the Crossing , Holy water , Chrisme , Oyl , Babies , Bells , Beads , &c. Because God hath no where Commanded them , and sins veniall and beside the Law , and sins mortall and contrary to the Law , we condemne ; because , as what is capable of seeing , and life , Opinion of sanctity & Divine necessity , not essentiall to false worship . and hearing , and yet doth not see , live , nor hear , that in good reason we call blinde , dead , and deaf ; all beside the word are capable of Morall goodnesse , and yet not Morally good , because not warranted by Gods word , therefore they must be Morally evil .

III. Conclus . Opinion of Sanctity , holinesse and Divine necessity , is not essentiall to false worship . Formalists will have their Ceremonies innocent and Lawfull , so they be not contrary to the word of God . 2. So they be not instamped with an opinion that they binde the Conscience , and are of Divine necessity , holinesse and efficacy ; So a a Morton , Innocency of ceremonies generall defense c. 1. S. 15. Morton their Prelat , for opinion of justice , necessity , efficacy and merit , ( saith he ) make them Doctrinals and so unlawfull : But this is but that which Papists say : So Suarez b b Suarcz , to . de trip . vi●t . theol . tract . 1. dis. 5. S. 4. Haec vero & similia ( traditionalia non scripta ) non adduntur scripturis ut fiant qua●i partes ●jus ( quod potest etiam censeri prohibitum ) sed adduntur ut cr●denda & servanda . saith , That their unwritten Traditions are not added to the word of God , as parts of the word of God ; but as things to be believed and observed by the Churches Commandment ; and these who did swear by Jehovah and Malcom , Zeph. 1. esteemed Malcom , and an oath by Malcom , not so Religiously and so holy , as an oath by Jehovah and Malcom ; and yet no doubt , they ascribed some necessity to oaths by Malcom and Jehoram saying , ( Am I Jehovah to kill and make alive ) who yet worshipped Ieroboams Calves , esteemed the worshipping of these Calves lesse necessary , and lesse holy and meritorious , then the worshipping of the true Yehovah ; yet the Calves called their gods , which brought them out of the Land of Aegypt , had some necessity and opinion of holinesse .

For 1. Aaron in making a Calf , and Proclaiming a Feast to the Calf , committed false worship ; but Aaron placed not holinesse , justice , or merit in that worship : Because , Exod. 32. 22. for fear of the people who in a tumult gathered themselves together against him , he committed that Idolatry ; Ergo , necessity of Sanctity , Merit , and Divine obligation , is not essentiall to false worship : Ieroboam Committed Idolatry in saying , These are thy Gods O Israel ; but he placed no efficacy or merit therein , because , 1 King . 12. 27. He did it , least the people going to Ierusalem , should return to Rehoboam , and kill him ; And the Philistims dis-worship in handling the Ark unreverently , had no such opinion , they doubting whither God or Fortune ruled the Ark , 1 Sam. 6. 9. It were strange if these who say in their heart , There is no God , Ezech. 9. 9. Psal. 94. 6. And so fail against inward worship due to God , should think that the denying of God were service and meritorious service to God ; and that Peter denying Christ , and Iudaizing , Gal. 2. 12. for fear , thought and believed he did meritorious service to Christ therein : Pilate in condemning Christ ; Iudas in selling him ; the Souldiers in scourging him , did dis-worship to their Creator , the Lord of glory : Shall we think that Pilate , who for fear of the people did this ▪ believed he was performing necessary , Divine and Meritorious worship to God ? 2. If opinion of necessity Divine , of Merit and sanctity , as touching the conscience , were essentiall to false worship ; it were impossible for gain and glory , to Commit Idolatry , to preach lies in the Name of the Lord for a handfull of barley , as Ezek. 13. 19. Mic. 3. 5. 1 Kin. 22. 6. 1 Tim. 4 ▪ 1 , 2. Tit. 1. 11. For its a contradiction to Preach Arrianisme , Turcisme , Popery , against the light of the minde only for gain ; and yet to think that in so doing , they be performing meritorious service to God : Yea , they who devise will-worship , know their own will to be the Lord-carver of that worship , at least they may know it ; yet shall we think they hold themselves necessitated , by a Religious obligation so to do ? Else it were impossible , that men could believe the burning their Children were will-worship , indifferent and Arbitrary to the worshippers , which is open war against reason : Now a worship cannot be false , wanting that which is essentaill to false worship . 3. False worship is false worship by order of nature , before we have any opinion , either that there is Religious necessity in it , or meer indifferency : Ergo , Such an opinion is not of the essence of false worship . 4. By that same reason , opinion of unjustice , or opinion of doing justice , should be of the essence of unjustice ; Cains killing of his Brother , should not be Man-slaughter , except Cain placed some divine Sanctity in that wicked fact , which is against all reason ; and the reason is alike in both Gods Commanding will and his forbidding will . They Answer , Gods will constituteth Lawfulnesse in essentiall worship , and mans will in things arbitrary ; but this is to beg the question , for when we ask what is essentiall worship , they say , it is that which God commandeth , and what is accidental or arbitrary , it is that which human authority commandeth , & this is just , Gods wil is the essentiall cause of that worship whereof it is the essentiall cause , & mans will is the essentiall cause of that , whereof it is the essentiall cause . 5. All the materials of Jewish and Turkish worship , might be appointed for right worship , so we held them to be Arbitrary . 6. God cannot forbid false worship , but in that tenure , that he commandeth true worship ; but whether we esteem it true , or not , holy , or not ; he commandeth true worship , Erg. &c.

IV. Conclusion , It is a vain and unwarrantable distinction to divide The distinction of worship essentiall and accidentall of Gods generall and particular will is to be rejected . worship in essentiall , which hath Gods ; 1. Particular approving will to be the Warrant thereof , and worship accidentall or Arbitrary , which hath only Gods generall and permissive will , and hath mans will for its father ; so Ceremonies ( say they ) In these , hath Gods generall will , according to their specification , whether a Surplice be decent , or not , is from mans will , therefore they are called worship reductively , because in their particulars , they have no Divine institution , and they tend to the honouring of God , not as worship , but as adjuncts of worship ; so a a Morton gener . def. cap. 1. S. 22. Morton ; so b b Burges Treatise of kneeling . cap. 2. p. 2. Burges .

Ans. As Sacramentall worship is lawfull essentiall worship , so that this element , bread and wine , and this water is not Arbitrary ; Ergo , If decency be of divine institution , and Gods approving will , then that Surplice or Crossing , or not Surplice and Crossing be decent , is not Arbitrary , and only from Gods permitting will : If the generall must be warranted by the word , so also specials under the generall , else mens will may make a horned Bullock a decent Sacrifice to represent Christ already come in the f●●sh ; for if the written word warrant not the specials of Religious observances , a door is open for all humane inventions : The uniting of these two ( The Crossing of the finger in the Air above a childes face ) and ( the dedication of the childe to Christs service ) are every way like to the uniting , Of Bread and Wine eaten and drunken , and the souls nourishing by Christ crucified and apprehended by Faith : If there be oddes , it is in the Authority of the institutors : Our Formalists say , the one is essentiall , because ordained by Christ , and so bindeth the conscience , and the other Arbitrary , accidentall and of lesse authority : We owe them thanks indeed , the sin is the greater that the Authority is the lesse , but the externall worship is alike . There be oddes betwixt the kissing of a wife by a stranger , and the kissing by her own husband , and oddes betwixt an act of Royall Majesty performed by the King , and that same Act performed by a Traitor faining the same Act , as there be oddes betwixt money stroken by a Tinker , and by the Kings master of Coyne ; will this distinction serve the whorish woman , the kisses of a strange man be Arbitrary , indifferent and accidentall : but the kisses of my own husband be essentiall and kindely . And the Tinker might save his head for his false coyne , the Kings money is essentially Legall and currant , but money stroken by me , is Arbitrary and of lesse Authority , then the Kings Lawfull Coyn. 2. If it be necessary and good to honour God by decency and order , the particular goodnesse and holynesse of Surplice and Crossing is also good and holy . But God hath particularly , Micah 6. 8. Shewed thee what is good O man ; Ergo , he hath also shewed what is particularly holy . But God hath not shewed us in his Word any goodnesse in Crossing , Surplice , because they are of mans devising : If it be said , the particular goodnesse of Surplice and Crossing is good and shewed to us in the generall . I Answer , goodnesse of indifferent Rites , is , Repugnantia in adjecto , and a flat contradiction , as who would say , cold fire , indifferent is neither good nor evil , neither Lawfull , nor unlawfull : 2. Then God hath not shewed us all Morall goodnesse in his word , because he hath not shewed to us the goodnesse of Ceremonies . 3. Lawfulnesse is an essentiall property of Divine worship resulting from Gods particular approving will in his word , as is clear , Hosea 8. 5. 1 Chro. 15. 13. Lev. 10. 1. 2 Sam. 7. 7. Ier. 7. 30. Act. 15. 24. Ergo , Arbitrary worship must have Gods approving will , commanding it , else it is not Lawfull : I prove the Antecedent from the causes of worship : 1. The end of worship , which is the honouring of God maketh not worship Lawfull ; Idolaters may intend to honour God in their Idolatry , as well as true worshippers . 2. The matter of worship is not essentiall to Lawfull worship , for Lawfull and unlawfull worship may have the same common matter , as Solomons Calves in the Temple were lawfull , because ordained of God , and Samaria's Calves were unlawfull , because they were from men , the matter of both might be one and the same mettall , Hosea 8. 3. The Form of worship in generall , is not the essentiall and specifice Form of Lawfull worship , as the specifice Form of a living creature is not the specifice form of a man , the specifice form of a man is not the specifice form of a just man , as just . Also I may conceive Sacramentall eating in generall , and not conceive whether it be Lawfull or unlawfull : For if Lawfulnesse were the specifice form of worship , I could not conceive worship , but I behooved to conceive Lawfulnesse in it . Now then Gods commanding will , being wanting to Arbitrary worship , it cannot be Lawfull ; Ergo , unlawfull . If it be answered , Ceremonies are negatively lawfull , not positively lawfull , and the Argument proceedeth of Lawfulnesse positive , which is commanded in the word . But this is , 1. a begging of the question . 2. Negative Lawfulnesse , is from mans will , which should not be a Creatrix of the goodnesse of things or of Lawfulnesse , nor can it Create goodnesse , except you make man to be God : 4. Arbitrary goodnesse and Lawfulnesse hath either a particular warrant and cause of its goodnesse , and Lawfulnesse from Gods expresse Commandment , or 2. From the light of nature , or 3. From the sole will of men , or 4. partly from natures light , partly from mans will , but any of these wayes it cannot be Lawfull , I prove the Antecedent : for it cannot have its warrant from Gods generall will whereby the Proposition of a Syllogisme is warranted , but not the Assumption ▪ for thu● the golden Calse of Ieroboam ; the worshipping of Satan should be lawfull : for I can forme a Syllogisme to it from Scripture ( all worship commanded in the Word is Lawfull ▪ but Ieroboams golden Calf is Commanded in the Word ; Ergo , It is Lawfull . And if both Major ▪ Proposition and Assumption be warranted by the Word , then are Ceremonies essentiall and not Arbitrary worship . If Ceremonies be warranted by the light of nature , this is a part of Gods Word , and Rom. 1. 19 , 20. God hath shewed it to us , as , Rom. 2. 14 , 15. We would see natures light to prove that whitenesse of linnen signifieth Pastorall holinesse , rather then whitenesse in the wall , and that the crosse signifieth dedication of a childe to Christs service , rather then lifting up of the childe toward Heaven signifieth the same ; and yet Ceremonie● must be by this reason essentiall worship ; yea , to Sacrifice a sheep to represent Christ already Crucified ▪ is as Lawfull this way as all our Ceremonies . If the third be said , that Ceremonies have their goodnesse and Lawfulnesse from the sole will of men ; then Ceremonies are Will-worship : for worship instituted by the sole will of men , without light of Scripture , or nature , is Will-worship . 2. The devisers of them are either Brutish , or void of reason , and the practicers are servants of men , because they serve will , or rather lust of men , without any reason Commanding . 3. If Ceremonies come partly from mens will , partly from the light of reason ▪ then do they conclude the Lawfulnesse of Ceremonies either ●allibly or necessarily : If the former be said , we have little warrant of conscience to practice them ; nor can God be honoured , nor these things Lawfull , good , and edificative , more then unlawfull , evil and unapt to edifie , seeing there be no light of Scripture , or nature to make them good to us ▪ and because a fallible and unnecessary consequence , is over fallible and unnecessary , and standeth ( as Aristotle faith well ) in an indivisible point . It is a non-consequence , and so mens will is the best house that Ceremonies are descended of . If they can be proved by a necessary and infallible consequence , we desire to hear it , for it must be thus or the like : Things not contrary to the Word , and commanded as apt to edifie , may be Lawfull Arbitrary Worship : But Ceremonies are such ; Ergo , the Proposition is not true ▪ because Rulers judge either such things apt to edifie , because they see them to be so in themselves , or because they judge them to be so in themselves , therefore they are so in themselves : the former cannot be said , because this light whereby Rulers see Ceremonies to be apt to edifie , is either light of Scripture , or nature , or both : If this be said , they can make others see this light . Also , if there be goodnesse and aptitude to edifie souls in Ceremonies by natures light , sound reason , or the Word of God , they cannot be Arbitrary or indifferent worship : but must be essentiall worship , having warrant and Commandment from God ▪ for what natures light , or Scripture Commandeth , that God himself Commandeth , and what God Commandeth is essentiall , not Arbitrary worship . 2. And secondly , they are not Arbitrary things , but necessary and Lawfull by natures light , by Scripture , or both , which they deny ; if the latter be true , then is the will of Rulers , that which maketh Ceremonies good and Lawfull ▪ a●●in and blasphemous assertion , for Pope or Prince , or mens pleasure finde pre-existent goodnesse and Lawfulnesse in things , and they do not make them good : It is proper to God alone , who calleth things that are not , to create both beings and goodnesse of beings . 5. If Arbitrary goodnesse and Lawfulnesse of Ceremonies be thus warrantable , because nor contrary to the word , and esteemed Arbitrary ; I might fail against the first four Commandments , by superstition and idolary : so I esteem these , to wit , Idolatry and superstition Arbitrary , and not of Divine necessity , and yet in so doing , I should neither sin , nor commit acts of false worship ; because superstition and Idolatry are indeed forbidden , but superstition and Idolatry , with the opinion , that they have neither holinesse , merit , nor Divine necessity , but are meerly Arbitrary , are no where forbidden in the word . Let Formalists by their grounds , shew us a Scripture for it ; for they cannot by their Doctrine be forbidden as false worship , seeing they want that which essentially constituteth false worship ( as they teach ) for they ( as the Argument supposeth ) want opinion of necessity , Divine merit and holinesse . 6. If the Churches will , commanding Crossing , and Surplice , make them Lawfull ; then their forbidding them shall make them unlawfull , and mans will shall be a Pope and God . 7. If Rulers conclude them Lawfull , then either upon Nationall reasons concerning Britain rather then other Nations , or upon reasons immutable & eternal ▪ if the latter be said , they be essential worship , not Arbitrary ▪ if the former be said , they be more apt to stir up the dull senses of Brittish men , then othe●s , which is a dream . Dull senses are alike every where , sin originall alike in all places , and God in his perfect word hath provided alike remedies against naturall dulnesse to all mankinde , else we in Britaine do supererogate , and the word ▪ must be perfect to some Nations , in that which is common to all , and not to others . 8. By as good reason , Arbitrary mercy , and Arbittary justice is holden as Arbitrary worship ; for the Lords word is as perfect in works of charity for the second Table , as in works of Religion for the first , and if so be , then it were in mens will to do things conducing for the murthering , or not murthering of our brethren , of their own wit and will , without the word of God , and there should be some lawfull acts of will-love , or will-murther . 9. Laws oblige ( as Papists grant ) as a a Driedo de Libert Christ . l. 3. c. 3. ad arg. 3. Non est in potestate legislatoris prout voluerit obligare ad mortale & veniale sed hoe provient ex materiaegravitate . Driedo , and b b Vasquez Tom. 2. in 12. disput. 154. c. 3. Neque enim in voluntate legislator is est obligare vel non obligare . Vasquez say , after Gerson , Occam , Almain , and other Papists , from the goodnesse of the matter commanded in the Law , not from the will of the Law-giver : If then the generall will and command of God constitute Arbitrary worship , this worship from Gods will layeth a band on the conscience , no lesse then essentiall worship : For Hezechiah is no lesse obliged in conscience to apply Figs to his boyle , and Moses to make every little ring in the Tabernacle : when God commandeth these , then the Prophets are to write Canonick Scripture : for Gods Authority in Commanding , is equall in all , though in respect of the matter , there be great things , and lesse things of the Law : therefore Gods generall permissive-will , doth no lesse oblige the conscience , then his approving will . 10. To this Arbitrary worship agreeth all the properties of will-worship ; as 1 Colos. 2. 18. It beguileth us of our reward ; for no promise of God is made of a Bishoprick for conformity ▪ 2. It is will-humility , to be devouter then God willeth us . 3. It intrudeth in things not known in the word . 4. It holdeth not the head Christ , for it maketh him not a perfect Law-giver , if Prelares under him give Laws added to his word , and that after the Traditions of men . 5. It inthralleth men dead with Christ , to a yoak . They object , But not to yoak upon the conscience . Answer ; yea , but we are in Christ freed also from the externall yoak , as from shedding of blood in Circumcision , removall out of the Campe seven dayes , many Ceremoniall Sabbaths , presenting of the male-children , and going up to sacrifica at Jerusalem ; yea , expensive offerings , all called burdens , Act. 15. 10. Col. 2. 20. Gal ▪ 4. 3 , 4 , 5. Col. 2. 14. 15. And multiplied holy dayes , Surplice , Crossing , keeping us in that same bondage ; though lesse ( they may say ) Magis , & minus non variant speciem . 6. This worship perisheth with the use : 7. Subjecteth us to the Ordinances of men . 8. Hath a shew of wisdom , Mr. Burges a a Burges rejoynd c. 2. S. 7. p. 179. saith , Some will-worship i● not unlawfull , a● three Sermons in one day . The free-will offerings and vows were in some sort will-Worship . The Church at her godly discretion , and will , may appoint some Formalities to attend the Worship . Answer , Gregor ▪ de valent saith , That some Idolatry is Lawfull , some unlawfull : This man saith , some will-worship is lawfull , some unlawfull , that is , some sin is Lawfull , some unlawfull : 2. Three preachings come from zeal , not from will , and is no new worship different from preaching , and there may be reason therefore , where all cannot be present in one day at all the three , there is reason for three preachings , none for Crossing : 3. Will as will , is carver of will-worship : Will createth not the worship , but determineth the circumstances according to the light of reason , in Lawfull worship . But where will , as will , void of reason hath influence in the worship , it is wills brood : 4 ▪ The Freewill offerings were determined by God , the poor should offer a pair of Doves , in the Free-will offering : But the rich a Lamb , and it was sin for the rich to offer a pair of doves , and therefore will was not determinatrix in this . 5. The man jumbleth together godly discretion and will : they be much different ; but for godlinesse in short sleeves , and Crossing a finger in the Aire , I understand it not , nor can reason dream of any warrant for it , but will , as will , that is , mans lust made it .

Neither do Formalists go from a a Suarez de relig. to . 2. de houest v●ti lib. 1. c. 1. n. 8. 9. Suarez , and b b Bellar. de esfic . Sacram. l. 2 c. 32. ad arg. 2. Bellarmine , who call that will-worship , which is devised only by a man● wit , and is not conforme to the principles of Faith , and wanteth all reason , and the received use of the Church .

But we are disputing here against the Churches use , as if it were not yet a received use . But upon these grounds I go : 1. Reason not binding and strongly concluding , is no reason , but meer will . So Ceremonies have no reason : If the reason binde , they are essentiall worship : 2. Authority is only ministeriall in ordering Gods worship , and hath no place to invent new worship . 3. Authority as Authority especially humane , giveth no light , nor no warrant of conscience to obey , and therefore authority naked and void of scriptures-light is here bastard authority . 11. In all this Formalists but give the Papists distinction of Divine and Apostolick Traditions : for power of inventing Ceremonies to them is Apostolick , but not infallible and Divine : c c Suarez de tripl . virtut. tract . 1. dis. 5. Sect. 4. Suarez giveth the difference : God saith he , Is the Immediate Author of Divine Traditions , and the Apostles only publishers : But the Apostles are immediate Authors of Apostolick Traditions , God in speciall manner guiding their will . So d d Cajetan opusc . to . 1. tract . 27. Cajetan e e Sotus de justific . l. 7 c. 6. ar. 1 Sotus f f Bellar. de verbo non Scripto . Bellar. So our Formalists g g Douna . l. 3. c. 36. Duname h h 3 Book p. 153. Hooker i i Sutluvius , de Presbyt. c. 11. p. 67. Sutluvius ; But I like better what k k Cyprian epist. 74. Vnde ista traditio ? &c. si in Evangelio praecipitur , aut in Apostolorum Epistolis , aut actibus continetur , & observetur Divina et sanctahaes traditio . The distinction of divine and of Apostolick Traditions rejected . Cyprian saith , That no Tradition , but what is in the word of God , is to be received : But this distinction is blasphemous , and contrary to Scripture , 1 Cor ▪ 14 ▪ 57. The things ▪ that I write unto you : ( even of decency and order , as v. 29. 40. ) Are the Commandment of the Lord , 2. Pet. 3. 2. Peter willeth them to be mindefull of the words which were spoken before , by the holy Prophets , and of the Commandments of us the Apostles of the Lord and S●vio●● : Then the Apostles Commandments are equall with the Commandments of the Prophets . But in the Old Testament , there were not some Traditions Divine , and some not every way Divine , but Propheticall , for the Prophets were the mouth of God , as is clear , 2 Pet. ● . 19 , 20 , 21. Luk. 1. 70. Rom. 1. 2. So 1 Tim. 6. 13. I give thee charge in the sight of God — 14. That thou keep this Commandment without spot , unrebukable , untill the appearing of the Lord Iesus . Now the Commandment ( as Beza l l Beza an in loc. noteth ) Are all that he writ of discipline , which Formalists say , are for the most Apostolicke , but not Divine Traditions . 2. If Ceremonies seem good to the holy Ghost ▪ as they say they do from Act. 15. then they must seeme good to the Father and the Son , as the Canon is Act. 15. But that Canon was proved from expresse Scripture ; as Peter proveth , v. 7 , 8 , 9. and James v. 13 , 14 , 15 , 16. If they come from the Spirit , inspiring the Apostles , they cannot erre in such Traditions ; If from the spirit guided by the holy Ghost , they come from Scripture . 3. If these traditions come from no spirit led by light of Scripture , we shall not know , whether they be Lawfull , or not , for the Scripture is a Canonick rule of lawfull and unlawfull . 4. If any Apostolick spirit be given to Authors of Ceremonies , why not also in preaching and praying ? How then do many of them turn Arminians , Papists , Socinians ? 5. The Apostolick spirit leading institutors of Ceremonies , doth either infuse light naturall , supernaturall , or Scripturall in devising Ceremonies , and so Eatenus , in so far they were essential worship ▪ or the Apostolick spirit doth lead them , with no light at all , which is brutish Enthusiasme : or 3. Gods Apostolick spirit infuseth the generall equity , and negative Lawfulnesse of these truths ( Surplice is an Apostolicall signe of Pastorall holinesse ) and ( Crossing a signe of Dedication of a childe to Christs service ) Now light , for this we would exceedingly have . If this light be immediatly infused , then Surplice , Crossing are as Divine , as if God spake them ; for truths immediatly inspired lost no divinity , because they come through sinfull men ; for Balaam his Prophesie of the star of Jacob , was as Divine , in regard of Authority , as if God had spoken it , but if these trash come from an inferiour spirit , we desire to know what spirit speaketh without the word . But some may object ; The preaching of the word is somewhat humane , because it s not from the infallible spirit that dited the word ; Ergo , Ceremonies may come from the holy Spirit , though they be not as lawfull as Scripture . Ans. Let them be proved to be from the warrant , that the word is preached , and we yeeld to all ▪ 5. Apostolick Ceremonies , but not Divine have Gods generall allowing will for the accepting of them . Now Sampsons mother , Judg. 13. 23. proveth well , The Lord hath accepted our offering ; Ergo , it is Lawfull , and he will not kill us . So God atcepted Abel , and Noah their Sacrifices ; Ergo , they were Lawfull , and Divine worship . So Hosea 8. 8. They sacrifice flesh for the sacrifices of my offerings , and they eat it , but the Lord accepteth them not . Ergo , offerings of flesh without offering of themselves as living sacrifices to God are now unlawfull : If God accept of Ceremonies , they must be Divine service , if he accept them not , they must be unlawfull . They Answer , He accepteth them as Arbitrary worship , not as essentiall : I Answer , God might have accepted so Sampsons sacrifice , and Noahs , as arbitrary worship , and yet not be gracious to them , nor reward their sacrificing , as good service , contrary to the Texts alledged ; but I doubt much , if the Lord be gracious to men , and accept in Christ corner Caps , Surplice , Crossing , humane holy dayes .

They object , Our Circumstances of time , place , persons , &c. are no more warranted by the Scripture , then Ceremonies are . And God might in his wisdom ( ●aith a a Burges rejoynder , cap. 1. Sect. 16. p. 90. Circumstances not positive religious observances as Ceremonies are . Burges ) have calculated the order of times and places , such climats and seasons ; but he hath left these , as he hath left our Ceremonies to the Churches liberty .

Ans. Time and place ( as I observed already ) being circumstances Physicall , not Morall , nor having any Religious influence to make the worship new and different in nature , from that which is commanded in the Law , though they be not expresly in the Word , do not hinder , but you may say , Such an act of worship is according as it is written : for as Praying , Preaching , hearing , is according as it is written : so is Praying and Preaching in this convenient place , proved by that same Scripture ( As it is written ) but one and the same Scripture doth not warrant Order and Surplice . 2. The question is not , what Gods wisdom can do , for he could setdown all the names of Preaching Pastors , Doctors , Deacons , Elders in the Word ; but his wisdom thus should have made ten Bibles more then there be : But all our Ceremonies might have been Comprehended in one Chapter of the Revelation , if God had thought good to Honour them with inserting them in the Canon . 3. He hath determined these by natures light , and prudence , which dwelleth with that light , revealed in the Word ; That a Bishop be thus qualified , as 1 Tim. 3. is Morall and determined ; but that they call him John , Thomas , and be of such Parents , Country , stature of body , is Physicall and in Christs wisdom , is not determined , nor could it be conveninetly . Lastly , that generall permissive will of God , is good , for all the Ceremonies of Rome , taught by Papists ; As for ours , as Suarez de Trip lic . virt. tract . 1. disp. 2. Sect. 6. n. 3. Dicendum fidem quoad substantiam credibilium semper fuisse eandem a principio generis humani . And so faith Alensis , 3. p. q. 69. Lombard . 3. dist. 25. and Durandus , 3. dist. 25. Bonaventura , 16. Art. 2. q. 1. Hugo de sancto victore de sacram , ● . 1. part . 10. cap. 4. This they have from the Fathers , Vincentius Lyrinensis , co●t ▪ prop. voc. nov. cap. 37. Jreneus , contr. hereticos , lib. 3. cap. 2. Hyerom in Psal. 86. Aug. de civitate , Dei lib. 11. cap. 3. lib. 14. cap. 7. Chrysost. de Lazero homil. 4. Cyprianus sermone de Baptismo . Optatus Milevitanus , contr. parmeni . de caelo , l. 5. And I might cite many others , who all affirm , All truth Divine is in Scripture , all not in Scripture is to be rejected : So Suarez , de leg . tom. 4. cap. 1. Haec enim praecepta Ecclesiastica pro universali . Ecclesia tantum sunt quatuor , qut quinque , quae solum sunt determinationes quaedam juris Divini moraliter necessaria homini . — Reliqua omnia vel pertinent ad particulares status qui voluntarie suscipiuntur , vel ad ordinem judicial●m . Et id●m contra seotae Anglica . Erro . lib. 2. cap. 16. Dicimus authoritatem Dei ( in benedictione Campanarum ) non de esse , saltem in radice & origine , quia ipse dedit authoritatem Pastoribus Ecclesiae ad regendam Ecclesiam , & disponenda , eaequae ad accidentarios ritus Ecclesiae pertinent . Bannes , tom . 3. in 22. q. 10. dub . 2. Notandum quod neque Pontifex , neque tota Ecclesia possunt novum articulum , novum dogma quoad substantiam , aut novum Sacramentum instituere . Andr. Duvallius , in 2. de legib. q. 4. Art. 2. Ceremoniae & judicialia in vetere lege erant juris Divini , in Nova lege sunt juris tantum Ecclesiastici : And Valdensis de Doctrina fidei , l. 2. cap. 22. Ecclesia non potest Novum articulum proponere : So Alphas . a Castro in summa , lib. 1. cap. 8. And Canus , loc. lib. 2. cap. 7. Cameracensis , 2. sentent . q. 1. Art. 1. Principia Theologia sunt ipsae s●cri Canonis veritates , quoniam adipsa fit ultima resoluti● Theologici discursus , & ex iis primo singulae propositiones Theologiae deducuntur .

V. Conclus . Matters of fact are not , and need not be proved by Scripture : 1. Because sense maketh them known to us . 2. Their Morality is sufficiently known from Gods Word . 3. In matters offact there may be invincible ignorance : Christs Resurrection is not a matter of fact , as a a Hogo Grotius de jure belli , l. c. 20. n. 48. Hugo Grotius saith , but also a matter of Law , as all the miracles and Histories in the Word , and to be believed , because God hath so spoken in the Word .

QUEST. III.

Whether Ceremonies have any Divinity in them ?

ALL means of worship devised by men pretending holinesse , by Arg. 4. Against humane Ceremonies , because they usurp the essential properties of Divine ordinances . teaching , exciting our dull affections to Devotion , as if they were powerfull means of grace , and did lay a band on the conscience , when as yet they be no such thing , and want all warrant from God , and are contrary to devotion , are unlawfull .

But humane Ceremonies be such : Ergo ,

The Proposition is certain : I prove the Assumption by parts : 1. Whatever holinesse be pretended to be in Ceremonies ; yet God onely sanctifieth people , offices in his house , as the sons of Aaron , Altars , Temples , Vestures , Sacrifices by his expresse institution , as we are taught , b b Levit. 20. 8. Exod. 20. 11. 16 , 17. Exod. 29. 29. 33. 36 , 37. Exod. 40. 9. cap. 2. 10. cap. 26. 1 , 2 , 3. cap. 27. 1 , 2. yet are Ceremonies holy ; their Author be the Apostles successours . 2. Their end to honour God . 3. Their matter is not civill or naturall . 4. Their signification mysticall , is Religious . 2. They be means of teaching and stirring up the dull affections to the remembrance of duties , by some notable and speciall signification , whereby the beholders may be edified ; and since to stir up the minde , as a memorative object be the word of Gods due property , or the works of Providence and Creation ; would not a Prelat in his Epistle to his under-Pastors , speak Peter-like , as , 2 Pet. 1. 13. I think it meet , so long as I am in this Tabernacle , to stir up your dull mindes , by way of remembrance to your Christian duty , by Crossing , kneeling to Gods board and Altar , and Surplice ; To be memorials were due to Phylacteries Commanded in the Law , to minde heavenly duties , Numb . 15. 38 , 39. Deut. 22. 12. And the twelve stones set up by Gods speciall Commandment , Ioshu . 4. 2 , 3. to be a memoriall of their miraculous entry into the holy Land , and Manna Commanded to be kept in the Ark , as a sign of Gods feeding his people with Christ the bread of life , Joh. 6. 48 , 49. 51. are Ordinances of God , to call to remembrance duties and speciall mercies : And Sacraments do signifie as tokens ordained of God , Gen. 17. 11. Gen. 9. 13. Heb. 9. 8. The Holy Ghost thus signifying , that the way to the holiest , was not yet made manifest : So Heb. 8. 5. Heb. 10. 1. And so must it be here said . The holy Prelats thus signifying , that Crossing should betoken the childes dedication to Christs service : So a a Hooker , Book 3. p. 129. Hooker : Actions leave a more deep and strong impression then the word . What blasphemy ? that Crossing and Surplice leave a deeper impression in the soul , then Gods Word , the power of God to salvation , Rom. 1. 16. And mighty through God to cast down strong holds in the soul , 2 Cor. 10. 4 ? I wonder if Crossing Capping ; kneeling to stocks , can bring every thought Captive to the Obedience of Christ . 3. It is essentiall to the word to teach , and make wise the simple , Psal. 19. 7. Psal. 119. 99. Prov. 6. 23. And Ceremonies are made Symbolicall and Religious teaching signes , yet is the stock called a Doctrine of lies , Jer. 10. 8. Habac. 2. 18. Though it teach and represent the same Iehovah that the Word teacheth , Isa. 40. 18. So it is not a living teacher , because it representeth a false god , or not the true God : for the true Iehovah saith , To whom will ye liken me ? But now the stock by mans institution took on it , without a warrant from God , to represent God . Now if God had warranted the stock to be an image representing God , as he warranteth the Temple , the Ark , Bread and Wine , to be images and representations of the true God Iesus Christ , the stock should be a Doctrine of truth , and not of lies ; so Surplice is a Doctrine of lies , not because what it teacheth is a lie , for what it teacheth is Scripture , Isa. 52. 11. That these who beareth the Vessels of the Lord , ( that is Pastors ) should be holy : but it is a Doctrine of lies , because it representeth Pastorall holinesse by humane institution , without all warrant of the Word of God . And when Paul calleth holidayes Elements , Gal. 4. 6. He meaneth that they spell to us , and teach us some truth , as a a Estius , 1 , 3. dist. 37. S. 14. Estius saith , That holidayes do teach us Articles of Faith : To which meaning , b b Palud . m. 3. d. 9. q. 1. art. 2. Paludanus , c c Cajet. in 3. q. 25. art. 3. Cajetan , d d Vasquez to . 3. de Ado. disp. 103. c. 4. Vasquez say , God may well be painted in such expressions , as Scripture putteth on God , as in the likenesse of a Dove , as a man with hands , eyes , ears , feet , all which are given to God in Scripture . 4. It is essentiall to the Word to set down the means of Gods worship , which is the very scope of the second Commandment ; and therefore the Iews washings and Traditions are condemned , because they be Doctrines of men , appointed by men to be means of the fear or worship of God , as Math. 15. 9. Mar. 7. 8. Isa. 29. 13. Hence we owe subjection of Conscience to Ceremonies , as to lawfull means of Worship . 1. Stirring up our dull senses : And 2. as lawfull signes representing in a Sacramentall signification , holy things : 3. As teaching signes : 4. As means of Gods fear and worship : Whereas God ( as e e Ainsworth , commu . of Saints . Ainsworth observeth well ) in the second Commandment forbiddeth all images and representations : 2. All shapes , Exod. 20. 4. Temniah . 3. Forms of figures , Tabuith , Deut. 4. 16. 5. Any type of shadow , Tselem , Ezek. 7. 20. 16 , 17. 6. Any pictured shape , Maskith , Levit. 26. 1. Any Statue , Monument , Pillar , Mattesebah , any Graven , or Molten Portraict , Hos. 13. 2.

5. We are obliged to obey the Word , Exod. 20. 7. Prov. 3. 20 , 21. Prov. 8. 13. Ier. 6. 16. Ier. 5. 7. 2. We owe to the Word belief , Luk. 1. 20. Love , Psal. 119. 49. 81. Hope : 3. And are to expect a reward therefore , Psal. 19. 11. Rev. 2. 7. 10. 27 , 28. Gal. 4. 11. Rom. 6. 23. Coloss. 2. 18. Hebrew . 11. 25. Psal. 34. 9. Psalme 58. 11. Then if Decency be commanded , and order , in the third Commandment , Ergo , this , and that orderly mean of Worship , as Surplice ; But can we say , I hope in the Surplice ? O how love I crossing and Capping ? can we believe in Ceremonies , as means of Gods worship ? 6. The word is Gods mean to work supernaturall effects , to convert the soul , Psal. 19. 7. To work Faith , John 20. 3. To edifie , Act. 20. 32. To save , Rom. 1. 16. The obedience to Gods word , bringeth Peace , Psal. 119. 165. Comfort , v. 50. Gen. 49. 18. Isa . 38. 3. But Ceremonies , being apt to stir up the dull minde , must be apt to remove Naturall dulnesse , which is a supernaturall effect , and so to bring , Peace , joy , comfort : Organs are now holden by the same right , that they were in Moses-Law , then they must stir up supernaturall joy : There must be peace and comfort in practising them : Hear how this soundeth , This is my comfort , O Lord , in my affliction , that thy Surplice , Organs , and holy-dayes have quickened my dull heart . Now what comfort , except comfort in the Scriptures ? Rom. 15. 4. Ceremonies be innocent of all Scriptures .

What joy ( a proper fruit of the Kingdom of heaven , Rom. 14. 17. ) can be in saplesse Ceremonies ? yea , observe , 1. Who truly conuerted from Popery , who inwardly humbled in soul , doth not abhor Ceremonies , by the instinct of the new birth ? 2. What slave of hell and prophane person call not for Ceremonies ? 3. Who hath peace in dying , that Ceremonies were their joy ? 7. All Lawfull Ordinances may by prayer be recommended to God for a blessed successe as all the means of salvation , Psal. 119. 18. Matth. 26. 26. Act. 4. 29 , 30. 2. We may thank God for a blessed successe , which they have by the working of the spirit of Grace , 2 Cor. 2. 24. 1 Cor. 1. 4 , 5. 2 Thes. 1. 2 , 3. Ephes. 1. 3. 3. We are to have heat of zeal against prophaning of word , Sacraments , Prayer , or other Ordinances of God : But what faith in praying , Lord work with Crossing , Capping , Surplice ? For where the word is not , nor any promise , there be no Faith , Rom. 10. 14. What praising can there be for Ceremonies working upon the soul ? What zeal ( except void of knowledge and light of the word , and so but wilde-fire ? Gal. 4. 17 , 18. Phil. 3. 6. 2 Sam. 21. 2. ) can there be , though the Surplice be imployed to cleanse Cups , and Crossing be scorned ? If the subject be nothing , the accidents be lesse ; if Surplice be not commanded , nor forbidden , the reverent or irreverent usage thereof , cannot be forbidden , nor commanded , true zeal is incensed only at sin , and kindled toward Gods warranted service . 8. I take it to be Gods appointment , that the Spirit worketh by a supernaturall operation , with his own Ordinances , in the regenerated , but we desire to know how the Spirit worketh with Ceremonies : Formalists are forced by these grounds to maintain the Lawfulnesse of Images : So 1. They be not adored : 2. If they be reputed as indifferent memorative Objects , and books to help the memory . But 1. It shall be proved that at first , Papists did give no adoration to Images , nor doth Durandus , Hulcot , Pic. Mirandula acknowledge any adoration due to them , but proper to God ▪ before the Images as objects . 2. We may liken God and Christ to a stock , so we count it indifferent , to make , or not to make such an image , yet likening him to any thing is forbidden , Isa 40. 18. Also we esteem it Idolatry interpretative , to take Gods place in his word , and to make any thing to be a mean of grace , except Gods own Ordinances : Against all these Formalists have diverse exceptions .

As 1. Our Ceremonies ( say they ) do not respect the honour of God immediatly , and in themselves , but by accident , and as parts of Divine worship by reduction , as it containeth all the adjuncts of worship .

Ans. Such Logick was never heard of : 1. If he mean a Surplice in the materials , to wit , Linnen and Crossing Physically considered , as separated from their signification , do not tend immediatly to the honour of God , but as an adjunct , he speaketh non-sense , for so Bread , Wine , eating , drinking , Water in Baptisme do not immediatly respect the honour of God , but only as they have a Morall consideration and stand under Divine institution . But yet so the materiall of worship is not the adjunct thereof , but the matter , as the body of a living man is not one adjunct of a man . If he mean , that Ceremonies in a Morall ( not in a Physicall ) consideration do not immediatly respect the honour of God , but reductively , and by accident . Let him show us , if the Surplice doth not as immediatly , and without the intervening mediation of any other thing , signifie and stir up our mindes to the remembrance of Pastorall holinesse , as eating all of one bread , doth immediatly stir up our mindes to the remembrance of our Communion of love , that we be all one body in Christ , 1 Cor. 10. 16. 2. If he mean Ceremonies as such speciall materialls , to wit , Surplice , &c. as ordained of man , who may ordain another Ceremony , doth not immediatly respect the honour of God . 1. This is to beg the question : 2. A white garment upon a priest of Jupiter Sacrificing to that Idoll should immediatly respect the honour of Iupiter , though the Priest might honour Iupiter with garments of white Roses , or some other like device , while he officiateth . So bowing of the knee in prayer doth immediatly honour God , though I may pray sitting or standing . 3. It is a dream that the honour of the subject is given to the adjunct , yea , and properly is the adjunct , and agreeth to the adjunct , as Surplice hath the very Office and place of Gods word and Sacrament● , to teach and signifie , and yet they are but adjuncts , if a mans Coat , or his Hat , or Shooes could discourse and reason , as only the man can do , in reason we should say the Coat is the man .

2. They say , God forbiddeth efficient and operative means of worship , and grace in the second Commandment , or means immediate which worketh by vertue in themselves , or wrapped in them , for so the word and Sacraments are means of grace and worship ; yea , the Sacraments be exhibitive seals , and therefore we owe to such means subjection of conscience immediatly , both to the things instituted , and particular means of admonition , and to the duties admonished or called to our remembrance by them , for they have vertue residing , and inherent in them , by divine institution to work upon us . But God forbiddeth not , in the second Commandment , means that teach occasionally , as Objectum a quo , therefore we owe subjection of conscience to the things admonished , but not to the particular means of admonition , therefore we are tied in conscience to Ceremonies only collaterally and propter aliud , they be only externall objects or occasions . For whoever ( saith he ) expected that men should be stirred up by Ceremonies , as by causes , or any otherwayes , but as by sensible objects , as we are by the sight of the creatures , or other memorials ? therefore ( saith he ) they are not means , by the which grace is wrought by the power of God wrapped in them , but resident in God himself , that freely giveth the grace , by the right use of them : so D. Burges . b b Burges Rejoinder c. 3. Sect. 9. p. 279. And in a Treatise of kneeling , c. 18. q. 4. p. 57.

Ans. All cometh to this , Ceremonies taketh the place of Word and Sacraments , but cannot fill the chaire , and discharge the office so well as Gods Ordinances doth : A Clown taketh on the Crown , and usurpeth the Throne , and cannot do Regall Acts , with such grace of Royall Majesty , as the Lawfull King , what , is he for that no usurping Traitor ? 2. He will not have Ceremonies to be causes of worship , but occasions so do Papists say : Images ( saith c c Vasquez 3. p. To. 1. de ador. 103. c. 4. Cum nos eas form as quibus Deus apparuit d●pingimus , nolumus aliud quam bistoriam illam , & effectum ob oculos pon●re . Vasquez ) do only set before us the History and effects of God . Bellarmine , Suarez ( as all know ) do say , That Images cannot so represent Iehovah ; as he is in himself , or described in his word , nor can the Idoll or Image of ▪ God represent God , as a cause , but onely as an object externall and occasion , and yet God forbiddeth it , Isa. 40. 18. Hab. 2. 19. 20. 2. Gods word to the reprobate is a sealed Book , and is , as if you would teach letters , to a new weaned childe , Isa. 29. 11. c. 29. 9. It worketh by no inherent vertue wrapped in it self , but though it be mighty , yet is it mighty through God , 2 Cor. 10. 4. Ioshuahs twelve stones , the Phylacteries , the Manna , the Rainbow , did only , ( as d d Aquin. 12. q. 102. art. 6. ad . 7. Et idco per aspectum hujus signi induccbantur in memoriam suae legis . Aquinas saith well ) worke upon the senses and memory . The word it self doth but work morally or objectively , and is not a cause having the power of God wrapped in it . If Surplice work only as an occasion , the Preachers , Napkin , the bands of women doth so excite the memory and the affection : 3. All our Divines teach , that the Sacraments are exhibitive seals , but not of themselves , or by any vertue inherent in them ( as Papists say ) but by the power of God , which worketh by the right receiving of the Sacraments , and the Sacraments Actu Primo and essentially are only signes , which worketh objectively and occasionally , as you say your unhallowed Ceremonies do : 1. because they are Sacraments essentially , whether they be received by Faith , or not , and they are exhibitive seals only to believers . 2. Vnbelievers should not prophane the Sacraments by their unworthy receiving of them , if they were not Sacraments to them only signifying , and if they were exhibiting seals to them , then should they receive them worthily , which is against what we suppose : 3. The Fathers , as a a Just. Martyre Dialog. cum Tryph. ante medium . Justine Martyr b b Irenaeus l. 4. c. 30. Ireneus c c Epiphanius heres. Epiphanius d d Chrys. hom. 27. in Gen. Chrysostom e e Ambros lib. 1. de Abraham cap. 4. Ambrose prove , that Circumcision , in its nature , except to believers , did only signifie Grace .

5. Here be a most vilde distinction , That we owe subjection of conscience to the thing admonished , but not to Surplice , or to such means and particular admonishers , but only collaterally : But ● . is the Church ordaining Ceremonies a collaterall Mistresse over the conscience , & who is the other collaterall judge here ? who but Christ ? 2. We owe this collaterall subjection of Conscience to the Image of We owe subjection of Conscience , collaterall only to the word . the Trinity : for though we owe not subjection of Conscience to the image , as such an admonisher , or such an exhorting object ; seeing the Word of God may also admonish us of God , yet we owe subjection of conscience to the thing admonished , to wit , to the blessed trinity . 3. Neither owe we subjection of conscience to the word , as written with ink on paper , nor to the sound of the word Preached ; yea , nor do we owe subjection of Faith to the Word as the Word ; but only collaterall : when we say , ( I hope in the Word , ( I believe the Word , ) I rejoyce in the Word of God ) we take the Word , for Objetum quo , and God for Objectum quod , for the word is not the formall object of any subjection of Conscience ; I owe to the Word , not a subjection of Conscience collaterall or coequall with the subjection that I owe to ▪ God , but only subordinate as to a mean , and to the Word for God , and because it is instituted by God ; but I owe subjection of Conscience to God solely , independently , and onely ; yea , subjection of Conscience is not due to the Word for its manner of working , and not due to the Ceremonies ; because they work not as the Word of God doth ( as no wonder , they being but hay and stubble ) but subjection of Conscience is due to the Word , because God is the Author of it , and speaketh in it himself , as is clear , Ier. 13. 15. Amos 3. 8. Heb. 2. 3. Hear , for the Lord hath spoken , and it is to be received only , and in Conscience yielded unto , as it is the Word of God , Isa. 1. 2. 1 Thess. 2. 13. Now because we cannot receive the Surplice , Crossing , Capping , as the Surplice of God , and as the Crossing of Christ ; therefore are we not to submit at all to the Doctrines which these unlawfull teaching means doth bring to our memory , because they have no warrant of Christ , to speak or spell us the very language and minde of God , which God hath spoken in his word by his holy Prophets and Apostles : Yea , though crosses and afflictions work only upon us , as occasions , and externall objects ; yet are we to submit our Conscience to them , as to warnings , because they be sent as Gods Messengers appointed by him , as Mic. 6. 9. Hear the Rod , and who hath appointed it . 4. Ceremonies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 work ( saith Burges ) as sensible objects , and as other Creatures ; yea , but he is far wide , the Creature doth book ( as the word is , Psal. 19. v. 1. ) the glory of God , and that which may be known of God , is made manifest in them : and God hath manifested ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) these things by the Creatures , Rom. 1. 19. But Ceremonies are not books of Gods writing , God hath not written nor booked this upon a Surplice ( Be holy , ye who bear the Vessels of the Lord ) he hath written it in Isaiahs book , c. 52. 11. And we submit to the teaching of the Creatures , though they work not upon the soul , as the Word and Sacraments do , because God hath appointed such books to teach us ; Erg● , we are in no sort to submit to the Devils books , Printed by Prelats , or to their Ceremoniall Volumnes , because God hath written nothing upon them ; and here by the way , I say it is unlawfull , yea ▪ and Hypocrisie to be devouter then God will have us , as to enlarge the Phylacteries , and make them above Gods measure , Numb . 15. 38. To be humble by a mean not appointed of God , Ioh. 13. Or to do what God only should do , as to make Annointing Oyl besides Gods Oyl , Exod. 30. 31 , 32 , 33. Or to set a threshold and a post , beside Gods own threshold , Ezek. 43. 8. is presumption .

Lastly , Gods spirit worketh not with Ceremonies , and so they The spirit worketh not with Ceremonies . are as the offering of Swines blood , and the slaying of a man ; and so Abomination to God , Isa. 66. 1 , 2. The holy spirit is merited to us by Christ , Ioh. 16. 14. He shall receive of mine , and shew unto you : But who can say that the grace of joy in the holy Ghost , wrought by the droning of Organs , and the holinesse taught by Surplice , is a work of the spirit merited by Christ as our High Priest ? 3. God hath made no promise that he will work by Ceremonies , for the spirit worketh not without the Word ; so then I might resist the working of the spirit , and not sin against the Word ; and this is Anabaptists Enthusiasme : If God work not by them , they be vain and fruitlesse ; and the Idol is unlawfull for this , that it profiteth not . Also , the spirits action is either naturall or supernaturall here : If naturall , it is a naturall work , and a naturall spirit , and to be rejected : If supernaturall , we may devise means to produce supernaturall effects , mens Ceremonies can produce supernaturall joy , comfort , peace , and acts of grace purchased to us by Christs merit ; this is a miracle .

3. They say , All this may be said against your Circumstances of time and place , for they are appropriated to Religious uses , and not for that made holy parts of Divine Worship . 2. Time and place , are new things as our Ceremonies are . 3. Spirituall signification maketh Ceremonies so much the better , but hindreth them not , but that they Burges , rejoynder , c. 1. S. 15. p. 57 , 58. may be Rites of meer Order : Burges .

Ans. Time , Place , Pulpit , Table-cloath , are new , Physically , often , not new Morally , or Religiously , they have no Spirituall influence in worship . A civill declamation hath the same time , place , (b) Ammes , his fresh suit against Ceremonies , ib. pulpit with a Preaching ; for then , if for application , you call them Religious , as D. Ammes saith well , An hill whereon a Preacher Preacheth , a Iudge perswadeth a Law , a Captain speaketh to his Souldiers , is both a Sacred , a judiciall , a Military hill , 2. Signification spirituall , maketh Ceremonies capable of being ordered : for Surplice wearing , and Crossing , being Doctrinall , as teaching signifying , stirring up the dull affections , as doth the Word and Sacrament , they require order and decency : Now things of meer order , requireth no ordering , as time & place require not other time & place to circumstance them right . 2. This is that which Papists say ( as c c Suarez , tom . de legib. lib. 4. cap. 1. n. 10. Praecepta Ecclesiastica feruntur quatenus convenienti● sunt ad bonos mores , ut res sacrae cum debito honore fiant ; consequenter vero interdum habent significationem moralem , quae homines excitat ad virtutem & spem gloriae . Suarez ) that by consequent only , they have signification putupon them .

Now fourthly , The place , Matth. 15. where Christ reproveth The place , Matth. 15. touching Traditions of the Elders discussed . the Traditions of Pharisees , as Doctrines of men . The Jesuit Vasquez his Answer is their Answer : Vasquez , Tom. 2. in 12. disp. 152. cap. 4. That Christ reproveth them not because they kept the Traditions of the Elders ; Sed quod in falsis praeceptis Divinae legi contrari isputarent esse summam Religionis : Because they believed all Religion to stand in their Traditions , which were contrary to Gods Law , and for their own , omitted Gods Commandments . And Suarez , Tom. de legib. lib 4. cap. 2. He reproveth what they added , Tanquam nova , as new things : Corduba , Ad. victor . rel. 1. de potestate Ecclesiae , q. 3. Prop. 6. But Chrysostom , Hom. 32. in Matth. Thinketh better that they had no power to make Laws ; yea , d d Janse●ius , Concord . Evange . p. 120. Becanus the Iesuit , in opusc . to . 2. de . Analog . vet. et New Test . cap. 1. q. 7. n. 13 , 14 , 15. reckoneth out three causes , why Christ reproved all the Traditions of the Pharisees ▪ 1. Because they sought vain glory in some of them , Matth. 23. v. 5. 2. They sought gain of others of their Traditions , Matth. 23. 14. ●3 . They preferred some of them to weightier matters of Gods Law . Ans. None of these toucheth the point in this text , because the Tradition of washing hands , is reproved by Christ for want of a lawfull Author , and so the matter of it also was unlawfull ; for Christ calleth it a Doctrine of men . he condemneth the Laws written in their forehead .

But this exposition is false : 1. They brought in Traditions at first for vain glory , to be called Rabbi , Matth. 23. 7 , 8. Ergo , they thought them not at first of Religious necessity : 2. Mark saith , cap. 7. 5. Why walk not thy Disciples according to the Traditions of the Elders ? Therefore the externall practice , and not the internall opinion of necessity and holinesse is condemned , as is clear . And when the Pharisees saw some of the Disciples eat bread with unwashen hands , they found fault . The challenge was for an external omission of an outward observance , which may be seen with the eyes ; Ergo , these Traditions are not condemned by Christ , because they were contrary to Gods Word , or impious ; but in this , that they were contrary , because not Commanded ; for in the externall Religious act of washing hands , there was no other impiety of a wicked opinion objected to Christs Disciples : for if the Pharisees eye had been satisfied in that the Disciples should wash before they eat , they would not have contended with Christs Disciples , about the Piety of these Traditions , nor about any inward opinion , that they added under this Reduplication as new , as Suarez saith : But the Church which cannot erre , including the Jewish Pope , the High Priest , can adde nothing as new contrary to Gods Law ; nor is there any question betwixt the Pharisees and the Lords Disciples : Whether the Traditions of the Elders , should be esteemed the marrow and sum of all Religion , as Vasquez saith ; But only anent externall conformity with walking in the Traditions of the Elders , or not walking , as is most clear in the Text : It is true , Christ objected they accounted more of mens Traditions , nor of Gods Commandments , as Papists and Formalists do : But that was not the state of the question betwixt the Disciples of Christ and the Pharisees . 2. Christ rejecteth these Traditions , by an Argument taken from the want of a lawfull Author , while he calleth them Precepts of men , opposed to the Commandments of God , and while he saith v. 13. That every plant not rooted by his heavenly Father , shall be rooted out ; Yea , and Christ expresly proveth their worship vain , because they taught the fear and worship of God , by the precepts of men , and not by the word of God ; and Ceremonies are the precepts of men . 3. Mar. 7. 10 , 11 , 12. He alledgeth their corrupt and false exposition of the fifth Commandment , in saying , It is a gift whereby Parents may benefit , which Children offer to God , though they help not their Parents in their poverty ; & necessity , & so you free them from obedience to the fifth Commandment of God , by setting up your false glosse ( saith Christ ) which is a human tradition . Then to Christ this is a good argument , your corrupting of the fift Commandment with your false glosses is a rejecting of Gods 5. Commandment ; why ? because it is a doctrine of men , and one of the Pharisees Traditions : For whether they placed operative sanctity in preferring mens Commandment to Gods or not ; none can deny but Christ reasoneth against these evils , because they were mens Traditions , otherway Formalists shall be forced to say , that if the Pharisees have esteemed them Arbitrary , and of no operative sanctity , mens Commandments had not been vain worship ; Christs Argument from Isa. 29. should prove nothing , for false glosses and corrupting the fifth Commandment is not vain worship , because it is a doctrine of men ; for Doctrines of men as only coming from men , and esteemed Arbitrary , are not vain , saith Formalists ; yea , except they be contrary in the matter to Gods Law , and proffered or equalized in the opinion of sanctity to Gods Law , they are not a whit vain , because they come from men , or are doctrines of men . 4. Christ defendeth his Disciples practice in abstaining from externall not-washing ; Ergo , he esteemed the externall washing unlawfull : But if the Disciples abstinence was because of the impiety of washing , and the opinion of sanctity put upon washing , otherwayes Lawfull ; he should have defended his Disciples in a thing unlawfull ; for to disobey the Elders and Church-guides , who sate in Moses's chair , and were to he obeyed , Matth. 23. 2 , 3. in an externall indifferent act of washing not contrary to the washings commanded in Moses Law , and so negatively conforme to Gods Law , is Lawfull , as Formalists and Papists both teach ; but Christ defended his Disciples in their non-obedience externall , for they were not challenged , for denying the opinion of operative holinesse to these Ceremonies : Christ who commanded obedience to sitters in Moses his chair in all things Lawfull , would have obeyed himself , and cleared his Disciples in so far , as they ought to obey , or not to obey . 5. Vasquez sayes , These Traditions were unlawfull , because they were invented , Sola voluntate hominum absque ratione , by the sole will of men without reason . But so are Popish Ceremonies , for if they can be proved by the word of God , and the light of nature , they are essentiall parts of Gods word , and not accidentall , nor left to the Churches will . 2. It is good then the Iesuit confesseth the Church from sole will , and so the Pope and Prelat can make no Laws , but either Scripture or natures light must warrant them , and sole will cannot rule them : 3. They had as good reason in generall from Moses his writings , and the Law-washings , as Pope and Prelats have for their Traditions . But saith Vasquez , Christ complaineth of these traditions , because they held them to be , Summam Religionis , the marrow of Religion , and took no care of Gods Law . Ans. That will no more prove them to be vain worship , and that the Disciples were to be justified in their non-conformity to these Church washings , then that Gods Disciples , and sound believers under the Old Testament should abstain from keeping Gods Sabbaths , his new-Moons , and from offering Sacrifices , because the people placed all holinesse in these of old , and neglected works of mercy and justice , Isa. 1. 11 , &c. Jer. 7. 4 , 5 , 6. But ( say Formalists ) Christ condemneth them because the Pharisees thought , eating with unwashen hands defiled the conscience , and meat defiled the soul , when the eaters did not wash as the elders commanded : Whereas Christ saith , It is not that which goeth in at the mouth , which defileth the man , but the wickednesse that cometh out at the heart . Ans. It is true , and I think Pharisees believed meat eaten contrary to the Elders Traditions , defiled the conscience , as is clear , Mat. 15. 16 , 17 , 18. And that also Christ condemneth , as a Doctrine of men , and of ignorant men , and so doth non-conformity to your Ceremonies pollute the conscience as a breach of the fifth , and second Command as you say .

QUEST. IV.

Whether humane Ceremonies can consist with Order , Decency , and the sincerity of our profession of true Religion ?

CEremonies fight with Order and Decency . 1. These Rites pretended IV. Arg. by Gods command , to adde order and decency to Gods worship , and yet deface his worship , and addeth none thereunto be unlawfull : But humane Ceremonies be such ; Ergo , That they pretend Order is proved . D. Burges saith , They have no place in all the New-Testament , save only , 1 Cor. 14. 26. Let all things be done in order , and decency , a place as ( a ) Estius citeth , Magnified by Papists , Estius l. 3. ● . 37. p. 139 for all their Ceremonies : The Major is undeniable , I prove the Assumption : 1. Because Magick-like Rites honoured with Gods name as Christian-Masse , Christs-Masse , an Adored Tree called Gods board , when there is no use for a Table , a Crossing honoured with dedication to Christs service , is like Gods name used by sorcerers in Charming , Spelling , Divining , where vertue is ascribed to signes , characters and words , which have no such vertue from God or nature , and this Valentia justly calleth Superstition . b b Gregor ▪ de valent , to . 3. dis 6. q 13. pun . 1. S● effectus intentus superet vimmedii , erit superstitio . Ceremonies Magicall ▪ So the Iews called the Calfe Jehovah , Papists call a creature of their making , Agnus Dei , a stile due to Christ only , Joh. 1. 29. 2. All creatures are means of glorifying God , Rev. 4. 11. Prov. 16. 4. Rom. 11. 36. And may be invited to praise God , as Psal. 148. Now it were strange bleating , to say , O Crossing , Surplice , Praise ye the Lord , when things ordained by mans sole will , and so idle and sinfull , are made means to glorifie God ; with as good reason dancing in the Church , and blowing feathers in the Aire , which have by nature or reason , no aptitude for these ends , may be decent means of glorifying God . 2. Order and decency supernaturall in the Church is in the Word , Cant. 6. 4. Clear as the Sun , terrible as an Army with Banners : Nothing wanting Gods institution can reach a supernaturall end , as our Ceremonies are : 2. But also Ceremonies relatively sacred in Religious state must be more then civilly decent , as also If the third Commādment , command Decency in its generality , as they say , then it must command decency in this , or this Rite , as in Surplice , Crossing , &c. right order produceth supernaturall joy , Gal. 2. 5. Civill order cannot do this : Or 3. Ceremonies adde naturall order , but this is not in colour , Religions colour is supernaturally white , ingenuous , not whorish : 2. Or then it addeth order of parts , and this is by right , grave , and convenient circumstantiating of things in Gods worship , and Paul dreamed never of Crossing to grace baptizing : 3. Or it addeth due quantity , Religious worship hath no quantity but time . 4. It is against sense , that order is commanded in the third Commandment , but not Surplice , Crossing , because they are by accident orderly ; what agreeth essentially to the generall , agreeth not essentially and necessarily to the speces and particulars which are by accident under that generall , as what agreeth to a man , agreeth not to white and black men . Decency is commanded , but by accident , and by mans will Surplice is decent . But then God commanding Sacraments , should not command Bread and Wine , sor they are by accident , and by Gods will Sacraments , he might have chosen other Elements , yet the will of God commanding Sacraments , commandeth this and this Sacrament also : What agreeth essentially to man , agreeth essentially to all men black and white . If Gods will essentially concur to constitute decency in his own worship , then must that same will essentially concur to constitute this decency , in Surplice , Crossing . 2. It supposeth a great untruth , that Crossing is not worship , because not ordained of God , but that proveth it is not Lawfull worship , but not , that it is non-worship , for Crossing used to the honour of Baal , and to edifie souls in performing their duty to Baal , is essentially a worshipping of Baal , otherwayes worshipping of Idols is not Worship , and yet it is an Act of Religious honouring of the Idol . 3. The Command that commandeth , or forbiddeth the end , commandeth and forbiddeth the means ( Thou shalt not murther ) forbiddeth the Master , not to command his servant to ride an extreamly deep and impetuous River , though the not riding of such a River be not set down in the word , and it is not forbidden as an Arbitrary action : If therefore decency binde the conscience , then the decency of this Rite , to wit , Crossing bindeth the conscience ; Our Ceremonies are not Nationall ; for Crossing being a Religious Rite , in all the world it s alike decent ; Ergo , non ▪ Crossing in some Country cannot be undecent ; Things meerly Religious , as all significant Ceremonies are of alike nature every where , and admit not of heat and cold with divers climates , are of good or evil manners , with divers Nations , therefore they must be determined in the word ; the man who Pre●aced on our Service book said , without some Ceremonies it is impossible to keep any order , or quiet Discipline in the Church . I am sure he must think that Paul preached in some Surplice that he might teach holinesse with his garments one way or other , he hath a stronger Faith then I can reach ; without circumstances worship cannot be , but without Romish dirt , the Worship and Discipline are better kept ▪ then with such whorish busking .

Also whatever is a profession in fact , of a false Religion by V. Arg. Iewish and Popish Ceremonies are professions of a false Religion . Ceremonies indifferent , and yet proper to a false Religion , is a denying of the true Religion , but the using of these Ceremonies , used by Papists and Iews is such ; Ergo , The Proposition is Scripture , Gal. 2. 14. Peter lived after the manner of the Iews , in using the Religious materials of the Jews , though he had no Iewish intention or opinion ; yea , Acts 10. he disputeth against that : So Circumcision , Galathians 6. 14 , 15 ▪ is put for the Jewish Church . Now Altars , Organs , Iewish Ephods , or Surplice , Masse ▪ cloaths , and Romish Crossing , bowing to Altars , Images , are badges of Iewish and Popish Religion : We know the dispute betwixt Augustine and Ierome , who defended Peters d●ssimulation , Gal. 2. to gain the Iews : But Augustine saith , Epist. 9. Si propterea illa Sacramenta celebravit ( Paulus ) quia simularet se judaeum , ut illos lucrifaceret , cur non etiam Sacrificavit cum Gentibus , quia & iis , qui sine lege erant , tanquam sine lege factus est , ut eos quoque lucrifaceret ▪ Yea , then ( as Augustine saith to Ierome , Epist ▪ ad Hyeronym , 19. ) We might use all the Iewish Ceremonies to gain the Iews , and so fall in the Herersie of Ebion and the Nazarites . Duvallius , 2. Thom tract . de legib. q. 3. Art. 3. would defend Peter in that ; but he saith , Magis placet Barronii Responsio . Tom. 1. Annal. an . 51. Petrum venialiter peccasse : As for Pauls Circumcising of Timothy , Papists clear him . Vasquez , Tom. 1. in 12. disp. 181. cap. 8. Lo●o & tempore accomodato , He did it when he could not offend the Gentiles : Aquinas , 12. q. 103. Art. 4. Yea , so the Fathers , as Augustine , Epist. 19. Chrysostom , Cyrill , Hyeronym .

Also Papists , Bensonius , tractat ▪ de fuga , lib. 1. disp. 1. q. 4. ad Articul . 4. Vasquez , Tom ▪ 1. 12. disp. 182. cap. 4. Brove to use Iewish Ceremonies , though with no Iewish minde is unlawfull : Suarez Tom. de legib. lib. 9. de leg . Divin . pos . cap. 14. Vsus Circumcisionis ex prohibitione est factus malus , & actus malus non honestatur propter intentionem bonam . Aquinas 22. q. 11. c● 12. q. 103. Art. 4. As one should mortally sin , who should say , Christum nunc nas●iturum , Christ is yet to be incarnat , So the using of the Iewish Ceremonies were a lie in fact . Cajetan , and Toletus , acknowledge a lie in fact . Salmeron , in Gal. 5. q. 2. saith , It is unlawfull to use the Iewish Ceremonies . Aegidius Comick ▪ de actib . supernatural . lib. 2. disp. 15. dub . 3. ● . 39. Nullo modo licet obullum ▪ finem , uti Ceremoniis propriis falsae Religionis . Vasquez , 12. disp. 182. ● . 48. Patres & Doctores communiter tenent non licere : Lodo. Meratius Iesuita , to . 1. in Thom. tract . de legib. disp. 19. Sect. 2. n. 5. Mentiti fuissent Apostoli usurpantes exteriores legis Mosaicae Ceremonias si non ex anim● usurpabant , tanquam sibi vere licitas , ex animo vere colendi Deum per illas , sicut ab aliis per easdem colebatur . So Grego . Valent. Tom. 2. disp. 7. punct. 7. q. 7. Soto de justif . l. 2. q. 5.

It is a Religious scandall to the users of these Ceremonies : for Arg. 6. Ceremonies devised by men , of no necessary use in Gods worship , are monuments of Idolatry , snares drawing the practisers to Idolatry , and so unlawfull , as the High places , Groves , Images , though not Adored of the Canaanites . This Argument is so learnedly D. Ammes fresh suit . prosecuted by D. Ammes , that I adde nothing to it .

QUEST. V.

Whether the Ceremonies , especially kneeling in the act of receiving the Sacrament , be guilty of idolatry ?

WHoever presumeth to invent a worship of his own , committeth Arg. 7. Idolatry interpretatively , because he worshippeth a God whom he conceiveth is pleased with false worship : But that is not the true God , for he is pleased with no worship , but what he hath prescribed himself ; but all inventers and practisers of humane Ceremonies , worship such a God : Also , all who usurpeth Of Religious kneeling . the room and place of God , give the glory of God to creatures ; but all Authors and practisers of humane Ceremonies , take the room and place of God , from God , and give it to creatures , because to ordain worship ; and all Religious means of worship , is proper to the only wise Law-giver : But for the clearing of this Question , I divide it in some subordinate Questions .

SECT. I.

Whether Religious kneeling , laying aside our intention and will to Adore that before which we kneel , of its own nature be Adoration ?

This Question is most necessary , both against Papists and Formalists : But first remember , that a a Rathael de la Torres , or ▪ din. praedicat . tom. 1. in 22. Tho. q. 84. tra . 2. disp. 5. Raphael de la Torres , a late Schoolman , maketh seaven Adorations : 1. Bowing of the knee . 2. Prostration . 3. The lifting up of the eyes . 4. Of the hands to Heaven . 5. Kissing . 6. Knocking on the Breast . 7. Uncovering of the head : Though this last be not Adoration , but a Nationall sign of Reverence , and is not every where Adoration ; yet b b Abulensis in Levit. cap. 13. q. 10. Abulensis saith , the Iews did pray and Sacrifice with covered heads : So saith c c Virgil. An. 3. Et capiteante aras phrygio velatus amictu . Virgill , and d d Lod. vives com . in August . de civit . dei lib. 15. c. 2. Lod. Vives : Therefore the Corinthians had this from the Grecians as a civil sign of gravity , which should not be banished from Gods worship ; and if it be appropriate to an Idol , it should in that case be made Veneration : But no Reverence at all is due to an Idol . Jesuits , as e e Suarez . Tom. 1. in 3. Thom. q. 25 art. 5. Sect. 4. Suarez ▪ and others , and Formalists , Morton , Burges , Hooker teach us , That Religious bowing before a creature , if there be no intention of Adoring , is not Adoration : But it is to be considered ;

1. Bowing of the knee Physically or civilly ▪ is indifferent and is not Adoration : for we bow to Kings , and Artificers may bow the knee to drive a nail in a bed , and yet are not Adoring ; but Religious Adoration , whither ye will or not by natures impression is a Religious note of Religious submission .

2. I consider four acts of the soul that may convoy externall Adoration . Four things in Adoration . 1. One of the minde , a consideration of the excellency of what we Adore : 2. A will to submit to this excellency : 3. The judgements diting this to be honest to submit : 4. A purpose or intention habituall or actuall of Adoring ; many of these may be where there is no Adoring : and the Religious externall bowing of the body is essentially Adoring , when that bowing is in a state of worship : kneeling before consecrated Elements for Reverence of either God or the Elements , must be Adoration , though we should wash it with foul water , and say , that there is no intention to tender Gods glory to these Elements .

3. Let it be considered what is said by the f f Joannes de Lugo , de myster. incarna● , dis. 23. Sect. 2. n. 23. Jesuit Joannes de Lugo , the Popes Professor at Rome , which I propound with some change : 1. There is a purpose of externall Adoring , with an inward submission of the heart ; whether this be an habituall or actuall intention , it ▪ is sure it is an Adoration , when it cometh forth in a gesture of Adoring . 2. A will to bow the body in scorn and derision , as the Souldiers bowed the knee before Iesus ; and this being not in a state of worshipping , but in a state and ●ase of disgracing , is not Religious bowing or Adoration : This is not a naturall expression of inward submission , but rather of disgrace . 3. There is a willed or voluntary Religious bowing for fear , for gain , or for glory ; yet without any internall estimation of the excellency of the thing Adored . This Suarez denyeth to be worshipping , it being only a faining of worship , not a worshipping . Intention of worship not essentiall to worship .

But I prove the contrary : 1. Because then no enacted worshipping of Idols , were indeed a worshipping of an Idol , and yet all the time that the Adorer boweth his knee to the Idol , though he have no inward purpose of heart to Adore the externall bowing , must be a naturall expression of actuall submission to the thing before which we bow , and a conciliating of an opinion with others , of Religious eminency and subjection of Divine dignity , to that thing before which we kneel . 2. Religious kissing of the Calves of Samaria , Hos . 8. is a naturall expression of Religious love to these Calves , though the kisser have no intention of worshipping ▪ 3. Act. 14. 11 , 12 , 13. The men of Lystra are reproved for Sacrificing , and so for Adoring-men ; 15. Sirs , Why do ye these things for we also , are men of like passions as you , and Preach to you that ye should turn from these Vanities to the living God ? Barnabas and Paul rebuketh the men of Lystra , because they worshipped men with humane passions ; yet did they not intend to worship men , for they were to them in that act of worshipping , Gods in mens shape , as they say , v. 11. Gods are come down to us in the likenesse of men ; if they conceived them not to be men indeed , but Gods come down from heaven ; then could they not intend to worship men , but Gods : So Iohn would not , nor had any purpose to worship a created Angel ; but taking him to be God , he fell down and worshipped , as is clear by the Angels reproofe , Rev. 19. 10. He said unto me , See thou do it not , I am thy fellow servant : Likewise , Act. 17. The Athenians set up an Altar not to the Pourtraict of gold , which yet they worshipped , v. 2. 4 , 5. but intended not to worship it ; Also to intend worship is essentiall to worship , as sincere and hearty ; Ergo , ●● is not essentiall to worship in generall , as what is essentiall to the spece as such , is not essentiall to the general that com prehendeth that sp●ce . But the God which made heaven and earth , whom Paul preached : So are the Gentiles said to offer to Devils , not to God ▪ what they offer , 1 Cor. 10. 20. Deut. 37. 17. Psal. 106. 37. and 2 Chron. 11. 15. Peroboams Calves are Devils ; and yet they intended not to worship Devils , but God , that brought them out of the Land of Aegypt , 1 King . 12. 28.

4. If Religious kneeling require that we intend to worship every thing , before which ; as an object , we do Religiously kneel ; then Religious kneeling should not signifie in ernall submission of the heart by natures impression or Divine institution ; but by the voluntary and the free institution of him that kneeleth : But this ●a●ter is absurd , for if kneeling should signifie , what it doth signifie by our free and voluntary appointment : Then we might 1. put upon naturall gestures what sig●ific●tion we pleased , and were not to stand to the signification which God and nature have put upon kneeling . 2. So it were in mans power to impose upon Religious kneeling to God , civill curtesie , such as a subject expresseth to his Prince , or a son to his Father , and it were free to us to kneel to a stock , and that Religiously , and yet put upon kneeling the negative reverence , that we give to the Bible ; and it were in the three childrens will to kneel to N●buchadnezzars Image , and impose this signification on the g●sture , that they were kneeling to God only , all which are manifestly false : so g g Field of the Church , 4. book cap. 31. Field saith , kneeling hath institution from the instinct of nature .

They Object , 1. The externall act of kneeling signifyeth the inward submission of heart , but there is no inward submission of the heart to a thing to which we kneel , when we are compelled to kneel only for fear of men , or induced to kneel for hope of glory , or some by-respect without any intention or purpose to adore , therefore this externall Adoration is a false signe , and signifieth not a thing as it is , and so is no worship .

Ans. That externall bowing is not true , but false : I distinguish , it is not true Morally , because it is a false signe , and a sinfull abusing of worship , for there ought to be a bow●d heart , when there is a bowed knee , but if the meaning be , this externall bowing is not true metaphysically , and partaketh not of the nature of Religious worshipping , it is false , for it is truly worship , and the essence and definition of worship agreeth to it : for from Religious bowing there resulteth by the nature of the externall Act , which is of divine institution , an honouring of that before which we do bow , as before a proposed object , what ever be the present purpose or intention of the bower : else if I bow to an Idol intending , and conveying in my heart-purpose all honour to God only , I should not worship an Idol : The three Children cast into the fiery Furnace did but refuse externall bowing to Nebuchadnezzar , and would hazard upon burning quick , before they should give that to the Religious bowing of its nature , not by mans free and Arbitrary intention signifieth divine Adoration . Image ; for the Kings commandment was not , that all should give and convey in purpose of heart to that Image all divine glory , but only Religious prostration before it ; yet the three Children say , Dan. 3. Well , be it known to thee , O king , that we will not serve thy Gods , nor worship thy golden Image , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 They expresly refuse knee-bowing , & the reason is , because if ye bow your knee Religiously to a stock , it is not in your power or free choice , to stay the flux and motion of Religious honour off , or from the stock ; but because Religious bowing doth not convey honour to the thing before which ye bow by your free will , but by God and natures institution , even as weeping naturally expresseth sorrow , laughing , gladnesse , so doth Religious bowing signifie Religious honouring , without any act of the free choice of the worshipped intervening . It is impossible to adore God , in and through an Image , and give no Religious reverence to the Image at all ; as it is impossible to hear the word and tremble at it ; and yet none of that Religious trembling be bounded and terminated upon the Word ; as it is impossible to kneel to the Kings Ambassador conveying all and whole that civill honour to the King , but some honour must redound to the Ambassador ; a father cannot love the Doctor for his sons cause , but some love he must confer really upon the Doctor , if not absolute , yet relative , for his sons cause . Jacob could not kisse Joseph his sons coat , and yet refer that whole expressed affection to Ioseph and nothing at all to the coat , for then should there be no reason , why he should kisse the coat , rather then the skin of the beast supposed to be the devourer of his son ; if therefore the Communicant should kisse the Sacramentall Bread , as he boweth Religiously before it , as the object of his Sacramentall worship , which he receiveth , I hope it would be thought very like the kissing of the Calves of Samaria , and a Religious expression of love to the bread , and by the same case , Religious bowing to God , by the interveening of bread a representative object , must be an expression of Religious honouring of Bread , but no Religious honouring by Religious bowing can be expressed , but Adoration of bread ; for as I have proved , it is not in our free Election that Religious kneeling signifie what honour we please , as if it were in our power , that Religious kneeling signifie Religious , or civill honour , or more , or lesse Religious honour , but our will or thoughts cannot change the nature of things ; kneeling is essentially Religious , as a a Ioannes de Lugo , de mystei incarnat , disp. 13. S. 2. n. 14. Iohannes Delugo defineth it , Nota submission is internae .

2. b b Suarez to . 1. in 3. q. 25. art. 5. S. 4. Objection of Suarez contending that intention of adoring is essentiall to Adoration , removed . Suarez objecteth , Adoration is a voluntary action proceeding from the will of the Adorer ; and therefore excluding this will , it is not Adorations , but only the materiall action of adoring ; also adoration is honouring , but none can honour without an intention of honoring , and therefore he who externally giveth signes of honour to an Idol without an intention to honour the Idol , doth not truly honour and adore the Idol , but only dissembleth .

Ans. Qui bené distinguit benè solvit : Our third distinction doth well answer this : The naked materiall action of bowing Physically considered , wanting all Religious will of adoring is not an honouring ; if a Carpenter bow before an Image to drive a naile in it , he doth not worship the Image , because that is an action , In statu artis , non in statu Religionis ; In a state of Art , not in 〈◊〉 Religious state : But the voluntary bowing before any thing in a state of worship , or Religion , as it s here , is Adoration ; for there is voluntary bowing in a Religious way of a state , but there is not required a particular intention to Adore the signe , that is accidentall to the nature of worship .

Suarez objecteth , The e●●●nce of Adoration requireth the intention of the Adorer , therefore the adoring of this , or that thing , requireth a proportionable intention of adoring the thing .

Ans. 1. The Antecedent is not universally true , and is a begging of the question , because externall adoring of an Idol may be without intention to adore an Idol . 2. Though the Antecedent were true ; that an absolute Adoration of God requireth the intention of the doer , as it is not true ; Lawfull and sincere Adoration indeed requireth the intention , but not absolute adoration : Though ( I say ) it were true , yet it followeth not that a relative adoration requireth an intention of giving co-adoration or relative worship to the signe .

Suarez . 3. Objecteth : The honouring of one thing cannot properly be called the honouring of another thing different therefrom , except that honouring be some way referred by the minde , to that other thing , or except they be partakers one of another ; but the Image , and first samplar , or prototype are different things , therefore the honouring of the first samplar cannot be called the honouring of the Image , except the honouring by the intention be referred to the Image . I answer , The Image and Samplar are one in a sinfull imagination , as Jehovah and the Golden Calf are one , but it followeth not , that there must be two distinct intentions , one in adoring the Prototype , and in coadoring the Image another : But he who intendeth to honour the King in his Ambassadors person , needeth not two intentions , one by which he intendeth to honour the King , another whereby he intendeth to honour his Ambassador .

SECT. II.

Whether the Idolatrous Jews were charged with the crime of Idolatry , because they adored the creature as such , or because they adored the Godhead in , with , or under the creatures shape ? and whether or no , do Papists commit Idolatry with them in this point :

LEt these considerations go before .

1. That the Jews believed the Image to be God by way of Of the Idolatrous worship of the Iews and Papists . representation , not essentially or really ; they believed the Image to be God objective , commemorative , representative , relative , declarative , significative ; Non essentialiter , non per se , non realiter .

2. There is an honour or negative r●verence due to any Image of God , ordained by himself , or to any mean of honouring God , because it is such , though it cannot be expressed in the act of Adoration ; but the question is , if the honour of adoration , either relative or absolute be due to the Image ?

3. The Jews intended to honour Jehovah in their Images , what inferiour intention they had to honour the Image , we are now to inquire .

4. We bow our knee two wayes before a creature , either before a creature as an object by accident , as while we pray , there of necessity must be before us some creature , a wall , a Table , a Pulpit , none of these are adored , because they are before us by accident , as having no Religious state . The Image before the Iew , and the Sacramentall elements before the kneeler , cannot be thus present : 2. The creature is before the kneeler , of Religious purpose , as a Religious object .

5. The Creature is Religiously present before the kneeler two wayes , 1. Active . 2. Passive . 1. In the meer and naked act of teaching and exciting the memory , so that when that act is past , I turne from the creature , and adore the Creator ; So at the sight of the Sun or Moon being taught and instructed of the wisdom and power of God , in creating such excellent creatures , I am to turn from them , and adore the Lord of these creatures . Thus the creatures are kindely and per se objects in the act of teaching , but not objects at all in the act of adoration : 2. The creatures are objects passive , when bodily bowing in a religious state is directed toward the creatures really and bodily present by a commandment of the Church , or of purpose , and so they are made objects of Adoration .

I. Conclusion . The relative expression of God which is in the The relative expression of God in the creature , no ground of Adoring the creature . works of God , is no formall ground of any Adoration of the creatures . 1. Because Adoration upon this ground , though the creatures , the Hoast of Heaven be excellent , is forbidden , Deut. 4. 19. 2. Not only Images ( which cannot represent God ) and the Sacraments , but all the creatures , even , Rats , Mice , Flyes , Frogs , Worms , Iudas and wicked men , yea , and Devils are to be worshipped , because all things having being , are shadows and footsteps of God , their cause , first Author , and last end , Psal. 19. 1. Psal. 103. 22. Rom. 1. 19 , 20. Act. 17. 27 , 28 , Prov. 16. 4. Rev. 4. 11. Rom. 11. 36 , 37 ▪ 3. Because God is really , and by the diffusion of his blessed essenc● , present in all creatures , it followeth not that we should Adore them : The Formalists upon this ground , that Christ is really present in the Sacrament , though the manner we know not , think that Christ should be Adored in the Sacrament , according to that , Verbum audimus , motum sentimus , modum nescimus . But if this be good Logick , because we know not the way of the Spirit , and how the bones grow in a woman with childe , Eccles. 11. v. 5. And God , where he worketh , is present by the immediation of essence and power , though we know not the way of his presence , we are to Adore the soul of man , and the bones of a young childe in a womans belly ; & though they should say that God-man Christ is in a more powerfull and efficacious manner present in the Sacrament , then in the works of nature ; yet should it follow , that God is to be worshipped in the works of nature also ▪ for Magis & minus non variant speciem , for then we could not conclude any thing but this : Though there be not so reall a ground of Adoring Lice and Frogs , as Adoring of the Sacrament : Yet there is a ground , seeing God is , in the realli●y of his blessed essence , present in all creature● .

II. Con●lusion . The Idolatrous Jews did not . Adore the golden The Iews believed not the golden Calf to be really God . Calf , as a crea●ure , but as God by representation , Exod. 32. 4. And when Aaron had made thereof a golden Calf , they said , These be thy Gods O Israel , which brought thee up out of the Land of Aegypt . 5. And when Aaron saw it , he built an Altar before it , and Aaron made Proclamation , and said ▪ To morrow is a Feast to Iehovah . Now that they believed not the golden Calf to be really and essentially Iehovah , is more then evident : 1. Because they believed not Moses to be essentially God , but their guide and leader under God ; but this Calf they made to supply the want of Moses , v. 1. The people gathered themselves together against Aaron , and said unto him , Vp ▪ make us gods which shall go before us : For as for this Moses the man that brought us up out of the Land of Aegypt , we know not what is become of him . They made then the Calf only a visible God under Iehovah , to lead them in Moses his place . 2. There is no reason why they should have made Aaron rather the maker of the Calf then another ; but because he being the Lords Priest , they thought by his holinesse , the God head of Jehovah did slide into this Calf ; and so they held the Calf to be a thing different from Iehovah . 3. They say to Aaron , Make us gods : Ergo , they believed Iehovah to be before this made Calf . 4. They saw the Calf melted before their eyes , & knew it was made of their ear-rings . 5. They call it Iehovah , & yet they made it Iehovah , and therefore they differenced betwixt the Calf & Iehovah : for they knew that Iehovah brought them out of Aegypt before the Calf was framed , but the Calf was an Image of that Iehovah . a a Bellar. contr. tom. 2. l. 2 c. 13. Bellar. and b b Gregor. de Valent. to . 3. dis. 6. q. 11. de Idolat. punct. 6. Gregor. de Valent. say , They worshipped not Iehovah , but a vain Idol : Else how is it said , Psa. 106. when they made this Calf , that they forgot the Lord , if they worshipped God in the Calf , they were mindefull of God . It is vain reasoning this , the wife that taketh another Husband to bed with her , Morally forgetteth her husband ; and to worship God in a memorative signe forbidden of God , is a forgetting of God , and a false God indeed . 2. Those who acknowledge that the Heathen believe that some Godhead dwelt in Images , and gave Responses and Answers out of them ; do thereby acknowledge , that the Image it self had not the honour of giving Responses , as God hath , but that the inclosed Godhead gave these Responses , and therefore the inclosed Godhead was that which they worshipped . So c c Aquinas , par. 3. q. 25. art. 3. ad . 2. Adorabant Gentiles ipsas imagines ut res quasdans , credcutes iis in esse al● ▪ quid numi nis propter responsa quae daemones in ipsis dabant , & alios mirabilcs effectus . Aquinas , and d d Vasquez , in 3. tom . 1. q. 25. disp. 91. art. 3. Ver●ssimum est quod tradit Augustinus Gentiles pro dijs habuisse ipsamet simulachra , putantes in ipsis numen aliquod latere , cum illis responsa darent . Vasquez saith , The Heathen acknowledged a Godhead to dwell in the Images : And e e Bellar. ibid. Bellarmine saith , It is not improbable that the Iews believed that they worshipped the true God in an Idol : Papists then may take to them Heathens Idolatry , for Heathens worshipped God in Images , and not Images as they are such : and f f Abulensis , in Exodus 23. Abulensis , and g g Cajetan , in Exodus 23. Cajetan in the Commentaries of the first Edition , on Exodus , said this same . 3. Though the Iews believed the Calf to be essentially God , yet it was God as God ▪ that they intended to worship , not the work of mens hands as such : Papists believe that the Image is not God , and yet give the highest worship that is to them . 4. Bellarmine saith with us , when he saith , They saw a Calf in Aegypt and Adored it , they believed Jehovah himself to be a Calf , therefore they made the image of a Calf , and Dedicated it to Jehovah . But ( I Answer ) That Image so Dedicated , they worshipped as Iehovah , and called the very materiall Calf Iehovah , and Dedicated it to the Honour of Iehovah ; therefore they believed the Lord Iehovah , and the Calf Dedicated to his Honour , ( which Calf also they worshipped ) to be two divers things , as the Image and the thing signified are Relata and opposite : Ergo , they believed not that that Image which Aaron had made , was Iehovah essentially ; therefore in setting up that Image , they worshipped it not as a creature . All the Prophets ( saith he ) proveth that the Idols are not gods , because they speak not , they neither see , nor hear , Isa. 46. Psal. 113. But ( say some Papists ) there was no question if they did see and hear by way of naked representation , because they represented gods and men in shape , who see and hear . Ans. first , If all granted they were living things , which did hear and see by representation ; the Prophets did well to prove , they should not be trusted in , nor feared as Images , nor should that Godhead within them inclosed , be feared , because it cannot speak with the mouth , nor see , nor hear , nor walk , with their eyes , eares , and feet : and so it was a vain thing to make it a representation of God , who by serving these dead things did help them . But the Prophets strongly prove these Images , and the supposed Godheads in them , were dumbe , deafe , blinde , and dead ; and therefore neither sign , nor supposed deity represented by the sign , was to be Adored . Also , Isa. 40. 18. To whom then will ye liken God ? Or what likenesse will ye compare unto him ? 19. The Workman melteth a graven Image , and the Goldsmith spreadeth it over with gold , &c. Isa. 46. 5 , 6. To whom will ye liken me ? and make me equall , and compare me , that we may be alike ? 9. I am God , and there is none else ; I am God , and there is none like me . Then it is more then clear that they made a likenesse , a comparison , and a similitude betwixt the golden Image and Iehovah : Ergo , they believed not that the Image was essentially God ; for every thing like to another , must be divers from that to which it is like ( they being relatives and opposites ) the one cannot be essentially the other ; and he proveth they are not God by representation , Isa. 46. They cannot move out of their places , except they be born upon Asses or mens shoulders : And this is the Holy Ghosts Argument , I am God , Ergo , there is none like me by representation to be worshipped : All assimilation or comparative likenesse made by man , betwixt Iehovah and God , is an Idolatrous assimilation ; yea the Lords Argument , Isa. 46. is this , every thing made like unto me , before which ye fall down to worship , as a memorative Image of me , must be a living thing at least , that can move out of his place , and answer your cry when ye pray , and save you out of trouble , ver. 7. Isa. 46. And yet it is but a likenesse of God , ver. 6. Now I Assume , but the Papists Image , and the Formalists Sacramentall elements before which they Religiously kneel , cannot move out of their place , nor answer the Prayers of those who bow to them , nor save them out of trouble : Ergo , they cannot be Adored as Images , with Religious bowing ▪ nor can they say , the Images or Sacramentall elements can teach and represent God . I Answer , So did the Iewish Images represent God , and yet God convinceth them of Idolatry , Isa. 40. 18. Isa. 46. 6 , 7. Ier. 10. They were but Doctrines of Vanity and Lyes , and Hab. 2 19. Woe be to him who saith to the Wood , Awake , and to the dumbe stone , Arise , it shall teach . And though the Sacramentall elements be lawfull teaching and representing signes , as being the Ordinances of Christ Jesus ; yet the office of teaching cannot elevate and extoll them to the state of Religious worship , because though the elements be lawfull Images , and in this they differ from Iewish and Popish Images ; yet that which is Adored must be such as can hear Prayers , Isa. 46. 7. though it be the Image of God . But the Sacramentall elements are not such as can hear Prayer , &c.

Also , that the Adoring of Images is not forbidden by a Ceremoniall The Adoring of Images not forbidden by the Ceremoniall , but by the Morall Law . Law only , is clear : 1. By Gods Argument , ( Isa. 40. 18. ) To whom will ye liken me ? That is , no created thing can represent God , which is of mans devising ( for the elements of Gods institution do represent Christ ) and Isa. 46. 9. I am God , and there is none beside me : Ergo , no invention of man can represent me . This Argument is taken from Gods nature , and therefore is of perpetuall verity . 2. The Apostle Paul in the New-Testament repeateth this same Argument , Act. 17. to the heathen Athenians who were tyed by no Ceremoniall Law of God , ver. 29. We ought not to think that the God-head is like unto Gold ; You see these people are challenged of Idolatry , who did but erect an Altar to the golden likenesse and Image of God , and yet they did not worship that golden Image , as such ; but they worshipped in , and by the Image , v. 23 , 24. The God preached by Paul who made the world .

Hear what a a Suarez tom . 3. q. 25. dis. 1. in 54. art. 3 Sect. 2. Suarez b b Bellar. to . 2. de relig. sanct. lib. 2. c. 8. The evasions of Bellarmine and Suarez answered . Bellarmine and Papists say , It is not Lawfull to represent God by a proper and formall similitude , which representeth his essence ; but it is Lawfull to represent him by Images Analogically , signifying such a forme or shape in the which he appeared in Scripture , according to these metaphors , and mysticall significations , that are given to him in Gods word .

Ans. 1. Why should not unwritten Traditions ( which to Papists are Gods word ) expresse to us Gods nature in Images , no lesse then the written word ? 2. The Heathen did represent God by the Image of a man , with eyes , nose , tongue , ears , head , hands , feet , heart , understanding , all which are given to God in Scripture , yet were they Idolaters in so doing , because God saith , Isa. 46. 9. I am God , and there is none like to me . 3. If we may portraict ▪ God according to all metaphors given unto him in Scripture , then ye may Portraict him , in the shape of a Lyon , a Leopard , a Bear , a Man full of wine , a Theef stealing in the night , an unjust Iudge , a Gyant , a man of War on horse-back , &c. All which were folly ; and we might worship a Lyon , a Bear , an unjust Iudge , a theef stealing in the night , a man mad with the spirit of jealousie . 4. The Essence and specifick nature of nothing in Heaven and earth , can be portraicted or painted , no more then Gods essence ; all painted things are but such and such things by externall proportion and shape ; and it is unreasonable to say that Portraicts and Pictures of God , Physically impossible to the Art of Craftsmen , are forbidden only ( whereas the Lords word setteth down to us no precepts for Art , as for painting , Musick , speaking right Latine ) whereas the Lord forbiddeth universally Gods pictures in any thing in heaven , on earth , or under the earth , Deut. 4. 15. Take ye therefore good heed to your selves , for ye saw no manner of Image on the day that the Lord spake to you in Horeb out of the midst of the fire .

Gregor de Valent. saith , We give not divine honour to the creature (c) Joannes Rotnaldus de idolatri● Ecclesiae Roman , lib. 2. cap. 9. as to God , or to Christ , for that honour pertaineth to God or Christ , which conciliateth to him reverence due to God only , and that opinion of divine honour is conciliated to God , or Christ , Coram , & in imaginibus , before , and in , or through the Image .

Ans. The people of God had not that opinion every way of Egypt , (d) Valent. ibid. and their horses , that they had of God ; and yet when they , (c) Lindsey pretended Bishop of Edinbrough parth . Assembly , pag. 29. Isa. 31. give that to Egypt and horses , which is due to God , to wit , their Faith and confidence , that they could save in the time of trouble , therefore interpretatively they made Gods of them ; otherwayes they knew literally , that Pharaohs horses were flesh and not spirit : but Morally and spiritually they knew them not to be no Gods to save them : It is no more absurd that the Prophets say , The Idol hath eyes and see not , and that it is not God , though by sense they knew it not to be God , but by representation they trusting in the Idol as in God , then it was for Isaiah to say , The horses of Egypt are flesh and not spirit : A wife , if she give her body to a stranger , though not with that opinion of love and respect which is only due to her husband , is yet an harlot , and the people who sware by Iehovah , and by Malcome , who worship Iehovah , and Ieroboams Calves , and those who worship the Image of an Ash-Tree , representing Iehovah , Isa . 40. 18. Isa. 46. 6 , 7. did not give honour to Malcom , to the Calves , to the Images , Sicut Iehovae , as to God . See Roinalds Answer . But ( saith he ) we cannot worship God , but we must conceive some Image of God in our minde , are we therefore Idolaters , because in these Images we worship God ? and Valent. saith , and so doth the Formalist Lindsey say , That God may be adored before the Sacramentall elements as Images . Ans. We are not forbidden to adore God in the inward conception of minde , Deut. 4. Ye saw no manner of similitude , but not , yea thought no manner of thoughts of God . 2. The internall image of God in the minde is the objective conception of God as conceived in the minde there is no hazard of Idolatry there , for that Image is not adorable at all , because then it must be conceived by a new different Image , and that new different Image must be cognoscible by another new Image , and so in infinitum . The externall Image is both made an active object to represent God , and when we religiously bow to it , it is made an object passive , that is adored with God .

Lastly , If the Iews and heathen had adored their Images , as they were such creatures consecrated , and as essentially Gods , the Lord would not have rebuked them for making an Ash Tree the similitude of a God , as he doth , Isa. 40. 18. Isa. 44. 9 , &c. And all that I said in the former question proveth the same . So that though Divine honour in the Act of kneeling before the elements be intended to Christ , yet because the elements are there as actuall signes , and Vicegerent Images of Christ , if we kneel to Christ Religiously through them , we give them divine honour , though we should intend to honour Christ Iesus only .

SECT. III.

Whether Papists and Formalists give that divine honour that is proper only to God and his son Iesus Christ to Images , and the elements of Bread and Wine ?

I. Con. TO adore Images is to give worship to God before Images , or , in , or through the Images without any Faith of a Godhead , or divine power in the Image according to the Doctrine of the Church of Rome . I prove this out of their Councels . a a Concil. triden . Sess. 25. Statuimus imagines in templis habendas & retinendas ijsquedebitum honorem & vencrationem impertiendam ; non quod credatur esse aliqua in his di vinitas , vel virtus propter quam sint colendae : sed quoniam honos qui iis exhibetur , refectur ad Prototypa , quae illa repraesentant , ut per imagines quas osculamur , et coram qui bus caput aperimus & procumbimus , Christum adorcmus & sanctos , quorum illasimilitudinem gerunt . The Councell of Trent saith , Due honour and veneration is due to the Images , not because it is believed , that there is any Divinity and vertue in them , for the which they should be worshipped ; but because the honour given to them is referred to the samplar , which they represent ; that by these Images which we kisse , and before which we uncover our head and bow down ; we may adore Christ , and the Saints which these Images resembleth : Hence 1. the Image doth but , as a memorative object , excite the affection to give honour to God , in , and through the Images ; but 2. Let these words be examined , the Councell denyeth any divinity to be in Images , but if they mean no divinity really to be in Images , so they say nothing against us ; for we do not ascribe to Papists that they teach there is a reall God-head in the Image , but that all that is really in it , is Wood , Gold , or Mettall , and so did the Gentiles believe their Images to be teaching books , Hab. 29. Ier. 10 , 8. Deut. 4. 19. Isa. 40. 18. & 46. 6 , 7. Act. 17. 29. and gold and silver ; but say they , What needed the Prophets to prove that gold and silver could not see , nor hear , nor deliver in time of trouble , reason would here convince them to be ten times blinde , who believed any such thing . Ans. The Prophets do Papists did of old adore before , or at the presence of the Image as a memorative signe , and yet were Idolaters . well to do so : Nor that the Heathen believed there was any Godhead in them formally , but because they ascribed actions to these images , that were due to living creatures , and made them to be such as did see , hear , move , deliver ; So Isaiah proveth Egypts horses not to be God , but flesh , yet they did not believe there was a Godhead in the horses , but Consequenter , by good consequence , when they laid that hope on the horse , that they were to lay upon God , he had need to say the horse was flesh and not God : So when men give to these things , bowing of the body , and say unto a stock , Thou art my Father : God may prove the stock is not a living man , and hath no sences , to convince them the more , that they can far lesse be Gods Vicar ; for a Vicar or Deputy creature representing the living God , should be such as can do what God doth ; else we should put on it the honour due to God : But if the Councell mean , They have no divinity in them , but by way of representation , because they be Vicaria dei signa , signes resembling the Creator God ; Now if this be denyed , the images must be naked memorials before which people do adore God , as Mirandula , Durandus and others said , and yet latter Papists say more of their own Images : But I would have it remembred , that there be two sorts of deputed or Vicar-Images ; some that do only signifie , as the darknesse of the Skie going before the morning light in the East , that doth nothing at all which the morning light doth , but nakedly signifieth that the Sun is rising : There be other Depute signes that can exercise acts , Two sort of signes . which the samplar would do , if it were present , as the deputy is not a naked Vicar or depute signe of the King , for he doth not only signifie the Kings minde , but can do Royall Acts in the Kings name : Images are depute signes of God , of the first sort , that do only rub the memory and understanding , and therefore deserve no honour except the honour due to the means of worship , as the Bible , Sacraments , which deserve not Adoration , but onely a Negative Reverence , or a not dispising or contemptuous handling of them , Images being unlawfull meanes , and not Commanded of God , deserve no Veneration at all ; and though it be true , that the Ambassadour deserve Princely Honour , for the Princes Place , whom he representeth ; yet he can act the person of the Prince , and is not a naked deputed sign , but Images are therefore convinced to be unlawfull deputies representing ( as Idolaters made them to be , Isa. 40. 18. Isa. 46. 6 , 7. ) Because they can do no acts at all , nor exercise any actions proper to the samplar , for Psal. 115. v. 6. They have mouths , but they speak not , eyes they have , but they see not , 7. They have eares , but they hear not ; and therefore should not be trusted in , as in means and deputed representations of God , for which cause the Prophet inferreth ver. 8. They that made them , are like unto them , so are every one that trusteth in them . ver. 9. O Israel trust thou in the Lord . Therefore Religious trusting in them is Idolatry : But the Canon of Trent saith this same of their Images , to wit , that there be no Godhead or vertue in them . 2. If the worship of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the higher service due to God , be given to Images , as I prove hereafter , then also some deity or Divine vertue ; for Gods highest honour can no more be communicated to any , save to God , then the Godhead it self ; for a Relative Godhead is as due to stocks , as a relative worship . 3. If the Tridentine Canonists will have divine Adoration given to God Coram imaginibus , before Images , or at their presence , as only memorative signes , & active objects exciting us to worship God , then is our Thesis proved : But if they mean that God is Adored , Coram imaginibus , before images , as not only memorative and active objects , but also before them as passive objects , that are compartners under God of some divine adoration ; then I say 1. they contradicted themselves , for Gods highest honour called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , can not be given to them but by a figure , because they are Gods , & have divinity in them only by a figure , and not really : for Suarez & Vasquez denieth that we can fix our hope and faith in Images , or make prayers to them , Nisi modo figurativo & tropo duriore , by a figure , and a hard troop , and most improperly and by that same reason must be given to stocks and stones most improperly , and that is , men do religiously bow before them , as before memorative objects . 2. Gabriel b b Vasquez tom . 1. in 3. art. 3. dis. 108. cap. 8. In imagine praeter ipsius prototypi excellentiam non potest esse aliqua virtus , cui cultus debeaturest enim in imagine solum irrationale & inanimatum excellenciae & sanctitatis exemplar , cui homo nequit digne sese submittere Adoratione . Vasquez saith well , There can be no footstep of holinesse in the image , beside the excellency of the samplar , nor any divine vertue wherefore it should be worshipped ; for there is nothing in the image of it self , but that which is senslesse , and lifelesse , and spiritlesse and no man can in a Religious way submit himself to such a creature ? Hence it must be a naked memorative sign , and therefore the kissing of the Image , though Physically it be reall , and not Metaphysicall , yet moral it is not propper , seeing all religious affection in that kissing is transferred to God . And we know Vasquez alloweth , that every thing , as it is a being , and resembleth God the first being , is to be Adored , and so stones , — Frogs , the Devil , Judas lips that kissed Christ , are to be Adored .

So their seventh pretended Synod c c 7. Synodus , Quo scilicet per banc imaginum pictarum inspectionem , omnes qui contemplantur , ad prototyporum memoriam & desiderium veniant , illisque Adorationem honorariam exhibeant , non secundum fidem nostram , veram latreiam . faith , That the Honour due to God is not to be given to images , according to our faith , only at the beholding of Pictures we are put in minde of the samplar : And the same saith Mr. Lindesey , is the way of Adoring God in the Sacrament . But so the Gentiles , as saith d d Arnobius lib. 6. Gentes Adorabans statuas , non quod as , aurum , argentum & similes statuarum materi● dij sint , sed quod corum , quae alias invisibiles sunt , praesentia per simulachra exhibeatur . Arnobius , and e e Lactantius , de institut. ad Constantium . lib. 2. cap. 2. Non ipsa ( inquiunt Gentes ) simulachra tim●nus , sed ea ad quorum imaginem facta , & quorum nominibus consecrata sunt . Resp. Lactantius nempe ●deo t●metis quod eos in caelis esse Arbitramini , cur igitur o●ul●s in caelum non tollitis ? Cur ad parictes lig●a & lapides potius , quam e● spectatis , ubi eos esse creditis . Lactantius , yea , and the Apostle f f Act , 17. 29. Paul ●aith Adored images ; yea , and God would g g Deut. 4. 15. Isa. 40. 18. & 46. 6 , 7 , 8 , 9. not forbid similitudes of God to be Adored , except he did teach that the heathen Idolaters worshipped similitudes , and so the Papists in that vulgar verse said , they Adored not the Images , but the thing signified by the Images .

Effigiem Christi dum transis , semper Adora : Non tamen effigiem , sed quod designat , Honora .

Let me adde these reasons to prove they cannot Adore the Image , but as a memorative sign : 1. The Image and the elements in any consideration , either as creatures , or as the honourable act of representation is put upon them , are but creatures ; for the act of representation is a temporary Godhead , and maketh them but Time-Gods ; Ergo , they cannot be Adored . 2. If there be two Adorations here , one given to God , and another to the Image , and if both be divine honour , there must be two collaterall Gods ; if Adoration prove Christ to be God , two divine honours put upon things , one upon God , and another upon the Creature ; there must be two Gods , or then the Creature remaining a Creature , must have Communion with Gods high honour , which is Idolatry . 3. Images and elements are either worshipped for themselves ▪ or for some other thing ; if for themselves , they are God , for only God for himself is worshipped with Divine honour ; if for God they be worshipped , then it is an inferiotr , and improper worship , and therefore they must be worshipped as memorative objects . 4. Images and elements , if they partake of externall worship proper to God : Why may not Sacrifices and Incense be offered unto them , and faith and hope fixed on Images ? They do not partake of internall worship : for as Vasquez saith well , inward worship consisteth in Apprehensione primi principii , & in motu ad illud ; in apprehension of the first Author and Creator of all things , and in the wills motion toward it . But this apprehension cannot be put upon Images or elements , therefore they be here significant objects only .

So their second Councell h h Concilium Nicen . 2. Qu●d si in recordationem atquc memoriam , ita quod salutari quâdam affectione in ipsa prototypa ferebantur ( Catholici ) salutaverint & honorificè A●oraverint imaggines , non tamen ob id ill is latreiam exhibuera●t , aut Divinam Venerationem adscripserunt , absit haec calumnia . of Nice , as Epiphanius a Deacon , in name of the Synod saith , Images were present before the kneelers , as our elements are , only as memorative objects . 2. That the singular affection of Adoring , was bounded only upon God : And i i Concilium S●●●nense Cap. 14. Definit imagines debere adorari non quia in illis aliquid numinis creditur inesse , sed ob recordationem exemplaris . Concilium Senonense saith , Images are to be Adored , not because there is any Godhead in them , but for the memory of the samplar : And k k Concilium Mogunt . Cap. 41. Pastores nostri populum accurate moncant imagnes non ad id proponi , ut adoremus aut colamus cas , sed ut quod adorare & col●re aut quarum rerum utiliter , — meminisse debemus , per imagines recordemur . Concilium Moguntinum , Images are not propounded that we should worship them , but that we may call to minde the things which we are to worship . If therefore we Adore God at the presence of the elements , as memorative signes we do Adore the elements ; but if the kneeler direct all his worship before the elements , to Christ up at the right hand of the Father : Why then ( as Lactantius said well to the Gentiles ) do they not turn away their senses and eyes off the elements ? For Christ is not substantially inclosed in them , and lift them up toward heaven , where they believe Christ to be ? But in so doing the elements should not be received as Sacraments , for in the act of receiving we are to fixe our souls upon the visible elements : If the Athenians did believe the golden image , Act. 17. 29. was essentially God , and kneeled to it as to God ; Paul did in vain rebuke them for believing that the Godhead was like silver or gold ; and if the men of Lystra believed the shapes of men , and the likenesse of men to be essentially God , and in that respect gave the honour of Sacrificing due to God , to these shapes ; then the Scripture in vain should bring these men of Lystra in , as putting a difference betwixt the shapes of men , and the Godhead of Jupiter and Mercurius , to which they were about to give Divine Sacrifice . And if Formalists kneel before the elements , and give a transitive glory to Christ through them , they are in the same sense Idolaters that the Gentiles were . So the Councel of Moguntine , l l Concil. Mogunt . ib. Sect. 2. Codi●●m oculis perlustrans , cum ad venerabile & tremendum nomen , Iesu devenerit , caput aperit , inclinatur , & suspirans in caelum oculos attolit , & ob id omni reprehensione & Idolatriae suspicione caret ; siquidem non literas qu● vili atramento pinguntur , honorat , sed cogitatione & veneratione mentis suae ad eum honorandum & venerandum rapitur , cujus memoriam hae literae ei suggerunt . and Alphonsus de Castro m m Alphons . de Castro heraes . 1. denique adoratio ipsa , et si coram cruce fi● , meus tamen nostra ad id solum refertur quod crux ipsa repr●sentat . deny that they Adore the letters of the Name ( Jesus ) drawn with base ink ▪ or the Tree of the Crosse ; but they Adore the signified thing : Yea , saith n n Thom. Waldens ▪ de sacram . tom. 3. cap. 156. nu. 6. Waldensis , He that beholdeth the image , almost forgetteth the image , while as he is ravished with the thing signified : as many see a man clothed , and yet being asked , they cannot declare the colour of his clothes , the minde is so much set upon the man : Yea , the Adorer may hate the painted image of Christ , because the rude ignorance of the painter , when he Adoreth Christ in the same image , though he may love some morall representation in it . This Doctrine is taught by o o Grego . lib. 7. Epist. ad Secund. q. 53. Gregorius , and by p p Adrianus , de imaginibus , cap. 12. Adrianus , and q q Concilium Romanum sub Stephano 3. Et nos quidem non quasi ante Divinitatem , ante illam ( imaginem aut elementa sacramentalia ) prosternimur , sed illam adoramus , quem per imaginem natum , passum , aut in throno seden●em recordamur . approved by a Councel at Rome under Stephanus the third .

II. Conclusion . Grosser Papists go a subtiler way to work , and do avouch that the very Latreia and supream worship that is proper to God , is given to the Image .

Though the creature saith r r Suarez ; Tom 3. in 1. disp. 54. Sect. 4. Suarez cannot , Primo , & per se , principally , kindly , and of it self be worshipped or adored with Latreia , the supream worship due to God , yet it may be co-adored , with the same honour that is given to Christ , as is the Kings purple Robe : So the first Distinction is of Adoration and co-Adoration , or Adoration kindely , and by it self , and Adoration with another . Henriquez s s Henriquez sum . Theolog. Moral . lib. 8. cap. 32. Male quidam negant praedican ▪ dum populo , quod image Christi si● adoranda . Latreia . saith , It is a fault that it is not preached to the people , that the image of Christ is to be adored with supream worship called Latreia t t Cabrera , in 3. pag. Thom. q. 25. Art. 3. disp. 3. . Crabrera saith , many Schoolmen are of this mind ; and so doth w w Azorius instit. Moral . to . 1. l. 9. c. 60. Azorius x x Archangel . Rubeo in 3. sent. d. 9. Archangelus Rubeo y y Jacob de Graphijs , Decisio . aur. p. i. l. 2. cap. 2. num. 15. Vnamquanque imaginem , eodem cultu , quo illum cujus est image , verereremur . Iacobus de Graphiis , Let us worship ( saith he ) every Image with that same worship , with which we worship the samplar : That is , let us bestow the worship highest of Latreia , upon the Image of God and Christ , and the signe of the Crosse , as it bringeth us in minde of Christs suffering : The second distinction is , that the Image is truly properly adored , as the materiall object no lesse then the samplar : Hence they reprove Durandus , Picus Mirandula , Hulcot , and others , who say that Images are improperly adored , & a a Raphael de la Torres , sum . Theolog. de relig. to . 1. in 22. q. 84. art. 2. disp. 5. q. 94. dub . 5. Respondetur modus iste dicendi ( per accidens adorantur ) ●ic debet intelligi , idest per aliud , vel ( quod idem est ) ratione alterius ; hoc autem non arguit improprietatem adorationis , sed nega● adorationem excellentiae proprie & residentis in re adorata ; sic adoratur humanitas Christi . See also Bellarm. de imag c. 21. c. 25. Neque dicendum eas impropre venerandas esse , quia quod non dicitur nisi improprie , simpliciter negari potest . Raphael de la Torres answering to that of Durandus and Mirandula , That Images are adored by accident , in respect that before them , and at their naked presence , as before memorative objects , we adore God and Christ ( saith he ) ( are adored by accident ) is thus to be understood , Images are adored , Ratione Alterius , by reason of another , Vel per aliud , by another thing , but this argueth not that Images are improperly adored , hereby onely is denyed that there is any adoration of the proper excellency of the thing adored . Hence he would say that the borrowed honour of Adoration given to the Image is truly and properly the Adoration that is due to God , but it is given to the Image in reference to God , and not for any inherent Excellency that is in the Image : For ( saith he ) If we do not properly adore the Image , we do but exercise the materiall action of kissing and kneeling to the image , without any internall affection of submission to the Samplar : He addeth that it is enough that the intention of submission is referred to the samplar , and the external Adoration to the Image , for if any shall ( saith he ) kisse the earth ( as the rude multitude in some place doth ) upon an intention of inward submission of heart to God , Nequaquam vere & proprie adorat terram , he doth not truly and properly adore the earth , but only he exerciseth a materiall action of kissing toward the earth : But I answer , all this is vanity , for such Diversevasions of Papists touching the worshipping of images . a one worshippeth the earth , but referreth the internall submission to God , and all this , is to say the Image doth truly partake of the Religious honour ( Latreia ) due to God only .

A third distinction is here , of b b Gabriel Bi●l in can ▪ missae . lect. 49. fol. 92. Gabriel Biel on the Canon of the Masse , In the Adoring of images ( saith he ) and of other things which are adored by accident , though there be an externall act of bowing both to the images and the samplar , yet there be two internall acts which are different , whereof one is terminated and bounded upon the image , not absolutely as it is such a materiall thing of stone , or mettall , but as it is an image : This is an acknowledgement whereby I esteem the Image a thing ordained to represent Christ , or a complacency whereby I rest on such a thing , as to be honoured for Christ , and the other i● a recognition , and acknowledgement immediatly terminated and bounded upon the samplar , whereby it is acknowledged to be the chiefest good . But the truth is , Religious geniculation before the image , or at the presence of the image ( saith c c Duran . lib. 3. dist. 9. q. 2. ● . 10. Sed quia loqendum est ut plures , ideo commune dictum sic exponendum est , quod protanto dicitur imago sub ratione imaginis adorari eadem adoratione cum re , cujus est imago , quia ad praesentiā imaginis seu signifit rem●moratio rei , quam rememoratam adoramus , eadem adoratione ac si presens esset in se ▪ ●t ideo concedi potest quod signa et imagines adorantur . Durandus ) as if the samplar were there present , is one and the same adoration given to the image and the samplar ; and all that d d Greg. ●9 . de Val●● . to . 3. dis. 6. q. 11. de idol pun . 6. Gregorius de Valentia saith against this , is , that Durandus minus circumspect● locutus , he spake not so warily , as need were : And so did their e e Sept. Syn. ar. 14. seventh pretended synod speak , as f f L●●n . lib. 5. Apol. Syn. 7. ar. 14. Leontius expoundeth them , Non liguorum aut colorum naturam adoro , absit , and g g Vasq. in 3. q. 25. ar. 3. dis. 106. c. 1. Vasquez saith , They displease some in so speaking , but they mean well : They meant all that which our Formalists do ▪ and there is no discord ( saith h h G. Bi●● in can . mis. lect. 49. fol. 94. Gabriel Biel ) in re , in the matter it self ; for both say ; 1. that the creature should not be adored with the highest honour ( Lateria ) of it self , as if it were the object of Adoration : 2. Both teach that the minde and affection is carried toward the samplar , which is adored : 3. Both mean that the adorer exerciseth some act upon the image , as it representeth the samplar , only the diversity is , if this act terminated on the Image , should be called an adoring of the Image ; and all these three Formalists do to the elements in the supper : Hence I require of the Formalists , one difference betwixt the objective presence of the elements before the kneeler , in the act of receiving , and the objective presence of the Heathens image of God , Isa. 40. 18. & 46. 6 , 7 , 8. and the Papists image of dumb wood , and blinde stone : Mr. Lindsey answered me once in a conference , That the elements were present as the Ordinances of God , but the Popish and Heathen images as the inventions of men . I replied to him , That is no answer : for images and elements ( I know ) do differ , Physicâ specie ; The Sun adored by Persians , and Satan by Indians differ . Satan and the Sun , are not Ejusdem speciei , of that same nature , but it is idolatry to worship either ; images and bread in the kind of means of worship differ , but , as touching the objective presence before the kneeler kneeling to these , there is no difference : as 1. To memorative objects : 2. As to objects vicarious and standing in the room of Christ : 3. At their presence and through them God is adored . i i Suarez tom . 1. in 3. quest. 25 art. 3. disp. 53. Sect. 3. Qui visa pulchrae creaturae specie animo insurgit ad considerationem creatoris , & illum laudat acdiligit , non potest vere dic● landere ac diligore creaturam , etiam si presentia creaturae excitaverit a●●-rem creatoris ; ideoque tantum ( ●ic ) propter memoriam retinendae imagines . Suarez , is not content with the doctrine of Durandus here , By this , images are ( saith he ) but occasions , Vel signa excitantia hominem ad prototypum adorandum , non vero ●es quae adorantur , or signes moving the m●n to adore the samplar , but they are not things adored : for ( saith he ) the man , who seeing a beautifull creature , ariseth in ●is minde to the consideration of the Creator , and therefore praiseth and loveth th● Creator , cannot be truly said to praise and love that fair creature , thoug● the presence of that creature have stirred up the love of the Creator , and by this means images are reserved only for memory . Thus he will have images adored with the same worship that is given to God : But I answer : 1. if he shall kisse that creature and direct Religious bowing toward it , and and through that external Religious act , convey his worship to God , and give no other externall adoration and signe of heart submission to God , then that which is tyed and alligated of purpose to that fair creature , as Papists and Jews did of old , who kissed the calves , and fell down before the images , as Isa. 44. 17. which yet were but memorials of Iehovah teaching them of Iehovah , Esa. 40. 18. Esa. 46. 6 , 7. Hab. 2. 18 , 19. Such a one should also worship that fair Suarez is not content at the hungry and unproper expressione of Durandus , Mir●ndula , H●lcot . creature : Our Formalists do not make the elements memorative signes representing Christ , for that they have by divine institution , but upon that ground they kneel before them , and tie , by the Churches Commandment , the externall Religious bowing toward them , and that ( saith the act of our new Assembly at Perth ) in reverence of God , and in due regard ( Religious regard they must mean ) of so divine a mystery , and in remembrance of so mysticall a union : 2. God hath no other externall bowing made to him in the act of receiving , then is made before these elements , in due regard of so divine a mystery , and because of so mysticall union ; the union is reall , whether it be by consubstantiation , or transubstantiation , they wil not define , the Lord Iesus is present in the elements , in a more reall and spirituall manner , then he is in any groundlesse image of mettall or wood ; and therefore the image and elements do most really partake even by Durandus and Hulcot , and Mirandula their minde of that worship of ( Latreia ) due to God ; only Durandus ( as Vasquez , and Gregor. Valent. say ) spake not so warily , but not so grossely , as to say , What ever is given to God , is given to the image : 2. It is not in the Adorers power that kneeling should be a signe of lesse worship , as referred to the image , and of greater , as referred to God ; for the same materiall kissing , and Religious Prostration , which would immediatly be conveyed to Christ , if he were in person present in the image and elements , is done to the image and elements , and Religious kissing , and Religious kneeling signifieth internall divine submission of heart to God , as the first author of all , and the last end , not by mans will , but by divine institution . 3. Kneeling to God is a protestation ( saith k k Gregor. de Valent. to . 3. disp. 6. q. 11. de idolat. punct. 6. Cum autem per idem officium & motum animi veré etiam dicimus honorem exhiberi imagini , verbo , illi exhiberi , hoc sub est , nos Prototypon ex imagine cogitantes , coram ipsâ actionem honorificam proinde ac si prototypon similiter esset praesens , exercentes , velle prototypi excellentia protestari , adcoque de ipso excitare opinionem excellentem , ut est quodammodo , nimirum relative in imagine suâ . Gregor , de Valent. ) That we are willing to raise an opinion of excellency in God , as this excellency is in some manner , and relatively in the image . If therefore kneeling of its own nature , without any act of mans will , or the Churches institution , wanting Gods Word , do conciliate an opinion What need we dispute ? to give that externall knee-worship to bread , which we would give to Christ substantially and personally present , is to adore bread . of excellency ; to whomsoever kneeling is directed , in this it must conciliate the same opinion : if then it it be given to Images and elements , it must be a protestation that we are willing to conciliate an opinion of Divine excellency in these lifelesse creatures , which is all we give to God by kneeling . 4. It is not enough that Valentia saith , This honour belongeth to Christ , in so far as it conciliateth to Christ the honour due only to God , and is expressed by kneeling , & it belongeth to the images so , as Coram , & in illis , before , and in them this opinion is conciliated to Christ : But if the image be God only representatively , and by way of signification , then is it not God of it self and really , Quod est tale tantum significativé , non est tale per se , & realiter , as a painted man is not of it self , and really a man ; the word ( Iesus ) as written with base ink , is not infinite Iesus , the mighty God , the Prince of Peace , really , but only in meer signification : therefore to give Gods honour and externall Religious bowing ( which essentially doth note the highest excellency of God ) to them , is Idolatry : It is a vain thing to say , The Ambassadour is not really the King ; yet the reall honour due to the King , is done to him . I Answer , where the King declareth that it is his will , that his Ambassadour be really honoured as himself ; this is not the giving of the Kings glory to another against his will : But here expresly contrary to that ( Thou shalt not bow down to them ) expounded especially of similitudes , Deut. 4. 15. Ye saw no manner of similitude . The glory of Religious bowing contrary to Gods will , ( Who will not give his glory to another ) is given to images , and to Bread . 2. It redoundeth kindely to the King , who is absent , and to be obeyed in his absence , that His Vicegerent and Deputy be honoured as himself , and presupposeth an infirmity in the King that he cannot be in many places to receive immediately the honour due to him , and therefore will have that due paid to himself , mediately , by the honoured person of a Deputy . God infinite is in all places , to receive immediately the pay of Religious knee-honour , and it dishonoureth God to have his glory laid down in the hand of any creature ; as it dishonoureth the Husband that his wife give her body to another , representing his person : For this cause l l Bernar. Puiol . de ador. disp. 3. Sect. 7. Quarto colligitur contra Durandum ipsas imagines proprie adorari . Bernardus Puiol faith , Images are properly to be Adored , contrary to that which Durandus saith : And m m Azor. instit. moral . tom. 1. lib. 9. c. 6. 4. Distin. Azorius saith , It is the common opinion that Images are to be worshipped with ( Latreia ) the highest honour due to God : So ( saith he ) Thomas , Alexander , Bonaventura , Richardus , Albertus , Paludanus , Alman , Marsilius , Capreolus , Cajetanus , & caeteri juniores sic sentiunt .

The fourth expression of wit , is this distinction of n n Vasquez ut supr. dis. 108. Per totum . Vasquez , That that internall submission to God , as to the Creator and chief God , is due to God only ; and that the image , seeing it is a Creature , is not capable of that high honour . But the externall act of kissing and kneeling , he will have due to the image , for the excellency of the Samplar . And so he denyeth contrary to Suarez , That the image separated from the Samplar , or the humanity of Christ separated from Divinity , can be Adored : But if externall Adoration may be given to images ; so also internall submission : ( Thou shalt not bow down to them ) Religiously it is expounded in the second Commandment , ( Thou shalt not Worship them . ) It is grossenesse in Vasquez to say , The Worshipping of images was forbidden the Iews in the second Commandment , as a Ceremoniall inhibition , because of the Iews propension to idolatry : But Act. 17. 29. Paul expoundeth the second Commandment , Forbidding the similitude of God : And the Athenians were not under the Law of Ceremonies . Ioannes o o Joannes de Lugo , de myst . incar . disp. 34. Sect. 2. n. 29. de Lugo saith , This is a probable opinion : But it is clear , Cornelius a devout man , one who feared and worshipped God , whose Prayers were heard in heaven for Christs sake , knew that Peter was a man which lodged in the house of Simon a Tanner ; yet his Religious externall bowing ( though he knew Peter was not God , but a Divine man resembling God ) by Peter is rebuked as idolatry , Act. 10. v. 25 , 26. I cannot help Ioan. p p Ibid. disp. 35. Sect. 1. n. 6. de Lugo , to say , That Peter forbade Cornelius to worship him , not because it was a sin , but for modesties cause . But 1. Peters Argument striketh against idolatry , ver. 26. ( Stand up , ( he forbiddeth Religious kneeling ) for I my self also a man ) The very Argument that Paul and Barnabas useth , Act. 14. ●er . 15. We also are men &c. and used against the idolatry of Lystra , expresly condemned in that place : And the Angels Argument against the idolatry of Iohn , Rev. 19. 10. I am thy fellow servant , Worship God ; Ergo , externall Religious bowing should not be given to any , save to God . 2. Peter and the Angel should have opened the Jesuits and Formalists distinction , if worshipping of Saints and dumbe images be worshipping of God , and the honour principally of inward acknowledgment of the Supremacy and Soveraignty of God , be intended , in bowing to images , and modesty should not forbid honouring of God : And whereas Ioannes de Lugo Joannes de Lugo , ibid. saith , Iohn was forbidden to Worship the Angel , to signifie that our nature in Christ was advanced to a dignity above the Angels . But 1. then it is unlawfull to any to worship Angels . 2. Nor is it Lawfull to give the Virgine Mary Divine worship , as Suarez saith : 1. For her excellency in touching Christ . 2. For her Grace and Sanctity . 3. For her mothers place in bearing Christ ; because her nature in Christ is not exalted above the nature of other believers , for the nature common to all believers , and Eadem specie , was assumed by Christ . 3. The Angel saith , ( Worship God ) he therefore believed the Worshipping of Angels was not the Worshipping of God . All these fight against Religious bowing before the elements , in due regard of so Divine mysteries : the Bread would say ( if it could speak ) See thou do it not , for I also am a Creature .

The fifth trick of wit , is a distinction of q q Suarez , part . 3. to . 1. disp. 54. Sect. 3. Actus [ Adorandi ] respectu prototypi est proprie Latreia &c. Respectu vero imaginis est inferior Veneratio . Suarez , That one 5. Distin. and the same act of Adoration may be given , and is given in externall Worship to the image and to God , but in reference to God , it is Latreia , the high Honouring of God , and in reference to the image , it is an inferior Veneration : So do our Formalists say , as r r Burges , Lawfulnes of kneeling cap. 8. p. 14 , 15. Burges saith ▪ Adoration and Veneration differ not but by mens will ; and if it be lawfull to Adore God before the Ark , s s p. 34 , 35. Why not at the Sacrament ? The Bread and the Wine are Christ significative , ( as the Ark had the title of Iehovah ) by occasion of the elements , not as they are , but as they signify ; we may tender a knee-worship , not at all to them , but only to God or Christ . And again , t t p. 84 , 85. he holdeth it lawfull to Adore the elements , but then Adoration as given to the elements , is Veneration , and Adoration in a large sence , 1 Chron. 29. 20. The people Worshipped God and the King : The outward Adoration was one , as the word by which it is expressed was one ; but the Religious and Civill worship were distinct in the minde and intention of the worshippers . Edward , the 6. Book w w Edward , 6. book of Engl. serv. rubr . 5. saith , Kneeling is to eschew prophaning of the Sacrament . Opposit to prophaning is externall Religious honouring , expressed by kneeling , and that is Adoring . Hence one and that same Adoration and externall bowing , is given to Bread and to Christ ; but the minde and will of the Adorer maketh the same act in reference to Christ , Adoration , or Latreia , of the highest degree of honour ; but in reference to the Bread , lawfull Veneration of an inferior nature . Answer 1. If it were possible that the Wise could transmit her body in the act of Harlotry , by , or through a strange Lover to her Husband , her will and minde might change Adultery ; if she saith , she giveth her body to a stranger , but in her minde and will intendeth to bring forth children to her own Husband : So if divers acts of the minde , make Religious kneeling to a stock or Bread lawfull , if one should Adore the man Iudas as a memoriall of Christ , his intention of will might save his Soul ; if he say , I give one and the same externall worship to Iudas and to Christ : Or if Cornelius should say , I give one and the same knee ▪ worship , to Peter and to Christ ; but in my intention they be far different : For I Worship Iudas and Peter in that act with Civill homage Commanded in the fifth Commandment , as they be Christs Apostles , and represent him ; but in that same I Worship Christ with the highest honour , called Latreia : Vasquez and Burges make them one externall Worship . The three Children might have kneeled to the Image of Nebuchadnezzer , for their minde and will ( as Formalists say ) might have put another signification of honouring the Lord Iehovah , upon their knee-worship ; and externall kneeling could not have been denyed to the Lord Iehovah ; and so the three Children should not have given Divine honour and knee-glory to the Image , and they were fooles who did hazard their bodies to the fire : But wisemen think , if they had given knee-worship ( what ever their heart thought ) they should have obeyed the King , yet they professe disobedience , Dan. 3. 18. We will not worship thy graven image . 2. Neither think we the Athenians gave that same honour to the similitude Act. 17. 29. of God , that they gave to the God that Paul Preached , who made Heaven and earth , v. 23 , 24. Yet in giving Worship externall to both , they were Idolaters , ver. 29. Nor did the men of Lystra give the same heart-honour to the Deities of Iupiter and Mercury , which they gave to the shapes of men ; yet are they Idolaters in that . 3. Mr. Burges saith , Israel 1 Chron. 29. 20. in one and the same act ( externall ) Worshipped God and the King , because one and the same word expresseth honour both to God and the King . But how shall we call that act ? Civill , or Religious , or mixt ? and did they transmit Latreia , divine honour through the King to God ? he hath a Metaphysicall faith who beleeveth such dreames , because one word is used to expresse both the worshipping of God and the King , therefore it was one externall act of worshipping , and differenced in the minde and intention of the worshippers ; the consequence is most weake , 1 Sam. 12. 18. All the people greatly feared the Lord and Samuel , Prov. 24. 21. My son , feare the Lord and the King , is it one manner of feare really , that is both religious to God , and to Samuel , and to the Lord , and the King ▪ because one word expresseth both ? I see not but one & the same action of bowing may be made to God , to Christ , to the water in Baptisme , to the Bible , to the Sun and Moon , and we might kneel and Adore a Toad , a straw , and Satan , as they represent Gods wisdom and power , and through that same externall knee-worship also Adore God : What , may we not then Religiously Adore all things and Creatures , as they represent God the first being .

Presentemque refert quaelibet herba Deum . A man may Adore himself , his own hands , his legs , his Mothers Wombe that bare him , &c.

As for Adoring of the Ark and foot-stool of God : 1. Ioan. x x Joan. Giseniue in ●uo Patisi●o , disp. 25 , n. 40. Gisenius , a Lutheran saith , The Iews had precept and promise to Worship God before the Ark , we have no Command to tye externall Adoration to any place or Creature . 2. y y Didocl . in Altari damasc . Hospinianus de originc festorum Christian . contra . Gretser . Profeste corporis Christi , fol: 94. 7. Arca non est bab●●a pro d●● vivente , — nec propterea adorata . So answereth Molinaus in his buckler of faith of Images , Sect. 118. and Fran. Whites way to the Church , Cap. 9. pag. 3. Didoclavius saith , It is lawfull to Adore God before the Ark , and the Symboles of his immediate presence , because God is there to receive his own Worship himself , by an immediate indwelling presence : For saith z z Weames 3. Volumn of the Ceremon . Law , Cap. 3. pag. 12. Mr. Weames , He appeared in glory above the Ark , betwixt the Cherubims , and it The place ( worship at his footstool ) discussed . was a type of Christ who dwelt in our flesh ; but it is not lawfull to Worship him , before the Symboles of his grace . 3. The Ark was a type in the act of teaching , we grant ; but that it was in the act of Adoring , God who was immediately present , and a Symboll Vicegerent of God , we reade not . There is no need of mediate signes , where God is immediately present , and Adored as he was in the Ark ; they were to fixe both senses and thoughts immediately upon God . 4. They were to worship , not the Ark , but the precept is , & incurvate vos scabello , Worship toward the Ark. a a Arias Montanus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arias Mont. turneth it , Worship to the Ark : The Greek Fathers of the second Nicen. Councel , ignorant of the Hebrew Tongue , would have the Lord Commanding to Adore his foot-stool ; whereas the Particle ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is a note of the Dative case , and often it signifieth motion to a thing , or at a place , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad dextram , and doth not absolutely signifie the accusative case . b b Musculus . Musculus ad Scabellum , he maketh it the Ark of the Testament . Calvine , c c Calvine comment . in Psal. 99. 5. the Temple . Iunius , d d Junius , Annotation ibid. Lyranus a dorandam Deum aute arcam , non ipsam arcam . Tylenus in syntag nat . de preca . disp. 49. th . 2. nu. 29. particula . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Notat idem quod versus . Vatablus adorate ad scabellum , i. e. in templo ante arcam . maketh it well to signifie the measure of bowing , bow to the foot-stool , or ground , or pavement of the Temple where the Lords feet are , as he sate on the Cherubims , 1 Chron. 28. 1. For there is no ground for Adoring the Ark ; but the words are to be read , Exalt the Lord our God , and bow your selves , ( to wit , to Iehovah , who sheweth himself , or dwelleth at his foot-stool ) that is , betwixt the Cherubims , 2 Sam. 6. 1. For the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 at his foot-stool , is not constructed with the Verb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 incurvate vos : Jesuits and Formalists , devised that construction , but it is to be constructed with the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to be repeated from the former part of the verse , Bow your selves to Jehovah who dwelleth in the Ark , or in the Temple : A familiar eleipsis to the Hebrews , Psal. 5. 8. I will bow my self ( to the Iehovah dwelling ) in the Temple of thy holinesse , as we are taught , Our Father which art in Heaven : So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it is a description of God from the place where he dwelt , and exhibited his presence to his rude people . 4. It is ignorance in Burges to prove God may be Adored in the elements , because they are as excellent Symbols of Gods presence as the Ark : for created excellency is no ground of Adoring the elements , except it be a Godhead , and uncreated excellency : We condemne Pope e e Gratian de conser . dist. 1. cap. 68. Prayer may as lawfully be given to the Creature as Adoration . There is a Prayer made to the image of the face of Jesus written in linnen , Salve Sancta facies nostri redemptoris salve vultus domini imago beata , — nos deduc ad propria ● felix figura , ad videndum faciem qua est Christi pura . Anastasius , who directeth Reverend bowing at the hearing of the Gospel , and not of the Epistles , as if the Gospel were holier then the Epistles .

But if Adoration may be given to the elements , because knee-worship signifieth according to humane institution , and mans will , and are taken from customes of men , and so doth signifie lesse honour then is due to God : Let me be resolved of this doubt , words of Prayer signifie according to mens institution and their will , no lesse then Religious gestures do , and we may say to a stock , ( Thou art my Father ) and it is in our will that ( Father ) signifie a representative Father , not an infinite and Independent Father , such as God only is .

And if the image in externall kneeling , be Adored Per aliud , or co-adored with the Samplar , because it is one with the Samplar ; Why may we not pray to the image , and fixe our faith and hope on the image and elements by co-adoration , or in relative praying and trusting in them ? Yet f f Concilium Tridentinum Sessione , 25. the Fathers of Trent for shame deny that we should pray to images , and put our trust in them : yet do Formalists turn the enunciative words of Christ ( This is my body ) in an optative mood , and a Prayer , The body and blood of Christ ( they mean the elements in their hands ) preserve thee to eternall life : And we are not ignorant , that faith and hope are ascribed to the Crosse , and this sung in the Church of Rome :

O crux ave spes unica , Hoc passion is tempore , Auge pi●● justitiam , Reisque dona veniam .

A Learned Papist , g g Raphael de la Torres in 22. q. 95 art 2. disp. 6. dub . 5. Eusebius , lib. 3. De praeparat . Evang. teacheth us , that Rudiores tantum ad ligna & lapides respiciunt , sapientes autem ( Gentiles ) voluerunt Deum & dci virtutes sensibus nostris per imagines nobis familiariter deferri . They made Images books of God . Athanasius in orat . contr. idolat. Dieunt Philosophi statuas quidem non essedcos , sed simulacbra deorum , ideo baberi ut dys sub istis imaginibus respondeant . Raphael de la Torres saith plainly , It is lawfull to pray to images , so the inward devotion be directed to God : But if the Iews in their Idolatrous worship acknoweledged the image to be but a representation of God , and a Book , Jer. 10. 8. They did no wrong who said Ier. 2. ver. 27. to a stock , Thou art my father , and to a stone , Thou hast brought me forth : For condition maketh all , if they speak by a figure ; for the Papists when they speak to the Crosse , and call the Crosse their only hope , the Crosse is not better born nor a stock , it is but timber or dumbe wood : Now how doth not the dumbe wood to which Prayers are made , as if Christ himself were present , partake of Prayers and Gods honour , in an inferior and relative way ? For the wood standeth before him who prayeth to it , as God by representation , and as an actuall Vicegerent , and tree-deputy of God and Christ ; it is no lesse worshipfull by mouth-worship , by praying to it , as to the passive object of Adoration , as capable of knee-worship by bowing down to it ; and a distinction may save idolatry in the one , as well as in the other : And our Formalists bowing Religiously to bread , do not Adore bread , ( as our half Papists say ) and so may they pray to bread , and not Adore bread , for they are as well masters of Grammar , to impose significations at their will upon words , as they be Lords of gestures and Ceremonies , to cause kneeling expresse Veneration to the images , and to elements , and not Divine Adoration .

Here two great Iesuites , Suarez and Vasquez helpe the matter for h h Suarez , in 3. Tho. q. 25. art. 3. disp. 54. Sect. 4. Suarez saith , There be some acts of worship as faith and prayer , which precisely respect a reasonable and intelligent person , therefore this prayer ( Haile * * O crux ave . crosse ) it is a figurative speech , and a Metonymie , continens pro re contenta ; and the speech is directed to him who was crucified , and therefore a prayer ( saith this Idolater ) is considered ut petitio , vel ut honor quidam , either as a petition , and so it is not directed but to God , but as prayer is an honour expressed in such words and signes , the image also is thought to be honoured by praying to it , as the samplar to wit Christ , is honoured ; soft words . Answ. 1. If praying and beleeving We may pray to Images and the elements in the Supper , as well as we may kneel to them . doe properly respect a reasonable creature , so doth positive honouring which is esteemed , by the law of nature , praemium virtutis , a reward of vertue ; now vertue morall to be a foundation of honour , is as vainly given to a tree , or a stocke , as faith and prayer , but to speak to any in prayer , and make our requests known to them may be thought proper onely to a reasonable person , who onely can understand our prayer , and in reason answer our necessities , which a stock cannot doe : but secondly , I answer a stock is by Analogie , and as it is God representatively , as capable of reason to answer , and helpe us , and pitty us , in respect it can notably well represent the Majestie of God , who can answer , helpe , and pitty , as our Idolaters teach , as it is capable of knee-worship , and that honour which is given to God , though in an higher degree ; for the formall reason why Images and elements are capable of knee-glory , due to him who sweareth that all knees shall how to him , is , because they represent God , and not because of themselves they have any divinity or Godhead in them . Now the same formall reason holdeth here , for the crosse , stone , tree , or elements that are prayed unto in that religious state , as they are the object of praying , doe represent God , therefore they are also capable of faith and prayer , glory , as of knee-worship , or knee-glory . 2. Faith , hope , and charity ( as i i Suarez de tripli . virt. & supr. dis ▪ 51. Sect. 1. pag. 757. Suarez saith ) in so farre as they are given to God , for giving of honour to him as to the supream Lord , they put on the nature of adoration , and in that same place he defineth adoration to be the exhibition of honour due to any in the acknowlegement of excellency and submission and service due to him : Now Suarez reprooveth Durandus and Pic. Mirandula , because they denied that the Image was adored , but would onely have honour given to God , at the naked presence of the Image , as a memorable signe , but it is certaine , as to trust in God , and to pray to him is incommunicable to the creature , so to adore any in acknowledgement of supreame excellencie is incommunicable to the creature , therefore either the image is adored with the same knee-worship that is given to God , and that improperly and by a figure , as Durandus and Mirandula taught contrary to the mind of Suarez , and idolatrous Iesuites and F●rmalists , or else prayers may be made to wood and stone , as to God , and that properly and without a figure ; as knee-worship is tendered to wood and stone by Iesuits doctrine , prope●●y and without a figure . 3. Papists deny that sacrifices may be offered to Images , yet they burne incense to images ; but that is not , saith k k Antonius Capellus , adversusprimatum Regis , Angliae contrav . 2. Cap. 30. a Fransciscan Antonius Capellus , a sacrifice , for it is tendred to men , to dead carions , and to things that are blessed , and requireth neither Altar , nor Priest : It is true , they say so , but burning incense to the brazen Serpent is condemned as Idolatry , and Altar and Priest is not of the essence of a sacrifice ; but however as sacrificing is a recognition that we hold all we have of God , and therefore we sacrifice creatures to him , so any adoring of stocks is an acknowledgement that these stocks or stones are by way of representation , that God of whom we hold all the creatures : and doe not Papists for the honour of God , make oblations to Ministers , and burn incense to Saints ? and why may not prayers be offered to them also ? 4. It is a wild distinction where he faith that prayers as honour may be tendered to Images , but not prayers as petitions , whereas the very act of calling upon God in the day of trouble , Psal. 50. 15. is an honouring and glorifying God , and praying to God is due to God , as he is to be beleeved in , and to be preached amongst men , Rom. 10. 14. 15. And so is he worthy to be glorified as the subject of preaching ; then it is a vaine thing to difference betwixt peti●ioning to God , and honouring God , because in that I petition God , in my necessities , I submit to him as to God , who can answer and heare prayers : If therefore the Image and the wood be capable of the honour of praying , it is also capable of the honour of petitioning , so as we may as properly petition and supplicate the stocke , as give to it the glory of prayers . 5. If Formalists say in the third person , ( the body Sacramentall of the Lord save thee , ) they may upon the same ground say , ( O thou Sacramentall body of the Lord save me ) for this is a prayer to God , ( O that God would save his people , ) no lesse then this , ( O God save thy people , ) the variation of persons in the Grammar , maketh not the one to be a prayer , and not the other . Vasquez l l Vasquez to . 1 part . 3. q 25. art. 23. disp. 109. cap. 4. saith , There is not alike reason , why praises , prayers , and Sacrifices should be tendred to Idols , & knee-worship & Adoration , because from the affection of Adoring the samplar , there is derived an externall note of submission to the image , which by a common name is called the honour , Worship and Adoration tendred to the image in a bodily manner , and being done before the image , tendeth to the honouring of the samplar ; but the outward action of Praising , Praying , Sacrificing , is commonly called Praising , Praying , Sacrificing , in relation to the Samplar , to wit , God , and no way in relation to the image , or to things without life ; neither are they by accident referred to the images , only they be tendred to God before images , Coram illis . But I Answer , This is but to beg the Question , for we deny , that from Adoring the image , there resulteth any Adoring of God , but a great dishonouring of his Name . 2. Durandus , Mirandula , Hulcot , deny that Adoring of God , Coram imaginibus tanquam signis memorativis , before the images as memorials of God , should be an Adoring of the images : And Suarez saith , If images be only remembrances and memorials in the act of Adoration , this taketh much honour from the images , and is , saith m m Suarez tom . 1. in 3. q. 25. art. 3. disp. 54. Sect. 5. Si tantum coram imaginibus Adoratur deus , hoc multum derogat imaginum venerationi , nam ●x eo non tantum sequitur imagines [ clementa Sacramentalia ] minus coli , quam exemplaria , sed etiam sequitur illas non coli omnius , — sed exemplaria tantum . he , An Adoring of the Samplar , but not an Adoring of the image : Though n n Vasquez , tom . 1. part . 3. q. 25. disp. 108. cap. 14. Nam iconomachi qui ad solam recordationem imaginibus utuntur , ante illas genu● a non flectunt nec se prostemunt ; sic enim ipsas not● exteriore adorarent , sed erecti absque ullo corporis gestu , qui reverentiam indicet , ●oram imagine exemplaris recordantur , & ipsum spiritu solum adorant . Vasquez ; expounding Gregories minde , ( which superstitious man calleth them , o o Gregorius Mag. l. 7. Epist. 53. if these be his Epistles . good books ) contradict Suarez in this , yea , and himself also ; for he saith , The enemies of images ( he meaneth the Reformed Churches ) who use them only for memorials and books , ( it is a lye that we use them as books , ) will not bow their knee to them , for then ( saith he ) they should Adore them ; and therefore ( saith Vasquez , ) if Christ be not in very deed , in his presence in the Sacrament present , the knee-worship is tendred to bread and wine , which is ( saith he ) Idolatry ; therefore either our Formalists are Transubstantiators , or Idolaters , or both ; by this learned Iesuites judgement , and why by this same reason may we not say against p p Vasquez ibid. Hee who adoreth a saint ( saith Ioan. d● lugo de myster. inincarnat disp. 36. sect. 3. n. 29. ) for friendship and grace which hee hath arguitivè , by consequence hee worshipeth God of whom the man hath grace , yet it is not needfull that he formally adore God , and in recto in so doing for he may honour the saint and not formally honour God , for the saint and God are two divers objects . Answ. This proveth our point , that when I adore an Image , intending to adore God , some ●oule-adoration adhereth to the Image , and that is a taste of Gods proper glory given to a stocke , or a stone . Vasquez , that the bodily offerings of prayers , prayses , and sacrifices to God , before the Image as the Image , is an honouring of the Image by prayer , they say to the tree of the Crosse .

Auge piis justitiam , reisque dona veniam .

Increase righteousnesse in us , and give remission of sinnes , O tree crosse to guilty sinners . Names at Rome goe as men will , but the honour it selfe is put upon the dumbe wood , which is due to Christ . O it is but a figure ( say they ) yea but ( say we ) prayers and praises in a bodily manner , and vocally are tendred to the wood , yet if the wife commit adultery with her husbands brother , because he representeth her husband , I thinke the matter should be washen with Inke , and badly excused to say , O the loving wife for strong love to her husband committeth figurative adultery , and that bodily harlotry is referred to the brother of her husband by accident , and to her husband kindly , and per se , for himselfe . The same way , if Formalists bow their knee to bread , that such a holy mystery be not prophaned . We know they cannot understand civill or countrey non-prophanation , that they intend ; for kneeling and evill maners at the Lords table doe well consist together . Now religious non-prophanation by knee-worship , is adoring of these mysterious elements . Ergo they make prayers and sing praises , and offer sacrifices to the bread , Let them see to this and answer to it if they can . The sixt evasion of wit , I find in q q Ioan. de lugo . de myst . incar . disp. 36. sect. 3. n. 25 , 26 , 27. & seq. Respectus imaginis est quasi materialis & inanimatus , quia sic ap●rimus caput imagini , ut per illam actionem nihil velimus imagini dicere aut significare , sed soli exemplari , ad quod dirigitur ille actus pro ut significativus & prout civilis communicatio ; & ideo respectu illius solum videtur esse actio animata . De Lugo ibid. Hoc enim esset stultum mendacium , quia absoluté loquend● meliores sumus nos quam Imago sancti Petri. And conforme to this the seventh pretended and bastard Councell calleth them halfe holy , and halfe true , halfe false worshipers of God , Antonius Capellus citeth it , Advers. prim . regis Anglia , c. 30. Who will have Images to stand onely for memorialls , but not to be worshipped . Johannes de Lugo , who saith , 1. That the image and samplar making one and the same object , by aggregation , the inward affection besides externall knee-worship is given to both , but to the Image relatively , and for God or the samplar , and not for proper divine excellencie in it , and therefore the Councels ( saith he ) call it not adoration in spiritu , but it is tendered to God absolutely . 2. We give adoration of internall submission to God , or the samplar as the debt of potestative justice , but we doe not so worship the Image , we have no civill or politick communication with the Image , Concil. seventh art. 1. p. 458. Qui vero dicunt su●●icere usum imaginum ad memoriam solum , non vero ad salutationem ●as habentes illud quidem recipientes , hoc vero re●icien●es , s●miprobi quadantenus , & falso v●ti [ ut ita dicam ] deprehenduntur . because it is not a reasonable creature , and therefore the worship of the Image is as it were a materiall and livelesse action ; when we uncover our head to the Image , by that action we would say or signifie nothing to the Image , but to the samplar , or to God onely . 3. The inward submission that we tender to the Image , is not that we submit to it , as to a thing more excellent then we , for that were a foolish lye ; yet ( saith he ) ( that the man might fulfill the cup of the iniquity of his Fathers ) we kisse not the Image in recto directly tendring honour to it , but to God and the samplar before it . 1. Because then I should adore my owne breast when I knocke upon it adoring the Eucharist . 2. Because so I bow to the wall before me . 3. If I have no honourable opinion of the Image , I doe not adore it at all . 4. By kneeling to the Image , I have a will of submitting externally my affection to the Image , I yeeld to it ▪ as a thing above me , giving to it the higher place 4. The act of adoration is simply terminated upon the Image , as a thing contra distinguished from the samplar , though it be adored with the same action with which the samplar is adored . Thus the ●e●uite .

Answ. But here all men may see many contradictions , and that he casteth downe all that formerly he hath said , ●● . Images even as Answ. they represent God are dead things , and lesse then a redeemed Saint , Ergo , I can give them no submission of externall honour . 2. I signifie and say nothing of honour to the Image , even as it respecteth God , and representeth him , because the dignity of representing God doth not elevate it to be a reasonable creature , therefore I cannot honour it , and it were a foolish lye to say that the Image as representing God , were a reasonable creature . 3. As it representeth God , it cannot heare payers , nor deliver in trouble , as the Holy One of Israel can doe ; Ergo by the Holy Ghosts argument , I cannot bow to a lye , Esa. 44. 17. and 46. 9. Hab. 2. 19. 20. it made not the heaven and the earth , but by a figure , because it representeth the maker of heaven and earth , wherefore it should have but figurative honour at the best , and that is no reall honour , Jer. 10. 8 , 11 , 12 , 4. There is no debt of justice due to the dumb wood , or element , honour of externall submission is a debt of potestative justice due to a superiour , the Images and Elements are not my superiour . 1. They be meanes , I the end . 2. They bee void of life and reason which I have . 3. They are not redeemed , sanctified , and to be glorified as I am . Ioan. de Lugo answereth , As I may love Peter for the goodnesse that is not in Peter but in another , as I may love and desire good to Peter , for the goodnesse that is in his father , and not in himself , and so pay the debt of affection to him for another , so I may honour an Image for the debt of honour that I owe to the samplar represented by the Image , therefore it is not required to the essence of adoration , that we acknowledge debt due to every thing adored for another ; it is sufficient a debt be acknowledged , either to the Image , or the samplar . Answ. The debt of love and the debt of honour are not alike . I owe honour to superiours onely as superiours , I owe love to superiours , equals , inferiours . If I truly adore an Image , I truly acknowledge excellency in the Image , I truly yeeld to it , a worthier place then I deserve to have my selfe , ( saith r r De Lugo ibid. 39. imagi●s vere cedo exterius , daudo illi meliorē & superiorem lo●um honorifice eam tracta●do . de Lugo ) Ergo , by the fifth Commandement according to the debt of justice , I owe feare , honour , and reverence to it , else I adore it by a figure , which the Iesuite doth deny .

I am not afraid that they say , Damascen , s s Orat. 5. d● imagin . a superstitious Monke alloweth Images to be adored . So doeth t t 7. Synod act. 4. that pretended seventh Synod , or (u) the second Nicene Synod , and x x Iuo 4. part . sui decret. c. 38. Stephanus and Adrianus , as we may read in Juo . y y Nicephorus hist. lib. 2. c. 17. Nicephorus speaketh many fables for Images , he sheweth us that Luke the Evangelist should have painted the Images of Christ and the Virgin Mary . z z Nicephorus hist. li. 2. c. 43. lib. 6. c. ●6 . And that a a Lib. 7. c. 33. holy Silvester had the Images of Peter and Paul , and shewed them to the Emperour Constantine , and b b Canisius lib. 5. De Beata virgine , c. 22. Divers Fables touching Images . Canisius a fabulous man saith , there appeared to Silvester at the dedication feast of Saint Salvators church the picture of Christ in the Wall , but the originall of Images seemeth to be the vanity of man , saith c c S●p . 14. the Wiseman . 2. The keeping of the dead in memory , saith d d De idolo vanit . Cyprian , ad defunctorum vultus per imaginem detinendos expressa sunt simulachra , inde posteris facta sunt sacra quae primitus assumpta fuerunt solatia , in aliis codicibus ad solatia . 3. The blinde heathen wanting the light of Scripture , began to worship Images . e e Euseb. lib. 7. c. 8. Eusebius saith it began first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from the Heathenish custome it came that Peter and Pauls Images were first made . Men did it saith f f August . contra Adamant c. 13. Augustine , ut Paganorum concilient benevolentiam , to conciliate the favour of Pagans , it may bee seene out of Gregorius

g g Gregor. mag. Epist , ad Serenum Massilien sem lib. 7. Ep. 109. Magnus , saith h h Voetius in desper . caus . papat . lib. 3. c. 6. sect. 2. Voetius , that the worshiping of Images crept in but the sixt age . In the first three hundred yeeres , Images were not admitted ( saith our Country-man i i Sympson 6. Century of the worshipping of Images , p. 38. Patrick Sympson ) into the place of worship , in the fourth , fifth and sixt Centurie , they were admitted into temples , but for the most part without opinion of adoration . In the second Nicene Councell , an obscure age , ( saith k k Pet. Molin●us Buckler of Faith of Images , Sect. 118. pag. 308. Petrus Molinaeus ) when the scriptures were taken away , it is ordained that Images should be adored , but not the Images of the Father . Quoniamquis sit non novimus , deique natura spectanda proponi non potest ac pingi . But onely the Image of the Son . This Councell was Anno 787. as saith l l Bellarm de scrip . in Chron. Bellarmine . But this wicked Fathers argument proves also that the Image of God the Father may be painted , while they prove worshipping of Images , because the Psalmist saith , The Lord arose as a mighty man after Wine . But m m Genebrard ●hron . an . 794. p. 308. Genebrard saith this Councell of Nice , was controuled by a Councell in the West . n n Barronius An. 726. Observe that Aeneas Sylvius epist. 301. saith , ante ▪ Nicenam Synodum unusquisque sibi vivebat , quemadmodum sibi visum est , & paro●s respectus ad Romanam ecclesiam ●abe●atur , a Metropolitan Bishop , a step to the Popedome , was first created here in Romes Car●bage , Constantin●ple , Antiochia . Barronius mentioneth two Epistles written by Gregorious 2. a defender of Images , wherein he saith , the Sonne may be painted , not the Father . This Councell was approved by Constantine , Ireneus , and a Greeke copie of the Synod sent to o o Pontific . Adrian the Pope . But 1. this wicked Synod did not maintaine adoration of Images , such as Suarez , Bellarmine , Vasquez , Peri●rius , &c. now hold , but onely veneration . 2. Images were placed in the Churches , saith p p Paulus diaconus lib. 13. Paul . Diaconus , multis contra dicentibus , many speaking against i● . And q q Bergomensis lib. 10. Bergomens . saith , the Emperour Constantine himselfe not long after did abrogate the Acts of this Synod , and r r Synod Franckford . the Synod of Franckford condemned this Synod . See s s Aventinus lib. 4. Aventinus ; t t Hincmarus cap. 20. contra Iandu●●ns●m . Hincmarus saith it is true they of Franckford allowed Images to be in Churches , but not to be adored . w w Vrspergens . in Histor. Vrspergensis saith that this synod did write a book against the second Councell of Nice , called otherwise the seventh generall Councell . A booke came out ▪ in France , and after in Germany under the name of Charles the Great , condemning by strong reasons the adoration of Images , and answereth all the arguments of the Nicene Fathers on the contrary , Tannerus the Iesuite saith this was a forged Booke . But against famous and learned Authors saying the contrary , and so x x Hincmarin . Archiepiscopus Remorum c. 10. cont . Hincmarin . ●andunensem Episcop. Hincmarius and y y Eccius in E●chirid . Ectius make mention of this book , and Pope Adrianus ( as z z Hospin . d● orig. imag. p 197. Hospinianus doth well observe ) doth approve of this Synod of Francford by his Letters written to the Emperour of Constantinople , and the Patriarch Tharasius .

The first five hundred years ( saith a a Calvin . justit . lib. 1. cap. 11. Sect. 13. Calvin ) images were not worshipped . Caj●s Caligula a proud Tyrant , commanded the Iews to set up his image in the Temple : the Iews answered they should rather die then pollute the Temple of God with images , as ●aith b b Iosephus antiq lib. 18. cap. 11. Iosephus and c c Euse● . bistor . lib. 2. cap. 6. Eusebius , and this fell out while the Apostles lived .

Ann. 108. Plunius 2. writeth to Trajanus under the third Persecution , That Christians were men of good conversation , and detested vices , worshipped Christ , and would not worship Images d d Epist. Plinii . 2 ad Imporat Trajan . , as that Letter beareth : and e e Euseb. Histor. lib. 3. cap. 33. Eusebius , reporteth Adrian had a purpose , ( as saith f f Bucol● . in Alexand. severo . Bucol . ) to build a Church for the honour of Christ void of Images . See g g Symson 1. Century cap. 1. Symson that ancient Writer : h h Justin . Martyr . in Dialog. cum . Trypho . & apolog. 2. Justine Martyr in this Age ; Omnes imagines ad cultum proposit as simpliciter damnant Christiani . i i Tertullian . apo. cap. 30. Tertullian , a most ancient writer , who lived under Severus in time of the fifth Persecution , as k k Magdeburgens . cent . 3. cap. 10. the Magdeburgenses testifie ; saith , Nos adoramus oculis ad caelum sublatis , non adimagines seu picturas , and , indignum ut imago Dei vivi imagini idoli , & mortu : fiat similis , ( saith l l Apol. 1. 9. 11. he also ) and not only thinketh it unlawfull to represent God by an Image , but also saith , that Craftsmen , who professe themselves Christians , ought no● to make Images of God . An ancient Writer m m Clemens Alexand. in Paraenetico . Clemens Alexandrinus , Non est nobis imago sensibilis de materiâ sensibili , nisi quae precipitur intelligentiâ . Deus enim qui solus est verè Deas , intelligentiâ precipitur , non sensu : We have no sensible Image of sensible matter , because God is taken up by the understanding , not by the sense : and n n in s. Stromat . Nihil in rebus genitis potest referre Dei imaginem . This ancient Writer flourished , saith o o Catolog . testium veritat . lib. 2. pag. 87. Catolog . Testium veritat . Anno 150. or as p p Hospinian . d● origine imag . cap. 10. pag. 155 ▪ Hospinian saith Ann , 200. and q q Iren●us , l. 1. cap. 24. Ireneus , the disciple of Polycarpus , an hearer of John the Apostle maketh it the Heresie of the Gnosticks , that they held that Pilate made the Image of Iesus : Et quod imagines baberent Christi , Apostolorum atque Philosophorum ▪ easque coronarent , ac colendas propo●erent . a a Cyprian cont. de ▪ metrianum . 1. Cyprian saith , Idols , or Images , be not only against the Law of God , but against the nature of man ; b b Origen . cont. cel. sum . l. 8. Origen said , The Images of Christians are Christians indeed , with Gods Image : and , Nos veno ideo non honor amus simulachrá , quia quantum possumus , cavemnus , ne in●idamus in eam crudelitatem , ut et iis tribuamus divinitatis aliquid . c c Athanas . advers. gentes . Grave Athanasius saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The invention of Images is from an evil fountain , and not from good , and whatsoever hath a bad beginning , cannot be deemed in any thing good , being altogether bad : The Papist Harding bringeth in a counterfeit Dialogue of Athanasius , betwixt Christ and his Church ; and Christ comforting his Church , because she was persecuted for worshipping Christs Image ; but when and where this persecution was , none knoweth , for many times hath the Church been persecuted for not worshipping Images ; but see the answer of the learned d d Jewell against Harding 14. art. of adora● . pag. 506 , 507. Jewell thereunto ; e e Epiphanius lib. 3. cont. Collyridianos . Epiphanius , who lived , Anno 370. proveth against the [f] Idem ibid. Collyridiams , That Mary nor no creature should be adored . Vnde est simulachrificum hoc studium et diabolious conantus ? praetext● enim (g) Lactantius , institut. l. 2. cap. 2. Etenim hominis imago necessaria tum videtur , cum procul abest , supervacua futura cum presto est , dei autem cujus spiritus ac numen ubique diffusum , abesse nunquam potest , semper utique imago supervacua est . The Arguments of the ancients against Images . justitiae sempersubiens hominum , mentem drabolus , mortalem naturam in hominum oculis deificans , Statuas humanas , imagines pre se ferentes per artum , veritatem expressit , et mortui quidem sunt qui adorantur : Item , Revera sanctum erat corpus Mariae , non tamen Deus , honorata , non in adorationem data . Mary was not God , and therefore is not to be adored : He professeth that he did rive a vail , that had painted in it the Image of Christ , or of some man ▪ Cum ego videssem in Ecclesia Christi ▪ contra authoritatem scripturarum , hominis pendere imaginem , scidi illud , &c.

Lactantius Formianus , Images are to represent these who are absent . God is every where present , it is vanity therefore to forme an image of God . Also h h Lactantius lib. 2. cap. 19. There is no Religion , where there is an image : Also i i Ib. Cur ad parietes & signa , & lapides potissimum quam illo spectatis , ubi eos esse credatis . ib. instit. div. l. 2. c. 1. your gods be either in Heaven , or not ; if they be not in Heaven , why do ye worship them ? If they be in Heaven , why do ye not lift your eyes to Heaven while you adore them ? Why do you convert your eyes toward walls , stocks and stones , rather then toward that place where you imagine your gods to be ?

k k instit. l. 2. c. 2. His Arguments against Images be these : l l Ibid. 1. They forget reason , when they fear the work of their own hands : 2. m m Instit. l 2. c. 3. God is not absent , but present every where : 3. n n Instit. l. 2. c. 4. The image is a dead thing void of sense , God is the eternall and everliving God : 4. o o Instit. l. 2. c. 18. Nothing mortall should be worshipped . 5. p p Ibid. What vanity to hope for protection from these things , which cannot defend themselves ● 6. q q Instit. l. 6. c. 11. The image is lesse and viler then the worshipper : 7. r r Ambros . officior l. 2. cap. 21. Man according to Gods image , is the image of God . 8. (s) God needeth nothing , neither torches because he made the light , nor images . This man lived , Anno 300. Before which time the Church of Christ being persecuted , they had no Churches , nor Images to be ornaments in their Churches , as saith ( t ) Ambrosius , and also u u Chrys. l. 2. epist. 246. Chrysostom , who was displeased with the fooleries in Temples in his time , and saith , They were not like the Templ●s of the Apostolick Churches : and x x Tertullian apol et c●nt . valent . Tertullian , and y y Eusebius hist. ec . l. 9. c 10. Eusebius saith , They had then , Simplices domos , Simple houses , void of paintries and pictures : And the want of Temples was objected against Christian Religion , as z z Origen cont. cles. l. 9. c. 4. Origen cleareth in the time of Constantine , the son of Chlorus , as saith , a a Sozomen l. 1. c. 8. Sozomen , and b b Euseb. in vita constan . l. ● . Eusebius , Temples were builded , but as c c Joan Armitants in explan●●io can 5. concilii gangren Joan. Quintinus expoundeth Tertullian , without the ornaments of images , and d d Tertull. lib. de Idol . Plutarch in vitae Numae non dum ingenia Grecorum atque Tuscorum fingendis simulachris urbem inundaverunt , ita Tertullian , Apol. c. 25. Tertullian himself maketh building of Altars , and portracts , Idol●tricos cultus , Idolatrous worship . In the fourty years space , betwixt the reign of Valerian , and the 19. year of Dicclesian , there were Oratories and Temples builded , but neither painted Pictures , nor Images in them , as saith [ e ] Eusebius : Yea , of thirty Bishops of Rome , even from Peter and Paul to Sylvester , and Constantine the Emperour ; to wit , three hundred years , there were none , who were not persecuted to blood , or to death , or some other way . It is a vain thing to say , they had breathing time to build (f) Euseb . Hist. eccles. l. 8. c. 1. Temples , and erect Altars , and golden Images of Christ , and the Virgin Mary , and the Saints . It is true , in the two hundreth year after Christ , under Alexander Severus , Gordianus , Philippus , Gallienus ; Churches were builded , as f f Nicephorus l. 7. c. 2. Nicephorus saith , but again under Dioclesian they were demolished to the ground , but observe well there were no Images of Christ broken , which that Tyrant in despite of Christ , would not have omitted ; see g g Euseb. l. 8. c. 2. Eusebius , they were builded again under great Constantine , so h h Sozomen tripart. histor. l. 1. c. 9. Sozomen , i i Otto Phrisingensis l. 4. c. 3. Otho Phrisingensis k k Nicephorus l. 8. c. 27. and Nicephorus . The dream of Platina , for the building of a Church , by the donation of Constantine , with twelve portions of earth , equall to the number of the twelve Apostles , and of another Church , with the title of the holy Crosse at Ierusalem , which Helena found in that place , and Constantine placed in this Church at Rome , is refuted by l l Hospinian d● Orig . Templo cap. 6. pag. 34. Hospinian : yet is there no word of any Images in these Churches .

m m Arnob. cont. gent. lib. 2. Arnobius An. 330. maintaineth against the heathen , that the Christians ought to have no Images : 1. Because the device of images is a novelty , and was not before two thousand years , but God and Religion are no new things . 2. n n Ib. lib. 6. & lib. 7. Because either the Gods dwelleth in their images , against their will , or of their own accord ; if the former be said , they are compelled , which is absurd . If the latter , then they do either bide alwayes in their images , and so are miserable , or they go out of the images when they please , and then the images are empty things .

a a Euseb. Caesariens . Epist. ad Constantiam Augustam . Eusebius Caesariensis who lived , An. 300. when Constantia Augusta wrote to him for the Image of Christ , answered .

That could not be : 1. Because his manhood was joyned with his Godhead , and could not be separated therefrom . 2. Because his Godhead cannot be represented , Mortuis , & inanimatis coloribus , with dead and livelesse colours . b b Hycron . cont. Vigilantium , ad Riparum Presbiter . Hieronimus , who lived , An. 331. under Constantine , denyeth that any Creature , Angel , or Virgin Mary should be worshipped . c c Ruffius hist. eccl. l. 1. c. 8. Ruffinus faith , Helena the mother of Constantine adored crucified Christ , but antiquity saith not , that she adored the nails that fixed him to the Crosse , because they were but creatures .

d d Ambro. in cap. 1. epist. ad Rom. Ambrosius , who lived , Anno 370. condemneth Images . 1. Because they change the images of the dead , in the glory of God , who worshippeth images : 2. The living serve the dead . 3. They take from stocks and stones what they are , and give to them , what they are not . 4. e e Ambros . offices l. 1. c. 26. Idols are unclean . 5. It is undecent f f Ibid. , to worship what men maketh with their hands . 6. Because g g Ibid. images are but shadows .

h h Aug. Epist. 49. Augustine condemneth Images . 1. Because they infect the weak mindes of rude people , to worship them . 2. They have eyes and see not . 3. The creatures are images of God , not stocks . 4. Idols i i Aug. de doct. Christi . lib. 3. c. 7 are huskes and empty . 5. These k k De Civit. dei l. 4. c. 9. who brought in Images , tooke away the feare of God , and increased error . 6. Martyrs l l De civi● . dei lib. 22. c. 10. are not gods . 7. Confounded m m August . in Ps. 96. be they who worship stones , our living stone Christ is in heaven .

8. a a August . in Psal. 96. Though worshippers of Images say , they worship God in Images , yet they worship devills ; for good men , as Paul and Barnabas , Angels , and Cornelius forbade men to worship them . 9. It is a shame to adore a beast endowed with sense and life , farre more to adore a dumbe and livelesse creature , August , ps. 113. b b Chrysost. hom. 49. in Math. Chrysostome is against Images . 1. Because the Law of God forbiddeth them . 2. c c Idem homil. 51. in Math. God must be honoured , as he willeth himselfe . 3. It is d d Idem hom. 33. in Mat. a depressing of soules to worship Images . e e Hom. 1. ad pop. an . It commeth from Satan to take Gods glory from him , f f In 3. c. Is . it is mockerie that man should be the creator of God , the Creator of all things .

g g Damascen de Imagin . orat . 2. Cyrillus Alexandrin . who lived An. 415. saith , We neither beleeve the martyrs to be gods , nor doe we adore them .

h h Gregor. lin. 9. ep. 9. Perlatum est ad nos , quod inconsider●to zelo succensus sanctorum magines sub bac , quasi excusatione , ne adorari debuissent , confregeris , & quidem , quia cas adorari , vet●isses omnino laudamus , fregisse vero reprehendimus . Damascen a superstitious man much for Images acknowledgeth two things . 1. That Images are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unwritten traditions . 2. He ackowledgeth that the brazen Serpent , the Cherubims were made for signification , not for imitation or adoration .

(i) Gregorius Magnus , though he be alledged by Papists for adoration of Images . Yet in his Epistle to Serenus Bishop of Massilia , An. 600. he forbiddeth the adoration of Images , and alloweth onely the Historicall use of them , as is observed by k k Fran. Whites way to the Church , ch. 9 , sect. 2. p. 114. Fran. White , l l Hospinian de Origen Imag. p. 174. by Hospinian and m m Catol . test . veritat l. 6. p. 562. Catol . testum veritatis , and n n Greg. mag. lib. 9. ep. 9. this man being the first who brought Images into the Church hath this Caveat , atque indica ( saith he to Sirenus ) quod non tibi , ipsa visio historiae quae , pictura teste , pandebatur , displicueri● : sed illa adoratio quae picturis fuerit in competenter exhibita , & si quis imagines facere voluerit , minimè prohibe , adorare vero imagines omnibus modis divita , sed hoc solicitè admoneas , ut ex visione rei gestae , ardorem conjunctionis percipiant , & in adoratione solius Trinitatis prosternantur . It is cleare that this man teacheth an adoration of Images , though he make them onely bookes to the rude . This same o o Greg mag. lib. 3. dialo . Gregorius will have the signe of the crosse adored , because when the Devill came to a Iew sleeping in the night in the Temple of an Idoll , the Iew being afraid , signed himselfe with the Crosse , and the Divell fled ; but when doth Iewes come in any Christian Churches , or Idoll-Temples , who abhorre the name of Christ , and so hate both the Crosse and Christ , and what can be proved from a fact of Sathan ?

In the eighth age , p p Beda l. 2. c. 21. ad peragenda nostrae salutis mysteria nullum penitus officium habere n●scuntur . Beda Imaginum cultus & adoratio , the worshipping and adoring of Images is unlawfull . 1. Because they have no office in the doctrine of the Gospell . 2. q q Beda l. 1. c. 9. adorare , salutare , colare , inhibemur pene in cunctis scripturae locis . We are forbidden to adore , salute , or worship them . 3. The (d) r r Idem . l. 1. c. 21. Church is not taught to seeke the Lord by Images , but by faith and good workes . 4. The s s Idem l. 1. c. 24. Idem l. 6. c. 21. Apostolique Church did not worship God in Images . 5. Images t t Ibid. want , documento antiquitatis , antiquity , example , and the Scripture . 6. We w w Cod. l. 8. tit . 12. leg . 20. Theodos . Valentinian frustrate God of worship due to him . 7. Peter u u Lib. 2. cap. 2● . Paul , Angels forbad to worship them , but God only .

We forbid the Church ( saith the civill Law ) to be obscured with Images . Have the Image of God , ( saith x x Ephrem . secunde . Ephrem ) in thy heart , non colorum varietate in ligno , not in Images and colours . Who can make ( saith y y Damascen de fid. Orthod. l. 4. c. 17. Damascen ) a representation of the invisible God . z z Gretser . lib. 1. de ●ru● . c. 44. Gretserus saith , the Iewes would not admit of Ensignes and Trophies of the Romans for fear Images should be hidden under them . So said Josephus a a Ioseph lib. 18. c. 6. before him . Their own men say with us , b b Hulcot in lib. sup. lect. 148. Ioan. Pic. Mirandula conclus . 3. Hulcot who lived an . 1346. saith Latreia , divine worship belongeth to God onely , the Image is not God , neither the Crosse ; ( saith Ioan. Pic. Mirandula , Concl. 3. ) nor the Image of Christ is to be adored ( adoratione Latreia eo modo quo ponit Thomas ) with divine worship , the guise of Thomas Aquinas c c Peresius Ajala de trad. pag. 3. De Imagineque scripturam neque traditionem , neque communem sensum sanctorum , neque concilium generalis determinationem , neque etiam rationem adducunt . Peresius Ajala a Popish Bishop , for adoration of Images , saith he , there is neither Scripture , nor Church tradition , nor consent of Fathers , nor good reason to make it good . For saith d d Gabriel Biel in Can. lec . 49. Gabriel Biel , The image either considered in it self as it is mettall or stone , or as it is a holy signe , is a sensible Creature , to which Latreia , Divine honour should not be given : and the Romish c c D●cret . 3. dist. 3. c. 27. Grego . Decrees saith , We commend you that you forbid images of Saints to be Worshipped : The d d Doway men , Annot. 2 Sam. 5. 8. The blinde and the lame shall not enter in the Temple . Doway Doctors say , Idols have eyes and cannot see , &c. Now if they have Images of God and Christ which can see , and hear , and speak , we exceedingly desire to know : e e Alexand. Alens . 3. p. q. 30. art. ult. Alexander Allensis , f f Durand . l. 3. dist. 9. q. 2. Durandus say , That images in themselves , and properly , are not to be Worshipped .

g g Cassand . In Consultatione ad ferdinandum & maximilianum art. An. 1170. Geo : Cassander wisheth , That they had continued ( in majorum suorum sententia ) in the minde of their forefathers , and that the Superstition of people in , Worshipping images had been suppressed . The Councell convened by h h Concil. Constantin●polit . An. 755. of 338. Bishops . Yea , this same second councel of Nice , and the seventh Epistle to the Synod , condemneth Nestorius of Idolatry , and condemneth the Arians as Idolaters , who Worshipped Christ whom they believed to be a man onely : And Athanasius , contr. Arian . Orati . 1. And Nyssenus in Laud. Bas . And Nazianzen , Orati . 40. say . To Adore a Creature , though in the Name of Christ or God , is Idolatry . Constantius Capronimus condemneth Worshipping of Images , or placing them in Churches . 1. Because it is forbidden in the second Commandment . 2. The Picturing of Christ is a dividing of the two Natures . 3. It is against the Ancients , Epiphanius , Nazianzen , Chrysostome , Athanasius , Amphylocius , Theodorus , Eusebius Pamphili . The Councell of Nice is builded upon lies . Adrian Bishiop of Rome , writeth to the Councell of Nice , That the Emperour Constantine being a Leaper , and labouring to cure his Leprosie by shedding of innocent Babes blood ; Peter and Paul appeared to him by night , in a Vision , and bade him go to be Baptized by Sylvester , and that he , to be cured by Sylvesters Baptizing , builded a Temple with the Images of Peter and Paul . This is as true as the Image of Christ spake to Tho: Aquinas at Naples , Bene Scripsistti de me , Thoma , Why is not all Evangell that Aquinas hath written then ? For their own Platina a a Platina in vita Marci . Papae . saith , The story of Constantines Leprosie is a fable ; and Socrates saith , That Constantine was sick when he was 65. years , and he maketh no mention of his leprosie ; so b b Hospin . de orig. perogimatio . pag. 381. Hospinianus saith , and our own c c Symson , Treatise of Images , p. 47. Simson saith , That Sylvester and Marcus his successor were both dead before Constantine was Baptized : d d Genebrad . in Chron. l. 2. Anno 1794. Genebradus a Papist saith , down right , that the Councell of Frankford condemned the second Nicene Councell ; But e e Bellarm. de Imag. l. 2 c. 14. Bellarmine , f f Suarez in 3. part . Thom. q. 25. art. 3. dis. 54. Sect. 3. Suarez , g g Sanderus l. 2. de Imag. c. 5. Sanderus' h h Alanus Dial 4. c. 18. Alanus , deny that the Doctrine of the second Nicene Councell for Adoring images , is Condemned by the Councell of Frankford ; they say it is onely expounded , and that the right way of Adoring images is made manifest : Yea , saith i i Naucl● . in Chron. Vol. 2. gener . 27. Nauclerus , k k Sabellicus l. 8. Enead , ad . 8. Sabellicus , and l l Blandus decad . 2. l. 1. Blandus : The Councell of Frankford reserveth due honour to images , and saith nothing against the Councell of Nice . But this is to deny daylight at Noon-day : For m m Annonius in Annalib . Francorum . 794. Anno. Annonius is most clear in it , and n n Abbot Vspergens . in Chron. Anno 793. Abbot Vspergens . o o Charles the Great of Images . the Book of Charles the Great saith the same . The Synod of Frankford was convened An. 794. of purpose to condemne the second Synod of Nice , called the seventh pretended and false Synod : p p Aventinus , lib. 4. annal. Aventinus saith expresly , Scita Grecorum ( in Synodo Nicena decreta ) de imaginibus adorandis in concili● francofurtensi rescissa & abolita sunt : and a a Vspergens . in Chron. Anno 793. Vspergensis saith , in this Synod it was decreed , Vt septima & universalis Synodus , nec septima nec aliquid diceretur , quasi supervacua ab omnibus abdica tu est ; and the same saith b b Eginradus in vita Caroli Magni . Eginradus , c c Cassander in Consul . ad ferdinand . & Maxmilian imp. Geo● Cassander : But the very Arguments in the Nicene Councell are set down , and dissolved in the Frankford Councell , as our own Master d d Simson , Treatise of Images , pag. 48. Simson observeth : As the Nicene Councell reasoneth from the Cherubims , and the brazen Serpent . Frankfoord Answereth , These were made at Gods Commandment , images not so . 2. Yea , say they , and with them e e Lorinus in Art. 17. ver. 25. Serpentem . Conflari●jusfit non quod adorari vellet , nam postea confregit . Lorinus , The Cherubims and brazen Serpent were not made to be Worshipped ; see these and many other Arguments , set down and Answered by the Councell of Frankfoord : As also saith f f Catol . Test. Verit. lib. 8. pag. 882 , 883 , 884. the Learned Author of Catol . Test . Verit. The Arguments used by this Councell , proveth that no Adoration is due to Images , as may be hence collected : As also out of the book of g g Caroli . lib. 1. cap. 2. Charles against the dreames of Tarasius , whose entry to the Priesthood was unlawfull , and was a grosse Idolater , and against the Idolater Pope Adrian ; Because 1. There is no holinesse in images , either as they are figures or colours , or as they are Consecrated . 2. Because to Adore is to glorifie , h h Carlo . lib. 1. c. 21. but only God is to be glorified . 3. God Commandedus not to love images , but men , and sent his son in the flesh for men , and not for images ; and if i i Caro. lib. 2. cap. 24. Caro. lib. 3. cap. 16. they be not to be believed on , neither are they to be Adored . 4. It cannot be proved that the honour of the image , is the honour of the Samplar : Christ said not , What ye do to images , ye do to me , nor he that receiveth images , receiveth me . This Argument proveth , that Veneration is not due to the Images , as to books of the Trinity ; because that the Veneration of the Image , is an honouring of God , there must be an union betwixt the Images and God or Christ , betwixt the Tree and Christ . 1. There is no union lawfull , that can be a Warrant of honouring any thing ; but an union Warranted of God , betwixt Crossing in the Air , and Dedication to Christs Service , betwixt Surplice and Pastorall Sanctity ; There is no union , nor is there a personall union betwixt Christ and the Image : Nor 2. an union of parts , as betwixt the shoulders and the head . Nor 3. is there a Divine relative union , as betwixt the mean or the end , the Servant or the Lord : for as a a White against Fisher , p. 224. John White saith well ; and b b Matth. 10. 14 , 42. 2 Cor. 8. 4. Gal. 4. 14. Act. 10. 34. Ps. 119. 97. 159. 147. 82. 103. 111. 113. 114. 120. 127. 128. 140. 143. 167. 174. the Scripture proveth , all union betwixt God and the meanes of Worship , which are to be reverenced as meanes of Worship in relation to God , is by divine institution ; now certainly if by divine ordination there had been an union betwixt the Image and God , then had it been lawfull to lay the Image in the heart , to say : How love I thy Image ? ( the painted pictures and wooden portracts of Christ , the wood of the Crosse are my delight ) ( I hope in the wood ) ( I have taken images for my heritage , they are sweeter to me , nor the honey or the honey combe ) ( how pleasant are the wooden feet of these dead and senslesse Ambassadors of Christ , who bring to my soul news of God , or of my Redeemer Iesus . )

c c Ambros . epist. 26. Ambrose , d d Gregor. in reg. l. 5. cap. 1. Gregorius , e e Augustine on these words , he that receiveth you receiveth me . Augustine f f Chrysos . on these same words Chrysostom saith , The honour of the servant redoundeth to the Master , when he is a servant by appointment of the Master , and he that heareth faithfull Pastors , heareth Christ who sent them : And a a Athanas . cont. Arria . orat . 4. Athanasius , and b b Basilus de spir. sanct. cap. 18. Basill , to prove the honouring and adoring of Christ , the substantiall Image of God , to be the honouring of God the Father , say ; The hearing of the Image , or of the servant of the King , is the hearing of the King . But the Image is formally made an Image of God , and the saints by mens imagination ▪ not by Gods word or his ordination : Their own c c Peresius Aiala in Trad. 3. de imag. Peresius saith , If the imagination were carried upon the image or samplar with one motion , yet it cannot be concluded , that the same is to be done in Adoration : And d d August de ●era relig. cap. 55. we are not to worship God by our fantasies , saith Augustine , nor by our e e Idem epist. 85. carnall thoughts . Suarez , Bellarmine , Vasquez , Gretserus , buildeth all their Adoration of images , upon the saying of Aristotle ; De memor & remiscen , cap. 2.

Hence the f f Conc. Trident. Sess. 25. Fathers of Trent , g g Damasceu . l. 4. c. 12. dreaming Damascene , h h Nicephor . in dial . constant . de imaginibus doting Nicephorus ; if we believe i i Suarez in 3. part Thom. to . 1. q. 25. art. 3. disp. 54. Sect. 3. Suarez , make this a principle of their Bible of Idoll worship ; That God and the Image are one , but we see not how they be one , nor can we say that God is present in the Image as in a place : for if he be present in the Image , In loco ut sic , as in such a place , then he is there as in a consecrated place , and by promise , and so they must give us the word of God , for Gods presence in Images ; but if God be present in Images , as In loco simpliciter , non ut in loco ut sic : As he is in all places , then is he not present in images , as in images , but as in all creatures , and then let us say Amen , to k k Vasquez in 3. part ●om . 1. disp. ●10 . cap. 2. God not in the Image as in a place . Vasquez will have all things to be adored . Joan. de Lugo proveth the same by four reasons . Vasquez , who saith , all things which have a being , A Mouse and Frog are to be adored , as having resemblance with God the first being : And he saith , this is the opinion of a a Cajetan . 22. q. ●03 . art. 3. ad . 4. Cajetanus , and citeth b b Leontius in Dialog. 5. cont. Judaeos . Vt r●fertur in 7. Synod . falsa act. 4. Leontius the dreamer , who was at the Councell of Nice the seventh false Synod ; who saith , all Creatures visible and invisible are to be adored . And the Popes Professor c c Joan. de Lugo de myster. incarnat . disp. 37. Sect. 1. n. 1. 2 , 3. Joannes de Lugo proveth by four great reasons , that all creatures should be adored .

1. Because all creatures are the effects , and as it were the hand writing of God .

2. Because we use to kisse and adore materiall places , and the stone , or field where an Angel , or Saint hath been , for the touching and propinquity of the place and that holy thing , but Gods omnipresence sanctifieth all creatures . Be doing then , Masters , kisse , and adore the sanctified Devil and Hell fire , but take heed you scald not your lips .

3. We kisse and worship a gift of a Prince , but all creatures , even the most abject and contemptible , are the gifts of God the Creator .

4. Man in a speciall manner is the living image of God . But true it is , God is to be praised for all his creatures ; but externall Adoration before them , and laying a part of Gods glory upon them , for that is forbidden by your own , for d d Leo. 1. Serm. 7. De nativita abstinendum ab ipsa specic offi●ij . Leo the first saith the contrary , and e e Salmeron in 1 Tim. 2. disp. 8. Salmeron saith ; The body of f f Alex. al●n . 3. p. q. 30. memb. 3. art. 3. sect. ● . Moses was hidden of old for fear of Idolatry , and the use of Images and pictures were by God forbidden to the Iews in the second command , saith [ f ] Alexander Alens . g g Albertus dist. 9. art. 4. Albertus , h h Bonavent . art. 1. q. 2. ad 1. in contrarium . Bonaventura , i i Martuinus de ajala tract . de trad. 3. par. Martinus de Ajala , k k Abulens . Deut. 4. q. 4 & 5. Abulensis , who I am sure have with them in this , Albertus and Bonaventura , that the Images of God , because ( say they ) he is an invisible Spirit , are forbidden by the Law of nature .

But I return to the Synod of Franckeford : 5. l l Carol. lib. 2. cap. 25. Because images are void of senses and reason . 6. It cannot be proved by the example of the Apostles , m m Ibid. Ergo , ( say I ) Images are neither to be teaching books , nor adored creatures : 7. The ancient Fathers n n Carol. l. 4. cap. 27. were ignorant of this worship . 8 ▪ Only the rich a a Carol. l. 4. cap. 27. who are able to sustain Images , should be saved , and not the poor . 9. There b b Carol. l. 1. cap. 2● . is no profit , but great vanity in adoring Images .

To the Arguments from miracles it is answered , c c L. 4. c. 10. l. 3. c. 21. that these miracles are lying signes : for , Ea miracula , nulla Evangelii lectio tradit . 2. They deny that all things are to be adored , in the which , or by the which d d L. 3. c. 2● . God wrought miracles . Gregorius Nyssenus bowed his knee to the Image of Abraham : What then ? the Councell saith , these books of Nyssenus are perished .

The fable of Agbarus , to whom the Image of Christs face painted in a cloath was sent , was not in the world till the year of God , 700. It is a counterfeit work ascribed to Athanasius , in stile and phrase of writing not like to him , where it is said , that it was the image of Christ crucified by the Iews in Berythus a Town in Syria , out of whose side flowed blood and water , which being mixed with water , could cure all diseases ; e e Symson treats of the worshipping of Images , pag. 50 , 51. so Symson .

The Testimony f f Concilium Eleherio , cap. 36. Placuit in Ecclesiis picturas , non esse debere , ne quod colitur , aut adoratur , in parictibus pingatur . of the Councell of Eliberia is clear , that images should not be in Churches g g Ca●us line 5. cap. 4. Canus , h h Surjus 1 Tom. of concell . an in can . 36. cont. Eliber . Surjus and your own men say , this Councell condemneth images . For 370. years there were no Images in Churches ; in this age Martyrs were admired , and the Grecians first , especially Gregorius Nyssenus the brother of Basilus had Images in Churches ; i i Sozomen l. 5. c. 20. Sozomen saith , Christians took into Churches pieces of Christs image , broken by Iulian the Apostat , in the first age , when Religion was born down and holy Pastors killed .

Gregorius Magnus first defended that images should be in Churches . It s like the Apostate Iulian would hate any thing , bearing the name of Christ most falsly , yea , and Antiquity beareth contradictions most aparent touching images .

But b b Nicephor hist. l. 11. cap. 43. Nicephorus saith , the creatures of God are the Lawfull Images of God . But it is more then evident , by what I have said , that ancient Papists and Synods used images to be memorials of God , and not to be adored .

CAP. II.

QUEST. 1.

Whither kneeling or sitting be the most convenient and Lawfull gesture in the Act of receiving the Sacrament of Christs Body and blood ?

1. Conclus . SItting is the most and only lawfull gesture , That gesture , that Christ and his Disciples used upon morall and unalterable grounds , which doth not concern the first Supper as first , but as a Supper , and that not upon no occasionall and temporary reasons , belonging to that Supper , more then to all the Suppers of that kinde , that we are to follow as a pattern , and must be most Lawfull . But the gesture of sitting is such , Ergo :

The Proposition is evident in Scripture , c c Prov. 2. ●0 . Eph. 5. 1. ● Thes. 1. 16. 2 Thess. 3. 6 , 7. ● Cor. ●● . Phil. 3. 17. 2. Tim. 3. 4. Sitting the only convenient gesture . .

I prove the Assumption . 1. Sitting was either : 1. Miraculous . 2. Customable . 3. Occasionall ; or 4. Morall . None in reason can say the first ; that sitting was a miracle : 2. Nor is it customable . For 1. Customes laudable are grounded upon decency and reason , and so morall , or grounded upon no reason at all .

But Christ did nothing in Gods worship , nor did he any humane morall actions for the meer fact and will of others going before , for these were not reasonable humane actions , and if it be customable only , it is not lawfull to put away a customable action out of worship , and to put a morall action of kneeling and Divine signification in the place thereof , for so we might change places , times , persons and all physicall circumstances , and make them supernaturall . 2. The action could not be occasionall : for then the occasion of the Supper as first , and because of such persons , such time at night , such place , an upper chamber , should have moved Christ to sitting , rather then to kneeling , or to any other gesture ; but kneeling or any other gesture might have consisted well with that first Supper , with the upper chamber , with the time and persons , as well as sitting , except the Law givers will had been a reason of the contrary .

Some object . Christ choosed an upper chamber , not the Temple , twelve persons , not ten , not twenty , at night , for he might have celebrated it at dinner , but we are not holden to imitate Christ in these ; Ergo , neither in sitting .

Ans. Occasionall , properly is that which hath a reason , not from What is occasionall in the first supper . the nature of the thing it self , but from such occasionall occurrences of Providence , as God will not alter , and its that which hath no morall nor sacred conveniency with the nature of worship , but hath only a conveniency for such a time and place , as Christs preaching in a ship , when he is at the sea side , and a multitude are to hear him , the ship hath no agreement with the nature of preaching , more then an house hath , time , place , and persons are clearly such as agreed with that supper , as first , not as a sacred worship , and therefore were meerly occasionall , and so not imitable , and though Christ might have altered them , yet had they been occasionall , and they have no sacred conveniency with this Supper , as this Supper ; and if Christ had altered these for meer will , upon no reasons that concerneth all Suppers , they had not been occasionall , but positive points of worship , and so had obliged us ; yea , the upper chamber , and these twelve persons by no possibility , can concern all Suppers , to the end of the world , but sitting agreeth kindly and natively to all Suppers in generall , as kneeling to all praying indefinitely . Christ might have changed bread and wine , in flesh , and milk , or water , will it hence follow , we are not to imitate Christ in bread and wine ? And that bread and wine are occasionall ? Lastly , Pauls practise in passing from an upper chamber , and from twelve men , to a Church full of men and women , 1 Cor. 11. 23 , 17 , 18 , 22. warranteth us to passe from these , we have not the like reason to warrant us to passe from sitting .

2. That gesture which Christ choosed , and that refusing all other , 2. Arg. even kneeling , having the same Religious reasons , at the first supper as now , that must be most convenient and lawfull . But sitting is such ; Ergo ,

The Proposition is clear : The Assumption is proved from Matth. 26. While they did eat ( the Passeover ) he took bread , Mar. 14 ▪ 22. As Christ sate at the first Supper . they did eat , Jesus took bread .

But while they did eat the Passeover , they sate . Ergo , while they took the Supper they sate : I prove the Assumption , Matth. 26. 20. And , when the evening was come , he sate down with the twelve , Mark 14. 18. And as they sate , and did eat , Jesus said , &c. v. 22. And as they did eat , Iesus took bread ▪ eating the Passeover , and sitting were co-existent , and taking the Sacramentall bread of the Supper , and eating the Passeover were co-existent ; Ergo , Taking the bread of the Supper , and sitting were co-existent .

Paybodie saith , Paul expoundeth , ( as they did eat ) after they had Of kneeling , part . 2. pag. ●● ▪ ended eating , and so after they had ended sitting , and possibly passed to another gesture , 1 Cor. 11. After Supper he took the Cup. Ans. If you wholly remove the Passeover , you remove the Table also . 2. Though the Suppers were not mingled , yet the holy Ghost expresseth the co-existence of sitting , and taking the Sacramentall bread , as Ezech. 8. 1. As I sate in mine house , the hand of Iehovah fell upon me , 2 Sam. 18 14. Ioab thrust three darts in him , while he was yet alive , 1 Sam. 25. 16. The men were a wall to us , all the time that we were with them , Dan. 4. 3. and Matth. 26. 47. And while he yet spake , Lo , Iudas came , Act. 10. 19. While Peter thought on the vision , the spirit said to him , Act. 22. 6. Rom. 5. 10. If praying interveened betwixt eating and taking the Supper , and the Passeover sitting , to put them to kneeling , this must be true , while they were not eating , Christ took bread , a plain contradicting of Christ . 3. After Supper he took the cup , but they say not after Supper he took the bread , for praying , blessing , breaking , distributing , eating , interveened betwixt the Passeover and taking the Communion Cup , and therefore he had reason to say , After Supper he took the Cup , but not that reason , to say , after Supper he took the Bread . It is violent to describe Christs taking the Bread from the adjunct of time , while as they sate and did eate , if sitting and eating were not at this time , but were gone and past by many interveening actions of kneeling , praying , preaching , this were to describe supper from dinner . 3. By this , the gesture of no Table action can be cleared from Scripture , for when it is said , Luke 9. Iohn 6. He made the multitude sit downe and ●a●● , a cavillator might say , praying and blessing the meat went before , and possibly they sate on their knees , and Christ sate downe and taught the people ; it may bee he rose and kneeled before Sermon was ended . The Scripture saith , While Christ and his disciples did ●●● , and so while they did sit , he tooke bread . This taking of bread , whether it be an Hysterosis as many think , in respect the Evangelists mention but once taking of bread , or if it was preparatorie , and before the act of blessing , it was a sacramentall act performed by Christ , while they were sitting , which is much for sitting .

That Christ passed not from passeover sitting , to Supper kneeling , I thinke these considerations move me . 1. Because the changes of all in the Passeover , to that in the Lords Supper , as of flesh in bread and wine , is positively set down . 2. No question the change unto an adoring gesture , had been upon the grounds of conciliating more reverence to that Sacrament , then to the Passeover , which must be morall , and tye to the end of the world . 3. Nor would the Holy Ghost have removed an ordinary table gesture into so insolent , and supernaturally significant gesture , as kneeling , without a grave reason expressed , or his owne will onely , which is onely the essentiall reason , why bread is a Sacrament rather then any other Element , and so would stand of necessary and essentiall use . 4. Sitting at the Idols table 1 Cor. 8. 10. declareth that in religious feasts , sitting was ordinary , and a signe indicant of honouring the spirituall Lord of the Banquet , and a religious communion with the Lord of the Feast was hence signified .

But saith Paybodie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 26. 20. Mark . Part. 2. Page 62. 14. 18. Luke 22. 14. Iohn ●3 . 12. signifieth lying , and M. Li●ds●y ●aith , it signifieth prostration on the earth rather then sitting ▪ Por Levit. 18. 23. standing and lying are confounded , and Calvin expoundeth it so .

Ans. 1. Christ ▪ his reasoning to prove that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sit at meat is a greater honour , then to stand : Luke 22. 27. were null , if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie prostration , for religious bowing is alwaies an act of inferioritie . The same I say if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie falling downe to the ground . 2. Sitting or pitching about a place , and sitting and lying in sackcloath , may well signifie simply to be in a place , but table-sitting and table-inclining on Christs bosome must be more then simply being at the Table . Nor doth Calvin in that place expound sitting at table , for nothing but simply being at table , though elsewhere he doth .

3. Arg. That which representeth the honour of table-fellowship of fellow-banquetters with Christ , that is of necessary use ; But sitting at the Lords table representeth this ; Ergo , Luke 22. 27. The Minor is made good , to teach the Disciples humility , he would stand and have them to sit . Whether is greater he that sitteth , or he that standeth ? it is a greater honour to sit at table , then to stand ; Ergo it is an honour to sit , for we may well infer the positive from the comparative , Luk. 22. 29. upon the occasion of their striving who should be greatest , and Lord Bishop , he promiseth a sort of fellowship in a Kingdome . 2. In sitting on thrones with him , and the meaning that that fellowship should quench the fire of their appetite for Prelacy . 3. This sitting in Scripture , as table-sitting , is used to expresse our fellowship with Christ in the Gospell , Mat. 22. 1. 2. Luke 22. 30. Mat. 8. 11 , 12. Luke 14. 15 , 16 , 17. Cant. 1. 12. Cant. 5. 1. Rev. 19. 9. Rev. 3. 20. and our Communion with Christs body and his blood is sealed up in this Sacrament , 1 Cor. 10. 16. 4. This is confirmed , in that the Sacramentall food is not simply given as food , ( though that be a speciall fruit thereof ) for then there should be no more required to the essence and integrity of the Supper , but eating and drinking , and on his alone , eating and drinking and using the words of Christ , should receive a Sacrament , and the manner of eating should be accidentall , and in the Churches power ; but this food is given as food Table-wise , with the solemnities of a banquet , and of spirituall fellowship , which must be represented of purpose here , and that sitting wayes , so to eat and drink with Publicans is a signe of fellowship , as Christs eating and sitting with Publicans and sinners made him be construed to be a friend to them , 1 Cor. 5. 11. To refuse to eat with a fornicator , is to refuse fellowship with him , 1 Cor. 8. 10. 1 Cor. 10. 20 , 21. To sit at the Idols and Divels Table , is to partake of the idoll and Satans worship , as having fellowship with them ; Ergo , to sit at the Lord ▪ table is to have fellowship with him . 5. The Holy Ghost speaketh this fellowship , Luke 22. 14. He sate down and the twelve Apostles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with him , see a fellowship , Math. 26. 20. He sate downe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the twelve . 18. And as they did eate ( together at Table ) Marke 14. 15. Luke 22. 15. With desire have Sitting a signe of our co-heireship . I desired to eat with you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , table-wise , as ver. 14. Mat. 26. 29. I will not drinke , — untill I drinke it new 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The words carry a resemblance of drinking with them the well of life , so Augustine , Hilary , Musculus , Amesius expoundneth them , so ( as I take ) he draweth them from 1. This materiall wine . 2. From Sacramentall tabling . 3. From this old fruit of the Wine . 4. From fellowship here in the Kingdome of Grace , to 1. New wine in heaven . 2. To heavenly tabling . 3. To new and everlasting wine . 4. In the Fathers Kingdome . Neither am I much moved with what Paybodie saith , that our Saviour led the woman of Samaria , from Iacobs well to thirst for the water of life , yet is not , for that , Iacobs well made a type by divine institution . I answer , this would have some colour , if Christ did speake of common wine , as he did speake of Iacobs Well , as of common water . But all the three Evangelists speake of Sacramentall wine consecrated by word and prayer , else Christs calling bread his body should not prove that bread were a signe of his body by divine institution , but onely we were to make that spirituall use of bread and wine , that we make of ordinary bread and wine at our houses . Formalists then must say that Christ speaketh of wine here as common , not as Sacramentall , which is absurd when Christ is expounding the Elements , in their spirituall signification , Luke 5. 22 , 21. But behold the hand of him that betrayeth me is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with me , on the table . Mat. 26. 23. Marke 14. 20. If he had been kneeling or standing , ( gestures unpossible for them then ) he could not have his hand leaning on the table , and if he had not beene sitting ▪ table-wise , in a table-fellowship with Christ , then could not our Saviour have conveniently convinced the ingratitude of Iudas , as he doth . Now if Christ aime not to make Iudas his fault the greater , because Iudas and he sate at one table together , and that as an holy and Sacramentall table , he had in this no more argued Iudas of ingratitude , then any of the rest of the house who communicated not with Christ , because Christ and they did eate one materiall and ordinary bread together ▪ And in this Achitophel was a type of Iudas , as David of Christ , and that not onely in this , that Achitophel did eate bread with David , and so had a civill fellowship , but that they went together to Gods house , in company together , Psal. 55. 14. So had Christ and Iudas fellowship together , at that same Sacramentall table : And as tabling together signifieth civil fellowship , so must fellow-tabling at one sacred Feast signifie Spirituall fellowship together . 6. Giving and not granting that fellow-sitting together were onely a common honour , not a misticall honour by divine Institution , yet since to sit at a table with a Ruler , is an honour , 1 Sam. 20. 5. 2 Sam. 9. 13. Esther 7. 7. Prov. 23. 1. Mat. 8. 11. Luk● 16. 23. Luke 22. 30. And the Lords Disciples are admitted to sit with him , as is cleare in that he sate down with the twelv● , and he sate ( Luke 24. 30. ) at meat with them , and tooke bread and blessed it . No power on earth should dare to deprive the people of God of this honour , for this honour was bestowed on the Lords Apostles , as communicants , not as Apostles , and the want of Christs bodily presence , diminisheth nothing of the honour , seeing he is really , but in a spirituall manner present , as the Lord of the feast , with us , as he was with them . Paybodie saith , When Christ sate at table in the Passeover , even then he schooled them from looking Part 2. pag. 187. at honour in materiall or outward sitting , while as Luke 22. 26. he would stand himselfe as a servant , and wash his Disciples feet . Answ . His non-sitting and washing their feet , being a morall , not a Sacramentall teaching them humility , doth no more schoole them from not looking to sit , then his non-eating , and non-drinking while he stood servant-like , doth schoole them from not looking to the honour of eating and drinking Sacramentally . Christ teacheth lessons of humility , not to learne us not to seek the spirituall honour of communion with Christ , that were to teach us to be proud , and this man is that bold to insinuate that it was a spece of pride , for the Disciples to sit at table with Christ , and for Iohn to leane on his bosome .

Mr. Paybodie thinketh to crush this argument ; Because the serving of God the Father and giving him glory , must be incompatible Paybodie p. 268. 269. Disputer against kneeling , Arg. 1. c. 6. with a table-fellowship with his Sonne . The disputer ( saith he ) reasoneth thus ; Kneeling importeth an inferiority , therefore it is contrary to the person of co-heirs , which person we act by table-sitting , but do you ( saith he ) dream of a co-heirship , whereby you stand not in an inferiority to Christ , then when you take on you the person of co-heirs by sitting at Table , it were not lawfull either to esteem , or in a short ejaculation to call Christ your Lord and Superiour ; yea so faith must have no working at the Sacrament : for Faith importeth an inferiority and dependance : We respect Christ in his banquet , as a King inviting us to eat with him ; yea , I may kneel and call God my Father , and in so doing , I actuate the person of a co-heire .

Ans. But in this the disputer and we mean no other thing , then A signe of our coheirship may well consist with our inferiority in worshipping Christ that kneeling which is a note of submission , and never used in banquets , cannot formally expresse , as an apt signe , the dignity of fellow-table-ship with Christ : 2. Poor Logitian , it followeth not in sitting at table , which is the expressing signe of the honour of table-fellowship , we may not call Christ , Lord . David sitting at Table with his Prince Saul , might well term him ( my Lord the King ) but if ▪ David should be put to his knees at Table , and inhibited to eat at the Table , at which his Prince did eat ; no wise man will say , that Saul had honoured David with fellow-Tabling with him . For the Act of kneeling , and non-eating were no expressing signes of fellow-Tabling , but by the contrary of no fellow-Tabling ; the Disputer hath no minde to make us every way equall with Christ , so as there can be a case , wherein it is not Lawfull to esteem or call Christ our Lord ; King and Superiour , this is Paybodies consequence ; but take away Table-sitting , an honour put upon us by Christ in this Sacrament , Luk. 22. 27. and substitute kneeling for it , then you take away Gods expressing signe of Table-Fellowship in that gesture : for while the world standeth , kneeling shall never be a signe of Table-fellowship : sitting at Table is a signe , as the Scriptures clear , but sitting taketh never away our inferiority to Christ ; you may worship and actuate the person of a co-heir , but not worship in an expressing visible signe of co-heirship , and then kneel . Farther he reasoneth with us , as if Table-sitting inferred an equality betwixt us , and that Lord who is the head of men and Angels ; we reason for an honour of fellowship , not equality . David set at King Saul's Table , is not made equall with Saul , but in Table-sitting , he doth partake of Table-honour to feast with his Prince .

If Christ should have sitten and caused his Disciples rise and wash his feet ▪ in that he could not have said , ( I have put the honour of Table-fellowship on you , for you stand and wash my feet , and I sit ) this ( I say ) had been no table-honour , but most contrary to it : It had been indeed servant-honour , Luk 22. 27. and more then sinfull men are worthy of . To kneel to Christ is an honour , but to kneel at Tabling with him , as kneeling , is no more an expressing signe of table-honour , nor standing and serving Christ , while he did eat is an honour of table-fellowship . Now if any shall take away eating with Christ , at that table , he taketh away table-honour , as Papists do in taking away drinking with Christ from the people , yet eating with Christ maketh us not equall to Christ , but take away eating , and you take away Table-honour , so take away sitting at Table , and you take away ( eatenus ) in so far the Table-honour .

But by this mean ( say they ) you make it necessary to sit , and of Divine necessity . I answer , Table sitting is not so necessary , as that the want thereof doth annihilate the Sacrament , and make it to be no Sacrament at all , but it is ( as I think ) many wayes necessary , as first it is morally or Theologically necessary , as being gesture sanctified by the practice of Christ and his Apostles , upon Morall grounds , and so to be imitated by us : 2. It is necessary , by necessity of expediency , as free from hazard of Idolatry , of which crime kneeling in this act , is guilty . 3. It is necessary , sacramentally , for the integrity of the Sacrament , as signifying our honour of Table-fellowship . 4. It is by natures grounds necessary , that as this banquet is materiall , having bread , wine , taking , breaking , distribution , eating , drinking , so the externall solemnity of a banquet , such as is table-sitting , requireth the same . And 5. which is our 4. Argument , 4. Arg. it is necessary by necessity of Divine precept ( Do this in remembrance of me ) that this is included in the precept we certainly believe : 1. Because nothing in reason can be excluded , from the precept of the first pattern , but what is meerly occasionall , such as sitting is not .

2. The practise of Christ and the Apostles cannot be a will-action , and therefore must fall under a precept : sitting cannot be occasionall , upon the reason that it was continued through occasion of the passeover ; for if this be good , then eating and drinking , and the Analogy betwixt the signe and Christ , shall be occasionall , and the singing of a Psalm , as was at the Passeover , shall be occasionall : for Christ retained what did equally belong to the Supper of the Iews , and this Christian Supper , as concerning the common nature of sacred Feasts .

5. What is proper to a table of solemn feasting , should not be denyed to this , But sitting was such ; Ergo , More of this may be seen in the Nullity of Pearth examination , and the re-examination of the five Articles of Pearth .

QUEST. II.

Whether humane Laws binde the consciences are not ?

OUr Argument against Ceremonies is ▪ that they fail against Arg. 8. Ceremonies fail against the authority of Rulers . the fifth Commandment , and the Authority of Rulers .

What the Civill , or Church-Ruler can command must be good , necessary , apt to edifie , and not indifferent , or neither good nor evil ; Ceremonies are acknowledged by their Fathers to be indifferent , and neither good nor evil ; Ergo , They are such as cannot be lawfully commanded . The Proposition is clear ; the Ruler must command for good , Rom. 13. 4. He is the minister of God for thy good , and all for edification , 1 Cor. 10 , 23. 1 Cor. 14. 3. v. 12 , 17 , 26. And therefore all means injoyned for this end , good , and Edification must conduce thereunto of their own nature , and not by the will of men , else they edifie not . But that this may be further cleared , it is questioned , if humane Lawes binde the conscience : for which consider ,

1. Dist. An humane Law is taken in Concreto , when judges command what God commandeth , as when they make a Law against murther . 2. In abstracto , when the judge forbiddeth what may tend to murther , as carrying Armour in a City in the night .

2. Dist. There is some morall equity in right humane Laws .

3. Something positive .

4. Dist. There be four things to be regarded in humane Laws : 1. Publick peace of the society . 2. The credit , honour and Majesty of the Ruler , even when the Law is unjust . 3. Obedience passive , and subjection , by patient suffering . 4. Obedience active by doing , which is now to be considered .

Dist. 5. An humane Law Civill may oblige , Ratione generalis praecepti , In regard of the generall command to obey our superiors , as the fifth Command saith ▪ But the question is , if a humane Law , as meerly positive oblige in conscience , as if this which the Captain forbiddeth , as , ( not to speak the watch-word ) be in it self against the sixth Commandment ( Thou shalt not murther ) if no murther follow upon the not speaking of the watch-word , though it be against the fifth in the generall .

Dist. 6. The question is not , whether we be obliged in conscience to obey superiors in things Lawfull , or whether we be obliged in conscience to obey Superiors , when they are sole authoritative relaters and carriers of Gods expresse Law to us , for then they bring nothing of their own , to lay upon us , and in these cases their laws are rather Gods Laws delivered by Superiors to us , and binde the conscience . But the question is , if positive laws , in particular matters , negatively only , conform to the word , as in matters of Oeconomy , and policy , as not to eat flesh in Lent , for the growth of cattell ; in matters of Art , and in ordering of war and Military Acts , commanded by Captains , if these commandments as such oblige the conscience . Now to oblige the conscience , is , when the not doing of such a thing bringeth an evil conscience ; now an evil conscience , as Pareus a a Pareus Com. in Rom. 13. dub . v. 5. saith , Is the sense of sin committed against God , and the fear of Gods judgement .

Distinct . 7. The conscience i● obliged by doing , or not doing , two wayes : 1. Per se , kindly , when the fact of it self obligeth , and for no respect without , as to give almes to the poor at the Commandment of the superior : 2. When the fact obligeth for a reason from publick peace , good example , and order .

1. Conclusion . When Rulers command , what God expresly commandeth , their Laws obligeth the conscience , Psal. 34. 11. Come ye children hearken unto me , and I will teach you the fear of the Lord , Prov. 4 ▪ 1. Hear ye children the instruction of a Father .

2. Conclus . Publick peace in all the commandments of Superiors , in so far , as can be without sin , obligeth the conscience , as Heb. 12. 14. Follow peace with all men , and godlinesse , Psal. 34. 14. Seek peace , and follow after it , Rom. 12. 18.

3. Conclus . Subjection to the censures of Rulers by suffering patiently , is an obligation lying upon all private persons , 1 Pet. 2. 20. But if , when ye do well , and suffer for it , ye take it patiently , this is acceptable to God , Rom. 13. 2. Whosoever therefore resisteth the power , resisteth the ordinance of God .

4. Conclus . Nothing in non-obeying unwarrantable Commandments must be done that redoundeth to the discredit of the Ruler or the hurting of his Majesty and honour , 1 Pet. 2. 17. Honour the King , Eccles. 10. 20. Curse not the King : For even when we deny subjection or obedience objective , to that which they command , yet owe we obedience officiall , and all due respect and reverence to the person and eminent place of the Ruler , as Act. 7. 2. Steven calleth them , Men , brethren , and fathers , Act. 7. 51. And yet stiffe-necked resisters of the holy Ghost .

5. Conclus . Humane Laws , whither civill or Ecclesiastick , in that particular positive matter , which they have of Art , Oeconomy , policy , and in Gods matters of meer humane coyne and stamp , do not bindes the conscience at all , per se , kindely and of themselves . How civill positive laws binde not the conscience . 1. Nothing , but what is either Gods expresse word , or his word by consequence doth lay a band on the conscience of it self : But not to eat flesh in L●nt , upon civill reasons , Not to carry Armour in the night , To wear Surplice , and to Crosse infants in Baptisme , are neither Gods word expresly , nor by consequence . The major is sure ; because the word is the perfect and adequate object of matters of Faith , and morall practice , which concerneth the conscience , Psal. 19. 7. 8. Psal. 119. 9. Iohn 20. 31. Prov. 8. 9. 2. Because whatever thing layeth a band on the conscience , the not doing of that would be a sin before God , if the Ruler should never command it ( But the carrying Armour in the night ( the not wearing Surplice in Divine service ) should be no sin before God , if the ruler should never command them , as reason , Scriptures , and adversaries teach . The Proposition I instruct from the diffinition of an obligation of conscience , for to lay a band on the conscience is defined , to lay a command on the soul , which ye are obliged before God to do , as you would eschew sin , and obtain eternall salvation : So the learned Pareus b b Pareus Com. in Rom. c. 13. Dub. 7. so c c Richard Field on the Church 4. book c. 33. Dr. Field ; so d d Gerson de vita spir . part . 3. lect. 4. Gerson , and so teach e e Greg. de val. to . 1. disp. 7. punct. 6. Sect. ● . Gregorius de Valentia , and f f Suarez tom . de legibus lib. 3. cap. 22. Suarez . 3. None can lay on a band of not doing , under the hazard of sin , but they that can remit sins , for the power that looseth , the same bindeth : But mortall men cannot binde to sin , nor loose men from sin , but where God goeth before them in binding and loosing , for they cannot bestow the grace of pardoning sin : But he onely who hath the keys of David , who openeth , and no man shutteth , and shutteth , and no man openeth . 4. Whoever can lay on bands of Laws , to bring any under the debt of sin , must lay on bands of obligation to eternall punishment , but God only can do this , Mat. 10. 28.

The Proposition is clear , because sin against God , essentially includeth a relative obligation to eternall punishment . 5. In matters of Gods worship this is clear . The School-men , as h h Aquin. 22 q. art. 1. ad . 3. Aquina● , i i Suar. Deoper . 6. dierum Tract . 3. disp. 5. Sect. 1. num. 2. Suarez , k k Ferra. c●●● . Gente● cap. 21. Ferrariensis , l l Conrad . 12. q. 20. art 1. A twofold goodnesse in things . The will of authority cannot treate goodnesse in things . Conradus teach us , that there is a twofold good . The first is , an objective and primordiall goodnesse , whereby things are agreeable to Gods Law , if rulers finde not this in that good which they command , they are not just , and so not to be obeyed . There is another goodnesse that cometh from the will of authority , & so only divine authority must make things good ; the will and authority of Rulers findeth objective goodnes in them , and therefore enacteth Laws of things , but because they enact Laws of things , they do not therefore become good and Lawfull , It is the will of the Creator of all beings which is the measure , rule , and cause of the goodnesse of things , as Adams not eating of the tree of knowledge is good and gratefull obedience , from Gods forbidding will , and it should have been as gratefull obedience to eat of that tree , if God had commanded so . Men cannot make worlds ; nor can their will create goodnesse in acts indifferent , nor can their forbidding will illegittimate or make evil any actions indifferent , and therefore things must be morally good , and so intrinsecally good without the creative influence of humane Authority , and from God only are they apt to edifie , and to oblige the conscience in the termes of goodnesse morall .

And this is strengthened , by that which in reason cannot be denied , to wit , that it is essentiall to every human Law that layeth any obligation on the conscience , that it be just , nor is it to be called a Law , except it be just , and justice and equity humane Laws have from God , the law of nature , and his word , not from the Authority and will of men ; therefore Iurists expound that m m ● . F. de con●●i● . Prineip . Qu●d Principi placuit , legis babet vigorem , est verum de placito justo . What pleaseth the Prince , hath the vigour of a Law , of just things . Also the School-men , as n n Carduba in sum quest. 18. part 1. Carduba , o o Thom. 22. q. 104. art. 6. Thomas ▪ p p Soto de inst . leg . 1. 4. 6. art. 4. Soto , q q Medin● ▪ C. de paenitentia tract . 4. de jujun . c. 7. Medina , r r Adrian quod . 6. art. 2. Adrianus s s Navar. in sum . cap. 23. num. 55. Navar t t Driedo l. 3. De liber Christ . c. 3. ad . 5. Driedo u u Castro lib. 1. de lege pena ▪ c. 4. Castro , as I gather out of their writings , give strong reasons , why Rulers cannot lay an obligation on the conscience , when the matter of the Law is light and naughty , for this were to make a man a trangressor before God , for a word , a straw , a toy , which is unjust : Because the just weight of the matter is the only just ground of the Laws obligation : Ergo , the will of the Lawgiver , except he make a moat a mountaine , cannot lay an obligation of necessity on man . 2. It were a foolish law , and so no law to oblige to eternall punishment , and the offending of 2. God for a light thing , for this were to place the way of salvation in that wherein the way consisteth not . 3. Such a law were not for edification , but for destruction of soules . 4. This was the Pharises fault , Mat. 23. to lay on intollerable burthens on mens soules . 5. The law of God and nature freeth us in positive lawes from guilt , in case of necessity , as David did lawfully eat Shew-bread . 6. A Civill law may not take away a mans life for a straw , farre lesse can it bind to Gods wrath . 7. x x August . De Baptis . l. c. 6. Augustine saith , they be unjust ballances to esteeme things great or small , for our sole will . Out of all which I conclude , that no law as a Law , doth oblige the Conscience , but that which hath from the matter morall equity , and not from the intention of the Law-giver , as y y Cajet. verbo pracepti transgressio . Cajetan , z z Silvest. verbo praecept . q. 9. Silvester , a a Angelus verb. lex . 11. 3. Angelus , and b b Corduba q. 189. part . 2. rat . 1. 2. Corduba teach , which intention must take a rule from the matter of the law , and not give a rule . c c Gers . de vit. spir. lect. 4. c. 7. Nulla lex s●reuda est tanquam necessaria ad salutem , qu● non est de jure Divino . Gerson , No law ( saith he ) is a law to be called as necessary to salvation , ( as all good lawes should be ) but that which de jure Divino , is according to Gods law , yea , we are not ( saith d d Durand . l. 2. d. 44. q. 5. numb . 6. Si Papa praeciperet Monacho ea quae sum contra suam professionem , non motus aliqua necessitate vel utilitate Ecclesiae , sed sola voluntate , & de hoc constaret , & Abbas praeciperet , contrarium , obediendum esset Abbati , & non Papae . Durandus ) to obey the Pope if he command a Monke to doe somthing , when he is not moved to command by the necessity , the profit of the Church , but by his owne free will , and if this be knowen . If the Pope ( faith he ) for his owne will , and without necessity and utility should seclude workes of supererogation , that command should tend to destruction , and we are to obey Christ , who is above the Pope . And therefore his mind is , that all obligation of Conscience , in humane commandments commeth from Gods will and law , that is , from the just and necessary matter of the law , not from the will of men .

6. Conclus . All humane or Ecclesiastick lawes binding the conscience , have necessarie , and not probable deduction onely , by the warrant of both the M●jor Proposition and Assumption from the Word of God , and Law of Nature . This conclusion is against e e Suarez Tom. de leg . lib. 3. c. 24. Suarez , he seeketh onely a probable connexion betwixt obliging Lawes and the Divine law . And f f Greg. de valent . tom. 2. disp. 7. q. 5. punct. 6. Sect. 1. Humane lawes oblige onely in so farre as they agree with the Law of God . Gregorius de valent . is in very deed against Gerson , who teacheth three things of all humane lawes . 1. That they are in so farre just . 2. That they in so farre oblige the Conscience , as they have necessary dependance upon natures law , or Gods word , and therefore compareth them to these precepts that Physitians give to sicke persons , they oblige the conscience of the sicke , ( as I thinke ) from the sixt Commandement , ( Thou shalt doe no murther , ) for if the patient sleepe at such a time , or drinke wine in such a case , he killeth himselfe , but they have not obliging power from the fift Commandement , not as if the King being sicke were obliged by the fift Commandement to obey the Physitian , as his superiour . 3. He will have all humane laws that properly obligeth , to be onely declaratory , and to manifest onely the Divine law , and to apply it to such and such a matter . The Conclusion is clear from what is said before , because all civil laws as meerly positive , in the case of non-contempt doe not oblige , and in the case of non-scandall , as g g Medina tract . De jejunio cap. 7. Medin . h h Almain . Moral . c. 12. Almaine , i i Gers . uti supra . Gerson teach . And it followeth from a sure ground , that k k Vasquez 12. disp. 158 c. 4. num. 32. Praecipient is intentio non facit praeceptum habere majorem vel minorem obligandi , efficaciam , sed necesfi●as , diguitas , vel utilitas corum quae praecipiuntur . Vasquez layeth downe , and he hath it from l l Dried● de lib. Christ . l. 3. c. 3. ad 5. Driedo , to wit , that the efficacy of obligation in humane lawes , cometh not from the will of Lawgivers , or their intention , but from the dignity or waightines of the matter . If then the matter be not from Gods law , just , the obligation is none at all ; for if the law from mans will , shall lay on an obligation of three degrees , whereas Gods law from Gods will , before men inacted this in a Law , laid on an obligation of two degrees onely , tying the Conscience , then the will of man createth obligation , or the obligative power of conscience in the matter of the Law ▪ and by that same reason he createth goodnes , which is absurd , for that is proper to God onely .

I grant it is hard , because of the variety of singular actions in mans life , to see the connexion , betwixt particulars of humane lawes and Gods lawes ; yet a connexion there is , and for this cause the learned worthy Divine , m m Pareus com . in Rom. 13. v. 5. Dub. 7. Conclus . 5. Pareus will have humane lawes in particulari , & per se , in the particular and of themselves to binde the Conscience . Whereas n n Calvin inst. l. 3. c. 19. Sect. 15. 16. Calvin , and o o Beza in Notis in Rom. 13. A twofold consideration of humane laws . Beza , Iunius , Tilenus , Sibrandus , Whittakerus and others deny this : But the truth is , humane civill lawes are two waies considered . 1. As they are meerly Positive & according to the letter of the Law . 2. As they have a connexion with 1. The principles of nature , of right and wrong . 2. With the end of the law , which is the supream law , The safety of the people , as the Civill law saith , he who entreth to an inheritance and maketh no Inventory of all his goods , shall pay debts above the-whole heritage , this law according to the letter in the Court of conscience is unjust , and so cannot oblige in Conscience ; so as he is guilty before God , and deserveth the vengeance of everlasting wrath , who doth not make an inventory of all his goods , and produce it to the Iudge ; so he that goeth up to the walls of a City , may by the Law be commanded to be put to death , yet is he not guiltie of eternall death before God , and therefore if the presumption which is the ground of the law cease , as this ; He that maketh not an inventory with a purpose to enjoy the whole inheritance and pay no debts , sinneth before God against conscience , as famous jurists , to wit p p Iason . Jason , q q Baldus in rubrica ▪ F●de acquirendis b●reditatibus nu. 23. & seq. Bartolus and others teach : for this Law considered as having connexion with a principle of nature , that every man should pay his debts , is a law binding the Conscience , and the truth is , the end of these Lawes oblige the Conscience , they being divine expressions of justice and righteousnesse , but not the Lawes themselves ; for whatever obligeth the conscience as a divine truth , the ignorance thereof is a sinfull ignorance , and maketh a man guilty of eternall wrath , but men are not guilty & lyable to the eternal wrath of God , because they are ignorant of all the civill Lawes in Iustinians book ; then were we obliged to be no lesse versed in all the civill lawes , that bindeth in foro humano , then of the Bible , and law of God .

The adversaries strive to prove that these lawes oblige the conscience , we may heare r r Bellarm. tom . 1. cont. 5. l. 3. c. 11. Bellarmine s s Vasquez tom . 2 in 12. disp. 152. cap. 2. Vasquez , t t Valent. tom . 2. disp. 7. q. 5. punct. 6. Valentinian , and the Formalist and Arminian , v v Doctor Iackson on the Creed , lib. 2. cap. 4 Doctor Jackson say , To resist the Rulers in giving , and making lawes , is to resist God , as 1 Sam. 8. They have not refused thee , but they have refused me , that I should not raigne over them . Suarez ●aith , An humane law is the neerest cause of obligation of conscience , as the eternall law is the remote cause . And ●ackson as the immediate interposition of divine authority made the killing of Abrahams sonne , holy , which otherwise would have been cruelty ; so the interposition of authority derived from God , make some actions that barely considered would be apparently evill , and desperate , to be honest and lawfull ; to strike a Prophet would seem sin , but when a Prophet commandeth to strike , not to strike is disobedience , 1 ▪ Kin. 20. 35 , 36. to rob a Spaniard is Piracie , but to do it upon the Kings letter of Mart for wrongs done to the State , is obedience to the King . Answ. To resist the servant in that wherein he is a servant , and as a servant , is to resist God , as 1 Sam. 8. proveth well . How inferiour rulers are subordinate to God in commanding . But the assumption then is most false , for rulers in making lawes , and creating by their sole pleasure , goodnes morall , in particular matters without the word of God , are not Gods servants , nor is humane authoritie as humane , the nearest cause of obligation of conscience , instamped in these lawes , nor is it the cause at all , and therefore to resist them , is not to resist God . They be Gods instruments and Ministers in 1. Propounding and expounding Gods laws . 2. In executing them , and defending them from the violence of men . 3. In making positive and directory civil lawes , for civill government , that are lawes improperly so called , which bind the conscience as above is said , in so far , as they have dependance upon Gods Law : for Iames saith , There is but one Law-giver . As for Church-canons , all , except Physicall circumstances in them , are to be warranted by the word . Therefore it is a vaine consequence of Valentia , humane lawes oblige , dependenter a lege aeternâ , as they depend on the eternall law ▪ Ergo , they oblige in Conscience , it followeth not . They oblige in Conscience as their Major and Minor proposition , in that which is morall , can be proved out of Gods word , but so , in their morallity they are meerely divine , and not humane and positive , and so the argument concludeth not against us . They oblige in Conscience as they depend upon the eternall law , that is , as they are deduced from the eternall Law of God , in a Major proposition , without probation of the assumption , that we deny , and it is in question now . The people 1 Sam. 8. in rejecting Samuel from being their judge , rejected God , not because Samuel had a power of making lawes , without the warrant of Gods word . Neither Moses , nor Jeremiah , nor Ezekiel ▪ nor any Prophet were in that servants subordinate to God , for they were onely to heare the word at Gods mouth . 3. We could have no more at Bellarmines x x Bellar cont. Barclai . cap. 3. Bon● sensu Christus dedit Petro potestatem faciend● de ▪ peccato non peccatum , & de non peccato peccatum . Humane authority is not the nearest or instrumentall cause of Lawes . hand , then Jackson saith . For Bellarmine saith , In a good sense Christ gave to Peter a power , to make that which is sinne , to be no sin , and that which is no sinne , to be sinne . So Iackson , the interposition of derived authority , maketh that which would be murther other wayes , to bee a good worke ; that is , men may doe what God onely can doe . If Isaac then at the commandement of Abraham his father , offer his sonne Iacob to God in a bloody Sacrifice , then Abrahams derived authority maketh that a lawfull sacrifice , as to strike a Prophet of it selfe , is a degree of murther , but when a Prophet commandeth another to strike a Prophet , it is lawfull . But can any blasphemer say , that this was humane derived authority without warrant of the word of the Lord , such as are humane positive lawes , and our humane ceremonies , see the text , 1 King . 20. 35. And a certaine man of the sonnes of the Prophets , said unto his neighbour in the word of the Lord ▪ smite me . This was immediate , divine and Propheticall authoritie , and not humane . Doth the Kings letter of Mart make robbing a Spaniard lawfull ? Court Parasites speake so , he refuteth himselfe . The Kings letter of Mart , for wrongs done to the State , maketh that which is Piracy lawfull , then the Kings authority doth not here by a nomothetick power , and a law laid upon the Conscience , but the wrongs of Piracy by Spaine , done to the State of England , may make the robbing of Spaniards an act of lawfull warre , and an act of justice flowing from the King as a lawfull Magistrate . Now Iackson is speaking of mandates of Rulers in that place , which have no warrant of the word of God . Yea , even Stapleton y y Stapleton de statu Eccles. cont. 5. q. 7 art. 2. a Papist saith , as Doctor Field also z z Field on the Church , booke . 4. c. 33. observeth , That humane laws binde for the utility and neoessity of the matter , and not from the will of the Lawgiver . And so saith a a Gerson Gerson , b b Almain oper. moral . cap. 12. Almain , c c Decius namco●●upiscen . lect. 1. Decius , d d Mencha questionum illustrium l. 1. c. 19. num. 1. Mencha , and our owne e e Iunius animadv . Iunius saith , The plenitude of power of lawes is onely in the princpall agent , not in the instrument . f f Doctor Iackson 16. Doctor Iackson saith , unlimited and absolute faith or submission of conscience we owe not to rulers , that is due to God , but we owe to them conditionall assent and cautionary obedience , if they speake from God ▪ suppose they fetch not an expresse commission from Scripture , for if Pastors be then onely to be obeyed when they bring evident commission out of Scripture , I were no more bound to beleeve & obey my governours , then they are bound to beleeve and obey in Bellarm. contr. 3. lih . 4. cap. 6. not . 89. my Governours , then ther are bound to believe and obey me , for equals are oblieged to obey equalls , when they bring a warrant from Gods word ▪ and so the power of Rulers were not reall , but titular , and the same do th g g Sutluvius de Presbyter c. 11. 66. Sic non magis Ecclesiae & Synodo log●s scribere & promulga●e liceres , quam popul● & subditis sibil●ge● co●de●● pr●ter sui principis ▪ & Magistratus voluntatem , si nimirum Christus esset extern● politiae legislator . Sutluvius and h h Bellar. de interp ▪ verbi lib ▪ 3. cap. 4. A double obedience due to Rulers , objective and subjective . Bellarmine say .

Answ. We owe to equalls , to Mahomet , conditionall and cautionary faith and obedience ; thus , I beleeve what Mahomet saith , so he speake Gods word , yea so Samaritans who worshipped they knew not what , John 4. 26. gave saith to their Teachers in a blinde way , so they speake according to Gods word . 2. It followeth in no sort , if Rulers are onely to be obeyed when they bring Gods Word , that then they are no more to be obeyed then equalls & Infetiours , because there is a double obedience , one of conscience , and objective coming from the thing commanded ; And in respect of this , the word hath no lesse authority , and doth no lesse challenge obedience of Confcience , and objective , when my equall speaketh it in a private way , yea , when I writ it in my muse , then when a Pastor speaketh it by publike authority ; for we teach against Papists , that the word borroweth ●o authority from men , nor is it with certainty of faith to be received as the Word of man , but as indeed the Word of God , as the Scripture saith : 1. There is another obedience officiall , which is also obedience of Conscience , because the fifth Commandement injoyneth it . Yet not obedience of Conscience coming from the particular , commanded in humane Lawes , as humane , so I owe obedience of subjection , and submission of affection , of feare , love , honour , respect , by vertue of the fift Commandement to Rulers , when they command according to Gods Word , and this I owe not to equals or inferiours ; and so it followeth not that the power of Rulers and Synods is titular , because they must warrant their mandates from the Word . But it s alwayes this mans hap to be against sound ( i ) 1 ▪ Thes. 2. 13. Esa. 1. 2. ●er . 1. 2. Ezek. 2. 7. Objective obedience no more due to Rulers then to equalls . truth . But 3. That I owe no more objective subjection of conscience to this , ( Thou shalt not murther ) ( Beleeve in Iesus Christ ) when Rulers and Pastors command them , then when I read them in Gods word . I prove 1. If this from a Ruler ( Thou shalt not murther , ) challenge faith and subjection of Conscience of six degrees , but as I read it my selfe , or as my equall in a private way saith , ( Thou shalt not murther ) it challenge saith and subjection of foure degrees onely , then is it more obligatory of Conscience , and so of more intrinsecall authority , and so more the word of God when the Ruler commandeth it , then when I read it , or my equall speaketh it to me . This were absurd for the speaker , whether publike or private person , addeth not any intrinsecall authority to the word , for then the word should be more or lesse Gods word , as the bearers were publike , or private , more or lesse worthy . As Gods word spoken by Amos a Prophet , should not be a word of such intrinfecall authority , as spoken by Moses both a Prince and a Prophet . 2. My faith of subjection of Conscience , should be resolved , as concerning the two degrees of obedience of faith to the word spoken by the Ruler on the sole authority of the Ruler , and not on the authority of God , the Author of his own word . 4. I answer to Sutluvius , That Christ in the externall policy of his owne house is a Lawgiver , ordaining such and such officers himselfe , Ezek. 4. 11. commanding order and decency , and setting downe a perfect discipline in the New Testament , in all particulars that have influence , religious , morall , mystically significant in Gods worship , and there is reason that Synods and Pastors , should rather promulgate Gods Lawes , then the people . 1. Because God hath given to them by office , the key of knowledge . 2. Because by office they are watch-men , and so have authority of office to heare the Law at Gods mouth , and in Synods to give Directories or Canons according to that word , which people have not , and that their Canons must be according to Gods Word , is said in the word , Nehemiah 10. 32. Also we ●●ade ordinances for us , 34. as it is written in the law of the Lord .

Iackson saith , Of things good in themselves and apprehended so by us , without any scruple of evil , every mans conselence htah sufficient authority Ibid. p. 259 ▪ 260. to inioyn it , only the alacrity of doing in what time or measure it is to be done , or such circumstances , cometh within the subiect of obedience to governours .

Answ. Then because faith in Christ is evidently good by the Doctors learning , the Pastor hath no more authority to command the people to beleeve in Christ , then the people hath to command the same to him . So in preaching all the necessary fundamentals of salvation , the authority of Pastors is meerely titular . There be then little necessitie of a publike Ministery , as Socinians teach us . 2. The ala●rity and manner and measure of beleeving , and doing things evidently good is as particularly set downe in Gods Word , as obliging the Conscience , as the Mandates themselves , God who commandeth us to love him , and to beleeve in his Sonne , hath not left that power to Prelates , that createth wretched Ceremonies , to command us to love God with all our heart , or not , and to serve God with alacrity or not , or to beleeve in Christ with all the heart or with halfe a heart ; the sincerity , measure and manner of the loving of God , is no more the subject of obedience to rulers then the loving of God . Rulers doe command both alike , Pari authoritate , except the man say that we obey Gods Law perfectly , when we give obedience to it , according to the substance of the acts , though we obey not sincerely . False rules of obedience to Rulers proposed by Doctor Jackson refuted .

The Doctor giveth us Rules in obeying Rulers . We are not to adventure on the action , whereof we are perswaded there be much evil , and no good in it .

Ans. Then we cannot venture upon Ceremonies , that bringeth adders to Gods word , under all the Plagues written in Gods word .

2. Gods word , not mens perswasions of conscience ( except in this also he be an Arminian ) is the rule of mens actions . The servants 3. Rule . of Caiaphas may be perswaded there is no good , but much evil in confessing , Christ ▪ We are to lay aside the erroneous perswasion , and obey , if the action be good in itself .

Iackson . Some actions apprehended as meerly evil , may be undertaken with lesse danger , then others which are apprehended , partly as evil , partly as good ; the action is evil as long as we fear the evil in it , to be greater then the good we can hope for .

Ans. To do any thing as apprehended evil , of which sort are humane Ceremonies to us , for any respect , is to do with a doubting conscience , and to sin , Rom. 14. 23. 2 ▪ God 's word , not probabilities should lead us in adventuring upon actions .

Iackson . 3. If the measure of the good apprehended , be as great as the evil feared ; in private choice , we may adventure upon the action , leaving the event to Gods providence , which favoureth actions , more then privations , works rather then idlenesse , and following of that which is good , rather then abstinence from evil : for where this indifference of perswasion is ▪ authority may cast the ballance , and sway the private choice ? so also a a Hooker Churchpolicy 5. book p. 197. 198. Hooker .

Ans. This is the Iesuit b b Suarez de Relig. tom 4. lib. 4. tract . 9. cap. 15. Considerare , ●rg● aporte● a● secluso precepto res sit , utraque ex parte probabilis , & tunc universaliter verum erit , adjuncto praecepto , obediendum esse . Suarez his doctrine , and so saith the Iesuit of Corduba c c Thomas Sanches Jesuita Cordubensis in Decalog . tom. 2. l. 6. c. 3. n. 3. Quado subditus dubius est an res precepta , sitlicita nec ne tenetur obedire & exeusatur abpreceptun superioris . Sanches , when the subject is in a doubt , whether the thing commanded by the Superiour be lawfull or not , he is obliged to obey , and he is to be excused because of the command of the superiour : 1. Because ( say they ) the Commanders condition is better , and for a speculative doubt , he is not to be spoiled of his power of commanding , where reason , saith he , commandeth nothing against reason : 2. Because the inferiour hath resigned his will to the superiour , Deut. 17. 2. Paral. 19. Ergo , In things doubtsome , God commanded to stand to the determination of the Priest , and it is a truth that the will of the Superiour doth not vary and change the nature of a thing in it self ; yet it varieth to the inferiours conscience . Now indifference of perswasion is all one to Doctor Iackson with indifferency of the thing , for so he dictates . If one have indifferency of reasons of twelve degrees on both sides , that Arianisme , or Arminianisme , is truth , if authority determine both to be truth , the weight of authority in indifferency of perswasion should cast the ballance , and to believe this , or not to believe it : where Arguments are of twelve grains of light of truth on both sides , it is to the doubting man , as if the thing were indifferent , so is the doubter to give up his soul , conscience , and faith to believe Arianisme to be truth , not from light of conscience , ( for equally as much light of conscience are in either side , as is supposed ) but for the meer will of humane authority , without Gods word .

Now though the matter here be indifferent in it self , yet not so to the doubter ; for Ceremonies in our perswasion are not indifferent . See here Ignatius Loyola d d Ignat. loyola . cat . Jesuit lib. 2. cap. 17. & 18. Prudentia non obedicntis , sed imperantis est Item non est dignus nomine obedientis , qui legittimo superiori , non cum voluntate judicum suum submittit . say , Give over your self to your Ruler . Give the Prelate your faith to keep , while ye be in eternity , and at the last judgement he will restore the pawn ; And this is ( ●aith Gregory de Valent. e e Greg. d● Valentia ▪ to . 3. dis. 7. q. 3. punct. 2. Subditus non suo judicio atque authoritati nititur superioris . to give your two eyes to your guide : I had rather they stick in my own head . To these Iesuits I oppose the minde of f f Vasquez 12. q. 19 ▪ disp. 66. c. 9. num. ●1 . Vasquez , and g g Salas 12. q ▪ 21. tract . 8. disp. unic . sect ▪ 17. num. 152. Salas , who say in that case the subject should first lay aside his errour , and then obey . 2 God requireth a full perswasion by the Lord Iesus , even in things indifferent , Rom. 14. 14 , 22 , 23. But poor naked humane authority cannot ingender perswasion of faith ; and here is doubting ▪ 3. It is false , That providence favoureth positive actions , more then privations , for Rom. 14. God loveth better abstinence from meats in themselves lawfull and clean , as the Apostle proveth , ver. 14. Because nothing is unclean of it self , then that the eater doubt , if he be not transgressing the Law of God in eating , though a great Apostle say , there is no danger in eating .

And Jackson addeth of the same nature these ; The good of obedience is not a consequent only of the action , but either an essentiall The goodnesse of obedience to Rulers cannot countervalue the evil in the manner of doing with a doubting conscience and so sinfully . part , or such a circumstance and motive precedent , as bringeth a new essence for its concomitant , whereby the evil , which we out of private perswasions fear , may be countervaled by the goodnesse that is in the purpose of sincere obedience to lawfull authority , as well as we conceited good probably included in the very obiect of the action , he that doth that which in his private opinion he suspecteth to be evil , because injoyned by lawfull authority , doth not evil that good may come of it , seeing the goodnesse of obedience is no consequent of the action , but a motive precedent — authority maketh actions indifferent to be good and necessary .

Ans. He beggeth the question : The goodnesse of sincere obedience to authority ( saith he ) may countervail the evil , that we in our private choice fear to be in the action . But first , obedience to authority in things wanting Gods word ( whereof he speaketh now ) is not obedience , but sinning , because doing without faith . 2. I take the Doctor at his word , refusing obedience to mens will-worship , or to practise even to the ruin of the weak , things indifferent , for fear of the greatest evil , the offending of God , by adding to his worship , Rev. 22. 18 , 19. is obedience to God , and not a privation ; the purpose ( I say ) of this obedience to God , may countervail all evil that can be imagined in non-obedience to men , and sure obedience to God , though probably obedience is as good and better , then obedience to men , though probably obedience .

Jesuites and Formalists say , Rulers are in possession to command ; Ergo , We cannot thrust them out of possession , where we are not perswaded that they command against reason , saith Sanches : So I say , God is in just possession commanding us to venture upon no indifferent action , where the conscience doubteth , and shall we not no lesse contend for Gods just possession , as time-servers do for mortall Rulers unjust possession in this ? 2. I prove that it were Lawfull then to sin against God : A Iew is alike perswaded , that Maries Son i● the true Messiah , and that he is a deceiver : Opinions about a man , might seem indifferent to the Iews , And it is all one ( saith Jackson ) as if the thing be indifferent . Now the Pharisees in a Councell , determine , that Maries Son is a deceiver ; Then it is lawfull for the Jew , upon purpose of sincere obedience to Pharisees , who sit in Moses chair , to believe , that Maries son is a deceiver ; because the conceit of sincere obedience is an essentiall motive to transubstantiate unbelief into sincere obedience , and the Iew may venture upon the faith , that Maries Son is a deceiver , and crucifie the Lord of glory : being commanded thereunto by his Commanders , because Gods providence favoureth more positive actions , then privations . 3. He saith , He that obeyeth for the sole authority of Rulers , doth not evil that good may come of it : 1. Because the goodnesse of obedience countervaileth the evil of the actions : But 1 ▪ The question is , if it be obedience ; Ergo , If it be no obedience , it cannot countervail the evil . 2. If it be the evil of sin , with a doubting conscience to do what judges commandeth , having no warrant of faith , but the will and lust of men , no purpose of good , though it were to save all the world , can counter-redeem the evil of sin against God . 2. Because ( saith he ) such a one doth not evil , that good may come of it . Then he that stealeth moneys to give to the poor doth not evil , that good may come of it , by Dr. Jacksons reason , Because the goodnesse of purposing to help the poor is not a consequent , but a precedent motive of the action , and so maketh it good : We all know , the intention of the end goeth in the intention before the action , but not as an essentiall cause to make an evil action good , or make an indifferent action necessary and honest : A good intention doth make a good action good and better , but that a good intention ( as Idolators are full of good intentions ) can never so season the means , as ( this Doctor saith ) that it can make evil to be good , i i Vasquez in 12. ●om . 1. disp. 68. cap. 2. Vasquez condemneth the Fathers of ignorance , because they said , Propositum bonum excusat malum opus : so Cassianus k k C●ssian . collat. 17. cap. 17 ▪ said , It was lawfull to lie for a good end , and l l Chrys●●● ▪ oper. imperf. fi ejus ●it opus , homil. 9. cap. 7. Chrysosto● , and m m Ambr. lib. i●de offic. cap. 30. Ambrose said the same , as Vasquez saith : see n n Aquin. 12. q. 19. art. 7. Aquinas for this . 3. It is the doctrine of the man of sin , That Pope or Rulers , sole and bare authority can make an action indifferent , and so neither good nor evil , to be indifferent and good , as o o Bellar. de Pont if . Rom l. 4. cap. 16. Quiounque potest precipere , polest etiam actum indifferentem suo precepto facere necessarium , & per se bonum . Bellarmine saith ; for God only by his institution createth morall goodnesse in actions ; mans will is no creatrix of goodnesse . 4. Neither resolutions nor skill are to be credited or followed , because private or publick , because authority of man as such , is no light nor warrant to the conscience to adventure upon moral actions ; and the Lord giveth light to private men to obey , Psal. 25. 8 , 9. 1 Cor. 2. 14 , 15. Ioh. 7. 17 , ●8 Ioh. 7. 27. 2 Cor ; 3. 18. 2 Cor. 4. 4. As he doth to Rulers to Command . So p p Silvest. in voce abrogat . Sylvester , q q Tartar . in moral . cap. 5. & 7. Tartaretus , so r r River . catho . orth. tom. 1. q. 9. tract . 2. q. 2 Rivetus , s s Field l. 4. cap. 33. Doctot Field .

I proceed to answer other Arguments : As 1. We must not obey , Not only for wrath , but for conscience , the violation of a speciall Law , necessarily draweth with it the violation of the generall Law of the fift Commandment ; But the violation of the generall , ( saith Learned t t Pareus . Pareus ) hurteth the Conscience ; and the Magistrate punisheth not for generall Violation , but for the Violation of this speciall Law ; Ergo , this speciall Law obligeth in Conscience . And it seemeth to carry reason . Every just punishment presupposeth essentially a sin , else it is not a just punishment ; but the Ruler doth justly punish the particular Transgression of an humane Law ; Ergo , the Transgression of a particular Law of Rulers is sin . The Proposition is confirmed by grave School-men , u u Soto l. 1. de just . q. 6. art. 3. Soto , x x Sylvest. Verb● in obedientia in ●i●c . Sylvester , y y Jo: Eselius , in ezpos . Decall . praecept . 4. cap. 36. and Ioan , Eselius , Who thinke that there cannot be a Law obliging to a punishment , and not to a fault ; because punishment hath an intrinsecall relation to a sin , nor can it be a just punishment that is not proportioned to a sin ; for the Law z z Cap. 2. De constit . Rem , quae culpa caret , in damnum vocari non convenit . Other Arguments for the obligation of humane Laws Answered . saith , That cometh not under damage , which cometh not under fault .

Ans. Though the Violation of the generall Law hurteth the Conscience , it being against the fifth Commandment ; it followeth not that the Violation of every particular Law , even that that is meerly Positive , hurteth the Conscience before God : For then the carrying of Armour in the Night , Suppose no Ruler on earth make a Law there anent , should be a sin before God , which no wise man can say . 2. The other reason is more important , and draweth with it that School-question agitated by Iurists also and Ganonists , An ulla detur lox pure paenalis ; If there be a Law purely Penall , without sin in it : And if the Law of Rulers in things meerly Positive , be meerly Penall and co-active , and not formally obliging to sin . But I Answer , Rulers do justly punish the Transgression of a Positive Law , not as particularly humane and Positive : But as 1. It hath connexion with the Morall Reason of the Law . 2. As the particular transgression is scandalous and against order , in which case the formall object of the just punishment inflicted by the Ruler , is in very deed not the simple omission of the positive act of a particular humane Law , but the violation of the morall goodnesse annexed to it , and of the scandall given . Now in this meaning , the transgression of the positive humane Law is not kindely , Per se , of it self punishable , but by accident , and so it bindeth the conscience by accident ; And in this sense , great Doctors , as a a Ambros . Ambrose , b b Anselm . Anselme , c c Theodoretus in loc. Rom 13. Theodoret , d d Chrysos . in Rom. 13. hom. 23. Chrysostom , e e Navar. in sum . cap. 23. numb . 54. Navarra , f f Felinus , cap. 1. de sponsalib . n. 18. Felinus , g g Taraqu . Prefat de utroque retractu . n. 74. What it is to resist the Ruler . Taraquel say , That humane Laws oblige the conscience . But the most learned of the Canonists aver , that not to obey civill Laws , laying aside the evil of scandall , is no mortall sin , and so doth not involve the conscience in guiltinesse before God .

2. They object . To resist the Laws of the Magistrate , is to resist himself ; and to resist himself , is to resist the Ordinance of God .

Ans. To resist the Laws positive and particular in connexion with the morall reason of the Law , is to resist the Ruler , true . But so the question is not concluded against us : for by accident in that sense , humane Laws binde the conscience ; but to resist the particular Laws , as particular Laws , as particular positive Laws , is not to resist the Ruler : A Ruler as a Ruler , doth never command a thing meerly indifferent as such , but as good , edificative , profitable , and except you resist the morality of the positive humane Law , you resist not the Ruler ; yea , nor yet is the Law resisted .

3. The Iesuit Lod. Meratius h h Lodovi Merat . par. 1. tract . de leg disp. 1. Sect. 13. objecteth : Every true Law obligeth , either to guiltinesse , or to punishment , but the civill and Canonick Laws are Laws properly so called . But they do not ever oblige to punishment only . Ergo , They oblige to sin .

Ans. It is denied that Laws civill or Canonicall , as meerly particularly positive , do oblige as Laws , or that they are Laws , they be only Laws according to the morality in them , that can promove us to our last end , eternall felicity .

It is also false that the Iesuit saith , If thou wilt be saved , keep the Commandments , doth command the keeping of all Civill and Canonick Laws , or that hence is concluded a Law obliging the conscience , that is , humane and positive , as if a Lent Fast , a Pilgrimage , and not carrying Armour in the night were commanded by Christ , as necessary to life eternall .

The same i i Merat . ib. Sect. 2. Meratius striveth to answer the Argument of Almain and Gerson , which is this ; Who ever can oblige to sin mortall before God , he can inflict eternall punishment , but no mortall man can inflict eternall punishment .

1. Saith he , This Argument would prove sins against the Law of nature , as homicide , and adultery , not to be deadly sins , for by the Law of nature , eternall punishment is not inflicted for sins against the Law of nature , but by the positive will of God . If any say , God is the author of the Law of nature , because he is the Creator of that humane nature , in the which this law is written : So , if that be sufficient that the law of nature oblige under eternall punishment , so also the civill and Ecclesiasticall law shall binde the conscience , because he is the author of that power which maketh Civill and Ecclesiastick laws , for there is no power , but it is of God .

Ans. 1. By the Law of nature , sins against the Law of nature deserve eternall punishment , and that essentially , laying aside the positive will of God , to whom I grant it is free to inflict punishment , or not to inflict , and this agreeth to all sin . But to carry Armour in the night , laying aside the case of scandall , and the morality thereof , that no murther follow thereupon , deserveth neither temporall nor eternall punishment . And if this Argument of the Iesuits hold good , no mortall sin shall oblige to eternall punishment , because Gods positive will is the nearest cause of actuall punishment eternall in all sins . 2. God is not the Author of a propper no●othetick power in man , for that is the question .

2. He answereth , Distinguishing the Proposition . None can oblige to a mortall sin , but he who can inflict the eternall punishment of a mortall sin . It is true ( saith he ) of the punishment which wholly dependeth upon the will of the judge who made the Law : but it is not true of that punishment , which no way dependeth upon the will of the Iudge , such as is eternall punishment , excommunication dependeth upon the will of man , and it obligeth to eternall punishment , yet man cannot inflict that eternall punishment : for a man may command an act , the omission whereof , or the commission whereof , is of such moment , that it serveth much for the good of a community , and therefore he who of knowledge and willingly doth such an act , doth sin against right reason , and so against the eternall law of God .

Ans. 1. The distinction of the Jesuit is but a begging of the question . He who can oblige to mortall sin by his Law , can also oblige to eternall punishment , if eternall punishment depend wholly on his free will , as the Law doth ; What is that , but the inflicting of eternal punishment belongeth to him who maketh a Law obliging to sin mortal , so being the inflicting of eternall punishment belong to him ; But our Argument is , he who hath dominion and authority to make a Law , hath dominion and authority to inflict a punishment answerable to the transgression of that Law : for it is one dominion Why men cannot make laws that layeth a tye on the Conscience . and power to make the Law , and to inflict the penalty of the Law : Man cannot make the penalty of eternall wrath : Ergo , he cannot make a Law obliging to eternall wrath .

2. Excommunication is not done by mans will , but by the power of the keys for a mortall sin deserving excommunication , and so eternall wrath . If any Excommunicate upon his sole will , as wicked Popes have done ; in that case the will of a man obligeth neither to punishment , nor to eternall punishment , it is but Brutum Fulmen , and not to be feared . 3. If any Commit an act that hurteth a whole Community , and is forbidden by men in Authority , he sinneth against the Law of God , though men had never forbidden that Act : And we deny not but humane Laws agreeing with the Law of Nature , doth oblige the Conscience both to sin and eternall punishment , but then they are not humane Laws , but Divine Laws , and in that case two guiltinesses , Duo reatus , are Committed , one against the fifth Commandment , in doing what Superiors according to Gods Word forbiddeth , and there is another guiltinesse against the matter it self , and a Divine Law , which also should stand as a sin before God , thought the Ruler had never forbidden it : But if any carry Armour in the Night , being forbidden by the Iudge , for eschewing of night homicide , if no homicide follow at all , and the matter be not known , and so not scandalous , the carrier of Armour is involved in no guiltinesse before God .

CAP. III. Of the power of the 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 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 . 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 That there is such a divine ordinance as Excommunication . the hands of the Church , by which scandalous offendors are to be debarred from the society of the Church , and other holy Ordinances , that they do not prophane them , which is proved from Mat. 18. 15 , 16 , 17 , 18. Thus , he who is to be of a brother esteemed as no brother , but as a Heathen and a Publican , and whose offence is bound in Heaven , as the Church bindeth on Earth , and that upon the testimony of Witnesses , he incurreth some other censure of reall ejection out of the society of brethren in a Church State , then Pastorall rebuking . But he who trespasseth against his brother , and will neither be gained by private admonition , nor by the Church rebuking him , is in such a case ; Ergo , such a one is to be excommunicated , and so Christ must have instituted such a censure .

Divers reasons are alledged against this sense , as not favouring excommunication .

Object . 1. If thy brother trespasse against thee , is , if thy brother Objections against excommunication removed . trespasse against God , thou knowing him to be guilty , art to deal with him , and to bring his fault to publike hearing that he may be punished .

Answ. 1. The same phrase in the same doctrine of scandals is , Luke 17. 3. Take heed to your selves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : If thy brother trespasse against thee , rebuke him , and if he repent forgive him . But it cannot be said that if our brother transgress against God , we knowing of that , we are not to forgive him a sin committed against God , though he should come to us , and say that he repenteth , for then might any private brother pardon murthers and sorceries , and if this private brother were a Magistrate , by this he is to forgive bloods , and not use the sword against the evill doer , and is to dispence with it seventy seven times , if the offender say , he repenteth . 2. The text saith expresly , If thy brother trespasse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against thee , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against God . It is true , sinnes against a brother , are sins against God , but it is evident from the text , that Christ speakes of such sinnes in a speciall manner , committed against me , or a particular brother , which are within the verge of my power or his to pardon , as no● being yet publikely scandalous . 3. Camero saith , to sinne against any here , is not to sinne against Praelee . in Math. 18. ver. 15. page 144. God with the knowledge of a brother , but it is to sinne in private against a brother , so as the offended brother is in meeknes to labour to gaine him , and not bring his fault to publike , if he can be cured in private , and therefore with much lenity we are to proceed , whereas before Christ had exhorted not to contemne our brother , here he teacheth with what loving patience and longanimity we are to labour to gaine him when he is fallen , else Christ should say but the same thing over againe , that he said once .

Object . 2. But by this place of Scripture , I should rebuke any brother whom I know to sinne against God , to the end I may gaine him to repentance , and that before two witnesses ? Now this is absurd : my Father , my King and Prince before two Witnesses ; And therfore by the Church is meant a number of private Christians before whom I am to convince my brother , and that I am not to rebuke any offender whatsoever , is cleare in that Solomon saith , it is a mans glory to passe by an offence , and we are not to over-heare our servant cursing us , Ergo , We are not to rebuke every one , nor to bring them before any Church Court .

Answ. 1. This argument is against Christ , as well as against us , for it tendeth to conclude that it is not universally true , that I am to rebuke every offending brother , which I will grant in some sense . For 1. If the fault be small , and possibly a matter of goods , with which I may dispence , without lesse hurt to my brothers soule , then the evill of scandall may be , if I complaine to either the Church or Magistrate , I am rather to suffer wrong , 1 Cor. We mayrebuke our brother in a prudent way . 6. 7. But because I am not to rebuke my brother imprudently , may I not conclude from Christs words , I may rebuke him ? Or because a meane person may not rebuke a Ruler , or a Prince , or King ? Will it follow that a Nathan may not rebuke King David , and because Ionathan may not rebuke King Saul his Father , shall it follow that no other may rebuke King Saul ? Or because I may not rebuke a scorner , though a professing brother , or because I may not rebuke my brother before two or three witnesses , who to my knowledge bear the offender ill will , and so I see my rebuking shall be so far from gaining him to repentance , that it shall provoke him to a greater offence , shall it therfore follow I am to suffer sin in my brother and not to rebuke him at all , which the Spirit of God calleth a hating of my brother in my heart , Lev. 19. v. 18. This argument concludeth not that I may not rebuke my brother , but onely that I may not rebuke my brother imprudently , or that any brother may not rebuke any brother , whoever he be , King or Ruler , Negatis modi non negat rem ipsam , so we are to passe by offences and to be willing to forgive them . Ergo , we are not to rebuke an offending brother , it doth not follow , I must be willing to forgive all , friend , or enemy , Ergo , by this reason I am not to rebuke any at all , and Solomon willeth us onely not to be swift , too glad and willing , or too quicke and sharpe eared to heare every ill word , Eccles. 7. 21. Also Heb. Give not thy heart to all words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that are spoken , least thou hear thy servant curse thee . So is the same phrase , Eccles. 1. 13. Prov. 23. 26. Eccles. 1. 17. Not unlike this is the phrase Dan. 6. 14. The King set his heart to deliver Daniel , But this will not prove we are not to rebuke an offending brother . 2. That by the Church here , is meant a number of private Christians , is against the Text , for then three witnesses should be a Church , being three private Christians , but sure it is Christ ascendeth in his speech to an higher degree , to the Church who is to heare the Witnesses , the Plaintiffe and the Offender , who hath power to binde , and loose , which is nothing but a Church-court . 2. Thou hast gained thy brother , must be a spirituall gaining of him to repentance , as 1 Pet. 3. 1. That they may be gained by the conversation of the wives , 1 Cor. 9 , 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That I may gain those that are under the Law . Ver. 21. That I may gain those that are without Law . ver. 19. That I might gaine the more . Ver. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That I might gain the Iewes , so is the Word used for spirituall gaining , Mat. 2. 17 , 20 , 22. and Christ in his Sermons never speaketh of civill gaining of brethren : And 2. Because he speaketh of the brother , as he is a member of a society , where there be three or more brethren , and a Church of brethren whose helpe he may seeke to gaine a brother ; it is cleare he must speake of a Church-gaining , or of a gaining in order to a Church , and not with reference to any civill Sanedrim or Court of Magistrates .

Object . 3. The place ( saith Erastus ) is to be understood of lighter Erastus . faults , for which one brother may pardon another , and which a private brother hath power to conceale , it cannot therefore in good sense be extended to weighty scandals that are to be punished with Excommunication .

Ans. 1. A fault may be light and small in its rise , so long as it is private , which deserveth not excommunication , but if contumacie shall come to the fault , as it is here in its growth and tendencie to scandalize many , it is not small . 2. A private fault is not hence concluded to be small ; because a brother may pardon it , and conconceale it . For Christ saith to scandalize on of the least of these that beleeveth in him , is so great an offence , that it were good for the man so offending , to be cast in the Sea , having a milstone hanged Mat. 18. about his necke , ver. 6. And yet a brother is to forgive such an offence , Luke 17. 2 , 3 , 4. 3. In that a brother is obliged to gaine his brother , from this fault , it is cleare ; it is not so small a fault , and 2. Because it is a fault to be brought to the Church ; and 3. If the Offender remaine obstinate , he is therefore to be esteemed as an Heathen and a Publican , or as no brother , nor any member of the Church ; and 4. This sinne is bound in earth and heaven . 5. The text will not bear that all weigh y faults , such as Mu●ther , that defileth the Land , or solicitation to follow strange Gods may be transacted betweene brother and brother and concealed . Deut. 13. 8. Though Ioseph be in this called a just man , ( as Beza observeth ) in that he would not make Mary his wife a publike example , nor reveale her Adultery , which was by the Law to be punished by death , for so Ioseph conceived of her .

Tell the Church , that is , ( saith Erastus ) tell the civill Synedry Object . 4. of the Iewes , and therefore this place is nothing for excommunication , or any Spirituall Church Discipline , and if the Offendor refuse to heare the Orthodoxe Magistrate , then may the offended brother plead his right before the Heathen Magistrate , and deale with the Offendor , as with a Heathen , and a Publican .

Answ. In the Word of God , the word Ecclesia , Church , applyed to matters of Religion , ( as it is evidently here , where it is The church Mat. 18. is not the Civill Sanedrim . said that the offended brother , is to labour to gaine the soule of his offending brother ) doth never signifie a civill judicature and therefore the exposition is insolent , and the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 can never beare such a sense , we desire one paralell place in the old or new Testament for it .

2. The scope of the place is the removall of scandals in Christs meek , brotherly and Christian way , ver. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Who ever shall scandalize , &c. and ver. 7. Wo to the world because of offences — ver. 8. Wherefore if thy hand or foot 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cause thee to offend , cut them off , ver. 10. Take heed that ye despise not one of these little ones , &c. And then he cometh from active scandals , whereby we offend others , and the way of removall of them , to passive scandals , whereby others offendeth us , and the way of removall of them , ver. 15. Moreover if thy brother shall trespasse against thee , go tell him the fault between thee and him . Now these sins that are to be punished by the sword of the Civill Magistrate , or not such sins as may be transacted between brother and brother , for homicide , blasphemy , sorcery , extortion are to be taken away by the publick sword , and this must have place , Thou shalt not conceal it , thy eye shall not spare him , and the Magistrate is the minister of God , a revenger , to execute wrath on him that doth evil , Rom. 13. 4.

3. Christ hinteth not , in any sort , at any word of blood , wrath , vengeance , the sword , evil doing , fear and terrour for the sword , such as are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the office of the civil magistrate is holden forth to us in other places , as Rom. 13. 1 Pet. 2. No man , except he intended violence to the text , can dream of such a latent , forrain and co-acted sense in the words , and if such a sense had been intended by our Saviour , he behoved in this place to erect a throne from a divine institution , for the Magistrate , which no impartiall interpreter , can with any half side of a shadow perceive in the words .

4. The end of this processe is spirituall : If he hear thee , thou hast gained thy brother to repentance , as is confirmed already from Scripture . But whether the offender be gained to repentance or not , the Magistrate is to use the sword , that others may fear ; as a Magistrate , he is to regard the peace of the Common-wealth , not the salvation of the offender directly .

5. Christs way of proceeding to take away scandals between brother and brother , is spirituall , Tell him , admonish the offender , tell the Church , that they may rebuke and admonish , and this is a Morall way all along : But the Magistrates proceeding is not Morall , by requests , orations , admonitions , but by the reall use of the sword to compell : for he beareth not the sword in vain , Rom. 13. 4.

6. The proceeding here is with much lenity , patience , and long suffering to gain an offender , but having recourse to the Magistrate to use his club and sword , is rather a way of irritation , to make the gap the wider , and therefore Paul , 1 Cor. 6. condemnes this as repugnant to love , that they should go to law one with another , before the heathen Magistrate .

7. Such an expression as this , ( Let him to thee as an heathen man and a Publican ) is never taken for the civill complaining of him before an Heathen judge , nor doth it expresse the use of the sword by the Magistrate ; it s so insolent a phrase , that all the Greek Authors that ever wrote , cannot parallel it ; for this is a Spirituall and Morall reproach put on the offender , the Magistrates way is a reall inflicting of punishment .

8. This remedy is contrary to Pauls , 1 Cor. 6. For there the offended brother , though the offending party be never so contumacious , hath not this remedy of Christs to implead his brother before an heathen Magistrate , that the Apostle taketh for a sinfull scandall , and sin cannot be Christs remedy : Pauls remedy is , Suffer rather wrong and defraudation ; Paul by this interpretation should have commanded them the contrary .

9. Where is ever the supreame Magistrate ( who cannot be excluded , if this exposition stand ) called by the name of the Church .

10. How incongruous is it , that Christ should direct the Jews , who were to be dispersed through all the earth ; to go up to Jerusalem for judgement , seeing Ierusalem was to be laid equall with the ground ; and the Iews , their state , Church ▪ policy , and the Scepter now removed from Iudah , let wise men judge .

11. The complaining to an Heathen Magistrate , or the punishing of an offender by the sword , by no Scripture , is such a binding on earth , by the power of the keys of the Kingdom of Heaven , as this is expounded , Matth. 16. 19. And such a binding as is ratified in Heaven , and that by the joynt Prayers of two or three on earth , as is here spoken , ver. 18 , 19 , 20. A Heathen Magistrates Sentence , though never so just , should not be valued , except it were confirmed by the Prayers of the Church , as the Sentence of Excommunication must be .

12. The Iewish Saenedrim was now to take an end , and expire with all the Iewish policy ; it is not to be imagined that Iesus Christ would appoint a perishing remedy for a per●etuall and ever-enduring disease ; now offences and scandals between brother and brother were to be in the world to the end , ver. 15. If thy brother offend , &c. And Christ saith , Offences must be , and the remedy here is morall and perpetuall : as 1. That Christ shall have a Church visible on earth , against which the gates of Hell shall not prevail : 2. That we first deal to gain our brother in private , ere to his greater shame , he be brought in publick , before the Church . 3. The Lords ratifying in Heaven , what his servants shall binde and loose on earth . 4. The agreeing of two to pray together , the conv●ening of two or three in the name of Christ , with a promise of the presence of Christ , all these are Morall and perpetuall : The Lord never did the like of this , before or after .

13. In all the New-Testament we do not read , that Christ , who was the end of the Law , and the body now come in the flesh to abolish all Ceremonials and temporary Laws of the Iewish Church and policy , as Iewish , did institute any old-Testament Law , such as the Sanedrim was for offending brethren : if it be said that this was but the right expounding of an old divine Law , now almost buried through the corruption of men ; then must Erastus shew that this was an old Law of divine institution ▪ that the Iews were to keep this threefold order in gaining an offending brother , and that this is now abolished , and that the power of the Magistrate in Church-businesse , by this place is not established to the end of the world ; both which are contrary to the Principles of Erastus , not to say that there is not in this whole Chapter , or Luk. 17. where the same purpose is handled , any shadow of reason to assert that Christ is restoring any Ceremoniall or Iudiciall Law to its genuine and sound meaning and sense , but by the contrary Christ speaketh of the Morall and perpetuall Doctrine of scandall , and how we are to deal with an offending brother to gain him to repentance , either by our selves or the Church , and to forgive private injuries , even to seventy seven times : Lastly , since Publicans and Romans converted to the Christian saith from Paganisme , even at this time were Brethren , who might both give and take scandals , it shall follow that Christ commandeth Gentiles to submit to the Jewish Magistrates , this was against Christian liberty , and to take from Cesar those things that are Cesars , which is unjust .

But , saith Erastus , Publicans were not in Iuda excluded from sacrifices , Lu● . 18. A Pharisee and a Publican went up to the Temple to How Publicans were excluded from the Temple . pray , Christ himself did eat with Publicans and sinners : therefore this phrase ( Let him be unto thee as an Heathen and a Publican ) cannot expresse this ( Let him be excommunicated ) except you say , that all heathen and Publicans were so served by Christ , and the Iews , as if they had been excommunicated .

Ans. 1. Publicans , that were by Nation Heathens , were excluded from sacrifices and the Temple , jure , by a a D●u● . 23. 1 , 2 , 3 , 4 , 5. I'sa . 79. 1. Lam. 1. 10. Gods Law ; but not de facto , because the Iews being under bondage to the Romane Emperour , and spoiled of their Liberties and Laws , might not put their Laws in execution against Heathen and Publicans ; it is sufficient to us , saith Beza , that Publicans were execrable and hatefull to the Iews , and ( say I ) that Heathen and Publicans remaining such , are without the Church , b b Lev. 25 44. Lev. 26. 45 2 Kin. 16. 3. 2 Kin. 17. 8. 11. ● Chro. 16. 35. 2 Chro. 33. 2 , 9. Neh. 5. 8 , 9 Psa. 9. 19. Psal. 10. 16. Psal. 33. 10. Psal. 44. 2. Psa. 80. 9. Ier. 10. 2. Ezech. 23. 30. Eze. 25. 7. Ioel 2. 7. Obad. v. 15 Mi● . 5. 15. Hag. 2. 22. Zach. 1. 15. and not to be reputed as brethren , but enemies to the true Church of God , and this is that which to us is Excommunication .

I do not doubt but Publicans went to the Temple to pray , but that is but to Argue , A facto ad jus , not the right way , A jure ad factum : Publicans ought not to have done so . 2. Christ the Supream Lawgiver , who is above the Law , did often dispense with sacrifice and positive Laws , for a work of mercy , and if he touched the dead , and touched the skin of the Leaper , and suffered his disciples to pluck the ears of Corne on the Sabbath day , what marvell then he did eat with Publicans and sinners , contrary to the Letter of a positive Law , Knowing his own , whom the Father had given to him from eternity were to be brought in to himself , by his familiar conversing with them ; why should not the Physitian converse with the sick ; the shepheard with the lost sheep ; the Redeemer with his ransomed ones ? But this is no warrant , that therefore the cleansed Leaper should not shew himself to the Priest , or that an obstinate offender should not be reputed as a Heathen , and not admitted into the Sanctuary . 3. That simple Publicans , or Heathen remaining such , should sacrifice . I never read , sacrifices were offered for Iobs friends , who were not within the visible Church : But 1. by Gods own speciall and immediate command : as we read , Iob 42. 7 , 8. A positive Law for it ( which yet was requisite for ordinary worship of that kinde ) we read not . 2. I think Iobs friends cannot in knowledge , Religion , Profession , be esteemed meer Heathens , and therefore as God tied not himself to a positive and standing Law here , so neither was Christ , being the same God equall with the Father , so restrained from not familiar conversing with Heathen , and Publicans , but he might leap over a Ceremony to save a lost soul .

Object . 6. But ( the adversaries say ) Christ here useth words proper to the Iewish Synedry and the Old-Testament , as witnesses , Ecclesia , or congregation , Heathen , Publican , and these are not New Testament words , nor was there such a thing as a New Testament Church on earth at this time , and Christ having not yet ascended to Heaven , nor sent down the holy spirit , cannot be thought to hold forth the power and jurisdiction of a thing yet destitute of all being , such as was the Christian Church , nor can he here speak of Christs spirituall Kingdom .

Ans. 1. Christ did well to use these words , Witnesses , Church , Congregation , Heathen , Publican , as well known to his hearers , and these same words in use amongst the Iews are used in the New Testament , as 1 Cor. 16. 22. 1 Tim. 5. 19. Act. 15. 7 , 17. Revel. 11. 2 , 8. 1 Pet. 4. 3. 2 Pet. 1 19. 20 , 21. Anathema Maeranatha , Witnesses , Gentiles , sinners of the Gentiles , imposition of hands , &c. Indeed in ordinary , the Pastor under the New Testament is not called Priest , nor high Priest , nor the Communion Table an Altar : But the words here used are obvious and very significant ; and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Church is a most obvious word in both the Old and New Testament , and doth signifie any Assembly , Religious , civill or prophane , according as the nature , person and use or end of the meeting or Assembly was Religious and Prophane , as is evident by many places of the Old and New Testament ; where the seventy Interpreters use the word for a Church-Assembly ; for which see the due right of Presbyters , page 349 , 350. and page 473 , 474. And since the word Church here is cleerely , a company convened to gaine an offending brothers soule , by rebukes and censures , and which hath power to binde and loose on earth , so as their fact is ratified in heaven , it cannot be any other , then a New Testament Church-meeting , seeing we find the Church of Corinth commanded to conveene and exercise such a power , 1 Cor. 5. 1 , 2 , 3 , 4. And therfore it cannot be expounded of the ●ivill judge ; not to adde , that Erastus , who objecteth this , saith the Syn●dre had both civill and spirituall or Eccl●siasticall power , and therefore he hath no ground to expound the place of the Civill Magistrate . 2. Because he was not yet ascended to heaven , and had not sent downe the Holy Spirit , it is no consequence to say he speaketh nothing of the Christian Church of the New Testament , for before his Ascension he appointed the Ministery , the Sacraments , the power of Censures , and the keyes given to the Church of the New Testament , Math. 28. 19 , 20. Joh. 20. v. 2● , 22. Math. 26. 20 , 21 , 22 , 23 , &c. Now it is as inconvenient , that precepts , such as ( Do this in remembrance of me , ) ( take yee , eate yee , ) and ( he that heareth you , heareth me , ) should be given to the christian Church , which yet had no being , as for Christ to hold forth the power of jurisdiction of a Christian church destitute of all being . Yea , this recurreth upon Erastus , who will have Christ here to hold forth the power of the Christian Magistrate , as yet remoter from being , all Magistrates being professed Enemies to Iesus Christ , whereas there was at this time a seed , a bottome of a christian visible Church : There being eleven Apostles , seventy Disciples , and many others who professed faith in Christ already come . Yea though there be no formed instituted visible Church of the New Testament , yet it became our great Prophet , who taught that Gospell , yea , all that he heard of the Father , Ioh. 15. 15. to his Disciples , which was to be a rule of the Faith of the Christian visible Church not yet instituted , and who erected a Ministery to teach them before his ascension , also to furnish that Ministery with the powerof the keyes & censures , as he expresly doth before his death , Mat. 16. 17 , 18 , 19. Not to adde what Camero saith , that he spake these words when he was now to offer himselfe on the Crosse , and Math. 2. 16. He mentioneth the edifying of the Church of the New Testament , and the Disciples aske who is to be greatest in the Kingdome of God , ver. 1.

Object . 7. Let him be unto thee as an Heathen and Publican , can not meane as much as , Let him bee excommunicated , but onely , let him plead with his obstinate brother who contemneth the Christian Magistrate , before the heathen Magistrate , and in preserving the offendor , who is now obstinate , let him deale with him as with a Heathen and a Publican , onely in this matter of pursuit , but otherwise the Publican was not excommunicate . 1. Because the Publicans place and office was good and lawfull and from God , then to repute him as a Publican is not to repute him as a prophane man . 2. When Iohn Baptist is demanded by the Publicans what they shall doe , he doth not bid them lay downe the office of a Publican , but onely not abuse it to rapine and extortion , nor is Zacheus compelled by Christ to lay downe his office , but onely to make restitution .

Answ. 1. There is no necessity to condemne the office of the Publican , or the birth and condition of the Heathen as unlawfull . But a Publican went for a prophane man , and for a man who is a stranger to the true church of God , as Mat. 5. 46. If you love them that love you , what reward have you ? Doe not even the Publicans the same ? Ergo , It is Christs mind to exclude the Publicans from any spirituall or eternall reward , promised to these within the visible Church ; and when Christ was slandered by the Jewes , because he went in to be a Guest with a Publican , Luke 19. 7. And because hee did eate with Publicans , Mat. 9. 12 , 13. Christ taketh it as granted that Publicans were prophane men and sinners . But he saith they were sicke sinners and lost , that is , such as were sensible of their by-past prophanity , and desired the Physitian Christ to cure them ; and Gentiles or Heathen is taken for these who are without the Church , and are void of Religion , 1 Cor. 5. 1. Such fornication as is not so much as named amongst the Gentiles , 1 Pet. 4. 3. Let it suffice you , that ye have wrought the will of the Gentiles , Eph. 2. 11. Ye were in times past Gentiles , what is that , but Ver. 2. Ye walked according to the course of the World ; according to the Prince of the power of the aire ? So a Samaritan , is taken for one that hath a Devill , yet to be a Samaritan Theophylact in Math. 18 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by birth and nation is not unlawfull , it is then a distinctive terme spoken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be an Heathen , or counted an Heathen and a Publican , that is , counted a prophane wicked person , not a brother , not a member of the church . Theophylact expoundeth this with us , If he heare not the Church , let him be an out-cast , least he rub any of his wickednes upon others within the Church .

And these words Let him be to thee , is a word of command , as Mat. 5. 37. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Let your speech be yea , yea , Mat. 20. he that would be greatest , let him be your servant ; and , let him be to thee , is not to exclude the Church , but it is set downe in a Law-manner in the second person , for farre more must the obstinate offender be as an Heathen and a Publican to the Church .

Ver. 18. Verily I say unto you , What yee bind on earth , shall be bound in heaven , and what yee loose on earth , shall be loosed in heaven . These words contain a reason why he who contemneth the Church , is to be holden as a Heathen and a Publican . Why ? is it such an offence before God to despise the church ? Yea , saith our Saviour , with a grave asseveration , Verily I say unto you , they that despise the sentence of you the Ministers of the Gospel , being according to truth given out , they and their sinnes shall be bound in Heaven .

Erastus saith , he is said to bind , who doth retaine the sinne , when Object . 8. he maketh the obstinate brother unexcusable ; and he looseth , who remitteth or pardoneth the injury , and gaineth to repentance his brother by a brotherly admonition , for except he speake of a brotherly composing of private injuries , to what end should Christ subjoyne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Again I say to you if two agree , &c.

Answ. 1. Christ doth argue from the lesse to the more , he proveth what the Church bindeth on earth , shall be bound in Heaven , because if the prayers of two or three gathered together in the name of God , and agreeing together on earth , are not rejected in Heaven , farre more shall that be ratified in heaven , which the whole church of Christ decreeth on earth in the name of the head of the Church , Iesus Christ . 2. When in the chapter going before , Christ had ascribed to the Apostles and Pastors , which are the eyes of the Church , a power of the keyes , and here he ascribeth to them the power of binding and loosing , there was no cause to dreame that he speaketh here of a private forgiving of private finnes betweene Brother and brother , for then he might have said at the first step , Thou hast gained thy brother , that gaining or convincing of thy brother shall be bound or loosed in heaven , no lesse then the Churches judiciall binding and loosing in heaven , which yet is set downe as an higher degree of power . But I may here say with Beza in the whole Scripture , the word of binding and Beza de de Presbyterio & excom. p. 60. loosing is never spoken of any other but of these who are in publike places , and by a borrowed speech , here it is spoken in regard of Spirituall power . To bind and to loose , is by a judiciall power in subordination to Christ the King , to remit and retaine sinnes . So Joseph de bello Iudai● l. 1. c. 4. Pharisaei omnia pro arbitrio administrabant , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lucian . dialo . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iosephus saith , the Pharisees ruled all , so that they would banish or recall from banishment , loose and binde whom they pleased , and upon the Authority according to the which Christ sent his Disciples as the Father sent him , so he instructed his Ministers with power to remit and retaine sinnes , Ioh. 20. 23. and Mat. 16. 19. What thou bindest 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on earth , shall be bound in heaven , what thou loosest on earth , shall be loosed in heaven , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So doth Lucian bring in that prisoner speaking to Iupiter , Loose me , O Iupiter , for I have suffered grievous things , Mat. 22. 13. Then the King said to his servants , take him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , binde him hand and foot ; binding here ( you see ) is done by the command of the great King , Acts 21. 11. So shall the Iewes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 binde Paul , they bound Paul with Law and authority , such as it was , Iohn 18. 12. The Captaine and Officers tooke Iesus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and bound him , they bound him not by private authority , Mat. 27. 2. and Act. 24. 27. Felix left Paul 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bound ; if Lictors binde any Malefactors , they doe it by authoritie and Law . So do the Hebrews speake , Psal. 105. 20. The Ruler of the people loosed So doth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num. 11. 28. signifie . him , Psal. 102. 20. The Lord looketh downe from heaven , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to open or loose the children of death . Psal , 146. 7. The Lord looseth the Prisoners , Iob 12. 18.

3. It cannot be denyed , but when one private brother pardons another repenting Brother , God ratifieth that in heaven . But it is cleare the pardon here holden forth by our Saviour , is such a loosing , as hath witnesses going before . 2. Such an one as cometh higher to the knowledge of the Chuuch . Nor doth the particle Binding and loosing acts judiciall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 again , signifie any thing but pretereà , moreover .

4. And who can say that binding and loosing here , is some other thing then binding and loosing in the Chap. 16. ver. 9. Where the same very phrase in the Greeke is one and the same , except that the Lord speaketh , Mat. 16. 19. in the singular number to Peter , as representing the teachers and Governours of the Church , and here Mat. 18. He speaketh in the Plurall number , relating to the Church . Now Mat. i6 . i8 , 19. binding on earth , and loosing , which is ratified in heaven , is evidently the exercise of the power of the keyes of the Kingdome of Heaven , I will give to thee the keyes of the Kingdom of Heaven . What be these keyes , he expoundeth in the same very verse , and whatsoever thou shalt binde on earth , shall be bound in heaven , whatsoever thou shalt loose on earth , shall be loosed in heaven ; then binding and loosing on earth , must be in these to whom Christ hath committed the power of the keyes : but 1. Christ hath not committed the keyes to all , but to Church-rulers , that are the Stewards of the House , and the dispensers of heavenly Mysteries . Hence the keyes in Scripture signifie authority and officiall dignity that is in Rulers , not in private men , as Esa. 22. 22. And the key of the house of David will I lay upon his shoulder . So Christ is said to have the key of David , to open and no man shutteth , to shut and no man openeth . By which out of doubt ( saith a a Camero prelect . in Mat. 16. Camero , ) is pointed forth the kingly authority and power of Christ , so saith b b Vatablus on Esay 22. Vatablus . And our owne c c Calvin prelect . in Esay 22 , Calvin , d d Muscu . com , ibid , Musculus , e e Gualther Homil. in loc. Gualther , f f Piscator shol . in Esa. Piscator , g g Beza on Mat. 16. Beza , h h Pareus comment . in Mat. 16. Pareus agree , that the keyes are insigne potestatis , an Ensigne of power given to the Steward or Master of a Noblemans house , who is a person in office ; The giving of the keyes ( sai●h worthy Mr. Cotton , ) is a giving power for the preaching of the word , the administring of the seales and censures , by which these invested with power doe open and shut the gates . Now we desire any Word of God , by which it can be made good , that the keyes and power to binde and loose is given to all that are in the house , even private Christians . But we can shew the Keyes , and binding and loosing , and opening and shutting to be given to the Officers and Rulers of the house . Hence I argue that interpretation that confoundeth the key-bearers , and the Children , with the Servants of the House ; and the Governours that are over the people in the Lord , with the governed , and putteth the Characters proper to the Officers and Stewards , con●usedly (i) Cotton Keyes of the Kingdome p. 2. upon all that are in the house , is not to be holden ; but this interpretation is such ; Ergo , &c. also to binde and to loose is expounded by Christ , Ioh. 20. 21. to be a power to retain and remit sins on earth , which are accordingly retained and remitted in Heaven , and that by vertue of a calling , and Ministeriall mission , according to which the Father sent Christ Jesus ; and Iesus Christ sendeth his Apostles and Pastors to the end of the world , as is clear , if we compare Matth. 18. 18. and Matth. 16. 19. with Ioh. 20. 20 , 21 , 22. 23. Mar. 16. ver. 15 , 20. Matth. 28. 18 , 19 , 20. Luk. 24. 45 , 46 , 47 , 48.

5. It is against the course of the Text , that we should restrain this to private pardoning of light injuries between brother and brother : 1. Becase Christ labours to decline this , that one shall be both his brothers judge to put him in the condition of an Heathen and Publican , and binde his brothers sins in Heaven and Earth , and also , that he should be his party and accuser : Now Christ will have the private brother do no more personally , but admonish his brother and gain him . 2. If that prevail not , then he is to admonish him before two or three witnesses : See here , the brother is not both party and judge ; but witnesses have place . 3. If that prevail not , the businesse is to ascend higher , even to the Church , which undoubtedly is an Organicall body , 1 Cor. 12. 28. Rom. 8. 6 , 7 , &c. Act. 20. 28 , 29 , 30. Whereas two or three private Christians are not a Church , but an homogeneal body : Now who would believe that Christ is to bring down the businesse which is so high , as before the Church , to the lowest step again , to a private binding and loosing to one brother , who both as judge and party judgeth his brother ; yea , and may do this , though there were no Chu●ch on earth ? What power hath the Church above the offended brother , or the offender , if the one may binde the other under guiltinesse in earth and heaven ? 2. Erastus will have light and private offences only spoken of here : Now Christ speaketh of offences that God taketh notice of in Heaven and earth . 3. Christs way is a wise and meek way , that that which one cannot do , and the offence that two , three , four cannot remove , the Church shall remove , but Erastus maketh one private man to remove it , and to Excommunicate and Beza de Pres byter , pag. 63 , 64. binde in heaven and earth . I might cite , Tertullian , Cyprian , Augustine , Chrysostom , The ophylact , Hyeronimus , and all modern interpreters both Popish and Orthodox for this interpretation , not any of them dreaming of the insolent opinion of Erastus , who misapplieth Augustine and Theophylact for his own way , as Beza cleareth .

CAP. IV.

Quest. 1.

That the place , 1 Corinthians 5. doth evince that Excommunication is an Ordinance of God .

THE Argument for Excommunication may be thus framed , from That Excommunication is a divine Ordinance is proved by 1 Cor. 5. 1 Cor. 5. If Paul command that the incestuous man should be delivered to Satan ver. 5. purged out of the Church , least as leaven he should corrupt the Church , ver. 6 , 7. That they should iudge him , ver. 12. And put him away from amongst them , ver. 13. So as they were not to eat with him , ver. 9. 10. Then is there a divine command for Excommunication ; for the Commandments of the Apostles are the Commandments of the Lord , 1 Cor. 14. 37. 2 Pet. 3. 2. But the former is true : Ergo , so is the latter .

There is no ground or shadow of reason to expound this expelling of the incestuous man by the preaching of the word without any Church-censures , for all that is required in Excommunication is here ; 1. This putting out was not done by one single Pastor , as putting out by the preaching of the word is done , but by a company and Church , ver. 4. In the name of the Lord Iesus , when ye are gathered together , and my spirit . 2. Paul should have written to any one Pastor to cast him out by preaching ; but here he writeth to a Church : 3. He forbiddeth company , or eating with such like men , v. 10. Now this is more then rebuking by preaching . 4. This is a judging of the incestuous man , and a casting of him out of their society , which is another thing then preaching the word .

Erastus and others expound the giving to Satan , of a delivering To deliver to Satan is not miraculous killing . of the man to Satan , to be miraculously killed , as were Ananias and Saphira , Act. 5. 5. And because at this time there was no Christian Magistrate to use the sword against the man , therefore he writeth to the Church , that they by their prayers would obtain of God , that Satan might take him out of the midst of them .

Ans. This insolent interpretation wanteth all warrant of the word : For 1. To deliver to Satan , hath no Scripture to make this sense of it , to pray that Satan would destroy the man . 2. It wanteth an example in the old or new Testament , that the whole Church are fellow-Agents and joynt causes in the bodily destruction of any , or in working of miracles , such as was the killing of Ananias and Saphira : The Apostles wrought miracles , and that by their Faith and Prayers , and Christ and the Prophets ; but that the Believers , who should have mourned for this scandall , 1. Who were puffed up : 2. Who were in danger to be leavened with the mans sin , and had their consent in Excommunication , should joyn in a miraculous delivering to Satan , is an unparalleld practise in the word . 3. To deliver to Satan , cannot be expounded here : but as 1 Tim. 1. 20. Where Paul saith he had delivered Hymenaeus and Alexander to Satan , now that was not to kill them , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that they might receive instruction and be disciplined , by this medicinall Church-revenge , not to blaspheme : I know of no instructing of these who are dead ; if there be two deliverings to Satan , let Erastus and his expound it to us . 4. The Apostle expresly saith , he wrote to them , not to keep company with such men , nor with Fornicators , covetous men , Drunkards , Extortioners , Idolators : Now Erastus his minde must be , that the Apostles and Churches of Corinth , Philippi , Thessalonica , grievou●ly sinned against God , in that they did not miraculously kill all the Drunkards , the covetous persons , the fornicators , whereas they are commauded to admonish them as brethren , 2 Thess. 3 14 , 15. and to pray for them , if they sin not against the holy Ghost , 1 Ioh. . 5. 16. 1 Tim. ▪ 2. 3. 5. Paul rebuketh this as a morall fault amongst the Corinthians , such as is not to mourn for this mans fault , and to keep him as leaven in the midst of them , and not to cast him out : Whereas in all the Scripture you finde none ever rebuked , because they put not forth in Acts an extraordinary and miraculous power to work miracles ; working of miracles came upon persons called thereunto , by extraordinary rapts , and were in men not as habits under the power of free-will , but as immediate Acts of God , even as fire-flaughts are in the Aire : So I conceive , while I be better informed . 6. And shall it not follow , that now when the Churches have Christian Magistrates , it is the will of our meek saviour , that they kill with the sword all the Drunkards , Fornicators , and all that walketh unorderly ; which should make the Church of Christ a Butcher-house , whereas we are to admonish all such as brethren , 2 Thess. 3. 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 , 1 Cor , 5. the essentials of excommunication , are , 1. Here is a member of the Church , one who 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 .

WE 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 Cutting off not alwaies killing . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ab interi●re popul●rum sacrum ▪ 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 things of God .

Leviticus 10. 10. The Priests were not to drink wine , when they Morall guiltinesse excluded men from holy things amongst the Iews . went into the Tabernacle : That ye may ( saith the Lord ) put difference between holy and unholy , and between unclean and clean : Now Haggai expresly saith , cap. 2. 11 , 12. That it was the Priests part to put this difference , and so to admit to , or exclude from the holy things of God .

Hence for this cause it is said , as 2 Chron. 23. 19. Iehoiada appointed the officers of the Lords house , so he set porters at the gates of the house of the Lord , that none which are unclean in any thing , might enter in ; so Ezra 9. 21 , 22. None did eat the Passeover , but such as were pure , and had separated themselves from the filthinesse of the Heathen of the land ; for this cause doth the Lord complain of the Priests , Ezech. 22. 26. Her Priests have violated my law , and have polluted my holy things , they have put no difference between the holy and the prophane ; neither have they shewed the difference between the unclean and the clean , Ezech. 44. 6. And thou shalt say to the Rebellious , even to the house of Israel , thus saith the Lord God ; O ye house of Israel , let it suffice you of all your abominations : 7. That ye have brought into my sanctuary , strangers uncircumcised in heart , and uncircumcised in flesh , to be in my sanctuary to pollute it , even my house , when ye offered my bread , the fat and the blood , and they have broken my Covenant , because of all your abominations : 8. And ye have not kept the charge of my holy things : But ye have set keepers of my Charge in my Sanctuary for your selves . 9. Thus saith the Lord God , no stranger uncircumcised in heart , nor uncircumcised in flesh shall enter into my sanctuary , of any stranger that is among the children of Israel : Here is a complaint , that those that have the charge of the holy things , should suffer the holy things to be polluted : I grant it cannot bear this sense , that none should be admitted to be Members of the Visible Church under the New Testament , but such as are conceived to be regenerate ; except it can be proved that the Sanctuary was a type of the visible Church : 2. That the Apostles constituted their Churches thus ; but we read not in all the New Testament of any admission of Church Members at all : but only of baptizing of those who were willing to be baptized , and from this resulted the capacity of a Church Relation in all Churches visible : Nor , 2. Do we finde any shadow in all the word of God , of tryall of Church Members , by way of electing and choosing of such and such , as qualified by reason of a conceived regeneration in the persons chosen , or of rejecting and refusing others as conceived to have no inward work of grace in them ; this I believe can never be made good out of the word of God . 3. They must prove the Apostles admitted into the Sanctuary of the Visible Church Ananias , Saphira , Simon Magus , and others uncircumcised in heart , to pollute the holy things of God , and that the Apostles erred , and were deceived in the moulding of the first Apostolick Church in the world , which was to be a rule and pattern to all Churches in the New Testament , to all Ages : I deny not , but they might have erred according to the grounds of these , who urge the comparison for a Church of visible Saints , but that the Apostles De facto did erre in their Election and judgement , in that wherein the holy Ghost holdeth them forth and their acts to be our rule and pattern , I utterly deny : I grant Act. 15. In that Synod they did Act as men and Elders , not as Apostles , but that it could fall out , that they should uctually erre , and obtrude false Doctrine instead of truth to the Churches in that Synod which is the first rule and pattern of Synods , I shall not believe .

But there is this Morall and perpetuall truth in these Scriptures ▪ 1. That there are under the New Testament , some over the people of God in the Lord , some that watch for their souls , and govern them ; as here there were Priests , Levites that taught and governed the people : 2. That the Rulers of the Churches , alwayes are to have the charge of the holy things ; and to see that these holy things , the Seals and Sacraments and word of promise be not polluted , and that therefore they have power given them to debar such and such profane from the Seals , and so are to discern between the clean and the unclean , and this which the Prophet speaketh , ver. 9. is a prophecie never fulfilled after this in the persons of the people of God ; therefore it must have its spirituall truth fulfilled under the New Testament , as is clear , ver. 11. Yet the Levites that are gone away The place Ezekiel 44. v. 11. 12. 13. 14. to be fulfilled under the New Testament . far from me , shall be Ministers in my Sanctuarie , having charge at the gates of the House , and Ministering to the House — 14. And I will make them keepers of the charge of the House , for all the service thereof , and for all that shall be done therein , Ver. 15. And the Priests and the Levites the sons of Zadok , that kept the charge of my Sanctuary , when the children of Israel went astray from me — they shall enter into my Sanctuary , and they shall come neer to my Table to minister unto me , and to keep my charge — 23. And they shall teach my people the difference betweene the holy and prophane , and cause men to discerne between the uncleane and the cleane . 24. And in controversie they shall stand in judgement , and they shall judge it according to my judgement , and they shall keepe my Lawes and my Statutes , in all mine assemblies , and they shall hallow my Sabbaths . Now this Temple was another house , then Solomons Temple , as is evident out of the Text , it having roomes , dimensions , structures , so different that none can imagine them one house , and these chapters containe the division of the Holy Land , which after the captivity was never done , for the ten Tribes never returned , and this Temple is clearely a type of the new Ierusalem , and agreeth to that City spoken of , Revelation , chapters 21. and 22. As may appeare especially by the foure last chapters of Ezekiel , and in the last words of the last chapter , And the name of the city from that day shall be , The Lord is there . And the Priests after the captivity as well as before brake the covenant of Levi , Mal. 2. And therefore I see it not fulfilled , except in the visible Church of the New Testament , and in the Assemblies of Christian Churches , Mat. 18. Act. 15. and the rest of the Church-assemblies under the New Testament : As for the Lords personall raigne on earth , it is acknowledged there shall be no Church policy in it , no Word , Sacraments , Ordinances , no Temple , as they say from Rev. 21. 22. And with correction and submission , the Priests and Levites , that Ezek. 44. 15. are said to keep the charge of the Lords House , when others went astray , I take to be a prophecie of these Pastors under the New Testament , to wit , the Apostles of Iesus Christ , and Pastors , and teachers that Christ left in his Church ; for the edifying of his body , Ephes. 4. 11. 12. When these Scribes and Pharises did sit in Moses his chaire for a while , Mat. 23. but onely as porters and inferiour Officers in Gods house , yet they were to be heard , while God should cut them off , as he prophecied , Zach. 11. 8.

We cannot say as some doe , that persons were deprived amongst Object . the Iewes , of Church communion in the holy things of God , because of Ceremoniall , not of Morall uncleannes , but now under the new Testament only Morall uncleannes can exclude persons from the holy things of God ; and therefore to argue from ceremoniall uncleannes in the old , to morall uncleannesse in the new , is no good consequence . I Ceremoniall exclusion from holy things under the old , did tipifie exclusion for morall uncleannesse under the New Testament . Levit. 5. 2● . answer , the Ceremoniall uncleannesse in the Old , which did exclude from the holy things of God , doth strongly conclude that morall uncleannesse under the New Testament doth exclude from the holy things of God , if that exclusion of the Leaper out of the campe seven dayes , and the touching of the dead , though imprudently , did typifie some other exclusion from the holy things of God , as no question it did , then the consequence must be strong . 2. It is also false that morall uncleannesse did not exclude from the holy things of God under the Old Testament , For 1. what was more ordinary , then that sacrifices should be offered for sins of ignorance , for trespas●es , and while this was done , the person was not admitted to partake of the holy things of God . 2. Whence was the Lords frequent complaints of wearying his soule with sacrifices , solemne assemblies , feast dayes , and new Moones , when they were morally uncleane , and their hands were full of blood , and they had not put away the evill of their doings , did not love judgement and justice , Isaiah 10. 11 , 12 , 13 , 16 , 17 , 18 , 19. And when God complaineth so of them , Ier. 7. 8. Will ye steale , murther and commit adultery , and sweare falsely , and burne incense unto Baal , and walke after other Gods whom ye know not ? 10. And come and stand before me in this house , which is called by my Name ? Ergo , Murtherers and adulterers were debarred from entring into the Congregation of the Lord , and partaking of the holy things of God , while they repented . Let none say by prophecying , or the keyes of knowledge in preaching the Word , they were declared unworthy to enter into the Temple ; but that will not conclude that it was the Priests office by power of discipline to exclude them from coming unto the Sanctuary of God . Ans. But if the Porters were set at doores of the Lords house , to hold out the uncleane , and if the Lord charge the Priests with this crime , that they Ezek. 44. 8. set keepers of the charge of the Lords house for themselves , that is , for their owne carnall ends , and not for the honour of the Lord : And that ver. 7. They brought into the Sanctuary of the Lords house uncircumcised in heart , that is , such as were morally uncleane , then had the Priests a power to debarre from the Sanctuary such as were morally uncleane , and if the Priests are said to beare rule by their meanes , Ier. 5. 31. Then the Priests did beare rule and governe , though they abused their Power , and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth to have dominion over any , Psal. 72. 8. Psal. 110. 2. 1 Kin. 4. 24. Levit. 26. 17. And the Scripture gives a power of judging and governing to the Priests . And 2 Chron. 30. 6 , 7. The Posts that Hezekiah and the Congregation of Israel sent through the Land , commandeth a morall preparation to those that were to keepe the Lords Passeover , to wit , that they should turne againe unto the Lord God of Abraham , and should not be like their Fathers , nor like their Brethren , that trespassed against the Lord God of their Fathers . And ver. 11. divers of Ashur , and Manasseh , and Zebulun humblid themselvs , and came to Ierusalem to keepe the feast of the Passeover . This proveth clearly that people under the Old Testament were no lesse to try and examine themselves , by the King and Priests commandment , carried to them by Postes before they should eate the Passeover ; then they are to try themselves before they eate and drinke at the Lords Supper : onely the adversaries say , the Priests by preaching were to debarre from the Passeover those who were morally unclean , but not to debarre those who were morally uncleane , so they were not typically and ceremonially unclean , by any power of Discipline , or by Porters set at the gates to keepe them out of the Sanctuary . But I answer , 1. How are the Priests Ezek. 22. 26. reproved for violating the Law of God , and prophaning his holy things , in that they put no difference between the holy and prophane , the clean and the unclean ? Surely the Priests prophaned in the highest way , the holy things of God , in admitting into the Sanctuary , those who were not onely ceremonially , but morally uncleane , as murtherers , adulterers , Who cryed the temple of the Lord , Ier. 7. And they put no difference betweene the Holy and Prophane , when they admitted to the holy things of God , and into the Sanctuary the uncircumcised in heart , for they doe more pollute the holy things of God , who partake of them being morally uncleane , and uncircumcised in heart , then those who are onely uncircumcised in flesh .

Object . But the Church under the New Testament can no other The Churches exclusion from the Seales declarative , not coactive by violence . way but morally , and by preaching ( as it would seeme ) onely debarre scandalous persons from the Seales and Prayers of the Church ; for should a scandalous person , or an excommunicate person obtrude himselfe on the Lords Supper , against the will and sentence of the Church , the Church cannot use any bodily violence to hinder such prophane intrusion upon the holy things of God , because the Churches weapons are not carnall but spirituall ; bodily violence can be no Remonstrant in Apollo . spirituall weapon , that the Church as the Church can use , so do the Remonstrant Arminians argue , and some other for the congregationall way .

Ans. This Argument is against all Church-censures , but though the Church as the Church cannot hinder scandalous intruders upon the holy things of God , by bodily violence , it doth not follow ; Ergo , The Church can keep the holy things pure no way , but morally , that is , by preaching only , for we can give a third way : The rebukes , admonitions and Excommunication , or delivering to Satan Censures applied to some by name . are all transacted without any bodily and externnll violence , Christs Kingdom resigneth all such carnall weapons to the Magistrate , who is the only Governour of the Church of Christ , as the Opponents say , All Church Censures are by way of Declaration , applied to such men by name ; and there co-action , though penall , is not by bodily violence , but by acting upon the conscience of men and putting them to shame .

Hence 2. We argue , if beside the preaching of the word , in Arg. 2. which Commandments , Promises and threatnings are proposed to all in generall ; there be rebukes of the Church , the sentencing of such and such persons by name , as Hymeneus and Philetus , and other Blasphemers ; the Authoritative Declaration , that such a brother is to be esteemed as a Heathen and a Publican , and brotherly fellowship of eating and drinking with such an one denied , that he may be ashamed , if these be , then are some debarred from the holy things of God , by Church-Censures , beside the preaching of the word of God .

But the former is true ; Ergo , so is the latter .

The Proposition is proved , because all wicked persons and heart-hypocrites are excluded from the holy things of God , by the Preaching of the Word : But only these that are notoriously , and by testimony of witnesses , convinced to be scandalous or contumacious in atrocious sins , after they are by name rebuked , and are declared to be esteemed as Heathen and Publicans ; and from whom we are to withdraw brotherly fellowship , are excluded from the holy things of God , by Discipline and Church Censures .

The Assumption I prove : Because the word is preached to all by one in office , and that a Steward and dispenser of the mysteries of God , and he excludeth all unworthy ones known to be such , or invisible only , from the kingdom of God . But the Censure , 1. Is inflicted by many , 2 Cor. 26. by the Church , Matth. 18. 17. conveened together , 1 Cor. 54. ( 2. ) It is applied to such persons by name , 1 Cor. 5. 5. He that hath done such a deed , ver. 2. Hymeneus , Alexander , 1 Tim. 1. 20. Jezabel , Rev. 2. 20. (3) The whole congregation is not to eat or Table with such an one , 1 Cor. 5. 11. We are to note and observe him , and to have no company with him , that he may b ashamed 2 Thes. 3. 14. to esteeme him as an Heathen and a Publican , and exclude him from the Seals of the Covenant , so long as he remaineth in that state .

3. Arg. If a person may for not hearing the Church , be judged as an Heathen and a Publican , and his sinnes bound in heaven by the Church ; then by discipline he is excluded from the holy things of God in a peculiar way , in the which contumacious persons , uncircumcised in heart are excluded , in foro interno Dei , in Gods secret Court ; But the former is true , Matt. 18. 15. 16 , 17 , 18. Ergo &c. Now if there be two Courts , one before God , Rom. 2. 16. Rom. 14. 4. 1 Cor. 14. 25. 1 Ioh. 3. 21. Another of the Church , Mat. 18. 15. 16 , &c. 1 Cor. 5. 4 , 5 , 6 , 11 , 12. and two sorts of bindings , two sorts of Witnesses , two sorts of Sentences , then can it not be dedenyed but the Church hath a spirituall Court for censures , as well as for preaching the Word .

4. Arg. Exclusion of an offender from the societie of the Saints , and not to eate or drinke with him , is some other reall visible censure accompanied with shame , then any censure by the preaching of the Word ; but there is such a censure inflicted by the Church , Ergo , The Proposition is cleare from Rom. 16. 17. Now I beseech you brethren , marke them that cause divisions and offences , contrary to the doctrine which yee learned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and avoid them . Here is a reall , visible , and personall note of shame put on Schismaticks , a bodily declining and avoiding of their company , which could not possibly be done by preaching of the Word . But ( some may say ) this was not done by the Church court , but every one as private christians were to eschew the society of Schismaticks , and by this you cannot conclude any Church censure .

Answ. Not to say that it were unjustice to decline any , and renounce Eschewing the society of scandalous church members must be a church censure . society with him , before he were convinced to be factious according to Christs order , Mat. 18. which to Erastus is a way of common and naturall equity . And so in order to some publique censure before the Church . Paul w●i●eth to a constitute Church at Rome , in which he prescribeth Rom. 12. the Officers duty , as what Pastor , Doctor , Elder , Deacon , ought to doe in a Church body ; We cannot imagine he could command every private Christian to inflict the censure and punishment , ( for a punishment it is in order to a publike sin ) of avoiding any in Church communion , professing they serve the Lord Iesus Christ , as these doe , verse 18. upon their owne private opinion : Iesus Christ and his Apostles must have left men loose in all order and discipline by this way , howbeit the adversary would deny a church punishment , here is a punishment inflicted by many , 2 Cor. 2. 6. And it is not inflicted by way of preaching , so 2 Thes. 3. 14. If any man obey not our word by this Epistle , note that man , have no company with him , that he may be ashamed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the learned is to put a publike church note on him that he may be confounded , make him a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a publike wonder , that he may be ashamed , as Piscator and P. Baynes observe on the place expounding it of excommunication , and the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is here , is used toward the incestuous man , who was to be excommunicated , 1 Cor. 5. 9. I wrote unto you in an Epistle , not to keepe company with fornicators , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ver. 1. is ascribed to the incestuous man , and here they are not to be mixed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with fornicators , vers. 11. But now I have written unto you not to keepe company , if any man that is called a brother , be a fornicator , or covetous , or an idolater , or a railer , or an extortioner , with such a one , no not to eate . And that we may know that this is a church censure , he addeth ver. 12. For what have I to doe to judge them also that are without ? Ergo , this no keeping company with such , is a Church judging .

5. Arg. The Church of Pergamus is rebuked for having amongst them , such as hold the doctrine of Balaam , and Revel. 2. 14. and Thyatira , that they suffered Iezabel to preach and seduce the servants of God , ver. 20. as the Church of Ephesus is praised v. 2. that they cannot beare with them that are evill , but had tryed such that said they were ▪ Apostles , and were not , and had found them liars , Rev. 2. 3. Here is it clearely supposed that these churches were to censure false teachers , if any shall say they were to censure them no other waies , but by preaching against their errors ; 1. This would establish a Prelate above the Church contrary to that of Mat. 18. Tell the Church , and 1 Cor. 5. Where the Church gathered together was to excommunicate . 2. The Angel of the Church is taken collectively , for all the Rulers and the whole Church to whom Christ writeth , as is cleare , in that he saith so often ; He that hath an eare let him heare what the Spirit saith to the Churches , not to the Pastors only . 2. The removing of the Candlestick , is not from the Angel but from the Church ; and repentance , and the fighting and overcomming , a reward of the crown of life , and many other things are evidently spoken to the Churches , not to the Angels of the Churches . And therefore the tryall of false Apostles must be by a Church , a Court , a colledge of church rulers , as Paul speaketh unto , Act. 20. 17. Where it is said , Paul called the Elders of the Church of Ephesus , and exhorted them to beware of false teachers , that should not spare the flocke , and should teach perverse things , v. 28. 29. 30. and of this sort were these lying and seducing Apostles , now how can one Angell or many Pastors by preaching onely try false Apostles , and finde them lyars ? This trying and sentencing of lying seducers , Rev. 2. 2. must be by a court , such as we find to be the practise of the Apostles and Elders at Ierusalem , who in a Synod Act. 15. did finde these who taught a necessitie of Circumcision , to be perverters of soules and liars , saying , They had the Apostles authority for what they taught , whereas they had no such thing , and Schismatick troublers of the people , Acts 15. See what further I have said for Excommunication before , cap. 2. and sect. 7. which proveth also the same thing . The Church of Thyatira would not be rebuked for suffering Jezabel to teach , if they had no power of Church censures to hinder her ; It is not enough to say that the Angel of that Church did sufficiently hinder Jezabell to teach , when in publike he declared and preached against her false doctrine , and by the same reason Pastors exoner their conscience , if they preach that such and such scandalous persons are not to eate and drinke their owne damnation , though they debarre them not in a visible court by name from the Lords table , and though they never excommunicate them , and therefore there is not any censure but Pastorall rebukes by way of preaching , not any other by way of discipline .

Ans. The Angel of Thyatira had not sufficiently hindered Jezabel The hindering of Jezabel by preaching onely not sufficient . to seduce the servants of God , by only preaching against her false doctrine , in regard that Paul and Barnabas not only hindred those that teached , that the Gentiles ought to be circumcised , Act. 14. cap. 16. by Preaching ; but also had recourse to the power and authority of a Synod , that in a Synod which is a Court essentially consisting of many Pastors and Elders , they might be declared to be perverters of souls , and liars , as indeed they were judicially declared to be such , Act. 15. 24. Hence I argue ; if the Apostles could not be said sufficiently to hinder Jezabels and Seducers , by only Preaching , and Disputing against their errors , except in case of their persisting in their errors , they should tell the Church convened in a Synod , as Christs order is , Mat. 18. Then the Angel of Thyatira , or any one Pastor do not sufficiently hinder scandals , but may be well said to suffer them by only private rebuking and publick Preaching , except they use all these means to hinder Iezabels , false Teachers , and all scandalous persons , that the Apostles used , and therefore the Angel of the Church of Thyatira must be rebuked for not using the Authority and power of the Church against Iezabel . And here by the way , when these false Teachers had sinned against their brethren in perverting their souls , they take not the course that Erastus dreameth to be taken according to Matth. 18. They complain not to the Synedrim , or Civill Magistrate , who should use the sword against them , but to the Church Synodically convened at Ierusalem , who used against them the Spirituall power that Christ the head of the Church had given them .

6. Arg. If there be an Ecclesiasticall debarring of scandalous Debarring of the scandalous from the seals pro●ed . persons from the holy things of God , especially from the Supper of the Lord by Censures , and not by the preaching of the word only , then there be Censures and power of jurisdiction in the word beside preaching of the word . But the former I make good by these following Arguments .

1. Arg. If the Stewards and dispensers of the mysteries of God , are to cut the word aright as approved workmen , 2 Tim. 2. 15. And are to give every one their portion of bread according to their need , and measure , Matth. 24. 45 , 46 , 47. 1 Cor. 4. 1. 2. 3. and must not s●ay the souls which should not die , by denouncing wrath against the righteous , nor save the souls alive that should not live , by lying words , Ezec. 13. 19. by offering mercy to the wicked and impenitent , then as they should not deny the seals of salvation to Believers , hungring and thirsting for Christ ; neither should they give the seals of life to those that are walking openly in the way of destruction .

But the former is true ; Ergo ; so is the latter . The Proposition is clear : As the word should not be divided aright , if wrath should be Preached to believing Saints , and life and salvation offered to the obdurate and wicked , so neither should the Stewards cut the seals of the word aright , if the Supper were given to wicked men : If they should say , This is the blood of the Covenant , shed for the Remission of your sins , Drink ye all of it : They should save alive those that should die , with lying words ; for the seals speak to the Communicant , and apply to him in particular , the very promise that in generall is made to him ; and this will prove as the Magistrate being no Steward of the word , and not called of God thereunto , as Aaron was Heb. 5. 4. can no more distribute the word and seals It belongeth not to the Magistrate to ● debar from the seals . to whom he pleaseth , Ex officio , then he can Preach and Administer the Sacraments , nor should another man , who is no Steward , but a Porter or Cook , Teach , and that by his office how , and to whom the Steward should distribute Bread : nor is it sufficient , to say , by this one man , not the Church , is to debar from the Sacraments , for the seals being proper to the Church , as the Church , he must act here , in , and with the power of the Church . 2. It is another question , whether by the Minister , or by the Church any ought to be debarred , and whether there be any such Censure as debarring from the Seals ; and it s another question , by what power , whether by the power of order , or by the power of jurisdiction , Ministers may debar the scandalous from the seals ; I conceive by both powers , they may keep the Ordinances pure ; and if it belong to the Magistrate to debar any more then to preach the word , and by the way of Erastus : The Magistrate by his office , as he is a Magistrate only is deputed of Iesus Christ to Steward the seals to whom he pleaseth : Ergo , ( say I ) to cut the word aright to whom he pleaseth , must be his due .

2. Arg. As the dispensers of the word must not partake of other mens sins , 1 Tim. 5. 22. so neither should they distribute to wicked and scandalous men , such Ordinances , as they see shall certainly be judgement and damnation to them , and as maketh the Communicants guilty of the body and blood of our Lord : Now that the Stewards Communicate with the sins of these manifestly scandalous , to whom they administrate the Supper : I prove : 1. Because they that sow pillows under the head of the openly wicked , preaching peace to these who should die , do hunt souls , Ezech. 13. 20. and partake of their presumption , and they that heal the wound of the people with smooth words , are false dealers , and concurreth to the wound of the people , Ier. 8. 10 , 11. As the Prophet that preacheth lies partaketh of the peoples presumption ; which believe those lies , Ier. 14. 14 , 15 , 16. 2. If Eve should but reach the fruit of the forbidden Tree to Adam , and say take and eat , she partakes of Adams sin , if the mother give poyson willingly and wittingly to a childe , she killeth her childe , though it be told the childe that it is poyson : The Supper to those who knowingly to us , eat unworthily , is forbidden meat , and poyson .

3. A third Argument is , from the nature of holy things . It is not lawfull to give that which is holy to dogs , nor to cast pearles before swine , least they trample them under their feet , Matth. 7. 6. But the Sacraments are holy things , saith Erastus , and no man can Thomas Erastus lib. 3. confirmat . Thesium lib. 3. ● . 3. pag. 207. Nam et sacramenta sub sub 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nomine comprehendi concedo . deny it ; Ergo , we are not to give the Sacraments to the scandalous and openly prophane .

But Erastus answereth , That the Lord preached the word to Pharisees , and the word is a holy thing , and a pearl , and by Dogs , and swine , he meaneth open persecutors . They that will seem members of the Church , and confesse their fault , and promise amendment , are not such as will trample on the Sacraments , and will turn again to tear you : Et si quis talis reperiatur hunc ego admittendum minime censeo , for such ( saith he ) Are not to be admitted to the Sacrament .

Ans. These holy things , which prophane men and openly scandalous can make no use of , but pollute them to their own destruction , and the abusing of the Ordinances , no more then Dogs and Swine can make use of Pearls to feed them , but onely trample on them , are not to be given to the prophane and openly scandalous : But the Lords Supper is such a thing , being Ordained only for those that have saving Grace , not for Dogs . Now the Assumption applied to the word , is most false , ( as it is applied to the Lords Supper , it is most true ) for the Word is Ordained by speciall Command to be Preached to Dogs and Lions , that thereby they may be made Isa. 11. 4 , 5 , 6 , 7. Isa. 2. 3. 4. Lambs and Converts ; the Supper is not a mean of Conversion ; and since Dogs can make no use of it , but trample it under foot , we are forbidden to give such holy things to them . It is true , They 'll trample the Pearl of the word ; but we are Commanded to offer the word to all , even while they turn Apostates . 2. If Christ Commanded the word to be Preached to Pharisees and Saduces ; these were such persecuters as sinned against the Holy Ghost , Dogs in the Superlative degree , Matth. 12. 31 , 32. Joh. 9. 39 , 40 , 41. Joh. 7. 28. Joh. 8. 21. Ergo , Christ Commanded some holy things , the word to be given to Dogs ; and yet his precept cannot be obeyed , if we give them the Sacrament . 3. By what Doctrine of Scripture will Erastus have these that trampleth on Ordinances , and turn again to tear us , debarred from the Supper ? For in his Thes. 26. 27 , 28 , 29. he holdeth it unlawfull to debar any Judas from the Supper ; doth he think there be no Dogs in the Visible Church ? Peter saith , There be such Dogs as have known the way of truth , and turn to their vomit ; and such may promise amendment , confesse their sin , and desire the Sacrament .

4. Arg. Those who will not hear the Church , but doth scandalize , not only their Brethren , but also a whole Church , and are to be esteemed as Heathen and Publicans , are not to be admitted to the highest priviledge , and to feast with Christ , when the Church knoweth they want their wedding garment : But there may be , and are many in the Church of this sort ; Ergo , such should not be admitted : For the Major , I set down the words of Erastus granting Erastus , Confi . thes. l. 3. c. 3. pag. 207. Qui membra externae volunt ecclesiae videri , illi non calcabunt Sacramenta nec offere●tem laniare tentabunt , & fiquis talis reperiatur hune ego minime admittendum cense● . it . The Assumption , both Scripture and experience proveth ; for there be in the Visible Church , Dogs , Persecuters , Jezabels , as there be many called , and few chosen .

5. Arg. If the incestuous man must be cast out , lest he leaven the Church , then can he not be admitted to Communicate with the Church , in that which is the highest seal of Christs love ; but the incestuous man must be cast out , lest he leaven the whole Church , 1 Cor. 5. 4 , 5 , &c. Ergo , The Proposition is clear , because none can be put out of the Church , but they must be separated from the Table of the Children of the Church ; the Assumption is 1 Cor. 5 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Put him out , ver. 7. Purge him out . Now the Church hath no power by bodily violence to attempt a locall separating of him in person from them , as they are men , though they may separate themselves from him ; then it must be a declarative casting of him out , as unworthy to Communicate with the Church in such holy Ordinances , as distinguisheth the Church from other Societies , and these be the Seals of the Covenant .

6. We are not to suffer sin in any , Levit. 18. 17. Rev. 2. 20. but to hinder it so far as we can according to our vocation , 1 Sam. 3. 13. As the Priests hindred Vzziah to Sacrafice , 2 Chron. 26. 18 , 19 , 20. And must pull them out of the fire , Jude ver. 23. As the Law of nature would teach the Mother , not only , not to co-operate with her sonne attempting to kill himself ; but to hinder and stop him by pulling a knife or sword out of his hand , when he is about to destroy himself ; if so , then ought not the Church and her Officers to co-operate so far with those who do Eat and drink their own Damnation , as to exhibite and give to such the seals of the Covenant , to pray that these seals may be blessed to scandalons ones , which is to pray directly contrary to the revealed will of God in his word , and against that which the faithfull Pastors and Paul Preacheth , That every one should try and examine themselves , and so eat and drink : Now a reall and physicall co-operating of the Church , with such manifest impiety , must then be the Churches suffering of sin in a brother , or not hindring him ●o eat his own Damnation ; if the Lord have committed a power of dispensing the seals to Christians , not to Pagans and Turks : Let Erastus show any precept or practise , why we might not admit Jews , Turks , Indians , though never Baptized , to eat and drink the Lords body and blood , ( we are to Preach the Gospel to them , if they were amongst us ) except that such as are to communicate according to the will of Christ , are Christians , members of the Church , who doth try and examine themselves ; and Jews and Turks though dwelling and born amongst us are not such , yet Erastus would that such should never be admitted to the Lords Supper , though they should desire it : Officers also have a command not to dispense some parts of the word to all , as we are not to rebuke open Scorners : Should any of our Church turn Iew and blaspheme Christ , and pertinaciously after conviction persist in his Apostacy ; might not Erastus aske by what command of Christ will ye not Preach the Gospel to such an one ? Christ made no exception , but said , Preach to all Nations , why do you make Exceptions ? might we not answer , Christ hath given a power of dispensing the Gospel to all ; yet hath he excepted some , because it s against the will of Christ that such can obey the Gospel : We are bidden pray for all , yet are there some that we are not to pray for , because they sin unto death : so is the case here in some kinde .

7. It is for our instruction that the Priests were rebuked , for that they admitted into the Sanctuary the uncircumcised in flesh and heart , that they put no difference betweene the cleane and the uncleane , and prophaned the holy things of God , Ezek. 44. 9. Ezek. 22. 26. Hag. 2. 11 , 12 , 13. And this was a shadow of things to come , as was observed before , teaching us , that farre lesse should the Pastors of the New Testament suffer the holy things of God to be prophaned .

8. We read that Iohn Baptist and the Apostles baptized none but such as confessed their sinnes , and professed ●aith in Iesus Christ , it would then appeare to be the will of Christ , that every one should not be admitted to the Lords Supper , though some say , the Apostles baptized single persons not in Church communion , so that Pastors administer the Sacraments by reason of the power of order , as they are Pastors , not by power of jurisdiction , as having warrant from any Church , in regard Churches at the beginning had the Word and Sacraments before they had any Church Government , yet I conceive the Lords Supper is a Seale of a Church-communion , 1 Cor. 10. 16. 17. and the like I say of Baptisme typed by Noahs Arke , 1 Pet. 3. 19 , 20 , &c. and though the Apostles , partly by priviledge , partly through necessitie , the parts existing before the whole , were necessitated first to baptize , and then to plant Churches , yet the Churches being once constitute , these are ▪ Church priviledges to be dispensed both by the power of order , and the power of jurisdiction .

CHAP. VI.

Quest. 2.

Some speciall Reasons of Thomas Erastus against Excommunication , examined .

THomas Erastus a Physitian , who medled not much with Divinity , save in this , in which he was unsound , in his reply to Beza laboureth to make Excommunication a dreame , and nothing but a device of Pastors affecting domination . Confirmati● Thosium Erast . Cons●● . thes. l. 1. c. 1. p. 72.

1. Object . Onely Pet●r killed Ananias ; onely Paul excommunicated Alexander and Hymeneus , onely Paul said he would come to the Corinthians with the rod , and for a long time onely Bishops excommunicated , Presbyters gave advise onely . Ergo ▪ This power is not in the Church .

Ans. ▪ The consequence is naught , Christ said only to his Disciples in person , Go teach and Baptize , Is it a good consequence therefore , that none hath power to teach and Baptize , but only the Apostles ? Only Paul exhorted the Corinthians , to mourn for the incestuou● mans fall , therefore no Pastors have power to exhort in the like kinde . 2. We grant the Apostles did many things out of their Apostolick power , which in a constitute Church , the Church onely may doe , as Paul his alone disputed against Circumcision of the Gentiles , Act. 15. 2. What ? Ergo , Paul in a Synod , and a Synod hath not power to dispute and determine the same , the contrary is evident , Act. 15. 12 , 22 , 23. 3. It is false that the Authority and rod , with which Paul said he would come to the Coriuthians , 2 Cor. 10. 8. was proper only to Paul an Apostle , the same he giveth to Timothy , and to all the Elders . 3. If Bishops exercised the same power for many ages , Erastus must shew us Bishops who could kill miraculously , such as Ananias and Elimas , and work miracles ; now beside that , Erastus must with his new opinion , hold up a new creature called a Prelate , unknown to the Apostles or Ierome and the Fathers , he must parallel Bishops for working of miracles to Paul and the Apostles . Erast . will have no man excluded from the Sacraments pag. 86. Si per subductionem pabuli intelligis verbi aut sacramentorum negationem , de tu● hoc dicis , non l●queris cum scripturis , quae nusquam jubent pabula haec subducere .

Obj. 2. The Apostles declared many to be excluded out of the kingdom of heaven , and so bound in heaven whom they did not excommunicate from the Sacraments , so also do the Ministers daily , and yet Christ in his word commanded not those to be debarred from the Lords Supper .

Ans. It is very true , the Apostles and Pastors of Christ that now are , denounce eternall wrath , and that authoritatively against those that are invisibly to men heart-hypocrites , who yet before the Church ( who know not the heart ) go for Saints , and are neither excluded from Sacraments , nor so much as rebuked . But it is a vain collection , that therefore externally scandalous are not to be debarred from the Supper , and Excommunicated : The Prophets , 1 Cor. 14. did preach that Heathens remaining Heathens were excluded out of the Kingdom of God ; yet Heathens cannot be Excommunicated ; and yet ( I hope ) Erastus dare not deny , but Christ hath forbidden , that Heathen remaining Heathen be admitted to the Sacraments : Though I dare provoke any Erastian , and attest them by their new Doctrine , to shew me a warrant from Christs Testament , why the Church should refuse the Seals to a Turke ; they will say , A Turk is not willing to receive , and therefore the Seals According to Erastus his way we cannot deny the seals to a Turk . may be denied to him , and yet cannot be denied to a member of the Church though scandalous , if he desire it , and professe repentance .

But I answer , Though a Turk be unwilling to receive the Seals ; What if he should be willing , and require to be Baptized , yet remaining ignorant of Christ and the Gospel we should not Baptize him : Now by the Doctrine of Erastus , we have no more re warrant to deny the seals to him , then to deny them to Judas ; we desire a Scripture from the adversary , which will not conclude with equall strength of reason against the giving of the seals to any scandalous member of the Church ; it is true , a Turk ignorant of Christ , though he should desire the seals is uncapable , and he is unwilling vertually , in regard he as yet refuseth the knowledge of the Gospel , and so is the scandalous professor no lesse uncapable ( though we may grant degrees of incapacity ) for he is vertually unwilling to receive Christ in regard he is unwilling to part with his idol-sins : 2. Though a Turk should be unwilling ( as its like enough he will be ) yet we desire a Scripture , why we cannot make offer of the Sacraments to a Turk , and yet we may Preach the Gospel and make offer of Christ in the word to him , 1 Cor. 14. 23. And this Scripture shall also conclude , we are not to admit scandalous persons to the Sacraments , being both uncapable of them , as also because they can but trample on these pearls , , no lesse then the Turk should do ; the Argument then is just nothing : We exclude many from the Kingdom of Heaven , whom we do not excommunicate on earth ; But he should say , we Excommunicate many , whom we do not exclude out of Heaven .

Erastus . These two are not one , to declare a person hatefull in P. 75 , 76. Heaven to God , and to be cast out of the visible Church ; for if they be both one , then one private Pastor may Excommunicate , for he may declare from Gods word , that an offender is excluded out of Heaven : hath not the word of God in the mouth of one as much authority and power as out of the mouth of many ? the authority of the word dependeth not on a multitude , also why should this be as good a consequence ( God judgeth not this man worthy of the Kingdom of God ; Ergo , he is to be cast out of the visible Church ) as this ( God judgeth not this man worthy of life eternall : Ergo , God will not have him to live in this temporall life ) Are we ignorant that God esteemeth many not worthy of life eternall , to whom he hath given power to cast out devils Toexclude men from the Kingdom of Heaven not one with Excommunication in his name ? Matth. 7.

Ans. All this is but with carnall reason to speak against the wayes of God ; for 1. Not every denouncing of a sinner unworthy of Heaven is Excommunication : So Iudas might have Excommunicated himself , and when one Pastor declareth an offender unworthy of Heaven ; he is not formally excommunicated out of the visible Church ; he is cast out of the invisible Church : But that is not Excommunication , except it be done for a publick scandall that offendeth the Church : 2. Except it be done by the visible Church . 3. According to the rule of Christ , Matth. 18. 4. That he may be ashamed , and repent and be saved : Gods binding of the offender in Heaven , is a part of Excommunication , but not all , nor the very same with Excommunication . 2. The Churches casting out for Christs institutions cause , is of more Authority then the Conscionall casting out performed by one Pastor , and yet the Conscional casting out by one , insuo genere is as valid as the other , subordinata non pugnant . 3. We are not to take our compasse and rule of Gods waies by his outward dispensation , but the revealed will of Christ is our Rule , God thinketh those who walketh inordinately , and causeth divisions , not worthie of the Christian society of the Saints ; and must binde them in heaven to that censure , in regard he expresly so commandeth in his Word , Rom. 16 , 17. 18. 2 Thes. 3. 14 , 15. 1 Cor. 5. 11. Yet he thinketh them worthy of Salvation , and may give repentance and Iesus Christ to many of these ; he may deny salvation to the wicked , and upon that feed them to the day of slaughter , dare flesh and blood quarrell this consequence ? God hath appointed the wicked for the day of wrath . Ergo , he giveth them more of this life then heart can wish . This consequence dependeth on the meer dispensation of God , nor is this our Consequence . God judgeth such unworthy of heaven ; Ergo , they must be cast out of the visible Church , we never made Excommunication a necessary consequent of the Lords judging men unworthy of Heaven , for then all these that God judgeth unworthy of life eternall should be excommunicated , and only these , which is false ; for God may judge some worthy of life eternall in Christ , and yet they are to be excommunicated , if they refuse to hear the Church , as many regenerate may go that far in scandalous obstinacy , and many whom God judges unworthy of life eternall , may so belie a Profession , as they deserve not to be excommunicated , and both these may fall out , and do fall out according to the revealed will of Christ .

Erastus 4. objecteth . Excommunication must exclude men from Pag. 78. only the externall society of the Church , for he only can joyne us to Christ , or separate us from internall and spirituall society of Christ , who can beget lively faith in us , and extinguish lively faith when it is begotten , for by faith only we are made living members of Christs body , and by only infidelity we leave off to be members of his bodie : But no Church , no creatures can either beget lively faith in us , or extinguish it in us : or thus , men can neither give to us , nor take from us salvation , therefore Excommunication should not be defined by cutting men off from salvation .

Ans. This is the only Argument of Erastus , that seemeth to Excommunication is no reall separation of one from Christs invisible body . bear weight ; But it is false and groundlesse , it supposeth the false principle that Erastus goeth on , that Excommunication is a reall separation of a member from Christs Invisible and Mysticall body , and that the Excommunicated person who may be an Invisible member of Christ , and regenerated , may be an Apostate , and fall from Christ , and leave off to be a member . The contrary of which all our Protestant Divines teach against Papists ; whereas , Excommunication is only a Declarative ; but withall , an Authoritative Act or Sentence of the Church , and no reall cutting off of a believer from Christ : But you will say , It presupposeth a cutting off in heaven from Christ ; and therefore the Excommunicated person is declared to be cut off . Let me Answer , I conceive Excommunication hath neither Election nor Reprobation , Regeneration or non-Regeneration , for its object , or terminus , but only it cutteth a contumacious person off from the Visible Church on earth , and from the head Christ in heaven , not in regard of his state of Regeneration , as if Christ ratifying the Sentence in heaven , did cut him off so much as conditionally from being a member of his body : No , but in regard of the second Acts of the life of God , and the sweet efficacy and operation of the spirit , by which the Ordinances are lesse lively , lesse operative , and lesse vigorous , the man being as the Learned and Reverend Mr. Cotton saith , As a palsie Member , in which life remaineth , but a little withered and blunted , and he in Satans power to ve● his spirit , and therefore I grant all , to wit , that Excommunication is not a reall separating of a member from Christs body , only unbelief doth that ; but it followeth not , Ergo , it is a separation only from the externall society of the Church : For 1. This externall cutting off , is ratified in heaven : And 2. Christ hath ratified it by a real internal suspension of the influence of his spirit in heaven : But I deny that this universall doth follow from Christs binding in heaven , That whomever God judgeth unworthy of heaven , all these are to be cast out of the Church ; he cannot prove this consequence from our grounds .

Erastus Argueth thus : If God dam any as a sinner in heaven , he Pag. 79. will have the Elders to cast him out of the Church Visible in earth , so they know him to be such ; yet this is not sure .

Ans. It is most sure , so all the Church know him ( Elders only Iudicially Excommunicate , the people also by consent , and by Execution of the Sentence , and avoiding the offender ) and if it be Iudicially proved , the Church is to Excommunicate . But 1. he must not be without the Church , 1 Cor. 5. 12. Though the Church know Turks and Pagans , and those who live without Christ , to be damned in heaven ; yet they Excommunicate them not , for they are without the Church , 1 Cor. 5. 12. and yet damned , Act. 4. 12. 2. They may know many unregenerated , Ioh. 15. 18. Yet they cannot Excommunicate them for non-regeneration , or non ▪ election to glory , which they cannot know judicially , except they be externally scandalous , Matth. 18. 17. 1 Cor. 5. 1. 2.

Erastus , By Preaching , Drunkards are excluded out of Heaven , P. 81 , 82. and God declareth by the Preaching of the word , that they are not of the faithfull on earth ; but you cannot prove these four from Scripture . 1. That God hath Commanded to cast them out of the Church , whom he hath judged unworthy of life Eternall . 2. That they should not be admitted to the Sacrament , who have polluted themselves with some sin , though they say they repent , except it please the Elders . 3. That it is Gods will that they ●e debarred from the Sacrament , by the voyces of a Court of Elders . 4. That God hath Commanded such a Court of Elders under a Christian Magistrate , who should have a power of jurisdiction , different from the power of the Magistrate .

Ans. 1. Declaring by Preaching , that a Drunkard is not of the number of the faithfull in the Visible Church , is materially Excommunication : This Erastus saith , We want only a Court of Elders : But how proveth he that one Pastor should cast out of the Church by Preaching , all those that God judgeth unworthy of life eternall . Erastus saith , A Presbytery cannot do this : 1. Because the heart is known to God only , pag. 83. And doth one single Pastor know the heart , and a Senate of Pastors knoweth it not ? 2. Must Pastors know the heart , which God only knoweth , 2 Chron. 29 , 30. Ier. 17. 10. Otherwise they cannot judicially Excommunicate , and one Pastor may by way of Preaching , Excommunicate , and yet he knoweth not the heart . 3. For the first of his four , we need not prove it , we assert it not . 4. Though a Turk or an Apostate should say that he repents , yet he lyes ; and Erastus saith , l. 3. cap. 3. pag. 207. Hunc ego minime admittendum censeo . I think such a one is not to be admitted to the Sacrament . 5. What Christ saith , Matth. 18. we take to be Gods will . 6. If there were no Christian Magistrate , belike a Church-Court might excommunicate ; and shall the Magistrate , because Christian , spoil the Church of the power she had while she wanted a Magistrate ? 7. The power of Excommunicating , and binding and loosing in earth and heaven , must then be principally in the Magistrate : And who gave the keys of the Kingdom of Heaven to the Magistrate ?

Erastus . If Excommunication be a cutting off from Salvation : then all who are Excommunicated must perish ; But many Excommunicated persons are saved , many relaxed are Condemned .

Ans. We define not so Excommunication : Nor did Beza put mens Salvation in hazard , because they are Excommunicated so they repent , if their sins be retained in Heaven , and they never repent . Let Erastus see how they shall be saved . 2. Those against whom one Pastor denounceth the just deserved wrath of God , are Conscionally cut off from Salvation : But many of those are saved . Let Erastus Answer this himself .

Erastus . He only can cast out of the Church who seeth the heart ; Pag. 83. But men , or the Church , seeth not the heart ; Ergo , men can do no more but debar from the Sacraments : It is not enough to say , that whom they cast out , as the Ambassadors of God in the name of Christ , declaring those to be bound on earth , whom Christ hath bound in heaven are excommunicated : for the Argument is not , whether Pastors may pro●ounce on earth , that which God hath ratified in Heav●n ; but whether they may so cast out of the Church , as they may cut men off from Salvation ; and whether one Pastor may not do this , no lesse then a Presbytery .

An● . So I may Argue a Prophet cannot warn a wicked man , that he shall dye eternally ▪ because a Prophet in ordinary , knoweth not the heart more then a Senate of prophets , yet are all prophets to exclude from Salvation , wicked and impenitent men , but conditionally , so they repent not , in which God goeth before them , Ezech. 3. 18 , 19 , 20. Cap. 33. 6 , 7. Act. 20. 20. Nor are we to doubt , but all Prophets to the end of the world must do the same . 2. If men debar from the Sacraments , as having warrant from Christ , they do also exclude men from Christ and Salvation offered in the Word ; and is there not need that Pastors see the heart , if they exclude men from Christ and Salvation in the Word and Seals , as from Salvation simply ? And how can men know binding in Heaven , more then the hearts of men on earth ? The one is as far from our intuitive knowledge , as the other , except that we know both by fruits and effects ; otherwise , this is but a Popish Argument , if the Church do binde on earth , as God bindeth in Heaven , say Stapleton , Becanus , Suarez , and other Papists ; then must the Church be infallible in judgement : But we deny the Consequence in the one , as in the other . 2. It is that which offendeth Erastus , 1. That a Senate , not one man doth this . 2. That the Christian Magistrate doth it not : But I pray you , doth one Pastor , or the Christian Magistrate know the heart ; but a Presbytery cannot do it , because a Presbytery knoweth not the heart : Is not this too partiall Logick ?

Erastus . Many Excommunicated persons have repented in the end Pag. 86. of their life , and dyed devoutly ; then he who is cast out of the Visible Society of the Church , is not cast out of the internall and spirituall Society of Christ .

Ans. This is as much against Christs words , as against us ; may not many whose sins are bound in heaven , and against whom the Pastors denounce exclusion out of heaven , repent in the end of their life , and die devoutly ? Ergo , The very threatnings of the Gospel must be wind ▪ and by these , none are excluded from Heaven . 2. Excommunication is but a conditionall excluding out of Heaven ▪ if men repent , the condition not being placed , Nihil ponitur in esse , they are saved ; though it may fall out that they want the externall relaxation of the Church , not through their own fault , but by some externall providence insuperable to them .

But it is to beg the Question , to say , Those that are justly Excommuniated , and seek not to be reconciled to the Church , do repent and die devoutly . Beza saith , Pastors should give food to the hungry sheep , though they know not the moment when they do repent . Erastus Replyeth , Then give Word and Sacraments to those who seek them .

Ans. This is more Charity then the Scripture knoweth , belike Erastus will have all those that seek God daily , and delight to know his wayes , and ask for the Ordinances of Iustice , and take delight in approaching to God , to be all hungry souls , hungring for Righteousnesse , and so blessed , Matth. 5. 6. Luk. 1. 52. Isa. 55. 1. Whereas Isaiah saith , They may do all that , and be but plaistred Hypocrites , Isa. 58. 1 , 2 , 3 , 4 , 5 , 6.

Erastus . But if the Excommunicated man repent , whether soon or late , he was never cut off from inward communion with Christ , for then the elect might perish ; if David and Manasseh had been excommunicate , and died , they had been saved , except we deny the perseverance of the Saints .

Ans. Erastus evidenceth , he hath little skill in Divinity , he thinks a regenerate man not capable of Excommunication , why ? and the sad falls of David , Peter and others prove , they may fall in as great sins , as not hearing of the Church 2. If one repent in his death , as the repenting Theef , will that infer he was never all his life separated from Christ ? The contrary is true and cleare in the Ephes. 2. 1● , 12 , 13. Tit. 3. 3. ● Tim. 1. 13 , 14 , 15. 3. This is as strong ( as it is weake as water ) against all the threatnings denounced against such sinners as the Lord gisteth with Repentance , for Excommunication to the regenerated is a sort of Evangelick conditionall threatning .

Erastus . To give internall communion with Christ is a spirituall Pag. 88. 8● thing , Ergo , The Church cannot take it from any , and that same power that giveth , taketh away , then the Presbytery cannot by loosing , give salvation , nor by binding , take it away . Excommunication on earth is nothing , except God binde first in heaven , then it is but a declaration of what God doth , to shew the sentence that another judge hath given out , is not to judge ; there is a difference between those that by authority give out a sentence , and those who as servants doth promulgate the sentence . So Luther tom . German . 1. fol. 239. Excommunicare non est , ut quidam opinantur , animam Satanae tradere , & precum fructu à piis factarum spoliare . Nam ubi vera fides & charîtas in corde remanent , etiam vera communio Dei , & precum Christianitatis fructus permanent , postquam aliud est excommunicatio , nec fieri aliud potest , quam privatio externi Sacramenti , ac commercii cum hominibus ac si in custodiam traditus externâ amicorum consuetudine priver , amore & favore eorum interea non spolier .

Ans. This is but the old argument of Erastus , repeated almost a hundred times to please the people . We never taught that either Presbytery or Minister can give , or take away inward Communion with God . But hence it will not follow , that Excommunication is an empty thing , for all we doe is but , a Ministery , Christ doth make the whole Gospel , promises , threatning , Sacraments , effectuall , else , What is Paul ? What is Apollo ? but the Ministers by whom ye beleeve ? And what is the planting of Paul , or the watering of Apollo , except God give the increase ? If this anull Excommunication , because Excommunicators are not properly judges , but onely Servants and Heralds to declare what Christ doth in Heaven , then may Erastus prove that the Word , Promises , threatnings of the Gospel ; The Apostles , Evangelists , Pastors , Teachers are nothing , for all of themselves are meere declarations of Gods will . 2. Those who Excommunicate because they judge not , Though Excommunication be onely declarative , yet it is not empty . but declare the will of Christ , they are not for that void of all authority , for their declaration is authoritative . What did Ieremiah but declare Gods will , yet it is such a propheticall and authoritative declaration , as I conceive Baruch or any other not sent as a Prophet of God , could not beare that which God putteth on Ieremiah , c. 1. 10. See , I have this day set thee over the Nations , and over the Kingdomes to root out , and to pull downe , to destroy , and to pull downe , to build and to plant : Hath Ieremiah no Propheticall authority over the Nations and Kingdomes to whom he prophesieth in the Name of the Lord , to build and destroy , to root out , and to plant , because he declareth and prophesieth , that such Nations shall be destroyed and rooted out for their wickednes , and such shall be builded and planted ? Then meer declaration saith nothing against Excommunication ; Paul , saith he , and the rest of the Apostles were nothing but Ministers , 1 Cor. 3. 5. and yet authoritie they had , else he could not say , 2 Cor. ●0 . 6. We have in readinesse vengeance against all disobedience , Verse 8. For though I should boast somewhat more of our Authority , &c. I should not be ashamed , and 2 Cor. 5. 20. Now then we are Ambassadors for Christ , but I pray you 1 Cor. 12. 29. Are all Apostles ? Are all Prophets ? Are all Teachers ?

3. What Luther saith is true , Excommunication can put none out of the state of saving Faith and inward Communion with God , nor doth deprive men of the fruit of the Prayers of the godly , for the godly pray that Excommunication may be medicine effectually blessed of God , for the saving of the mans soul , yea , Gods not hearing of the prayers of the godly , praying in a Church way , that he may be humbled , is a mean to humble the cast out man , nor is the man delivered to Satan morally to be hardned ; but judicially and withall medicinally to be softned , that his spirit may be saved . Nor is the Church to hate him , but to admonish him as a brother , 2 Thes. 3. 15. And he is so deprived of the externall society and meanes , as the operation of the ordinances is suspended .

Erastus . If any should die in their typicall uncleannesse , were they Cap. 2. l. 1. p. 93. so Excommunicated , that their salvation was in hazard ?

Ans. Not , so they repented : What then ? Ergo , Excommunication was not ratified in Heaven , it followeth not .

Erastus . Beza saith , Those that were morally polluted with hainous sins , were more unclean then those who were typically only unclean : Ergo , They should be far rather excluded from the holy things of God .

Erastus answers , If God had commanded them to be punished with the same punishment , and not with diverse ; it would follow , that those that are morally impure , should rather be debarred then the other .

Ans. But the Ceremoniall uncleannesse was punished so to signifie Gods detestation of morall uncleannesse , and how hatefull they were , who would multiply sacrifices , and yet had hands full of blood , Esa. 1. And who would steal , murther , whore , and yet come and stand before God in his house , and cry , The Temple of the Lord are these , Ier. 7. 49. And that God punished the one with heavier plagues then the other , is much for us , that adulterers far more and the uncircumcised in heart were to be 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 unworthy of the Supper , who are unworthie of a common Table , they were 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 with 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 Putting out 1 Cor. 5. Excommunicating . 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 window in the conscience of others : 4. Pauls practise at Corinth is but a negative ex particulari , and not concludent : The heathen came to hear the word at Corinth , 1 Cor. 14. 23. And Paul doth no where command the Heathen should be excluded from the Sacraments : Will Erastus then have them admitted ? 5. When Paul saith , that unworthy Communicants were guilty of the Lords body and blood , and required fidelity in the Stewards , 1 Cor. 4. He taketh for confessed , scandalous persons should not be admitted by the Church ; its true , the sin of others who communicate unworthily , is not the sin of another fellow-communicant , who hath not authority to debar his fellow-communicant .

Erastus . The Scripture debarred no Iews of old , neither from sacrifices , Lib. ● . c. 2. pag. 103. nor other sacraments , but commandeth that all the male children , Iews or Strangers , that were not legally unclean , nor from their homes , should thrice a year appear before the Lord in Ierusalem , for to partake of the holy things of God ; Ergo , None were Excommunicated from the holy things of God , for morall wickednesse .

Ans. Erastus counteth this an Argument that cannot be Answered ; but it Answers it self to me : And Erastus proposeth a Whether Erastus doth prove that none were excluded amongst the Iewes from the Sacraments for Morall uncleannesse . Law that is Catholick to all the males ; yet he maketh it not Catholick himself , but propoundeth a number of males that are excepted , as he excepteth those that were legally unclean , those that are from home : and yet , Deut. 16. 16. Exod. 23. 17. Exod. 34. 23. in the Letter of the Law , there is no such exception as Erastus maketh : I hope if he make an exception , so may we , according to the word of God .

Though we should give , but not grant , that there was no Excommunica●ion amongst the Iews , but only for Ceremoniall uncleannesse ; yet it proveth not , there is no Excommunication in the Christian Church , but the contrary ; for if for touching the dead by Gods Law , men were separated from the holy things ; in that Church , far more , for Morall uncleannesse , are men to be separated from the holy things of God under the New Testament , for undeniably Ceremoniall separation signified and typed out Morall separation , Col. 2. 21. 2. What ground Erastus hath to except those that were Ceremonially unclean , and so as uncircumcised in flesh , that they were not to appeare before the Lord , ( let him shew the Letter of Scripture for it , ) the same ground have we to shew that the uncircumcised in heart are not to appeare before the Lord , Ezek. 44. 7 , 8 , 9. Ezek. 22. 26. Nor shall I thinke God would both command all the male without exception , to compeare before him thrice a yeare , whether they were Adulterers , Theeves , Murtherers , Idolaters , or not such : but truly sanctified and holy ; and that he would expresly rebuke the Males that were Adulterers , Theeves , Murtherers , Idolaters , because they compeared for him in his House , Ier. 7. 8 , 9 , 10. So then as he commandeth the the Males to compeare , except they be legally uncleane , or Lepers , and would rebuke them , if they should appeare before him being Ceremonially unclean ; and therefore in that case God would have them not to come . So also , if they should be Morally unclean , he would have them not to come , that is , it is not their sin , that they appeare before the Lord , quoad substantiam actus , but their obedience , but it is their sinne that they appeare ●ali m●do , in their unrepented guiltinesse , yet is it the sinne of the Priests in not differencing betweene the cleane and the uncleane , that they suffer them to come tali modo , that as Swine they pollute the holy things of God , to the Male it is their sinne , that they come so , and so guilty ; and that they come not , it is their sinne , but to the Priests it is their sinne , that they admit the uncleane , and cast Pearles to Dogs . But as God would not rebuke unworthy Eaters at the Lords Table , 1 Cor. 11. if they might eate unworthily by Gods Law , so neither would he rebuke Theeves and Murtherers for appearing before him in his Temple , if they ought not , by Law , not to appeare in that state . No doubt ( saith Erastus ) pag. 106. there were many wicked persons in the time of Ioshua , Iudges , and the Kings , in such a multitude , yet they were bidden all to compeare before the Lord , and none are excepted for their wickednesse , and it is certaine God would not both bid them compeare and not compeare .

Ans. All that sinned in Israel were bidden offer Sacrifice , yet those who are wicked , as Sodom , are expresly debarred from Sacrifices , except they were morally clean , Esai . 1. 13. Bring me no more vaine oblation , incense is an abomination unto me , — 16 Wash you , make you cleane . So say I here , God said expresly , Ier. 7. 9 , 10. Except you be washed from your lying , stealing , come not before me to stand in my house , to prophane my holy Name . Ergo , the Morally unclean are excommunicated from those holy things , so all the wicked by the same reason were forbidden , they remaining in their wickednes , without Repentance , to eate the Passeover , yea , to take the Name of God in their mouth , Psal. 50. 16 , 17. to Sacrifice , Esai . 66. 3. to touch the Altar of God , except their hands were washed in innocency , Psal. 26. 6. And the Priests had the charge of the house of God , to put difference betweene the cleane , and the uncleane , and the Priests are said to violate the holy things of God , if the wicked as well as the Ceremonially unclean were not debarred , Hag. 2. 11 , 12. Ezek. 22. 25 , 26. Ezek. 44. 7 , 8 , 9. and certainly , the Males that were Leapers were expresly excepted , and forbidden to come in the Congregation of Gods people , as is before proved .

Erastus . The Pharisees and Sadduces debarred none from the Sacraments for their wicked life .

Ans. What ? will Erastus make the Pharisees practise our Rule , they killed the Lord of Glory , and then eat the Passeover with bloody hearts and hands : Is such a Practise our Rule ?

Erastus . Iohn Baptist refused Baptisme to none willing to bee baptized , and referred the inward Baptisme , by the Spirit and fire to Iesus Christ .

Ans. Iohn baptized those who confessed their sinnes , and professed their Repentance ; and the like we crave of those that are admitted to the other Sacrament . And the instance of Iohn or an Apostles baptizing , cannot warrant the Baptizing of all Murtherers , Idolatrous persons , or the wickedst living , as Erastus saith , and the vildest on earth , if they should but desire Baptisme , and give no confession of their Faith , nor profession of their Repentance .

Erastus . Christ who rebuked many abuses , and cast the buyers and sellers out of the Temple , would have rebuked the pollution of the Sacraments also ; but that he never did : and Christ said that Peter should forgive his offending Brother often in one day , if he but say , It repenteth me : and he saith , This transaction shall be ratified in heaven . Will you be more cruell then God ? Do not we often lie to God in our Confession to God ? He meaneth well , who desires to come to the Supper : Be not Iudges of mens Conscience .

Ans. Christ Commanding not to cast Pearls to Swine , and scourging out those that polluted that Temple that was a type of his body , doth Argue clearly , that the holy things of God should not be prophaned : But that Christ rebuked all abuses in the worship A twofold forgivenesse . of God , in particular , Erastus cannot say . 2. It is one thing to forgive our brother , by putting away private grudge , and a church-pardoning in the name of Christ is another ; in the former sense we are to forgive our enemy , though he repent not , Mat. 6. 12. 14 , 15. Rom. 12. 19 , 20. Luk. 23. 34. But this forgivenesse , Luk. 17. is not said to be ratified in heaven ; for God doth not alway forgive when we forgive , God doth forgive when the sinner repenteth . Erastus will have a lying confession ratified in Heaven . 3. When the Church in Christs Name forgiveth not upon words and lies ; but upon Visible Testimonies of repentance , they are no more Iudges of the heart , then Isaiah when he said , Except ye believe , ye shall not be established : and Paul when he said to the Jaylor ▪ Believe and thou shalt be saved : for without more then lying words of mouth , yea , without true lively faith ; neither could the one be established , nor the other saved .

Erastus . When Paul dehorteth the Corinthians to eat things Sacrificed Pag. 117. to Idols , in the Idols Temple , because they could not be partakers of the Table of the Lord , and of the Table of Devils ; he bids them not forsake the Supper of the Lord , but only not to go to the Feast of Idols ; because the Supper , and these Tables of Devils are inconsistant ; therefore he saith , I will not have you to have fellowship with Devils ; but he saith not , I will not have you to come to the Supper of the Lord ; nor deth he bid them approve their repentance ●re they come to some ( I know not what ) Presbyters . And in this place he speaketh of an externall Communion , as the purpose and words prove ; because he speaketh of Israel according to the flesh . 3. Because those that eat things Sacrificed to Idols , were perswaded there was no difference between those meats , and other meats .

Ans. Erastus his Argument is this , being reduced to form ; is , if Paul say not , 1 Cor. 10. I will not have you come to the Lords Supper ; but only , I will not have you to have fellowship with the Devil in his Table ; then he will have none debarred by the Elders from the Lords Supper : But the latter is true . I deny the Proposition , it is a connexion , that one who taketh on him to refute such a precious and eminent divine as Theod. Beza , may be ashamed of ; and yet his book from head to foot standeth most upon a negative Argument from some particular place of Scripture ; for he speaketh nothing of the power of Elders , to keep the holy things of God pure .

What if he should say , Moses in the first of Genesis saith not , I will not have you not to come to the Lords Supper ; Ergo , there is no authoritative debarring of men from the Lords Supper : Such sandy consequences no learned Divines would ever dream of : 2. Beza , nor any of our Divines never dreamed that God in the Old or New Testament said , Nolo vos ad mensam domini ( ad sacramenta ) venire , which are the words of Erastus ; so his conclusion cometh All are invited to the Sacraments , but not that they come any way they please . not near the controversie ▪ Iews and Gentiles are invited , and commanded to come to Christ , and so to all the Ordinances and Sacraments , but I hope this will not infer that all should come to the Sacraments hand over head , and whether they be clean or unclean , circumcised or Baptized , or not circumcised , not Baptized . God commanded Aarons sons to serve in the sanctuary , and appear before him in their charge : What , Ergo , it is not Gods will , that they come not to the Sanctuary , and before him unwashed ; and with strange fire , and without their holy garments ▪ this is the very consequence of Erastus : Our question I conceive is , whither all The question whether all should be admitted to the Lords Supper perverted by Erastus . Cap. 3. l. 1. p. 117. Lib. 3. c. 3. pag. 207. Et si quis talis ( qui caleabit sacramenta ) reperiatur hunc ego numinè admittendum censeo . must be admitted promiscuously , and whether even those that come immediatly from the Devils Table , without any preparation known to the Church , should be set at Christs elbow to eat the Lords body and blood ? Erastus saith , Paul never said , Nolo vos ad mensam domini venire ; then because two negatives make one affirmative , Paul must say , I will that all that are partakers of the table of the Devil , come and be partakers of the Lords body : But the conclusion is contradicent to Erastus himself , who faith right down : I judge , that he , who will but trample the Sacraments , should not be admitted unto them , and to Paul , 1 Cor. 11. 27 , &c. 3. Erastus confoundeth two Questions ; one is , whither all should be admitted to the Lords Supper : ( Erastus saith , every where in his book none are to be debarred ; ) & another by whom are they to be admitted or debarred ? By the civill Magistrates , saith Erastus ; by the Stew●rds and Officers of the house of God , the rest of the Church consenting , say we . 4. The Argument will conclude , that not onely the Church or Magistrate ought to admit those that have fellowship with the Devil to the Table of Christ , but they ought to command them to come , it being Christs will they should be admitted , and that they themselves who are Communicants are obliged , though keeping fellowship with the Devil , to come , and eat their own damnation : for Paul saith , by this reason in the place , 1 Cor. 10. No more ( I will not have the partakers of the Devils table , to come to the Lords table ) nor he saith , ( I will not have the Elders to debar them ) if Erastus say , they should try and examine themselves and come : He flees from the controversie , which is not , whether the worthy , but whether the scandalous and unworthy should come ; Erastus saith , all should come . 5. Whereas Erastus will have the Apostle to speak of the externall Communion of the Elements onely : 1. It is false . 2. Nothing to the purpose , it is false , 1. ver. 16. It is called the Communion of the body and blood of Christ , and that must be more then externall Communion . 2. ver. 17. We many are one body ; this is not an externall body only , for it is the unity of the body of Christ signified by one bread . 3. It is not externall only , but internall and spiritual fellowship with Devils that is condemned , ver. 20. 21. Ergo , It must be internall Communion with Christ in his death that is sealed and commanded . 4. This is meer Socinianisme , to have the Sacraments only memorative signes , as is clear . 2. It is not to a purpose , for if the Church debar only from externall society , from the Church and externall Seals ; this debarring being ratified in Heaven , Matth. 18. It is sufficient for our conclusion . 5. Paul his condemning of eating at the Idols Table , as inconsistent with eating and drinking of the Lords body , he must expresly forbid those who eateth in the Idoll-Temple , to come to the Lords Table , except they repent , and try themselves : Hence it must follow , that if Christ have commanded his Stewards , to dispense the word of promise and threatnings , and comforts , according to the temper of the flock , so must they dispense the Seals , and so by good consequence Paul said ( I will not have the Lord and Satan mingled , nor a partaker of Satans Table admitted to the Lords Table ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ;

Erastus his Arg. 13. 1 Cor. 10. God spared not idolaters and murmurers ; Pag. 118. yet they eat , we , and they of the same spirituall meat , and drinke the same spirituall drinke , and so had the same Sacraments ( otherwise the Argument of the Apostle were nothing ; if ours and their Sacraments were not all one ) if then , those that were idolators , fornicators , were admitted to their Sacraments ; then also to ou●● under the New Testament .

Ans. Beza answereth well to that . Manna and the water ouf of the Rock , as they had a spirituall Relation to Christ , were holy things and types of Christ , just as our Sacraments are signes of Christ already come in the flesh , and so agreed in the kinde of holy signes with our Sacraments : yet Manna , and the water out of the Rock , were also ordained to be bodily food , for the famishing and thirsty people , good or bad , holy or unholy , these two , Manna and water out of the Rock were given by the Commandment of God and the Priests , to the people , both as Gods people in Covenant with God , and to them , as men starving in the wildernesse , and dying for thirst ; for they had not plowing , earing , harvest , bread , vineyards , wine , fountains in the wildernesse , and therefore no marvell then such holy things being ; also beside that they were holy things , such as were necessary to keep them from starving and bodily death , as the shewbread , which was also a type of the word of life ▪ revealed to the Ministers of God , was given to keep David and his men from starving : No marvell ( I say ) then these bodily helps ( though in another higher signification they were Sacramentalls ) were by Gods command bestowed on many wicked men , who often partake both of outward Ordinances and temporall deliverance from death and famishing , because they are mixt with the people of God . But Erastus , if he would prove any thing against us , should have proved that circumcision , the Passeover , and other holy things of God , ordained for the visible Saints to shew forth our spirituall Communion with Christ , and which were never ordained for necessiry helps to sustain the naturall life , were to be administred to those that were openly prophane and wicked ; and therefore we deny this connexion : Manna signified the very same thing ; to wit , Christ our food of life , which bread and wine signifies ; Ergo , As Manna was given both as a holy signe to figure out Christ our life , and to feed the bodies of openly holy , or openly prophane , to sustain their bodily life , so also baptisme and the Lords Supper , which serve for no bodily use , should be administred to those that are openly prophane .

Erastus is put to a poor shift with this solid Answer of that Reverend , Two sorts of signes , some purely holy some partly holy , partly necessary for the bodily life . Learned , and holy Divine , Theod. Bez● , he saith , Vis dicam quod sentio ? Tui ubique similises : The sea and the cloud , saith he , were not necessary to feed the body .

It is true , Erastus the Physician would think the cloud and pillar of fire can neither be Physick for the sick , nor food for the whole , yet Physitians say , Manna is apt for both ; not is the dvided Red-Sea , food or Physick : But good man , he knowes the cloud was their guide and convey by night and day through the wildernesse , and appointed by God to convey the Leapers , the unclean , and all those who were Excommunicated from the holy things , and the Idolators and openly wicked , as well as the clean and the holy , and he knew the s●me that the people had no food but Manna a holy signe , that those who were unclean seven dayes , and often many times longer , were not to starve for hunger , but must eat Manna though a holy , yet their only necessary food then , without which they could not live .

But I hope Erastus cannot prove , while they were unclean , or put out of the Camp , or yet extreamly wicked , that they might eat the Passeover which was a meer holy Sacrament , not ordained for the feeding of the body , as Manna and water out of the Rock were .

Erastus may know the dividing of the Sea , was necessary to preserve the life of the most wicked and unclean ( God being pleased for his Churches cause , to bestow Temporall deliverances on wicked men , mingled with the godly ) from being drowned with the Egyptians , and that God , who will have mercy , and not sacrifice , may well by a positive Law appoint that holy and unholy , clean and unclean , shall have the use of such holy things , as are not meerly holy , but mixt , being both means of Divine institution , and also necessary Subsidies for mans life , but it followeth not therefore holy things , that are purely holy , should be prostitute to holy and unholy , the clean and unclean .

Erastus . God in the Church of the Jews punished wicked men with Pag. 120. bodily punishments , not with Exclusion from the Sacraments , and Paul threatneth death and sicknesse , not Excommunication to those that did eat and drink unworthily .

Ans. Then putting out of the Campe was no Exclusion from the holy things of God , all the world not onely will cry shame on this Divinity : But they will say , Erastus , his Logick is bad . God punisheth some wicked men with death , and the sword of the Magistrate , and stoning ; Ergo , he appointed no Ecclesiasticall debarring of the unclean from Circumcision : 2. It is false that Paul threatneth death to unworthy Communicants ; only he saith , God ●lew many of them for that sin ; and hence it follows well , the Officers should ▪ hinder the scandalous to rush into such a sin , as is the not discerning the Lords body , which bringeth death and diseases on the actors : What consequence is this ? God punisheth wicked men ; Ergo , the Officers should not rebuke them for those sins , nor the Magistrate or Church punish wicked men : God punisheth ●●ubborn Rebels to parents ; Ergo , the judge should not stone them , the contrary Logick is the arguing of the Spirit of God .

Erastus . Every one is to try himself , therefore there is no need of P. 120 , 121. any other to try him , for Paul speaketh of that which is proper to every mans conscience .

Ans. It is an unlearned and vain consequence : It is commanded , that every one try if he be in the Faith or no ; for the peace of his conscience , and this is so proper to a man himself , and so personall ▪ that no man can try , or know certainly , whether be in the state of grace , but he himself , 2 Cor. 13. 5. Rev. 2. 17. None can joyn with him in this , as none can joyn with a man to try if he have faith to discern the Lords body , and eat worthily , but will it follow therefore the Pastor should not watch over him to try in another way in a Pastorall way , by his walking , profession , and practicall knowledge , whether he be in Christ or no.

The contrary is Heb. 13. 17. They watch for the souls of the people , as they that must give an accompt . And they are so far to try that are Shepherds , that they are obliged in a Pastorall way , to know those of the flock that are diseased , Ezech. 34. 4. Sick , broken , driven away , and lost . And to what end should they try themselves , least they eat damnation to themselves ? Ergo , the Stewards should try the stomacks , that they eat not poyson : If then , the Lords Law bid men beware they be not tempted to Sorcery , Sodomy , Murthers ; and if every man ought to have personall watchfulnesse over his own conscience , that he be not insnared to those sins ; and Achan was to try if his heart was ingaged to the wedge of Gold , and to be wary to meddle with it , but it doth not follow that Magistrates , as Joshua should not try out Sorcerers , Sodomites , and other Achans to punish them .

Erastus , 2 Cor. 13. is against this ; a person is to try himselfe : Will it follow when he hath tryed himselfe , that he cannot come to the Lords Supper , except he seem meet to the Elders . And this not our consequence , let Erastus owne it , we care not ▪ In a constitute Church he should , else Erastus provides no way against a Pagan , who hath heard the Word , as he may doe , 1 Cor. 14. 23. may without the Elders and Church sit downe at the Lords Supper , for Erastus provides no stop for him , but only his own pagan Conscience , and so may one by that rule but trample on the Sacrament , his owne Conscience is all his rule , contrary to what he saith himselfe , lib. 3. c. ● . p. 207.

Erastus 1 Cor. 11. Paul forbiddeth none to come to the Supper , but upon supposition that they come as the manner is , he biddeth them come worthily , as all are bidden hear the Word , though they ●e forbidden to he are it , as if it were some prophane History ; nor doth the Lord command sinfull coming , for no act commanded of God is evill .

Ans. 1. Paul then forbiddeth not Pagans , more to come to the All are commanded to hear the Word , but not to come to the Supper . Supper , and Children , then he forbiddeth them to heare the Word , which is absurd ; he commandeth all to heare , but he commandeth not all to come to the Supper , but those onely that can discerne the Lords body , for to heare the Word , though I be not prepared , is simply necessary , if I would be saved ; and to sacrifice , if I would be reconciled ; and to pray , if I would obtaine any blessing : though the manner of doing all these be commanded , that I heare , sacrifice , and pray in faith . But to come to the Supper is not commanded to all , not to Pagans , not to children , not to the unregenerated ; but onely to the regenerated , and to those who discerne the Lords body : and for a child to come to the Lords Supper , or an unrenewed man , is forbidden , not commanded , and no ill act is commanded , and it is a sinne that they come at all : But Erastus will have it lawfull as it is to heare the Word , then doth Christ command Turks and children to come to the Supper , for he commandeth them to heare the Word , and Peter bade Simon Magus pray , Act. 8. 22. but he neither bids give the Supper to him , nor bids he him receive it , but by the contrary , forbids pearles to be cast unto Swine .

Erastus Arg. 16. God will not have fewer Christians to be members Arg. 16. Page 124. of the Church now , then of Iewes to be members of the Iewish Church . But God would have all circumcised , even the most flagitious , that were punished by the Magistrate , to be members of the Iewes Church , Ergo , God will have all the baptized to be Members of the Church .

Ans. This will prove , that all baptized , even children , should come to the Supper . 2. I deny the Minor , to wit , that all the most wicked remained Members of the visible Iewish Church , jure before God , the wicked Iewes to God , were as Sodom and Gomorrah , Esa . 1. 10. Yea he saith , Amos 9. 7. Are ye not unto me as children of Ethiopians , O children of Israel , saith the Lord ? What they were de facto , and not cast out , was the fault of the Priests , and that the Church does tollerate Iezabels , Wolves , Lions in the flock , and admitteth them to holy things , is their sin .

Erastus . But Repentance was not alwaies commanded to those Page 124. Iewes especially who were unclean , by touching an unclean thing against their will and ignorantly , and the purging of them depended on their owne will , so they observed the Ceremonies of Moses .

Ans. That is much for us , if those who were uncleane , against their will , and cast out of the campe , it being a trying Type , that far more those that are wickedly scandalous are to be cast out of the Church .

Erastus . The Church is a draw-●et , a field , a marriage Supper , there be good and ill in it , and it was not the sinne of the inviters , who are bidden invite all good and bad , Mat. 22. But the man that came himselfe , without the wedding garment , he is cast into utter darkenesse : Ergo , The Officers are to invite all , and forbid none .

Ans. They are to invite all , to all Ordinances , and Seals , even Dogs and Swine , that is false : They are to invite all to some Ordinances ; to heare the Law and Gospel preached , but not the Seales , that were to cast Pearles to Swine . 2. The way of Erastus is , that none are to be debarred , nor to debarre themselves from the Seales , more then from the Word .

The Lords forbidding Adam to touch the tree of Life , and his casting of him out of Paradise , and Cains being cast out from the presence of the Lord , to me are rather Types presignifying Excommunication , and that God will have wicked men debarred from holy things , then patternes of Excommunications , and so are they alledged by Beza and our Divines .

CHAP. VII .

Quest. 3.

Whether Erastus doth justly deny that Excommunication was typified in the Old Testament ?

WEe take types of uncleannesse in the Old Testament , to be rightly expounded , when the holy Ghost in the New-Testament doth expound them . Now that Ceremoniall uncleannes did typifie Morall uncleannesse is cleare , 2 Cor. 7. 17. Touch no uncleane thing , and I will receive you , 18. And I will be a Father unto you , and yee shall be my Sonnes and Daughters , saith the Lord Almighty . This is a manifest Exposition of the Ceremoniall holinesse and cleannesse , commanded in the booke of Leviticus , for after the Lord hath given them a number of Lawes , about eschewing of uncleane things , he saith in generall , Lev. 26. 3. If ye walke in my Statutes , and keepe my Commandements , and doe them . 11. I will set my Tabernacle amongst you , and I will be your God , and ye shall be my people . And it is a cleare allusion to Numb . 19. 11. He that toucheth the dead body of any man , shall be unclean seven dayes . 16. He that toucheth one that is slaine with the sword , in the open field , is uncleane . 22. Whatsoever the uncleane person toucheth shall be uncleane : So Paul , Tit. 1. 15. To them that are defiled and unbeleeving , nothing is pure , but even their minde and conscience is defiled .

2. The Prophets expound it so , Ezek. 36. 25. Then will I sprinkle clean water upon you , and yee shall be clean . From all your filthinesse , and all your Idols will I cleanse you . Hath he not a cleare reference to the water of Separation , Num. 19. ? With this water the unclean person , and his clothes were washed , yea , the Tents and the Vessels , ver. 17 , 21. According to which , saith Paul , 2 Cor. 7. 1. Having therefore these promises ( dearly beloved , ) let us cleanse our selves , from all filthinesse of the flesh and spirit : Here a cleare Allusion to Ceremoniall filthines bodily , and of the flesh ▪ and of Tents and Vessels , Heb. 10. 22. To both these washings there is a reference . Let us draw neere , having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . And Heb. 9. 13. If the blood of buls and goates , and the ashes of an heifer ( mingled with running water , Num. 19. 17. which purged vessels that were but capable of Ceremoniall uncleannesse ) sprinkling the unclean , sanctifieth to the purifying of the flesh . 14. How much more shall the bloud of Christ , — purge your conscience from dead works ? It is cleare also , that the unclean were separated and the Leper put out of the campe , so as the children of Israel might not touch any thing Ceremonially unclean , and all uncleane persons were put out of the Congregation . Hence the Hypocrites word alluding to that separation , Esa. 64. 5. Stand by thy selfe , come not neere to me ; for I am holier then thou . So was Miriam removed , and leprous King Vzziah out of the Congregation of the Lord .

Erastus . We deny that the Ceremoniall uncleannes , signified the Confirm . Thes. l. 2. c. 1. p. 130. 131. wickednes of conversation , so that it can be proved that both these uncleannesses were punished with the same punishment . 1. Because many against their will were polluted legally , as the night pollutions , the diseases monethly of women , when they were necessitated to be with Children , Parents , Wife , brethren when they died ; sometimes they touched unclean things ignorantly , but no man lives wickedly against his will . 2. God could not forbid in every time and place the touching of the dead , onely God commanded the polluted to be purified according to the Law : God would have his people neere their dying friends , but God never gave leave to any to live wickedly . 3. A holy man not sinning in his thought , remaining holy , might be legally unclean , without either his will or knowledge , by touching some uncleane thing , that he knew not to be unclean . But a wicked man doth not at one time both doe wickedly , and remaine pure and holy .

Ans. All this is a meere cavilling at the wisedome of God , in making such Ceremoniall lawes , and such punishments against the transgressors of them , as the wise Law-giver of his free-will thought fit , because these Lawes seeme ridiculous . But the foolishnes of God is wiser then men . 1. We say not , that the punishment of legall and morall uncleannesse is all one every way , and alwayes ; it is enough for our purpose that God will have those who are legally uncleane separated from holy things , while they bee purified , and little sinne and guiltinesse seeme to bee in legall uncleannesse , as when bodily Leprosie came on persons against their will , yet when God will have them punished with being removed from the people of God , from the Sanctuary and the holy things , this could not be for it selfe ; for as Paul saith , Doth God take care of Oxen ? So we , doth God hate bodily diseases , which are his owne just actions , not our sinfull doings ? since I say God hateth them not , and putteth not punishment on them for themselves ; therefore it must be to signifie what detestation and punishment the Lord our God , would have his Church to put upon morall wickednesse : So we thinke Erastus might have spared paper and paines , in proving a difference ( which no Divine denieth , ) between Ceremoniall and Morall uncleannesse , and the punishment of the one and of the other , for it can never prove his conclusion . Ergo , Separation for legall uncleannesse , cannot typifie separation for Morall uncleannesse . I could give eight and twenty differences between Isaac and Christ , as Erastus giveth seventeen or eighteen between Legall and Morall uncleannesse , and the punishment of both : But I hope that should never conclude against the Holy Ghost , Heb. 11. 17 , 18 , 19. Gal. 4. 28 , 29 , 30. Rom. 9. 9. that Isaac was not a type of Iesus Christ . 2. Night pollutions are not altogether against our will , they are sinfull pollutions , except concupiscence , and lustfull habituall day lusts , the cause of them , be not sinfull pollutions ; yea , and forbidden in the seventh Commandement .

3. These pollutions Legall caused by invincible ignorance , were types or symbolicall signes of our originall iniquity , and give me leave to doubt , if all actuall touching of things unclean , was no Morall sinfulnesse . I conceive the Iewes , as the Christians also were obliged to walk 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 5. 15. and were to take heed to the outer-man , that they should come neere no uncleane thing , in some cases leprosie and other legall uncleannes came on them without either will or knowledge . 4. If the standing beside the dying friends be all one with touching the dead , I remit to the principles of Physicke , and if the touching of any dead be excepted in the Law Ceremoniall , let the learned judge . All the other differences assigned by Erastus I leave , as not concludent against us , they tend all either to blame God , who should punish some legall uncleannes , that is , altogether against the will of man , with any punishment at all , as the three first differences insinuate . Or , 2. that God punished some Legall uncleannes more severely then homicide and Morall uncleannes , as the 5. difference doth insinuate , and the 4. difference . And this is to challenge God , to whom I desire to ascribe a Soveraignty , both in punishing , or pardoning as he thinketh good : Or in punishing more severely , or more mildely these same sinnes , or in punishing greater sins with lighter punishment , and with a heavier rod lighter sinnes .

Erastus . Any legally unclean was debarred from the Temple , 133. the difference was onely in the time , but you debarre not all wicked men from the Supper .

Ans. The most that were legally unclean , were also morally unclean , in that they willingly transgressed a known Law ; Ergo , Legall uncleannes , was also Morall uncleannes . 2. Though we debar not all wicked men , but onely the scandalous , yet we have in readinesse vengeance against all , and so against latent disobedience , which is a high censure , in debarring hypocrites from heaven ; and we conceive Legall uncleannes as the monthly diseases of women , night pollutions , want of Circumcision did typifie much naturall and originall heart corruption , which cannot be punished by men or the Church ; but it followes not , because Legall uncleannesse signifieth some other uncleannesse then that which is scandalous and censurable by the Church ; Ergo , it signifieth not sinnes scandalous and censurable by the Church .

Erastus . He that was legally unclean a long time , or all his life , 134. as a Leper ; was not esteemed as no Iew , or uncircumcised , or a damned man , he was to keepe the Sabbath ; yea , none unclean were excluded from the Sacrament of the generall expiation in the 10. Moneth , Lev. 16. and 23. Yea , every soul under the pain of cutting off , was to afflict his soule that day : then the Lepers were not as Heathen and Publicans and condemned men , yea the Magistrate could not punish a man for Leprosie .

Ans. This is a poor argument , because Ceremoniall Excommunication differeth from Christian Excommunication ; Ergo , the former is not a type of the latter , it followeth not . Isaacs blood was never really shed , Christ was really crucified , Isaac was not mocked , spitted on , did not wear a crown of Thornes , Iews and Gentiles crucified him not , between two Theevs . Ergo , Isaac was no figure of Christ offered for our sins , it followeth not . 2. Nor are Lepers no Iews , but in some respect , they might no more come to the Temple . 2. Nor amongst the people of God , nor 3. Eate the Passeover , then Heathens might doe ; and so are the Excommunicated with u● , they are not exempted from faith , repenting , afflicting their soule for the sinnes of the Land , nor are they eternally damned , so they repent . But Erastus hath no ground to say , because the unclean were to afflict their soules , and abstaine from servile worke in the day of atonement , ( as our Excommunicants are not loosed from the duties of the ten Commandements wholly , but from some publike Church duties ) but I see not how it followes ; Ergo , The uncleane were to come to the holy convocation in the day of expiation , and to observe the publike solemnities with Gods people ; One Law of God is not contradicent to another , and the Leper and unclean were separated , Ergo , God could not tie them to be mingled with his people . 3. The Leper was not punished by the Magistrate , for he suffered onely for his Leprosie . But it followeth not that the Magistrate should not punish a person obstinate to the Church .

Erastus . When some uncleane persons were debarred from the Tabernacle 136. and sacrifices , many wickedmen were admitted : Ergo. Moses both commanded men , at the same time , to come to the holy things , and not to come .

Answ. Moses bade the unclean come , he bade all clean , so they were not scandalously and openly wicked , come ; and some came that were not bidden , but rebuked for their coming , as Ier. 7. 8. 9. Psal. 50. 15. Here is no contradiction .

Erastus . There be no figures of things present , but of things to come ; morall uncleannesse was present , at least there be no figures of things that incurre in the senses , as theft and homicide .

Ans. Circumcision , the Lords Supper , are signes and Symbols of things present , as of Originall sinne , our present union with Christ , and communion of love amongst our selves , Col. 2. 11. 1 Cor. 10. 16 , 17 , 18. 2. Scandals , as they are spirituall wickednes , incurre not in our senses , yet other wayes they are visible . 3. Christs dying was both tyipfied to Iohn the Apostle , and Mary , and his death incurred in their senses , they saw him die . So was Christ raised from the dead , typified by Ionas in the belly of the Whale , and with their eyes they saw him , after he rose againe .

Erastus . Houses , cloaths , trees , stones , were capable of legall uncleannes , 137. men onely of Morall ; Legall uncleannes is a qualitie , wickednes morall is in actions .

Ans. I am ashamed and wearied to put in Paper such childish things , all this will not prove that Legall uncleannes is no type of Morall uncleannes ; Isaac was but a man , Moses a man onely ; Ergo , they cannot be Types of Christ who is more then a man ; Bread and Wine are some other thing then Christ , then cannot these be symbols of Christ , and our spirituall communion with him . I see nothing here , but a challenging of Gods wisedome , who hath chosen leprosie bodily , to figure out sinnes spirituall Leprosie . Erastus will say not so , Leprosie is in the category of quality , and sinfull actions in the category of actions .

Erastus . Legall uncleannes , signifieth naturall corruption , not scandals .

Ans. Yea but Leprosie and other uncleannes legall , was contagious and infectious , and did relate to wicked actions that infect as a canker ; sin originall being common to all ▪ is not that contagious from one to many ; nor did the Lord ever command Separation for sinne Originall , but for transgression of Ceremoniall Lawes he did .

Erastus . The Ceremoniall uncleannes does typifie the justification , and washing of a sinner in Christs blood , because no unclean thing can enter in the New Ierusalem , and so the Scripture , Rev. 21. Esa. 4● . Ioel 3. Acts 15. And it shadowes out no such thing as Excommunication out of the Church .

Ans. All the arguments that Erastusmade to prove that legall Ceremoniall uncleannes typified Exclusion out of the visible Church for Scandals , not out of the Kingdome of Heaven . separation and uncleannes , proveth not Excommunication and Morall uncleannes , will with the same force conclude , that Legall uncleannes is not that which excludes men out of heaven , As for instance ; to begin with the last , Legall uncleannesse signifieth sinne originall , not wicked actions , therefore it signifieth not scandals , then by this Legall uncleannes that caused legall separation , is signified mens exclusion out of the high Jerusalem , for onely sinne Originall , not for actuall sins . This type must be a lying type , for actuall sins especially deba●res us out of the New Jerusalem , Rev. 21. 8. c. 22. 15. 1 Cor. 6. 9. 2. Legall uncleannes and corruption of nature , differ as much as legall uncleannes and actuall wickednesse . But Erastus said the former cannot typifie the latter . 1. Because Legall uncleannes is often involuntary , 2. It is not universally forbidden . 3. Many godly men may be legally unclean , but actuall morall wickednesse is not so , even so say I. 1. All naturall or originall uncleannes is voluntary in Adam . 2. Is universally forbidden . 3. It cannot consist with that holines which we must have , or we cannot see God . 3. By Erastus his fourth difference , legall uncleannes was otherwise punished then naturall corruption , for naturall corruption is punished with the first and second death , Ephes. 2. 2. Rom. 5. 15 , 16. the like may be said of all the rest . 4. Numb . 12. 14. Shame was unseparably annexed to Leprosie with contagion , so leavening of others , and shame is annexed to ●oul scandals , and annexed to casting out of the Church , 1 Cor. 5 , 6 , 7. 2 Thes. 3. 14. Gal. 5. 9 , 10. But though a necessity of washing may be holden forth to us in Legall uncleannes , ere we enter into Heaven ; yet not so directly as in legall separation , for in it men scandalous are excluded out of the church , least the uncleane 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 Page 140. 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 , Page 142 , 143 , 144 , 145. 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 Page 146. 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 Page 140. At nemo propter ingenitam naturae corruptionem p●nitur . Page 147. Legall uncleannesse was sin . 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 Page 150. 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 Lib. ● . c. 2. p. 154. 155. The scope and sense of Mat. 18. perverted by Erastus . is , and how without offence scandals of weake may be removed , because when we referre an injury to the judge , the weak may be scandalized : he speaketh not here of great injuries to be removed by Excommunication , but of lesser , and private ones between 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 world , because of offences , they be not light that bringeth a woe upon the world . 2. He saith indefinitè , If thy brother shall trespasse against thee , this is comprehensive of all offences . 3. Hee speakes of such offences , from which I am to gaine my brother . Verse 15. But I am to gaine him from Our Saviour speaks of all , not of private and lesser scandals onely . all , great or small . 4. He speaketh of such as I must bring before the Church , in case of my brothers obstinacy ; but that is comprehensive of all , verse 17. 5. He speaketh of such as are bound in heaven , these be great and small , verse 19. 6. He speakes of such as I must forgive , v. 15. but I must forgive all to seventy seven times as Luke 17. 7. He speaketh of such as being persisted in , maketh a brother no brother , but as a Heathen and a Publican , but great and publike Scandals rather doe this , then small and private ones .

Erastus . The sense is when thy brother , that is , any Iew , doth thee Page 26. in Thes. 41. an injurie , study to reconcile him to thee thy self alone ; if thou speed not so , assay the same before two or three Witnesses : but if neither so thou can free thy self of injurie , tell the Synedrie , that is , tell the Magistrate of thy people , or thy own Religion ; but if he will not heare the Magistrate , then thou mayest without the offence of any , deale against him , as a Publican , and aninjurious Heathen , who will acknowledge onely the Roman judicature , and pursue him there .

Ans. If this be the sense , it is farther from the understanding many miles then the words ; a common reader may come after , and finde a more native sense . 1. If thy brother offend thee , &c. should By the word brother is not meant a Iew onely . not be restricted to the Iews onely , nor the Gentiles onely , the Disciples , for the most were Gentiles and neerer Christians then Iewes . 2. Brother is as large as the offender , as those of the Church . 3. As large as the offender , to be gained , Paul was to doe what he could to gaine Iewes and Gentiles , and both may offend . 2. Christs scope is not so much to free the Plaintiffe from injuries , ( it is a carnall like glosse ) as to remove Scandals and Stumbling blocks out of the way of both ; and gaine the offenders soule . Observe that the Exposition of Erastus is so wilde , that sense , scriptures , or Greeke Authors cannot dream that ( let him be as a Heathen ) can be in sense all one with this , Pursue him for his injury before the Roman judicatures . But the Exposition we give according to the word in its first notion , doth offer it selfe to the understanding : For , Let him be to thee , as an Heathen , is , let him be counted as one that is without the Church , and not of the people of God , as the word Heathen is t●●en , Levit. 25. 44. 2 King . 17. 8. Psal. 2. 1. Psal. 44. 2. Psal. 46. 6. Jer. 9. 16. Lam. 1. 3. Ezek. 20. 23. Lam. 1. 10. Act. 4. 27. Cor. 5. 1. Eph. 2. 11. 1 Thes. 4. 5. 1 Pet. 2. 12. Rev. 11. 12.

3. It will be long , ere Scripture make a parallell to this ; Tell the Church , that is , Tell the King , tell the civill judge , that is , tell not the Church ; For the Church dealeth with spirituall Armour ( and the King is not the Church ) 2. with no force or violence , but the word and discipline ; 3. with the mans conscience , to gain the man to repentance , for so all Christs three steps is to save the soul and to gain him to repentance .

Erastus layes a good Iron club over the offenders shoulders , and Erast . conf. Thes. l. 2. ● . 1. p. 133. Sive facinorosos facinoris paeniteret , sive non paeniteret , paena non minuebatur . brings the offender to a Civilian , to whom Christ never committed the Gospel : What ? shall the justice of peace , preach Christ to the offender , and wield the rod of Christs power out of Zion to him ? Is there no way but that to gain a soul ? 2. He brings him to one who hath no weapon , to a Magistrate , but a weapon of steel , the sharp sword ; or 3. will this Magistrate not labour to gain him , which clearly is Christs intent ( O he is greedy in his stairs to have the lost gained , as is ver. 11. 12. ) then Christ misseth his end . But whether the man repent or no ( saith Erastus ) the Magistrate as such , must cudgell the offender . 4. It is admirable that ( Let him be to thee as a publican and a Heathen ) must be a new Judicature , and this is to drive him to Cesars Tribunall ; a strange glosse : but 1. This will loose him out of hand ; will Nero and the Heathen L. 2. cap. 2. page 155. judge , Preach him back a submissive Lamb to the Iews ? But. 2. How do you this Citrà offensionem , without scandalizing ? Paul cannot advise what Erastus doth ; he thinks Christians should rather suffer injuries , then to implead a brother before a Heathen judge , 1 Cor. 6. Yea , but ere you suffer so ( saith Erastus ) cause him to compear , and answer the highest Heathen judge on earth , to teach him better manners : This is a vindictive-like way : 2. Scandalous heathens will say , See how these Disciples of Jesus agree : 3. It s the highest rupture of love , 1 Cor. 6.

Erastus . By my exposition , I do not , as Beza saith , take away a brotherly pardoning of all injuries , for though Christ teach us how to compose and remove only private iniuries piously , and without the scandalizing of the weak , it followeth not therefore Christ teacheth that only private injuries are to be pardoned , doth Christ teach no other thing ? I never thought that only light injuries are to 〈◊〉 pardoned : when either we chide him , or he willingly acknowledge his fault , we are to pardon him , for if we must bring a small injury to the Church , far more must we bring a greater injury .

Ans. 1. Christ would so many injuries to be pardoned , as is comprehended in this generall ( If thy brother trespasse against thee , rebuke him ) but this comprehendeth great injuries , and all injurie● : It being as Erastus saith , parallel to Lev. 19. 18. Thou shalt not suffer sin in thy Brother . What ? must we not suffer a small sin in Thes. 41. p. 46. our Brother , because that were to hate him in our heart ? But we may suffer great sins in him , and not rebuke him ; yet that should not be hatred of our Brother . 2. Christ is not only teaching how to remove scandals ; but how to remove them by gaining our Brother , even by telling the Church ; If need be , that they may labour to gain him also , if one brother , and if one with two or three witnesses cannot gain him to repentance ; and so he would have all injuries pardoned , out of which we are to gain our brother . 3. It is too narrow a compasse , to which Erastus draweth Christ in his words , only to remove the scandall without offending the weak , to labour to remove only petty scandals and not great ; yea , and publick to our whole Church : 4. Erastus seemeth to imagine , if we draw our brother before the Church , that is , the Civill Magistrate , we do not then forgive him , it being now a great injury , but he is deceived , we are to forgive our brother , and to pray for his forgivenesse ; even when we make the offence publick , and when he repenteth not , as Christ did forgive as man , those that Crucified him , though they did not repent , 1 Pet. 2. 21 , 22 , 23. Luk. 24. 35 , 36 , 5. Erastus cannot deny but great injuries should be brought before the Magistrate , and a little injury , when an offender refuseth to obey the Christian Magistrate , must be a great injury , which maketh the man , as a heathen and a publican ; What is before answered , I shall not need to trouble the Reader withall to repeat . Pag. 156.

Erastus . The reason , why Christ speaketh here of the transaction of private iniuries , is because he speaketh alwaies in the singular numher , if thy brother offend thee , rebuke him between him and thee alone , take two other , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tell thou the Church , Let him be to thee , as a Publican ; he that is Excommunicated , is not Excommunicated to one only , but to all the Church .

Ans. This shall make the whole ten Commandments , Exod. 20 and the whole Gospel and the profession of it , Rom. 10. 9. which are all spoken to one in the singular number , often in the second person to command private vertues , and forbid private sins only , and not to be Laws obliging the Church in publick duties , and to eschew publick sins .

Erastus Answereth , Let him be to thee who art injured , and to all that are injured , as a Publican , not to the whole Church , for there be some lawes that agree privatly to the Magistrate , and to none other , some to Parents , not to children , to Masters , not servants , so neither is this precept to all Christians as the Decalogue is , and such like , but only to those that are privately hurt ; he saith not , rebuke every brother thou meetest with , but the brother that sins against thee . Christ speaketh not in the third person , nor to the Church , for the Disciples were not the Synedrie , or that Church .

Ans. 1. It s most false , that all the precepts of the Decalogue are Christs speaking in the second person , argueth not the privacy of the scandall . all of them spoken to all and every man : Honour thy Father and mother that begat thee , is one of the Commandments ; and it is not spoken to those that are onely Parents themselves , and have their naturall parents dead : but doth it follow that that Command doth injoyne private obedience , and forbid onely private , not publick disobedience to naturall Parents : So the sixth Command saith , If thy brother fall in a Lyons den to the hazard of his life , pull him out ; if thou cannot rescue him thy self alone , take three with thee and assay it ; if thou cannot so rescue him , tell it to twenty : The man is not to rescue every brother here , but onely the brother that is in danger to be devoured with the Lyon : will any say the Law of the sixth Commandment is given here , to one private man to help another in a private danger ? This ( rebuke thy brother ) is the Law of nature , and it is under this , Levit. 19. 17. Thou shalt not hate thy brother in thy heart : And if I rebuke him not for sinne , any sinne , and the most publick , and so most offensive and scandalous to many ; I hate him ; nay , I am not so much to rebuke him and gain his soul , because the sin is an injury done to me , as because it is done against the Majesty of God , and destructive to the offenders soule , and I must labour to gaine his soule . 2. Erastus dreames that that is a private sin , which is done to one man , or one ranke of men ; to a Magistrate , not a subject ; he is beguiled , an offence and publick stumbling-block may be laid before one man , and it is often a publick sin . 3. The speaking of it in the second person is nothing , for , If thou beleeve thou art saved , Rom. 10. 9. is as publike and universall , as Iohn 3. 16. Whosoever beleeveth he is saved . The second person in all precepts of Law and Gospel ( and this , rebuke an offending brother , is both , ) is as broad as the third person , and as large in extent , except you say the verse Iohn 3. 16. comprehendeth some more beleevers that are saved , then Rom. 10. 9. which is against sense . 4. Christ ought not to have spoken to his Disciples as a Church , because he is directing them as members and parts of a Church , how to deale with an offender : but if he heare not the Church , that is , Page 158. the Christian Magistrate , he should die , saith Beza . Erastus answereth , But the Church or Iewish Synedrie had not power of life and death now they were under the Roman Empire .

Ans. Christ here then sheweth not a way to remove Scandals , because the Roman Emperors sword is not Christs Spirituall way , 2 Cor. 10. The weapons of our warfare are not carnall , but mighty through God .

Erastus . By this same place , I cannot prove there is such a thing Page 156. 157. as Excommunication , what is said to one is said to the whole Church ; but it is said to one , that he should forgive an offending brother , seventy seven times in one day , if he acknowledge his fault ; Ergo , there can be no just cause why the whole Church should not doe ▪ that which every member is obliged to doe , but your Presbyters will punish though any one should confesse his fault .

Ans. There is a twofold forgiving , one private , in passing the A twofold forgiving . private revenge of the fault and grudge against the person of the offender : thus the whole argument is granted , for Members and Church both are to pray , Forgive us our sinnes , as we forgive them that sin against us : I hope the Synedrie , the Roman President , the Magistrate , thus are obliged to forgive those whose heads they justly take from them , so Luke 17. We are to forgive our brother seventy seven times a day , though he neither repent nor crave pardon , but far more , if he crave pardon . But by this Argument the Christian Magistrate should use the sword against no bloody Parracide , for he is thus to forgive him , and much more , if he say he repenteth . 2. To forgive , is to remit all punishment , and so what is said to one Member of the Church , is not said to the whole Church . Private men have not power of Church-punishment to forgive it . The Church hath a power limited by Christ , that is to forgive and open heaven , in so farre as they see Christ goe before , and see the man penitent , and therefore Erastus his consequence is short , it followes not , that the Church should no more excommunicate then one Member . Erastus looks farre beside the booke , in that he thinkes it is all one to forgive an injury , and to remove a scandall in the way of Christ in labouring to gaine a brother . I may forgive one that offendeth me , and not labour at all to gaine his soul .

Erastus . We cannot expound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against thee , against the Thes. 42. page 27. Church , because he saith after , tell the Church , then the sense should be , O Church tell the Church .

Ans. It is not denyed by us , but that the Scandall in the rise may be private , but Erastus will have our Saviour to speake onely of private Scandals . 2. If one Church shall offend another , the offended may admonish , and if the Church be not gained , the offended Church is to tell more Churches Synodically conveened , as may be gathered from Christs Scope , to remove all Scandals between brother and brother , Church and Church .

Erastus . Tell him between thee and him , if it be told me conscio , Page 16. I onely knowing , then he hath sinned against me privately ; should I not reprove him before others , if he have sinned against others ? but Christ will not have me to take any Witnesses at the first .

Ans. 1. I may tell him between me and him , a publike fault : this proveth onely my admonition to be private , when the fault is known to twenty and scandalizeth them , and it proveth not the fault to to be private . But you will say , then I must take these twenty who are offended , no lesse then I am to goe my selfe . I answer , not so ; For 1. I may be ignorant that any knowes it , and I am not to uncover what God hath covered , except it were a sin that bringeth wrath on the whole Land , as blood , and the Canaanites sinnes . 2. Though I should know twenty were offended , charity will bid me try , if I onely can gaine him , and then love maketh the worke easier to twenty .

Erastus . But Matthew and Luke compared together , doe teach that Christ speaketh of such sinnes , as one Brother may pardon another seventy seven times ; and the question of Peter to Christ , how oft shall my brother offend , and I forgive him ? saith that Christ speaketh not Christ speaketh not of such sins as private men may forgive as Erastus dreameth . of the sinnes , that the Church onely can forgive , for Peter knew well , that he his alone could not forgive these sins , which onely the Church and a multitude can pardon .

Ans. Though it be true , Matthew and Luke c. 17. speake both of scandals and scandalous sins in generall , yet it is evident they speak of two sorts of scandalls ; Luke speaketh v. 3. of scandals between brother and brother , which may at first be taken away by rebukes ; but he hath nothing of the Churches part touching these . But Matthew hath it at length , chap. 18. ver . 15 , 16. 17 , 18. 19. 20. The Luke 17. 4. and Matthew more distinctly , chap. 18. ver . 21. upon the occasion of Peters question , resolveth a case of conscience ; how Christians are to passe by in love the faults one of another , even to seventy times seven ; they are not scandals of one and the same nature , as Erastus conceiveth : The former is , how we may gain an offending brother from the guilt of active scandall in giving offence to us , and that is by free rebuking ; and if that gain him not , then by taking witnesses and rebuking him ; and if neither that can do it , by telling the Church , to which Christ hath given a more powerfull way , to binde and loose in earth and heaven , saith Matthew : Luke speaketh onely of simple rebuking , which tendeth to the other two . The latter way , is how we our selves may be freed from passive scandall , if our brother provoke us seven times , or seventy seven times a day : this must be by a private pardoning , and laying aside all grudge , or hints of revenge toward our brother , and this is a great mistake in Erastus , that he confoundeth those two scandals , which by two Evangelists are distinguished , for Peter upon occasion of the former Church-scandals , proposeth the second , Mat. 18 21. then came Peter to him , and said , Lord , how often shall my brother sin against me , and I forgive him ? Peter asketh nothing of gaining the offender , and Christ answereth nothing of gaining him , having satisfied them fully in that before : But Peter came in with a new question , concerning private forgiving . 2. It is evident in the former , that Christ speaks not of sins , that one brother may forgive another ; for then it were free to the offended , after two admonitions ineffectuall to gain the offender , to forgive and desist , as he doth in the matter of forgiving : But it is not free to him to desist ; if the offender refuse to be gained , and adde contumacy ; the offended cannot pardon the punishment ( he ought to remit the private grudge ) he is under a command of Christ to tell the Church , that is one punishment , and if he yet be obstinate , he is to be reputed as a Heathen and a Publican , that is another punishment , which a private man cannot dispense with : 1. He cannot dispense with Christs command . 2. He cannot omit all Lawfull means of gaining the soul of his brother ; for the Law of nature tyeth him to it . Erastus will have it a matter of holding off of an injury , only by complaining to the Roman Emperour , a carnall way . Christ is on a higher and more spirituall strain to gain a soul , as is clear , If he hear thee , thou hast gained thy brother , rest there : But if he hear thee not , go yet on to gain him : Take with thee two or Christs scope spiritual , Erast . his way is carnall . three , then if he had been gained at first , a second admonition before two or three were needlesse . But if yet he be not gained , then go yet on , to seek the gaining of his soul ; and tell the Church , and if the Church cannot gain him : then let him be as a Publican , and cast out : This is also a way of gaining , that his spirit may be saved , 1 Cor. 5. Therefore this is most false , that Christ speaketh of those sins which we may forgive : Who can believe that it is credible that our Saviour hath a more noble end , and more excellent then to gain a brothers soule ? or that he doth teach us in these words to discend from such a spirituall end , as the repentance of an offender , to a far baser end , to hold off injuries by fleeing to a heathen Iudicature ?

Erastus . Christ speaks of such sins , as the offender cannot deny Thes. 42. pag. 28. before witnesses . But sins to be punished by Excommunication , so hainous , as deserveth to be delivered to Satan , he would deny ; Ergo , he must speak of smaller sins .

Ans. This is for us , he speaketh of such sins that the offender will persist in , against the Authority of witnesses , Synedrie , or Church and Magistrates , as Erastus thinketh while he be as a Profane Heathen ; Ergo , he may deny them : 2. If we suppose three faithfull witnesses , who have seen and heard , such as will testifie the sin before the Church , it is like to be a grievous and publick trespasse . Nor would Christ have the Magistrate troubled , and the Church offended for such sins as may fall out , in a brother , seven times ; yea , seventy seven times in one day , and may be , by private transactions pardoned , as Erastus saith : How should Erastus his civill throne , sink under threescore and ten scandalls in one day ?

Erastus . The Church punisheth not the man for such sins , but dismisseth him as an injurious person .

Ans. True , if we believe Erastus begging the question . 2. To declare Lib. 3. c. p. 181. a brother , no brother , but a prophane Heathen , without Christ in the world , and out of the Covenant of Grace , must be the highest Church-censure , & must be more highly punished then so .

Erastus . I call them light faults only compared with crimes punished by the Law .

Ans. Such as contumaciously defended , makes a man none of Christs , but the prophanest living ; yea , of a believing Jew , an Apostate , and a Heathen , deserveth to be punished by the judge .

Erastus . If the offended be willinger to suffer the injury then to compeer before a heathen judge , he may .

Ans. There be no smell of an Heathen , or Roman Judge in the Text , Id Erastus adjecit de suo . 2. It is not free to gain , or not gain , my brothers soul , or obey Christs command , or not obey it .

Paul , 1 Cor. 6. forbiddeth us to implead our brethren before Heathen Judges ; Erastus saith , Christ commandeth the contrary : Erastus answers , Paul saith in these that are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in smaller matters , as of goods we should not .

Ans. It s true , Paul giveth instance , in those that he calleth things of this life , but in opposition to the great matter of Judging the world and Angels : 2. Paul saith generally ; Ye go to law one with another , 1 Cor. 6. 1 , 2 , 3 , 4. And he esteemeth it such a fault , that he saith of it , v. 9. Know ye not that the unrighteous shall not inherit the Kingdom of God .

Erastus . Paul himself appealed to a heathen judge Cesar .

Ans. True , but not for small offences falling out seventy seven times a day , for which the Magistrate will not punish , such as these offences be , saith Erastus , pag. 181. pag. 28. Thes. 42. But being accused of a high crime of life and death . 2. He appealed not from a godly Magistracy , such as the Syned●y holdeth forth , but from bloody judges : 3. In matters not with Saints , as 1 Cor. 6. And brethren to whom you are to grant pardons , seven , and seventy seven times a day , but with Blasphemers , and Murtherers of Christ , Act. 18. 6. 1 Thes. 2. 15.

Erastus . Christ teacheth how private iniuries may be removed , Pag. 186. 187. without offence by the Magistrate , but not how we may reduce to repentance a brother that giveth scandall .

Ans. There s not a footstep of injuries , or Magistrate , or sword in the Text : 2. ver. 7. And all along he speaketh of scandalls that may hinder our entring to heaven , and these words ; rebuke him , Thou hast gained thy brother , are clear as the Sun , that he intendeth the offended , in all these steps , is to gain the soul of the offender .

Erastus . This is no Argument at all , he speaketh of gaining an offending brother : Ergo , His scope is not to repair any civill losse : But I pray you , a brother argueth an iniurious man , and convinceth him of his error ; hath he not first gained him to God , and then to himself , while he maketh him of his enemy his friend ? can there be a better way of compounding private iniuries ? if his conscience be healed , will he not leave off to be iniurious ?

Ans. I may say , as he saith to that Apostolick servant of God , holy Beza , Egregia vero ratiocinatio : The question is now touching the scope of Christ , Matth. 18. Erastus proveth repairing of civill injuries to be Christs scope , and how proveth he it ? Because he that is gained to God by repentance , is a made friend , and will leave off to do civill wrongs : Iust as if one should say , the scope of the holy Ghost , in the history of the Creation , in the two first chapters of Genesis , is to make the Reader a good Philosopher : Why ? because he that understandeth the works of Creation , the Heaven , Stars , Sun , Moon , Seas , dry Land , Trees , Herbs , &c. Must not this man be an excellent Astronomer , Geographer , Physiloge , & c ? So may he say , the scope of the holy Ghost , in the ten Commandments , is to make a man an excellent Citizen of London , or Paris , Why ? how is that the scope of the ten Commandments ? by Erastus his Argument , What better way can there be to make a good sociall Civilian , then if he be well versed in the Doctrine of the ten Commandments ? so may I say , the scope of Paul in the first eleven Chapters of the Epistle to the Romanes , is to make a man love his brother , why ? Because if he know God , and free justification by faith in Christ , and our freedom from the Law , and the Doctrine of Election by Free-grace , and the like , he cannot but love his brother ▪ Now how can that be Christs scope , which is neither spoken In terminis ? Nor so much as insinuated ? Now to gain an offending brother is In terminis spoken , ver. 15. Thou hast gained thy brother : so Erastus granteth this is Christs scope , but not his last scope ; and gaining of his soul he will have , but a scope for a civil end to hold off injuries : How carnall is the glos●e of Erastus ? Now the scope of Erastus is never spoken , never hinted at : Erastus cannot deny our scope , onely he will not have it the chief scope of the words ; the best ground he hath for his scope is that , Tell the Church , is , Tell the Civill Magistrate .

Erastus to put a good face on the businesse , saith , scanning on the Pag. 188. sense of the words , Christ therefore saith rebuke him , Matth. 18. That we may understand , that he is to be convinced of his error , and iniquity , that he may acknowledge it not onely to us , and before men , but far more to God , and so thou hast gained thy brother , and lost him , if he refuse to hear thee , that is , If he suffer not himself to be convinced , and do not acknowledge his fault , he is bound in Heaven , and this is that which I would say , this gaining of him is the pardoning ( of a civill wrong ) that he may be received in friendship .

Ans. If Christs inten●ion be , that he may rather acknowledge his fault to God then to the offender , as Erastus granteth , then Christs scope in these words , must be his spirituall gaining to God , not a civil depulsion of a civill wrong , but the former ▪ Erastus granteth : 2. If spirituall gaining be intended in all the steps of our Saviours progresse , and when this is obtained , the progresse doth cease ; then means rather crossing and thwarting that scope , then suitable spiritually thereunto , are not to be attempted : then is not civill depulsion of injuries our Saviours scope in the words , but the former is true ; Ergo , So is the latter ; the Proposition is evident , from the nature of a scope , and end in any speech . I prove the Assumption by parts . 1. If rebuking of an offending brother , gain him to repentance , then it is clear the offended man is to rest there , and not to Tell the Church or Magistrate , for he hath obtained even the end , for which Erastus contendeth , and who goeth about new means to compasse an end already obtained ? Christ would never command that ; yea , when Christ saith , ver. 16. If he hear not thee , then take with thee one or two more ; Ergo , If he had heard him , he was not to take one or two more , and ver. 17. If he should neglect to hear them , he ▪ was to tell the Church : Ergo , If he should hear them , he was gained , and was not to tell the Church ; Ergo , spirituall gaining must be Christs scope . 2. If to tell the Church , be as Erastus dreameth , to tell the Civill Magistrate , and then the Roman Emperour ; this was no suitable mean to gain the mans soul ; a club was never dreamed of by our Saviour to compasse the spirituall end , or neerest scope of gaining any to repentance ; for the end of the Magistrate , as a Magistrate , is to bring no man to repentance , but to take away evil out of the land , to cause Israel fear , and do so no more , to be an avenger of evil doing , far lesse is there any shadow of reason to dream that Christ intended by Cesars , or any Heathen Magistrates sword , to gain an offending brother to repentance , and that he commandeth the offended brother to use such a carnal mean so unsuitable to such a spirituall end . Lastly , How a private brother cannot be said to binde and loose , I have cleared already .

Erastus . Least these words ( Let him be to thee as an Heathen ) should seem to make the offender every way as an Heathen ; therefore he addeth a restrictive word , ( and a Publican ) and he addeth the article ● common to them both , so as he speaketh not of every Heathen and Publican , but of those who were conversant amongst the Jews , and none of those would answer to any Judge , but the Roman Emperour or his deputies , being the servants of the Romans , to vex the people of the Jews .

Ans. Here is a groundlesse conjecture , for a Publican was large as odious as a Heathen , being a companion to sinners , and the worst of the Heathen .

2. How proveth he that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that Heathen is meant of those A Publican most odious to the Iews . Heathen only , that were servants to the Romans , and would acknowledge no Iudge but Cesar . 1. The Iews themselves said , We have no King but Cesar : 2. The holy Ghost doth not restrict the Heathen so ; What warrant hath Erastus to be narrower in his glosse then the holy Ghost is in the Text. If in these , ( Let him be as an Heathen ) the threatning be perpetuall , to remove all scandals , to the end of the world ; when most of the Heathen shall not acknowledge the Iudicatures of Heathen Rome , then the word Heathen must be as large as all Heathen , all wicked and all scandalous men , such as Publicans , and so there is no hint at the Heathen Romish Iudge here , which is the way of Erastus . But the former is true ; or this Law of Christ is to remove scandals amongst the Disciples when the Roman Empire shall fall as the Lord in his word hath prophecied . The Scripture speaks not so , Mat. 6. 7. Vse no vain repitition in prayer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Here is the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Can Erastus say none use babling prayers but such heathen as were subject to the Roman Empire ? Gal. 2. 9. That we should goe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the Heathen , here is an Article also ; belike Paul should preach to no Gentiles but those under the Roman Empire : A frothie dream , Gal. 3. 8. The Scripture foreseeing God would justifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Gentiles . Here also an Article ; belike then no Gentiles are justified by faith , but these that are Officers to the Romans , and vexed the Iewes , Act. 18. 6. Henceforth I will goe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the Gentiles , Act. 21. 19. Paul told what things the Lord had done by his Ministery 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , amongst the Heathen , Act. 26. 23. that Christ should shew light to the people , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and to the Heathen , not the Romish heathen onely , except Christ be a Saviour to no other Heathen in the world : I need not weary the Reader to resute these unsolid conjectures of Erastus .

Erastus . Converted Publicans were not scandalous , as touching Lib. 3. c. 3. p. 190 , 191. their office ; Ergo , A publican signifieth not one that is none of the Church ; Zachens after his conversion remained a Publican .

Ans. Converted Publicans left not off to be Publicans , but they left off to be such as went under the name of Publicans ; that is , abominable Extortioners and grinders of the Poore : and therefore it followes well , that to be as a Publican in the common speech of the Iewes familiar to our Saviour , was to be a wretched godlesse prophane man , without the Church , and without God and Christ in the world , as also the Heathen were , Eph. 2. 11 , 12. 1 Cor. 5. 1. 1 Pet. 4. 3 , 4. Acts 21. 11. Rom. 2. 24 blasphemers of the Name of God , and 1 Cor. 12. 2. Yee know that yee were Gentiles carried away with dumbe Idols , Eph. 4. 17. That ye walke not as other Gentiles , in the vanity of their minde . 18. Having the understanding darkned , being strangers from the life of God : These and many other Scriptures confirmeth me much , that in Christs time to be as a Heathen and a Publican , was to be cast out , whereas the man was once a brother , a beleever , and a member of the Church , and in profession in the covenant of God , and a brother to Peter , Iohn and the Lords Disciples , and a Christian and professing Saint , as the disciples of Christ were ; but now one who is turned out of that society , and as a Gentile serving Satan , walking in the vanity of the minde , as an uncircumcised man , &c. This is as like Excommunication , as one egge is like another , we have cleare Scripture for this Exposition , but it is good Erastus never gave us one syllable of Scripture for his exposition ▪ Nor can it be shewen that to be as a Heathen and a Publican by Scripture , or any that ever spoke Greeke , is to be in subjection to the Roman Empire , or lyable to their lawes , onely we have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Erastus for it .

Erastus . Who ever by no law of God or command was execrable , Page 191. and could for no just cause be hated , by no Law of God could bee debarred from the Temple and holy things of God . But such were the Publicans ; Ergo ,

Ans. 1. The Major is false . The Leper because a Leper was by no Law of God cursed , and execrable , nor was he worthy of hatred , but of pitty ; yet was he by an expresse Law debarred from the Temple and holy things of God .

2. The Minor is false in the sense we contend for , the office of a Publican in abstracto was not execrable , nor worthy of hatred : P. 192. 193. but the thing signified , and that which proverbially went under the name of a Publican amongst the Iewes , to wit , a professed extortioner , a robber , a grinder of the face of the poore , is both execrable and hatefull : the conclusion in the former sense is granted , and it is nothing against us : But in the latter sense , the Assumption being false , the conclusion followeth not ; not to say that in ordinary , none was a Publican , but he that was either an heathen , and so execrable , or then an Apostate wretched leud Iew.

Erastus . But I have demonstrated that no man was debarred from holy things for Morall uncleannesse , then neither should a Publican be counted a separated man , will Christ command him to be cast out whom the Iewes could by no Law cast out ?

Ans. If we give the matter to Erastus his word , all he sayes are demonstrations : Let the reader read and judge . 2. All his argument here proceedeth on a false ground , while he contendeth so much to justifie Publicans he presumeth ( to be as a Publican ) to ●e in our sense all one with this , ( to be excommunicated . ) But 1. we lay the least weight on the word ( Publican ) and more on this , ( to be as an heathen . ) 2. We take them not divisively , but as Christ speaketh them , copulatively . We say , not to be excommunicated , is all one , as , let him be as a Publican , but that to be excommunicated , is to be as an Heathen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and as a Publican .

Erastus . The article ● is set before both the word ( Heathen ) and the word ( Publican ) by the holy Spirit , which signifies either the very Pag. 195. 196. nature of the predicate ( heathen and Publican ) or must put a great Emphasis , and a great edge of difference between the Heathen and Publican here , and in other places , as these be not one , Petrus est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , et Petrus est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Peter is a man , ) and Peter is the man , or that man . ) So when we say , pleasure is that good thing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that chiefe happinesse ; We say more then when we say pleasure is good , so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Publican must signifie a Publican , as a Publican , if there be an Emphasis here common to both the heathen and the Publican , now there can be no other thing in the matter of eschewing Scandals common to both , but that both acknowledged no other but the Roman Magistrate , and therefore , except you make ( to be a Publican , ) & ( to be debarred from the Sacraments ) all one ; you have not another place in all the New Testament for your Excommunication , for no Publican because a Publican , was debarred by Gods Law , Jure divino , from the Sacraments .

Ans. 2. All the wits on earth cannot make us see another place for Erastus his explication of this place Matth. 18. and of 1 Cor. 5. But we hope it shall appeare we have more from Scripture , to say for Excommunication then this one place , or then Erastus and all his party can say against it ; here is all that Erastus can say against this strong place , builded upon one Article ● ; a poore and ignorant Grammattication . 1. He culleth out the word ( Publican ) of lesse weight with us , from the word ( Heathen ) and would prove that no Publican because a Publican , and for the office , was debarred from the Iewish Sacraments , which we grant ; for no office or place lawfull in it selfe , debarred any from ▪ Christ ; Centurions were hatefull to the Iewes , and put over them by the Romans , A publican most odious to the Iewes . yet I should conceive the Centurion , whose servant Christ cured , Luke 7. was a Proselite , and a member of the Iewish Church , a lover of the Nation , else I see not how the Iewes would have accepted that he should build them a Synagogue , as he did v 5. and Publicans might have bin Proseli●es also , but that which was signified by a Publican to the Iews , was no lesse odious then the name of a hangman or a most wicked and flagitio●s man , as Matth. 5. 45 , 46 , 47. and by Christ decourted from the number of the children of our heavenly Father : Amongst the Iews it was counted abomination to eat with Publicans , Matth. 9. 11. Matth. 11. 19. Luk. 7. 34. And when Christ saith , Matth. 21. 31. of the Rebellious Iews ; Verely , I say unto you , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the publicans and harlots shall enter into the Kingdom of God before you : He clearly maketh Publicans the wickedst of men ▪ shall these two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 make us think Erastus were not dreaming , if he should from these words gather that Christ , meaneth only of such Publicans and Harlots as acknowledged no other Magistrate , but the Roman Magistrate ? And the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is doubled in the following verse also . 2. Let us retort this Argument , he that heareth not the admonitions of brethren in secret , and of the Church in publick , is to be reputed , not as a Iew , or a brother and member of the Church having right to the holy things of God , but as a Heathen .

Now a Heathen to the Iews was no brother , and had no right to the Sacraments , either of the Iewish , or Christian Church , as is clear by the word of God , therfore he that heareth not a brother in secret , or the Church in publick , is to be reputed as no brother ( I mean in that publick visible way he once was ) but as a Heathen , who hath no right , Iure divino , by Gods Law to the Sacraments . 3. What means all this trifling about the Article : ? Say that the Article ; should restrict Heathens and Publicans , to such and such Heathens and Publicans : I shall deny , In eternum , this consequence , Ergo , He means no other but only such Heathens and Publicans , as did acknowledge no other Magistrate , but a Roman Magistrate . There is no shadow in the Scripture , or any Greek author for the Word , but rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth the qualitie and spirituall condition of any , especially when Christ speaketh of gaining of souls , as here , Mat. 18. 15. so I am sure 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth Ioh. 1. 14. Ma● . 6 ●0 . 1 Pet. 1. 19. so doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifie Mat. 6. 5. and elsewhere , enough I deny not but it may signifie a civill or naturall si●●●●tude , but Christ doth here speake of neither , as is cleare . 4. If here a Publican as a Publican be meant , as Erastus saith ; Ergo , All Heathens and all Publicans are here to be understood ; Ergo , Not these only that had this common to them both , to wit , that they both acknowledged no civill Magistrate but the Romans , the contrary of which Erastus asserteth . 5. Yea , this is not emphatick and discretive of Heathen and Publican , Christ acknowledged no civill Iudge as King over the Iewes at this time but onely Cesar , when he said Mat. 22. Give unto Cesar , the things that are Cesars , and to God the things that are Gods . And the Iewes themselves did so when they said , We have no King but Cesar ; If then to be as an Heathen and a Publican , bee all one as to acknowledge no King , nor judge but Cesar , then to be as a Heathen and Publican , must be all one with this , to be as Christ and the Iewes , for this was common to Heathens , Publicans , Iewes and Christ , to acknowledge Cesar was their onely King and civill Judge . 6. They were the worst of the Heathens and Publicans , who in a peculiar manner acknowledged no lawfull Iudge but Cesar , and hated the Iewes , the onely Church of God most at this time ; Ergo , If the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inferre that a disobedient brother is most like these Heathen , they must be greatest enemies to the Iewes , and so remotest from Circumcision , and all right to the holy things of God , being the worst of the Heathen , and so Erastus hath gained nothing , but lost much by his poore Grammattication . Yea , if the offended brother should repute the offender as the worst of the Heathen , he is to esteeme him who was once a Member of the Church , in that he was obliged to heare the Church , now as a Heathen , and so no brother , no Member of the Church , and here Erastus must grant that one brother may un-church and Excommunicate any other for disobedience to the Church , but the Church may not .

Erastus . They are as absurd who say , by Publicans here are understood wicked men , for then by Heathen must be understood also the wickedest of the Heathen , and not all the Heathen dwelling in Judea .

Ans. I deny the consequence , for by Publicans are meant men wicked and unpure by conversation , and by Heathen men unclean by condition , because without the Church , and strangers to the Israel of God , and without Christ and God in the world . 2. We have proved what is meant by a Publican , by evident Scriptures , but that by a Publican is understood one who acknowledged no Magistrate , but a Roman , no Scripture ; no Greeke Author warranteth us to thinke it , never man dreamed it , but Erastus .

Erastus . The Pharises hindred not Christ and his Apostles to come to the Temple .

Ans. Christ was a born Jew and circumcised ; yea , and what can the Practise of the Murtherers of Christ prove ? It is no Law . But the Romans never sacrificed in the Temple , but gave Liberty to the Iews to serve God , according to his word , and to hear Christ preach , and that Christ kept the Ceremoniall Law , and taught others , even the cleansed Leapers so to do , Matth. 8. is clear .

Erastus . Private men do forgive , sins . Matth. 18. Luk. 17. Ergo , No private forgivenesse , Mat. 18. to binde and loose is not a proper judiciall act of a Court , Matth. 16. Christ speaketh not to Peter only , but to all the faithfull , who by teaching one another , may bring one another to acknowledge their sin , and if they do it they are pardoned , if not , their sins are bound in Heaven .

Ans. To these the keys are given , who retain and remit sins , as pag. 198 . ●ed si docendo ( pri●atus ) aliquem ad duxcrit , ut peccata sua agnoscat , et ex certa side ●● Dei be ●●gnitate propter meritum Christi acquiescat , an non solutus erit ? Si frustrā moneat ac doceat , an non qui●sic perti●aciter salutem re pudiat , ●●gatus . Erastus saith : But these be such as are sent of Christ , as the Father sent his son , Ioh. 20. 2. Either in this place there is given power to binde and loose by publick preaching the word , or by some other place ; but this power to binde and loose by publick preaching , is only given to Pastors and Teachers , 1 Cor. 12. 29. Eph. 4. 11. 12. And Erastus granteth elsewhere , that every private man by his office cannot preach , nor administer the Sacraments , and by no other place is this given to Pastors , for I could elude all places , with the like answer , and say there is a publick Baptizing and Administration of the Supper , by Ministers and sent Pastors only , and a private also performed by private Christians ; yea , by a woman , and both are valid in Heaven , and the binding and loosing of both ratified in Heaven . 3. Christ spake this to the Disciples , who before were sent to Preach , and cast out Devils , Matth. 10. and saith not , Whom thou bindes on earth , but in the plurall number , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What things you binde on earth , shall be bound in Heaven . Erastus saith all this upon the fancy , that binding and loosing of the Church , and Peters private forgiving of his brother seven times a day must be all one , which I do prove in another place to be different , and amongst other reasons this is one , because the Church pardoning hath a threefold order : 1. between brother and brother : 2. before two or three : 3. Before the Church , and the end of all is the gaining of the offending brother , Matth. 18 , 15 , 16 , 17 , 18 , 19 , 20. But the private forgiving of a brother , of which Peter speaketh , Mat. 18. 21 , 22 , 23. and Luke 17 4 , 5. is of an inferiour nature ; for I know not , if you can gain a brothers soule seven times a day , if he but say , It repenteth me , Luke 17. 4. or seventy seven times , Mat. 18. 22. These words , It repenteth me , said seventy times a day to the Church cannot satisfie to the gaining of a soule , whereas to the private remitting of revenge , it were enough . We have the Text to warrant us , that Christ spa●e to Stewards to whom the keyes are committed . Erastus doth but wickedly assert , he spoke to those who were as Christians in that act , but the Text is cleare he speaketh of binding and loosing spiri●ually , which Binding and loosing proper to Stewards . is nothing to the holding off of a civill injurie , which Erastus saith is the scope of our Saviour here , and how hungry must that sense be : That you deal with him as with an Heathen , who acknowledgeth no Iudge , but a Roman judge , is a matter ratified in heaven ? 4. A private man is to forgive an injury even though the offender repent not , Mat. 14. 15. Rom. 12. 19 , 20. Col. 3. 13. but that pardon cannot be ratified in heaven . 5. See what we have said of binding and loosing before .

Erastus . Though Christ should speake this onely to Ministers , yet it followeth not that he speaketh this to other Presbyters .

Ans. That dependeth on the proving that there be ruling Elders in the Church , which I conceived have proved else where , from Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. I conceive when Christ spake this , there was neither a formed Presbytery , nor a formed Church .

Erastus . Christ saith not , if two or three Presbyters , or two or three Page 199. Ministers agree in one , I will heare them , but where two or three Christians agree .

Ans. Nor doe we say , that two or three can make an Excommunicating Church , but Christ argueth a minore , if the Lord heare two or three on earth , farre more will he heare a Church , and ratifie in heaven what they doe in binding and loosing offenders in Earth ; But how shall these words agree to the interpretation of Erastus ? for he expoundeth two or three and the whole Church , to be but one Christian Magistrate ; can he be said to agree to himselfe ? Or can one or two or three meet together in Christs Name ? And what coherence is here ? Two or three conveeneth to pray that he that will not hear the Christian Magistrate may be dealt with as a Heathen man before the Roman judge , how violent and farre off is this glosse , and how unsuitable to the Text ?

Erastus . What other thing is it to a private brother , to gain another Page 199. to himselfe , and to God , then binding and loosing in Heaven ?

Ans. To bring him before the civill Magistrate either Christian or Heathen , whose intrinsecall end by vertue of their office , is not to gaine , soules , but to draw the blood of ill doers , is farre from gaining of Souls .

Erastus . Though binding and loosing be judiciall and forinsecall words , they agree not to the Ministery onely , but rather to the Magistrate , except you say that in the time of Christ amongst the Iewes , there was a Church court beside the Magistrates court .

Ans. That they argue authority judiciall , is proved already by many Scriptures , and judiciall authority Ecclesiasticall it must be , which agreeth to the Church , and it was never heard that the Church especially in the New Testament , doth signifie the Magistrate . 2. There is no necessity to say there was a Christian Church court in Christs time , because there was not a Christian Magistrate at this time , but the Iewes had then a Church-court , before which Christ was conveened . Caiphas being President , and the blinde man , Iohn 9. who was cast out of the Synagogue , for that he confessed Christ . 3. Christ speaketh of that which was to be , though in its frame not yet erected .

Erastus . Christ hath the like words of binding and loosing , Mat. 16. which signifieth also to preach the Gospell , that he who beleeveth may be loosed , and he who beleeveth not may be made inexcusable , and therefore it is no other , but to pray a brother to desist from his injury , shewing him that that is acceptable to God : for to binde and loose in all the Scripture , is never to debarre any from the Sacraments ; if you divert your brother from doing an injurie , by declaring the will and wrath of God , out of his Word , thou hast gained him , and loosed him , if he will not be perswaded , the wrath of God abides on him , and thou hast bound him .

Ans. If loosing and binding Matth. 16. be preaching of the Word of God , and loosing be Christian forgiving of an injury , then are women who are taught in the prayer of Christ , Mat. 6. to forgive one another , invested with the keyes of the Kingdome of Heaven , to preach the Gospell ; and why not also to administer the Seals ? and so are all private men clothed with the keyes to take in and cast out at their pleasure , and what are Ministers that are over the people in the Lord , and watch for their soules ? 2. We never said , to binde was to debarre from the Sacraments , except consequently onely , to binde , is to declare an obstinate man as a Heathen , and so no member of the house of Christ , and consequently to have no right to the bread of the children of the house , nor say we , that to Excommunicate is formally to debarre men from the Sacraments , it is to cast them out of the house : hence it must To Excommunicate is not formally to debarre from the Seales . follow that the priviledges of the house belongeth not to them . 3. You may disswade a man from doing a civill injurie , and never gaine his soule , but the Magistrates club , for which Erastus contendeth in these words , cannot reach the soule .

Erastus . None can remit a debt but the creditor , nor pardon an injury but he who suffereth the injurie .

Ans. Then none can binde and loose but private men , and the keyes of heaven are given to all private persons , nor can private persons by forgiving , so remit the person as he is loosed in heaven . 2. The Church is offended at Scandals , and are sufferers ; Ergo , The Church must binde and loose : Let Erastus teach us the way except by Church-censures .

Erastus . Casting out of the unclean is not to binde , because to purifie Page 201. is not to absolve , the unclean might be purified by any cleane , and not by the Priests onely .

Ans. The legall purging of the Leper , was onely by pronouncing him ▪ cleane , and could not be done but by the Priest , and it was a loosing of him .

Erastus . Where Christ instituteth any new ordinance , he omitteth Page 203. nothing that is substantiall , but here he speaketh nothing of publike sins , for which you doe especially excommunicate .

Ans. Christ according to the minde of Erastus does here institute a throne for the Christian Magistrate , how doth he then institute a way how the Christian Magistrate may remove private Scandals and not publike ? for publike Scandals hurt the Church ten to one more then private doe . Christ speaks of sins in their rise private , betweene brother and brother , but he speaketh of publike Scandals , of such as will not heare the Church , and for these onely we Excommunicate . 2. Tha● is not true , that any one place of Scripture , where an institution is that all the substantials of that institution , should be expresly set down in that place , it is enough that all be held forth in either one Scripture , or other , as in Christs sufferings , Baptisme , Pastors , &c.

Erastus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Again I say unto you , if two of you shall agree on earth , these words must referre to private men , not to the Church , it is cleare that Christ speaketh nothing of two , as hee doth in this verse , but when he saith that one private man is to rebuke and gain another private man ; nor is it enough to say its an Pag. 203. 204. argument à comparatis , for if the same thing be not kept in both extreames , it is a vaine comparison if you say a childe understandeth this ; Ergo , An aged man understandeth it , it followeth well . But if you say a child understandeth this ; Ergo , An aged man is rich and good ; who would not laugh ? But if God heare the prayer of two ; Ergo , farre more will he heare the prayers of the Church , it followeth not , except you say , if those things that two or three bindes on earth be ratified , how shall we thinke , that that is ratified which the Church bindes and looses ?

Ans. Here is nothing but Grammatications that cannot convince : it is true , that Christ speaking of two , he speaketh of private men , but many will not grant so much , for they say , that by two the smallest number is meant , a Church of the fewest , by a Synecdoche , and two may be taken for a small convention and number which doe literally exceed two , Jer. 3. 14. Rev. 11. 3. I will give power to my two Witnesses ; they be more Martyrs who witnessed against Babylon then two literally , and this Exposition seemeth to me as good as the other , and then if the smallest Church doe binde and loose in heaven and earth , so much more the Church ; and so all shadow of this unsolid Grammattication is removed . 2. The proportion is well kept , if two praying on Earth be so heard in Heaven , as by their prayers , they may obtaine that these be ratified in Heaven which they aske on earth ; farre more is that ratified in heaven , which the Church in a judiciall and authoritative way , doth on earth , in the Name of Christ : for praying of private Christians , and publike and authoritative binding of the Church doe both agree in this , that the Father of Christ ratifieth both in heaven , which is a due keeping of proportion , and not such a crooked comparison as Erastus would make between an aged man , & a rich & good man 3. Though two private men have the same Analogicall binding in Heaven and earth with the Church , it followeth not that the binding of the Church is not a Church-binding , as the binding of the two private men is also a binding , but no publick , no Church-binding . 4. How shall Christs words keep either sense or Logick with the exposition of Erastus ? If he will not hear the Christian Magistrate , complain to the Heathen Magistrate ; and again I say , if the Lord hear two praying on earth , far more will he ratifie in Heaven , what a prophane Heathen Magistrate doth on earth against a Christian offender ; judge what sense is in this glosse .

Erastus hath no reason to divide these words , ver. 19. Again I say , if two agree , &c. from ver. 17. 18. Because they are meant of the Magistrate ( saith Erastus ) against all sense , and joyne them to the words of the. 15. and 16. verses : for there is no mention of binding and loosing by prayer , ver. 15 , 16. But only of rebuking , and here Erastus shall be as far from keeping his proportion , of rebuking and praying , as he saith , we do keep proportion between Church-sentencing and praying . To Theophylact Chrisostom and Augustine , Beza answered well , and Erastus cannot reply : 6. If there be binding and loosing between brother and brother in the first and second Admonition , before the cause be brought to the Church , what need is there of binding the man as a Heathen before the Heathen Magistrate ? And what need of the Heathen Magistrates prayer to binde in Heaven ? Was there ever such Divinity dreamed of in the world ?

Erastus . These words , Tell the Church prove only that the Church Thes. 44. 29. hath the same power to rebuke the injurious man , that a private man hath , this then is poor reason : The Church hath power to rebuke an offender ; Ergo , it hath power to Excommunicate him .

Ans. All know that Christ ascendeth in these three steps : 2. Erastus granteth the cause is not brought to the Church , but by two or three witnesses which is a judiciall power , as in the Law of Moses and in all Laws is evident : if he hear not a brother , he is not to be esteemed , as a Heathen and a Publican , but if he hear not the Church , he is to be reputed so . 3. We reason never from power of rebuking to the power of Excommunication ; but thus , The Church hath power to rebuke an offender , and if he will not hear the Church , then is the man to thee , that is , to all men , as a Heathen and a Publican ; Ergo , The Church hath power to Excommunicate .

Erastus . Christ speaketh of the Church that then was : How could Thes. 46. pag. 32. he bid them go to a Church that was not in the world ; they having heard nothing of the constitution of i● ? did he bid them erect a new frame of Government , not in the world ?

Ans. He could as well direct them to remove scandals for time to come , as he could after his Resurrection say , Mat. 28. 19 , 20. Go teach and baptize all Nations , which commandment they were not presently to follow , but Act. 1. 4. to stay at Jerusalem , and not To teach all Nations , while the Holy Ghost should come : I ask of Erastus , how Christ could lay a Ministery on his Disciples , which was not in the world ? What directions doth Christ , Mat. 24. and Luk. 21. give to his Church and Disciples that they had not occasion to Christ might well give directions for a Church not yet erected . obey many years after ? is how they should behave themselves , when they should be called , before Kings and Rulers : 2. Nor were the Apostles who were already in the room of Priests and Prophets to Teach and Baptize ( he after being to institute the other Sacrament ) to wonder at a new forme already half instituted , and which differed not in nature from the former Government , save that the Ceremonies were to be abol●shed .

Erastus . Only Matthew mentioneth this pretended new institution , Lib. 3. cap. 3. p. 196. Vestra igitur excommunicatio nihil aliud est , quam inan● sigmentum hominum imperare , aliis cupie●tium . not Luke , not Mark , the Disciples understood him well , they aske no questions of him , as of a thing unknown , only Peter asked how often he should forgive his brother .

Ans. This wil prove nothing , Iohn hath much which we believe with equall certainty of Faith , as we do any Divine institutions ; shall therefore Erastus call the turning of water into wine , the raising of Lazarus : The healing of the man , born blinde , and of him that lay at the Pool of Bethesda , Christs heavenly Sermons , Io● . cap. 14. 15 , 16. his prayer ▪ cap. 17 ▪ which the other Evangelists mention not , Fi●men●a hominum , mens fancies , as he calleth Excommunication ? 2. Did the Disciples understand well the dream that Erastus hath on the place , and took they it as granted , that to tell the Church is to tell the civill Magistrate ? And that not to hear the Church is civill Rebellion , and to be as a Heathen is to be impleaded before Cesar or his Deputies only ? This is a wonder to me ; Matthew setteth up this way , an institution of all Church-Government , which no Evangelist , no word in the Old , or New Testament establisheth .

Erastus . Christ would not draw his disciples , who were otherwise Thes. 48. 34 , 35. most observant of the Law , from the Synedry then in use , to a new Court , where witnesses are led before a multitude and sentences judicially set up , it had been much against the Authority of the civil Magistrate , and a scandall to the Pharisees , and the people had no power in Christs time to choose their own Magistrate , therefore he must mean the Jewish Synedry : If by the Church we understand the multitude , we must understand such a multitude as hath power to choose such a Senate , but there was no such Church in the Jews at this time .

Ans. That the Church here is the multitude of Believers , men , women , and children , is not easily believed by us . 2. And we are as far from the dream of a meer civill Synedry , which to me is no suitable mean of gaining a soul to Christ , which is our Saviours intention in the Text. 3. Erastus setteth up a christian Magistrate to intercept causes and persons , to examine , rebuke , lead witnesses against a Iew before ever Cesar their only King of the Iews , or his Deputies hear any such thing , this is as far against the only supream Magistrate , and as scandalous to the Pharisees , as any thing else could be : 4. Had not Iohn Baptist , and Christs disciples drawn many of the Iews and Profylites to a new Sacrament of Baptisme , and to the Lamb of God , now in his flesh , present amongst them ? this was a more new Law , then any Ordinance of Excommunication was , especially since this Church was not to be in its full constitution , till after the Lords Ascension .

Erastus . It is known this anedrim delivered Christ bound unto Pilate , condemned Steven , commanded the Apostles to be scour●e● and put in Prison . Tertullins saith of Paul before Felix , we would have judged him according to our Law ; Paul said , Act. 23. to Anani●s , thou sittest to judge me according to the Law , Act. 26. P●ul confesseth before Agrippa and Festus , that he obtained power from the high Priests , to hale to prison and beat the Christians , and 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 1 Cor. 5. vindicated from Erastus his glosse . Lib. 3. c. 4. pag. 211 , 212.

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 ●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 , Pag. 214. 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 The prayers of the Church interveen not for this particular miracle . 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 do●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 , i● this power given , as Erastus saith ) must Faith of miracles to pray for this miracle not in all the faithfull at ▪ Corinth . 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 a word of God , for their warrant , commanding them to pray : O Lord give power to Paul , to kill such ▪ an incestuous man miraculously : For such Faith of miracles had Christ , and all the Prophets and Apostles , Joh. 11. 41. So did Sampson pray in faith , Judg. 16. 28. and Elias 1 Kings 18. 36 , 37 , 38. and so did the Apostles pray , Act. 4. 24 , 29 , 30. and with them the Church of believers , for working of miracles in generall ; for the Apostles had a word of promise in the generall for working of miracles , Mar. 16. 17 , 18. But that the Apostles had before hand revealed to them all the miracles they were to work : I cannot believe by any Scripture , But that it was revealed to them upon occasion only , by an occasionall immediate Revelation , Do this particular miracle , Hic & nunc : And this I am confirmed to believe : Because Elisha , 2 Kin. 4. was mistaken in sending his servant with his staffe to raise the dead son of the Shunamite ( a Pastor with nothing but a club and naked words cannot give life to the dead ) ver. 31. and therefore the working of a miracle in particular Hic & nunc was not alwayes revealed to the most eminent Prophets , such as Elisha was ; and so I beleeve , as working of miracles on this ; and this man , came not from an habit in the Prophets and Apostles , far lesse from a habit subject to their free will , but God reserved that liberty to himself , to act his servants immediatly , both to pray by the faith of this miracle , Hic & nunc , and to work this miracle , Hic & nunc . Now to the Assumption : How can Erastus or any of his followers assure our conscience that God had given the Faith of miracles to all the sanctified in Christ Jesus at Corinth , whom Paul so sharply rebuketh , 1 Cor. 5. 1 , 2 , 3 , 4 , 5. That this being revealed to them by God , and they having the faith , that it was the will of Iesus Christ , that Paul should kill , or ( as some say ) deliver to Satan this incestuous man to be miracuously tormented in the body or flesh , as Iob was , that he might repent ; is it like Christ would reveal more of his will , touching every particular miracle to be done by Paul , to all and every secure one in the Church of Corinth that were puffed up , and mourned not for this mans fall , then he revealed to the Apostles themselves ? But I have proved that the Apostles and Prophets knew not , nor had they the particular Faith of this , and this miracle , how then had all and every one of the Church of Corinth this Faith ? Now they behoved to have this light of Faith of this miracle revealed to them , that this was Christs will , that Paul should work a miracle for the destruction of the man ; else the Corinthians could no more be justly rebuked , because they prayed not to God , that Paul might work this miraculous destruction of the man ( which yet he never wrought , as its clear , 2. Cor. 2. he was not killed , but repented , and was pardoned ) then because they prayed not , that he miraculously might cure the criple man at Lystra , Act. 14. or that he might work any other miracle . Now how was this revealed to all of the Church of Corinth that this was Christs will ? If it be said , they were to pray conditionally that God would either by a miracle take him away , or then in mercy Delivering to Satan not miraculous . give him repentance to prevent destruction : 1. We have no surer ground for a conditionall and dis-junctive Faith of miracles in the Corinthians , then for an absolute Faith : 2. If it was the will of Christ , that the man should by himself be miraculously killed , why did not the Apostle immediatly by himself kill him ? Why ? It was the Apostles fault as well as the sin of the Corinthians , that the man remained as a leaven to sowre and infect the Church ; yea , it was more the Apostles fault then theirs , for he had only the immediate power miraculously to purge the Church ; some may say , as the Lord Iesus was hindred some time to work miracles , because of the peoples unbelief , Matth. 13. 58. So here Paul was hindred to work this miracle on the scandalous man , because of their unbeliefe .

Ans. Paul could not professe this ; for he had not assayed to work any miracle of this kinde , as Christ had done , Matth. 13. But only sheweth them of a report came to him of the fact , and of their security , and not mourning : 2. Paul should then rather have rebuked their unbelief , and not praying that God would miraculously destroy the man ; but this Paul doth not . 3. Paul rebuketh them , for not judging him , not putting him out of the midst of them : Must that be Pauls meaning ; pray to God that I may have grace and strength immediatly from God , to kill him miraculously , and to judge him . Now they knew the Apostle miraculously thus judged those that are without , as he stroke with blindnesse ; Elymas who was without the visible Church : I conceive the whole Churches were to pray , as the Apostles do with the Saints , Act. 4. 29. 30. That miracles may be wrought both on those that are without and within : But of this judging he saith , ver. 12. What have I to do to judge them also that are without ? Do not ye judge them that are within ? 4. It is directly contrary to Christs direction , Matth. 18. Which is , that by rebukes we gaine the offending brothers soul : Now Erastus will have him gained to Christ , by removing his soule from his body , and by killing him . Yea , the Apostle writing of the censuring of those in Thessalonica , who walked unorderly , and obeyed not the Apostles Word , which doth include such as breake out in Incest , Adulteries , Murthers , is so farre from giving direction to kill them miraculously , that he biddeth onely keep no Church company , nor Christian fellowship with them , but yet they are to be admonished as brethren ; Ergo , they were not to be miraculously killed , for then they should be capable of no admonition at all being killed ; And could there be worse men then was amongst the Phillipians , Enemies of the crosse of Christ , whose end is destruction , whose God was their belly ? Yet there was no blood in the Apostles pen , he chides not the Phillipians , nor the Galathians who had amongst them men of the same mettall , Gal. 5. 7 , 8 , 9 , 10. Ver. 19. 20 , 21. Nor the Timothies who would have to doe with farre worse men , 2 Tim , 3. 1 , 2 , 3 , 4 , 5. Nor Titus who had to doe with wicked Cretians , Tit. 1. because they cryed not to God , for Pauls bloodie sword of vengeance , that these wicked men might be cut off by Satan , nor doth the Apostle to the Hebrewes draw this Sword against those who sinned against the Holy Ghost , c. 10. c. 6. Nor Iames against bloody warriours , Murtherers , Adulterers , Oppressors , c. 4. c. 5. Nor doth Peter and Iude use this sword , or command the Churches to use such carnall weapons against the wickedest of men , but recommended long-suffering , 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. ●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 wa● maketh the Holy Ghost sharply to rebuke all the Saints when they are off●●ded , before the barre of Heaven , by crying miraculous blood●e vengeance upon the Offender . 7. It is evident this man repen●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 ●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 Lib. 3. c. 4. p. 213. 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 ou●-casting .

Erastus . Paul might deliver the man to Satan , though he did Repent ; Page 215. as the Magistrate did punish Malefactors , whether they Repented or no● .

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 Thes. 58. p. 44. p. 225. 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 Page 45. 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 Num. 34. 31. 32. 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 2 Cor. 7. 45. 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 Page 45. 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 Page 45. 46. 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 The Church , not Paul alone had hand in delivering the man to Satan . 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ●st intersiccre . p. 47. 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 is not to kill : were Hymeneus and Alexander delivered to Satan , that they might learn not to blaspheme ? what learning or Discipline can dead men be capable of ? 2. There 's need of mourning when any is cut off from Christs body , it being the highest judgement of God on earth . 3. Without the visible Church altogether as Heathens are , there is no salvation ; But to be so without the Church , as the casting out is a medicinall punishment , That the soul may be saved in the day of the Lord , is a mean to bring the soul in , to both the invisible and visible Church , and putteth none in that state , that they cannot be saved , but by the contrary in a way to be saved ; so the man periret , nisi periret .

Erastus . It would seem , it may be proved from the Text , that the In Thes. 48. man persevered not in that wickednesse , for the Text saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : He that hath done , and that hath wrought this deed , not he that doth this deed ; and therefore it seems Paul would inflict punishment as a good Magistrate useth to do ( even though the man repent ) and he saith , that his spirit may be saved , then the man repented .

Ans. 1. Reconcile these two ( Paul was as a good Magistrate to kill the man , though he should repent ) and ( yet at their intercession ( saith Erastus ) he did forgive him ; ) durst Paul at the request of men , pardon a Malefactor contrary to the duty of a good Magistrate ? 2. Can Paul intend , in miraculous killing , only the saving of the mans soul , and knowing that he was saved , and having obtained his end , yet he will use the mean , that is , he will kill him ? or if he intended another end also , that others might fear , how could he not kill for this end ? A good Magistrates zeal should not be softned and blunted , for the request of men .

Erastus he saith , He decreed to deliver the man to Satan , for the destruction of the flesh , that the soul may be saved ; now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to give over , to permit ; here a person given , a person to whom , a person giving , to wit , Paul , and the end ; wherefore , that the spirit may be saved ; it is , as if I would give my son to a Master , either to be instructed , or chastised , so 1 Tim. 1. Act. 27. 28. Matth. 5. 18. Matth. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Mar. 15. The brother shall deliver the brother to death , and the Lord saith to Satan , behold 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I give him to thee , this is to deliver one afflicted , killed , condemned .

Ans. All this is needlesse ; to be delivered over , is to be recommended and taken in a good sense also , Act. 14. 26. Commended to the grace of God , Act. 15. 40. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and we To be delivered to Satan . deny not but to be delivered to Satan , is to be delivered to be afflicted , but the question is , what affliction is meant here ; the affliction of the flesh say we , or of the unrenewed part , opposed to a saved spirit .

Erastus . It is unpossible that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 destruction , can be Pag. 218. The destruction of the flesh . shown to signifie the destruction of the desires of sinfull flesh in all the New-Testament , it alwayes signifieth killing , death , destruction ; nor doth the thing it self compell us to take it other wayes here , nor for killing and death , as 1 Thes. 5. It is true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to kill , destroy , crucifie , are so taken , but never 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in either sacred or prophane Authors .

Ans. I conceive Chrysostom knew Greek better then Erastus , Chrysostom . Homil. 15. in 1 Cor. the man was delivered to Satan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That he might scourge him ( as he did Job ) with a hurtfull boyle or some other sicknesse . Hence as that learned and judicious Divine , who hath deserved excellently of the Protestant Churches , Pet. Molineus In suo vate opuscule eruditissimo . lib. 2. cap. 11. pag. 108. Hyeronymus in cap. 5. ad Galat. Petrus Molineus saith on the place , Chrysostom , Homo Grece eloquentiae R●rum exemplum , A rare example of Grecian eloquence , doth think per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by the word destruction , not death , but some heavy torment to be meant ; And I am sure Hieronymus , a man in the tongues incomparably skilled said , by destruction here , was meant jejunia & egrotationes , fasting and diseases : 2. Nor need we contend for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which in all Authors of the world , signifieth destruction , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to destroy ; the question will rather be , what is meant by the flesh , but certainly it is in prophane Greek Authors as unusuall ( I except sacred Greek Authors , such as Basil , Chrysostom , who knew what mortification meant ) to speak as Paul doth , Rom. 8. 13. If ye mortifie the deeds of the flesh , ye shall live : Let Erastus finde me a parallel to that in the New Testament , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I think Erastus may not deny that this is to mortifie the sinfull works of the body of sin , yet Aristotle , Plato , Lucian , Plutarch , H●siod , Homer , nor any prophane Greek Author ever spake so : We shall therefore deny that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth never to Greek Authors any thing but bodily death : for Walens do . discr . Magist . pol. to . 2. Arg. 6. fol. 10. In vate . l. 2. cap. 11. p. 111 , 112. Ambrosius lib. 1. de penitentia . Hyeronymus in c. 5. ad Galar . Augusti . l. 6. de serm. domi in Mont. cap. 38. Chrysostom hom . 15. in 1 Cor. Molineus loc cit . Piscator 1 Cor. 5. Zanchius com . in 2 Thess. 3. citeth these words , 1 Cor. 5. 3. 4 , 5. for Excommunication . 2 Thess. 1. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 everlasting destruction , is some more then bodily destruction . 3. We say it is unpossible that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 can be showen to signifie in either Old or New Testament , a miraculous destroying of the body by Satan , we retort this reason back upon Erastus , his Exposition is not tollerable , because it wanteth a parallel place , it is his own reason .

Erastus . The destruction of the flesh must be the destruction of the body , not of concupiscence , because he addeth that the spirit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be saved , here the soul is opposed to the body .

Ans. Though we should grant , that by the flesh is meant the body , yet it followeth not , it is the miraculous killing of the man , as I observed before . 2. It maketh nothing against Excommunication ; for many learned Protestants teach , that though to deliver to Satan were a bodily punishment or conjoyned therewith , as the Learned Anto. Waleus doth observe ; yet the Apostle is clear for Excommunication in this chapter ; & the learned Molineus denyeth delivering to Satan to be expounded of Excommunication , and will have the destruction of the flesh to be some bodily tormenting of his body by Satan , & so doth sundry of the Fathers , especially Ambrose , Hyeronimus , Augustinus , and Chrysostom ; though Augustine be doubtful : Yet Molineus saith , Certum est paulum velle hunc incestum moveri communione Ecclesia : sed id vult fieri ab ipsa Ecclesia Cor●nthiacâ , dicens , ver. 13. Tollite istum sceleratum è medio vèstrúm : And that grave and judicious Divine Piscator saith , on the place ; That the forme of Excommunication is this delivering to Satan : but the destruction of the flesh , he thinketh to be the exhausting of the naturall strength of the body with sorrow for his sin , according to that Prov. 17. 22. A broken heart dryeth the bones : And therefore it is to be observed that ●rastily , Erastus insisteth most on those points and syllables of a Text , whereon all Divines , Ancient and Modern do place least strength for Excommunication ; I might therefore passe all Erastus his force against Excommunication in these , and he shall be not a whit nearer his point . 2. But I shall follow him ; when 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the flesh , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the spirit are put together , I see no reason that the one should signifie the body , the other the soul : I know the contrary to be , Rom. 8. 1. Those that walketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the inordinate affections , and lusts of the flesh , are opposed to those that walk , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the spirit , and Gal. 5. 17. the flesh , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) lusteth against the spirit , and the spirit ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) against the flesh , Joh. 3. 6. That which is born of the flesh , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is flesh , it is not that which is born of the body as body , and that which is born 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the spirit is spirit , so Rom. 8. 9. 13 , 14. Erastus should have shewed us such places wherein 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the flesh and the spirit signifieth the body and the soul , when the matter of salvation is spoken of as here , That the spirit may be saved , ver. 5. then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the flesh is for the most part , if not alwayes , taken in an evil part , for the corruption of mans nature .

Erastus . How could they desire the Apostle not to deliver him to Satan , that he might ( as Beza expoundeth it ) destroy his flesh , that is , bring him to repentance ? How could Paul assent to such a Petition ? How could the Apostle write that he did forgive him ? Did Paul by forgiving him , permit him not to mortifie and destroy his flesh , and sinfull lusts ?

Ans. Let Erastus answer , How could the Corinthians beseech Paul not to kill him , that his soul may be saved in the day of the Lord ? How could Paul grant such a Petition , as that the man should not be saved in the day of the Lord ? How could Paul by pardoning the man , permit , that he should not be saved in the day of the Lord ? for the saving of the mans soul , is no lesse a fruit of this delivering to Satan , then is the destroying of the lusts of the flesh . 2. They might well desire that upon the mans repentance Paul would take a milder way and course to effectuate these two desirable ends , the mortification of his lust , and the saving of his soul , then the last and most dreadfull remedy , which is the censure of Excommunication . 3. The destruction of the lusts of the flesh is a Scripturall remedy for saving of the soul in the day of Christ , at is clear , Rom. 7. 7 , 8 , 9 , 10. Gal. 5. 24 , 25. But whether miraculous killing be such a mean ordained of God is the question , and ought to be proved by some word of God , beside this place in controversie .

Erastus . These words , that the soul may be saved in the day of Thes. 59. pag. 49. the Lord , do hold forth , that the miserable man was presently to die .

Ans. That they hold forth no such thing , is evidently proved , for how were they to cast him out and judge him ? And how was Paul to pardon him , and they and Paul to confirme their love ? 2. When Peter saith , 1 Pet. 1. 7. That your faith may be found unto praise , honour and glory at the appearing of Jesus Christ ? were all these presently ? Because Paul and the faithfull Philippians were waiting for their Saviours second coming , who should change their vilde bodies , were they to die presently ? When Paul prayeth , that Onesiphorus may finde mercy in that day , 2 Tim. 1. 18. I pray you , will it follow that Onesiphorus was presently to die ?

Erastus . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rebuke , doth not signifie rejecting from the Sacraments , 1. Rejecting from the Sacraments is never put for punishment Thes. 59. 49. in Scripture . 2. It is but a rebuke inflicted by many ; and Paul , 2 Cor. 2. absolveth him from this as a sufficient punishment , a rebuke is no punishment .

Ans. 1. To be debarred from the society of the faithfull , as Hagar was , as Cain was ; as David was , Cast out of the Lords inheritance by Saul ; yea , to be rebuked , Ezech. 3. 25 , 26. are evils , but they are not evils of sin ; Ergo , He speaks not like a Divine , who will not have them punishments ; if to injoy the Sanctuary , Church , holy things of God , and the society of the Saints be a rich , blessing of God , as the Scripture saith it is , Psal. 42. 4. Psal. 27. 4. Psal. 84. 10. Psal , 110. 3. Psal. 63. 1 , 2 , 3. Cant. 1. 7. 8. Cant. 2. 16. 17. Cant. 5. 1. Cant. 6. 1 , 2 , 3. Rev. 2 , 1. and to deny this be a symtome of prophanity , then to be separated from these as a Heathen , must be to the children of God , the greatest evil of punishment and matter of sorrow on earth , it smelleth not of piety to deny this .

Erastus . If the man was only rebuked ; How was he to be delivered Thes. 60. Page 50. to Satan to be tormented and killed ? Some Ancients answer , he was but delivered to Satan to be afflicted in his body with sicknesse , and at length delivered by Paul , others say more congruously to the minde of Paul ; that Paul purposed not by himself to deliver the man to Satan , but to do it , with the Church congregated together , and when the Church saw him swallowed up with griefe , they deferred while they tryed Pauls minde , and obtained pardon to him , and in the means time threatned him , if he should not repent ; and obtained at length , that Paul should pardon him . Ans. Many learned Divines hold the former , yet so as they conclude Excommunication out of this Chapter ; of this I say no more . But Erastus hath a way of his own . To which I say , 1. There is no Scripture , but this controverted one to warrant that the Apostles who had the gift of Miracles , 1. Suspended the working of Miracles , either on the prayers , or free consent of the whole multitude of beleevers . 2. That the execution of a miraculous work , was committed to Deputies and substitutes under Paul , who had it in their power miraculously to kill him , or in their free will and Christian compassion , to suspend the miracle , and not kill . 3. That the Apostles in acts of miraculous justice , sought advise of any , or might be broken by requests , to desist from miracles as they saw the party repent , or not repent , or friends intercede , or not intercede . 4. So many circumstances of the Text , laying a command on the Church of Corinth , to put him out and judge him , and yet the matter remaine a miracle . These to me are riddles , if God had told us such a History , I could have beleeved it ; but to gather these by uncertaine conjectures . without any ground of other Scriptures , is a thing I can hardly beleeve . But since Excommunication is an ordinary censure , the Church might well , as they see the man penitent , or contumacious , cast him out , or not , pardon , or not pardon .

Erastus . Paul delivered to Satan Hymeneus and Alexander , that they might learne not to blaspheme , not that the dead are capable to learne , or to be blasphemed ; but this be saith as a Magistrate , when he saith he will give an ill doer to the hangman , that he may learn to steale no more , and to rob no more .

Ans. 1 Tim. 1. 20. I delivered them to Satan . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Page 221. Hymeneus and Alexander not killed by Satan . It is like to edifying discipline , and agreeable to Pauls use of the rod of discipline , 2 Cor. 10. 8. Though I should boast somewhat more of our authoritie , which the Lord hath given us for edification , and not for destruction . Now it were safer to give a sense congruous to the intrinsecall end of discipline , which was not for destruction of the body , but for the edifying of souls . 2. Yea , so Paul had no lesse the Sword , then the rod of the Word , Nero had not so heavy a sword , as miraculous killing : Should not Paul speake rather as a Pastor of Christ , then as a bloody Magistrate ?

Erastus . If to deliver to Satan , be all one with debarring from Page 223. the Supper onely , yet it is not all one , with being cast out of the Church , without which there is no salvation , but the Supper is not absolutely necessary to Salvation .

Ans. Nor doe we put that necessity on the Sacraments , but where the man is excluded from the Sacraments , for such a sinne as if he repent not , he is excluded from Salvation ; it concerneth him much to thinke it a weighty judgement to be excluded from the Seales .

Erastus . These two are inconsistent which you teach , to wit , that Page 223. he is not debarred from the Sacraments , who desireth them , and that his desire whether it be a right , or a wrong and unlawfull desire , shall depend on the judgement of others , to wit , the Presbytery .

Ans. Erastus should have made others see how these two fights together , I see no inconsistencie , no more then to say a childe that desireth food is not debarred from food , and yet his desire of food may be subject to wise Stewards , whether every desire of food be right or no , as whether he should be answered by the Stewards , when he desireth poyson or bread , not to ea●e , but to cast to dogs ; and this will fight against preaching of the Word , the Professor that longeth for the comforts of the promises of the Gospel is not debarred from them , yet are preachers to try whether threatnings be not fitter for him in his security , then the comforts of the promises .

Erastus . Paul , 2 Cor. 12. and 13. threatneth not exclusion from Page 224. the Lords Supper , to those who had not repented of their schisme , drunkennesse , denying of the resurrection , but he saith he would severely punish them according to the authority and power given him of God , and he did this frequently , but we read not exclusion from the sacraments .

Answ. 1. It is true , he threatneth those who had not repented of their uncleannesse , and fornication , and lascivionsnesse , 2. Cor. 12. 20 , 21. and c. 13. v. 2. threatneth that he will not spare , but use his authority , but doth Erastus read that he either threatneth , or doth actually , miraculously kill any of the beleevers at Corinth ? and let him answer why the Apostle did not write to the Church ▪ that they would conveene , and take course with them , as he did with the incestuous man , 1 Cor. 5. 2. when he saith , He will not spare when he comes , he must be expounded according to Erastus , to come as a miraculous Magistrate to kill them . 3. He saith not they were impenitent , but he feareth it should be so . 4. We hold if any should be contumacious , he would not onely deny pearls to such Swine , as his Master commanded , Mat. 7. But also follow that rule , Mat. 18. 4. Erastus himselfe granteth , if there shall be found a man that tramples upon the Pearles and holy things of God , as there must be some one or other , which is such as deserveth to be miraculously killed : By this Argument he granteth ( I say ) that such a one should not be admitted . Hunc ego minimè admittendum censeo , but how shall he be not admitted by this Argument ? Page 207. Page 223. 124.

Erastus . There were many amongst the Ancients who deferred their Baptisme to the end of their life , when therefore it is not written , that these are damned , who are excluded from the Supper , against their will , and not those who willingly exclude themselves from Baptisme , why should the one more then the other be delivered to Satan ? for he is in a better condition , who is excluded by the Presbyters against his will from the Supper , then he who doth of his owne free will exclude him selfe from Baptisme .

Ans. That the Ancients in the Apostolique Church , which is our rule , did deferre baptisme till they died , Erastus cannot prove , the Ancients after them is not our rule . 2. That these were admitted to the Supper , a Sacrament of the nourishment of these in whom Christ liveth , before they were baptized , which is the Sacrament of Regeneration , and our first birth , cannot be defended by Erastus , and so he argues from an unlawfull practise . 3. We reach not that any is damned , because he is excluded from the Supper , that Exclusion is a punishment ; men are damned for sins , not for meer punishments , but his sin is bound in heaven , because of a great scandall ; such as incest , and that , if he repent not , is the cause of damnation : and therefore Erastus should have compared sinne with sinne , the scandall with sinfull refusing of Baptisme , and not have made a halting and lame comparilon , an argument that concludeth nothing . 4. Though those who deferred baptisme till death , should not have been delivered to Satan , yet will Erastus say , they should not have been otherwise censured ? for these behooved with Socinians to hold Baptisme but an indifferent rite , and by this many lived in the contempt of a necessary ordinance , ( though not simply necessary ) and so died with the sinfull want of Baptisme many times .

Erastus . The exclusion of men from the Sacraments did creep into the Church when men did ascribe salvation to the Sacraments , therefore the Supper was given to dying men , though excommunicate ; as the deniall of the Supper damneth , Ergo , the receiving of it saveth . And so of Baptisme they reasoned .

Answ. Erastus nameth this his own probable conjecture . But it is to beg the question , he may know how singular Augustine was for the necessity of Baptisme , and how many of the Ancients were against him in it . 2. He may know this consequence to be a conjecture , and that it is not stronger , because it is his owne . 3. He granteth that exclusion of the unworthy from the Sacraments is ancient , so much gain we by his conjectures .

Erastus . When the Church wanted a Magistrate and the sword ▪ Page 227. 228. 229. Paul commanded that the Corinthians might obtain by their prayers , that the incestuous man might be put from amongst them , that is , that he might be killed ; if he command not that the man be killed , but cast out of the Church only , he should say as much as if one should bid preserve the chastity of a Virgin by casting her out of the society of chaste matrons , into a bordell-house ; and Paul biddeth not the Corinthians deliver the man to Sathan ; but only that they would convene , that he might , as present ▪ in Spirit , deliver him to Sathan ; and that they would deliver him to Sathan , and put him out of the midst of them , by prayers and mourning : for in my corrected Thesis , I said , that this , put away evill out of the midst of you , Deut. 13. was in sillabs Deut. 17. & 19 & 21. 22 . ●er . &c. 24. once , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is in them all .

Answ. 1. That the Church wanted the sword is no wonder ; the Church as the Church , hath no such carnall weapons as the Sword , and that Peter in killing Ananias and Saphira , and Paul in striking Elymas with blindnesse , did supply the place of a Christian Magistrate which the Church then wanted , so as it was the Christian Magistrate his place , if there had been any to strike Ananias and Saphyra with sudden death ▪ I doe not beleeve upon Erastus his word , because I finde Nadab and Abihu killed immediately by the Lord from heaven with fire , Lev. 10. 1. and at that time when there was Moses and ordinary Magistrates to have killed them , and God immediately caused the earth to open her mouth and swallow up quick Cor●h and his company , and yet there was a Magistrate to doe justice on them , for their ●reasonable conspiracie ; and I see not how this may not warrant Ministers , when either heathen or Tyrannous Magistrates refuse to use the sword , to fall to as Pastors , and in an extraordinary manner use the sword against murtherers in the visible Church . It is true , Peters miraculous killing of Ananias , may possibly hold forth the duty analogically Delivering to Satan not miraculous . of punishing ill doers in a Magistrate , where he is a Christian member of the Church . But it is a conjecture without Scripture , that here Paul doth call the Corinthians in to come and be co-actors with him by their prayers in a particular miracle which was never wrought , for Erastus granteth he was never killed . 1. Paul reprehendeth their not mourning , v. 2. And you are puffed up , and have not rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mourned . This was an ordinary , Christian , not a miraculous duty , which they should have performed as a Church , though he should not have written to them . Let Erastus cleare how Paul chideth them , for want of an habituall Faith of Miracles , and of a sorrow proportioned thereunto . 2. That Gal. 5. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 would God they were cut off that trouble you ; if this was in Pauls power , by a miracle to cut off the false Apostles , how could Paul wish to doe a Miracle and did it not ? 2. If he wished these should be cut off by the Galathians , then as Beza de Presbyt . page 82. saith , It was in the Galathians power so to doe ; and why should not they have prayed miraculously for the destruction of such ? 3. In all the word , to deliver to Satan , is never to kill by Satan ; as Beza saith , and Erastus can answer nothing to it . 4. That Paul here tooke the Magistrates Sword , because the Magistrate was a Heathen . 5. That the Church , when a Magistrate doth not his duty , is to pray , that God would by some miraculous and immediate providence , supply the Magistrates place . 6. That Paul doth rebuke the Corinthians , not for the omission of an ordinary duty , and the want of an ordinary faith , but because of the want of extraordinary sorrow , and of the faith of Miracles , in old and young , and women who could pray for the miraculous killing of this man , all these look beside the Text , for ver. 2. he saith such a hainous sin is committed , and ye are puffed up , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 blowen up , and have not rather 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mourned : this is the defect of an ordinary grace , and hardnesse and security that Paul rebuketh in them , as the first word signifieth , 1 Cor. 8. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 knowledge puffeth up , 1 Cor. 13. 4. Love 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not blown up , 1 Cor. 4. 6. 1 Cor. 4. 18. Col. 2. 18. and the other word signifieth ordinary sorrow , Mat. 5. 4 Blessed are they that mourn , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luk. 6. 25. 2 Cor. 12. 21. Iam. 4. 9. Mat. 9. 15. There is not one word of praying by the faith of miracles in the Text ( for such a faith is required to such a prayer ) that God would miraculously destroy the man , or that Paul rebuked them for not praying in this miraculous faith : it is the way of Erastus to obtrude Expositions on the Scripture , so unknown and violent , as they are darker and harder to be beleeved then the Text. 5. The Apostle commandeth them to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to put away not always to kill . put out the man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , to kill him : What killing is this ? to pray to God that Paul miraculously may put him out , and kill him , give us any word of God , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Old or New Testament signifieth any such thing , there is not one word of Prayer in the Text : 6. They were to conveen , not simply , as Christians , to pray , but with the vertue of his spirit , as present in minde , but absent in body ; this must put some more in them then a mourning spirit , for the want of which he rebuked them ; it is as much as he and they together were to joyn in putting out the man and judging him , as he speaketh , ver. 12. 7. Nor is this all one , as to put a woman out of the company of chaste Matrons to the bordel house to keep her chastity , no more then the wisdom of God in Paul doth , Rom. 16. 17. 2 Thess. 3. 14. 15. put unordinate walkers out of the society of those who walk according to the truth of the Gospel , that they may preserve their sound walking , especially when exclusion from the godly causeth shame , and so humiliation , and this reason is against Gods wisdom , as much as against us : 8. That to put away evil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Deut. 17. and 19. and 21. and 22. is to kill , is not denied , and that in divers places , but not to pray that evil may be miraculously put away , as Erastus saith : But we are to see , whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew ( of which Language Erastus professeth his ignorance ) signifie that alwayes : The contrary I have already shown , the learned Pagnine and Mercer say the contrary , that it signifieth , to cur , devide , or strike a Covenant , Gen. 15. 18. Deut. 19. 5. Jer. 34. 8. Esa. 55. 3. and Master Leigh in his late Critica Sacra Leigh in Critica Sacra , pag. 245. on the Old Testament , saith , it signifieth to stay , to cut off by death , by banishment , or any other way , whereby a thing in use before , afterward ceaseth , Joel . 1. 8. Amos 1. 5. Yea , to cut off by divorce , as I noted before , and Exod. 12. 15. To cut off from Israel , is expounded , ver. 19. to cut off from the Church of Israel : Yea , the Law forbiddeth that not only in the time of the Passeover , they should not eat leaven , but it should not be in their houses ; Now must they be killed , if it was found in their houses , beside their knowledge ? see Deut. 16. 3. Exod. 13. 7. What Erastus saith to the end of the Chapter ; is but repeated reasons before answered .

CHAP. X.

Quest. 6.

Arguments for Excommunication , from 1 Corinthians 5. vindicated .

REverend Beza said , The world is the Kingdom of Satan , and he that is delivered to Satan , is cast out of Christs Kingdom to Satans Kingdom .

Erastus saith , Is it not easier to heal them by remaining in the Lib. 3. cap. 5. p. 233. Church , having the Magistrate to compell them to their duty , then to cast them out of the Church ? The world is a kingdom of wickednesse and impiety , may you not more easily reforme a wanton and lascivious virgin within the house , then by casting her out of the house into a Bordel ? Will not slaves of Satan be more easily healed amongst the children of God , then amongst wicked men ?

Ans. Whether , to be delivered to Satan , be to be put formally in his power , that he may vex the spirit , that the man may be humbled for sin , or if it be to be given to Satan only , consequenter , and cast out of the Church , that is , Christs office-house of Grace , to live as the world , of which Satan is God and Prince , 2 Cor. 4. 4. Joh. 12. 31. Ioh. 14. 30. It is not much to be disputed : But this reason is against the wisdom of God , who hath appointed that the shame , grief and sorrow of being put out of Christs family , should To eschew the scandalous a mean to save them . exceedingly humble the spirit of any in whom there is any thing of God .

And Erastus might as well say to Paul , why dost thou command the Saints not to eat and drink with those that are called brethren , and yet are fornicators , covetous , extortioners , 1 Cor. 4. 11. and such as cause divisions and walk inordinately , as Rom. 16. 17. 2 Thes. 3. 14 , 15. and to withdraw from their company ? they must then converse only with the slaves of Satan , and the wicked of the world , when they are deprived of the society of the godly , and that is the way to loose them ; were it not better to command the just contrary , that the godly should eat , drink and converse with inordinate walkers ? for they may turn them from their evil way ; for will an unchaste virgin be made chaste by being cast out of her fathers house into a Bordel-house ? Will not slaves of Satan rather be healed amongst the children of God , then amongst the wicked ?

But Erastus seeth not , that Gods aime in this separation , is not only , that the cast out man may be ashamed , 2 Thes. 3. 14 , 15. and so humbled and brought to repentance , when he findeth he is deprived of the blessings of the Saints , of their society , Ordinances : But also God hath a higher aime , to the end , the whole lump of Christs body , be not leavened and infected with the contagion of one man , 1 Cor. 4. 6 , 7. Gal. 5. 9. 10.

Erastus . The similitude of a rotten Member , proveth nothing : Lib. 3. c. 5. pag. 234. for 1. There be no such sinners desperately uncurable , of whom there is no hope so long as they live , except pertinacious Hereticks erring in the foundation of salvation , and such as sin against the holy Ghost : 2. It is not necessary that men using reason and free will , be defiled and corrupted by other sinners , as the whole Member is by the rotten Member ; for as a Tree cannot but be burnt by the fire that seaseth on it , so neither can the Members continuated by touching , escape corruption . 3. None can be cast out of the Church into The simi litude of a cut off member to hold forth Excommucation vindicated . the world , as it is the kingdom of Satan , for if they keep the faith , though they were amongst Turks , they are not in the world , that is , in the Kingdom of Satan , nor in the world : 4. Paul would not have him cast out into the world , that his soul may be saved , for this were to make the weak dispair , and make them hypocrites .

Ans. This similitude is the holy Ghosts in the very sense we use it , 2 Tim. 2. 17. Their word shall eat as a canker , a Metaphor ( as Calvin , Piscator , Marlorate observe ) from a rotten member that corrupteth the whole body , and to say , because a man hath reason and so free-will , that he will not be corrupted ; whereas the whole member by necessity of nature cannot but be corrupted by a rotten member , is to speak not like a Divine , but as Pelagius speaketh ; for except we use the remedy appointed of God , to eschew the contagion of the wicked , and eschew their company , as we are commanded , and as the godly have done , and the wicked have not done , and therefore have been infected with the way of other evil men , Prov. 22. 24. Prov. 5 ▪ 8 , 9. Psa. 26. 4 , 5. Esa. 2. 6 , 7. Psa. 119. 63. Psa. 139. 21 , 22. Rev. 18. 4. 2 Chro. 19. 2. ( though we should not actually be corrupted ) yet we sin and tempt the Lord , in that we seek a temptation to our selves ; yea , as all the reasons of Erastus are naturall and against the wisdom of God in his Ordinances , so expresly this ; God forbiddeth his people to marry with the Canaanites , or to make Covenants with them , Exod. 34. 12 , &c. Because ( saith the Lord ) they will insnare thee , and draw away thy heart after their Gods : May not Erastus say , But men have reason and free-will not to consent to the inticing counsels of the Canaanites , though they be joyned in Covenant , and marriage with them : Preterea non est necesse sic alios a malis contaminari . 3. It is good , that Erastus granteth , that pertinacious Hereticks , because uncurable , may infect others , for so the word expresly saith , what shall be done with them ? Erastus granteth they be rotten members : Ergo , either they must , by Excommunication be separated from the body , as we teach , or the body must seperate from them ; if this latter be said , all that Erastus inferreth against us , shall fall against himself : 1. We shall not need to be infected with the Heresie of such : Vtimur ratione , We have the Armour of reason and freewill , against this rotten and rotting member , saith Erastus : 2. We shall expose Hereticks to the Kingdom of Satan , and the world , by which they shall be hardned in their pernicious Heresies : Beside 3. We make them Hypocrites : 4. I see no warrant Erastus hath to say , That Hereticks erring in fundamentals are more contagious and rotten members then slaves of Satan , failing against the second Table : 5. He that is cast out of the Church , though amongst the Turkes , is in the world , but not of the world : If he keep the faith , and if he do so , he shall repent and come home to Christs visible Kingdom , but because he keepeth the faith , yet he is not a member of a visible Church , except he professe it , and repent ; for even the sound in faith , if obstinate in Scandals , may deserve Excommunication . 6. There is nothing said against Excommunication in the two last Reasons , but what striketh against Timothy his publike rebuking , and threatning wrath against those that sin openly , for they may through their owne corruption , so farre abuse publike threatnings , as they may be led on despaire and hypocrisie . Now Erastus as we shall hear , granteth those are to be rebuked openly , who sin openly . 7. We say not to deliver to Satan any man , is to deliver him to the World , but to cast him out of the Church , that consequenter he may be left to the World ; but that he should sinne , and be led away with the World , is neither the intrinsecall end of Excommunication , or of the Church , but an event or end by accident ▪ the intrinsecall end is the Salvation of the man .

Beza saith , that Paul speaketh of a spirituall punishment , and not of a corporall .

Erastus saith . When Peter killed Ananias corporally , was not this Page 235. corporall punishment ? When Paul gave some to Satan for the destruction of the flesh , and God punisheth our sinnes with temporall death , how shall you prove that God , and the Apostles punisheth not sinnes with corporall , or politicke punishment ?

Ans. The instance of Peters killing Ananias is in vain brought No warrant that the Apostles killed any by the ministery of Satan . in ▪ It s but a begging os the question , for it is not said Peter delivered Ananias to Satan , that his Spirit might be saved . Who revealed this secret to Erastus , that Peter used the Ministery of Satan in killing Ananias ? We have as good reason to say , Peter delivered Ananias to a good Angell to be killed , as Erastus hath for his dreame . 2. We deny not , but God and the Apostles did punish sinne with corporall punishment , but let him show without the bounds of the place in controversie ; ( for we must expound Scripture by Scripture ) where ever the Church conveened together in the Name of the Lord Jesus , did judge and miraculously kill any member of the Church , that the Spirit may be saved in the day of God .

Beza said , This killing by the people , would be ground of a great Calumnie , to make many say , Christians did usurpe the Sword of the Magistrate , and that they were not subject to the Magistrate .

Erastus . We give this power of miraculous killing onely to the Apostles .

Ans. Yea , But the calumny standeth so long as Erastus giveth to all the people the faith of Miracles to conveene and pray that Paul might miraculously kill those that offended the Church , and its probable when the enemies objected to Christians , all they could falsely , they would not have omitted this , that the very people by their prayers meet in one Church-jury , to kill Cesars Subjects . Beza said , The Christian Magistrate should by this kill all the drunkards , fornicators , and the like with the Sword .

Erastus answereth , 1. All faults deserve not killing , but some Pag. 236. 237. other punishment of a lower degree . 2. The Lord himselfe appointed that the Magistrate should compell men to doe their duty , why then should Beza speake against God , and call this a compelling of men to be Hipocrites ?

Ans. If other sins , as drunkennesse , fornication , extortion , doe No miraculous faith required in the Corinthians for the killing of the man . infect the Church , and be scandalous to the very Gentiles , as the Apostle saith of incest , 1 Cor. 5. 1. 6 , 7. Upon the same reason Paul should have rebuked them , because they did not from the faith of Miracles pray that Paul might inflict some miraculous judgement by the Ministery of Satan , though lesse then death for other sinnes . But I pray you , Paul had either a warrant from God to kill this man , or he had none at all : If he had a warrant , why did he not that which is the part of a miraculous Magistrate without the prayers of the Corinthians ? Did Paul chide them , because they prayed not to God that he might doe his duty ? if he had no warrant at all , Why should he chide the Corinthians , for that they prayed not that he might doe a duty , which was not his duty ? For that is not Pauls duty , for the doing whereof he hath no warrant from God ; if it was his duty onely conditionally ; 1. What warrant is there in Scripture , to say , Paul should have miraculously killed the incestuous person , upon condition that the Corinthians had by the faith of Miracles , prayed that he might worke that miraculous slaughter , which because they did not , Paul was either exonered of that as no duty , or then Paul chided them , because they prayed not to prevene Pauls sinfull neglect ? 2. How was this revealed to the Corinthians , that they should pray that God by Paul , as by his Magistrate might revenge this incest , and not revenge their fronication , coveteousnes , extortion , Idolatry , especially seeing he saith that , v. 9. He had written to them in another Epistle , not to ke●p company with such ? Whence I thinke it evident , that Paul in another Epistle , had ordained separation of Fornicators , Coveteous persons , and the like , from amongst them , and so censures for all scandalous persons : And how shal we believe he would not teach them to cast out incestuous persons , that are far more scandalous ? And if so , he must have written in another Epistle of this miracle , that they were to pray he might work : Is it not evident by this , that Erastus his way , is full of Conjectures and groundlesse uncertainties . 2. We deny not that the Magistrate may compell men to do their duty ; nor doth Beza deny that : But that the Church hath or had any influence in the blood of an incestuous person , and in working of miracles for the bodily destruction of any , is most false , and cannot be proved by this Text : Nor do we think that the Church ( the weapons of whose warfare are carnall ) can compell any man by corporall punishment , to duties by the Sword ; for so their Spirituall way , which is terminated on the Conscience , should lead men to Hypocrisie in profession of the truth , for so reasoneth Erastus ; the Magistrate with the Sword rather punisheth sins committed in Gods Service , then forceth to duties : The fifth Argument of Beza is vindicated already .

Erastus . We say not that Paul was to deliver the man to Satan , that Page 237 , 238. he may be saved , but that Paul was to punish this high transgression with the Sword , to the terror of others ; but only he set bounds to Satan , that he should only kill his body , but not meddle with his soul ; but because the man repented , Paul hoped well of his soul , that his soul should be saved in the day of Christ .

Ans. 1. Here Erastus doth more fully reveal the vilenesse of his opinion , for he granteth the intrinsecall end of this miraculous killing , is not the Salvation of the mans 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 Page 240. 241. ● . c. 7. Examined .

Erastus . I shall grant ( since Beza will have it so ) that Paul Of the leaven . 1 Cor. 5. 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 we to leave and forsake the world 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 Beza contr. Erastum de Presbyterie , Pag. 88. 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 Buxtorfius in Lexico , Rabinco . pag. 2303 in voc . 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 Buxtorfius in Lex . Rabbi pag. 1413. 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 What it is to purge out the leaven . 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 m●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 None killed for eating leavened bread . 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 did unworthily eat , 1 Cor. 11.

Ans. There is no ground that God any way would have them to be killed , that did eat unleavened bread , and that we finde none for that cause ever killed , is much for us : for then God did not execute any such Law , which ( as Erastus saith ) was broken by many : It is like God never made any such Law : 2. Because it is said , he shall be cut off , who eateth leavened bread , it followeth not that therefore this was done immediately by God ; for it is said , Lev. 18. 29. Whosoever doth any of these abominations , even the soul that committeth them , shall be cut off from amongst the people ; if that be killing ; it is known , the Magistrate was to kill such as committed incest , & did lie with beasts : But Vatablus expoundeth it of Excommunication , thus , Id est , Deus non agnoscet illum tanquam Israelitam & circumcisum : and Vatablus understood the Hebrew Tongue better , then Erastus who professeth he understandeth nothing of it . 3. That which Erastus saith of Paul , That God himself killed these at Corinth , who did eat and drink unworthily ; may as well insinuate the Magistrate should kill with the sword , all that communicateth unworthily ( which is absurd ) as it can prove , that those that eat leavened bread were immediatly killed of God .

Erastus . Those that eat leavened bread were debarred from the Pag. 241. passeover : But leavened bread signified , scelera , wickednesse ; Ergo , wicked men should by us be debarred from the Sacraments . 1. It is false that those that eat leavened bread were debarred from the passeover by Gods command : These two differ much ; he that eateth leavened bread shall be cut off , and he that eateth leaven shall be debarred from the feast of the passeover , even as these two ; the childe that clattereth in time of Sermon , shall be whipt with rods , and the childe that clattereth in time of Sermon shall be excluded from hearing Sermon ; when the Master forbiddeth to clatter in time of Sermon , under a punishment , he biddeth them not be absent from the Sermon : so when God forbiddeth to eat leaven , under a punishment , be forbiddeth not to exclude the man from the passeover , the Lord commandeth both to be done .

Ans. 1. This is Erastus his Argument , not the Argument of To eat the Passeover with unleavened bread a violation of that Sacrament . Beza , for eating of leaven signifieth a scandalous and openly wicked man ; and if this be the Assumption , it is true , but the Syllogisme so formed , shall conclude against Erastus : 2. It is certain that God commandeth the Priests not to violate his holy things , Ezech. 22. 26 , Hag. 2. 11. 12. Ezech. 44. 8 , 9 , 10 , 11. Else how failed they in keeping the charge of the Lord , in not differencing between the clean and the vnclean ? Now to eat the passeover with leavened bread is an expresse violation of the holy things of God , Exod. 12. ver. 8. You shall eat the flesh in that night , rost with fire and vnleavened bread , ver. 11. And thus shall ye eat it — ver. 15. Seven dayes shall ye eat unleavened bread , even the first day , ye shall put away leaven out of your houses : 2. He that is unclean is forbidden to eat the passeover , Lev. 9. 13. The clean only is to keep it : And he that is clean , and not on a journey , and keepeth it not , that man shall bear his sin ; Ergo , the unclean are excepted ; and he who is sanctified according to the purification of the sanctuary only by the Law , is to eat , 2 Chro. 3● . 9. Therefore Hezechiah prayed that God would pardon them that were not so cleansed , ver. 18. To crave pardon presupposeth a sinne , Num. 9. 3 , 4 , 5 , 6. But so it is , That he that eateth unleavened bread in any of these seven dayes , was unclean , and to be cut off for his uncleannesse , and transgressed this Ceremoniall Law , Exod. 12. 8. 15. Levit. 9 ▪ 13. Ergo , he was not to be admitted to the holy things of God , except the Priests and those who had the charge of the Passeover ▪ should know him to be purified , Ezech. 22. 26. Hag. 2. 11 , 12. And we know it was the Priests part to pronounce any clean or unclean , & that the passeover was one of the chief of the holy things of God . 3. Erastus his conjecture , That he that did eat leavened bread , was not to absent himself from the Passeover ; but to come tali modo , according to the Law : As the childe that clattereth in time of Sermon , is not bidden be absent from the Sermon , may prove as well that no unclean , no heathen , or uncircumcised , are forbidden to eat the Passeover ; for no Law of God forbiddeth either to eat the Passeover , except this , that only the circumcised and the unclean were forbidden ; when the Lord in his Law putteth an expresse and a differencing , or discriminative character on those that eat , to wit , that they be circumcised and clean who shall eat ; Ergo , God , in that putteth an evident inhibition on those that are uncircumcised heathen and unclean , that they are not to eat , as when God Commandeth every Male to be circumcised ; we infer then no Female were to be circumcised . And by this means the uncircumcised Moabite , the Philistine , were not by the Priests and Porters debarred out of the Temple , or from the Passeover , so they would be circumcised and turn Jews : Even as the childe is not excluded by a command of the Master from hearing Sermon , only he is forbidden to clatter in time of Sermon : But a Iew was both forbidden uncleannesse Ceremoniall by an expresse Law , and by another Law he was forbidden to come to the Passeover ; and a heathen , as heathen , was both forbidden to eat , and the Priests forbidden to admit him .

Erastus . Though we should grant , That those that eat leaven were debarred from the Passeover ; yet it shall not follow , that those that live wickedly , shall be debarred from the Lords Supper , for the Feast of unleavened bread , typified not the Supper of the Lord , but the whole time of our life : Otherwise , saith he , ( in his Thesis ) we may live wickedly all our dayes , except when we come to the holy Supper ; as Putting away of leaven . the Jews might eat unleavened bread at any time , except on those dayes when the Lord forbade them .

Ans. 1. We contend not , that debarring of men from any one Ordinance , was signified by putting away of the Leaven : But that by putting of leaven from their houses and Table , was typified ( as Paul here expoundeth it ) the putting of a wicked person out the midst of the Church , 1 Cor. 5. 2. compared with ver. 5 , 6 , 7. 13. If the Feast of unleavened bread , typified all our life that we should be holy ; yet it had a speciall relation to our Purification , when we did partake of the most holy Ordinances of God , such as was the Passeover then , and to us the Lords Supper : Else , Erastus might say , God hath forbidden single Christians to live at all , except they lived holily , which is a vain conceit . It is not lawfull to Erastus to put significations on types , it his will ; and therefore that 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 in●●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 dain●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 ye● 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 Page 244. 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 stoned 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 Page 245. 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 De Presbyt. page 92. in that Sacrament : But we have the Holy Ghost expounding that ●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 What is meant by the whole lumpe ; and what by leaven . 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 Hymeneus and Alexander not miraculously killed by Satan . 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 , Erastus his expositions all without ground of 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 Heathen . Give a place of Scripture for this . 1. Let him be as such Heathen onely as acknowledge Cesar , and his Deputies for lawfull Iudges . 2. A parallel for this we seek , Let him be as a Heathen , that is , convene him before an heathen Iudge . 3. What Scripture expoundeth delivering to Satan for edification , and not destruction , 1 Cor. 5. to be a Magistraticall killing by the power of the Devill , that others may feare . 4. Put out , purge out , judge those only that are within , are expounded by Erastus , pray for a miraculous destruction by the devill , as the lictor and hangman of the Apostle , that none may be killed miraculously for enormous scandals , no not such as Elimas the sorcerer , who was never within the Church ; but those that are within : And did the company of the Saints , pray with the Saints , that signes and wonders , and so miraculous killing might be wrought , not on any but on those that are within the visible Church , not on the enemies , and Iews haters of Christ , and without the Christian Churches , when the Apostles miraculously escaped out of their prisons ? Act. 4. 29 , 30. Act. 5. 19 , 20 , 21 , 22. Act. 12. 7 , 8 , 9. Act. 16. 25 , 26. 27 , 28 ? I might alledge many other such like interpretations of Erastus . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the New Testament , signifieth to instruct and chastise the living , never any such thing is ascribed to the dead . Gal. 5. 22 , 30. Tit. 2. 20. Rev. 3. 19. Heb. 12. 10. Luk. 23. 16 , 22. 2. Cor , 6 ▪ 9. Act. 22. 3. Act. 7. 22. as they that are taught to sinne no more by being killed . 6. Robert Stephan . citeth in the margent , 1 Cor. 5. 5. to expound it of excommunicating of Hymeneus and Alexander , so doth Piscator , so Calvin , Beza , Marlorat , so Vatablus saith , Quos eje●i ex ecclesia et censui magis dignos esse ecclesia Satane quam Christi , si non resipiscant . 7. Beza De Presbyt. p. 87. learnedly observeth that it is no Grammer ; for if the effect of learning not to blaspheme be suspended upon the miraculous killing of Alexander , then he was first killed , & then learned not to blaspheme . But so Paul could have said he was killed , ut non blasphameret , that he might not blaspheme , not that he might learn not to blaspheme .

CHAP. XII .

Quest. 8.

The eschewing of company with the scandalous , vindicated from Erastus his exceptions .

BEsides other arguments from Mat. 18. and 1 Cor. 5. for excommunication , we argue thus : Those upon whom the Church is to put such a publike note of shame or a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as they are to withdraw from their company , and not to eat and drink with them , those are cast out of the Church , and so cut off from the body of Christ , and excommunicated .

But the Church is to put such a note of shame , as to withdraw from the company of , and not to eat with those that are named brethren , and yet are fornicators , covetous , idolators , extortioners , railers , 1 Cor. 5. 11. and cause divisions and offences contrary to the Doctrine of the Gospel , who serve not the Lord Jesus , but their owne belly , Rom. 16. 17 , 18 ▪ who walk disorderly , are busie-bodies , idle , and obey not the Doctrine of the Apostles . 2 Thes. 3. 11 , 12 , 13 , 14 , 15 , Ergo.

The proposition I prove , 1 Cor. 5. 11. he saith , v. 9. I wrote to you in an Epistle , not to keep company with fornicators , the same word that in the abstract is spoken of the incestuous man , v. 1. by which it is clear Paul had forbidden any company with such incestuous men . Now he had not forbidden them to keep company with dead men , if the man was to be miraculously killed , Ergo , it was his will before , that such a one should be judged , and put out , else he could not so sharply rebuke them , for not casting him out , and if now only he had first taught , and written to them to cast him out : as if excommunication had been in this same very Chapter instituted by Paul , and v. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 now I have written unto you , not to keep company with one named a brother , who is a fornicator ; this must be in the same Chapter , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 now I have written , must be in relation to this v. 9. I wrote unto you in a Epistle before : now if here at this present he wrote to them , not to keep company with him , it must be when he commandeth to cast him out v. 13. and to judge him v. 12. so that not to keep company with such fornicators , must necessarily presuppose a casting out , and that the fornicator , with whom we are not to keep company in a familiar manner , is a man cast out of the Church , and so excommunicated . 2. Paul would never forbid brotherly familiarity with any remaining a brother , a member of the Church , and of a body with us in visible profession of the truth , as partakers of one body and blood of Christ , as all the members of the Church eating at one Lords table are , 1. Cor. 10. 16 , 17. 3. The Apostle saith such a fornicator is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 named ▪ a brother , and so in the esteem of the Church no brother , and so not of the visible body of Christ . 4. Paul bringeth in this as a reason why they should cast out the incestucus man , v. 9. did not ( saith he ) I write to you before , and do I not now write , v. 11. even now that you are not to k●ep intimate familiarity with such titular brethren , who are brethren in name only ? Therefore put out from amongst you this man , v. 13. the Apostles argument to infer they ought to judge , and put such a man out of the Church ; because they are not to eat with him , were of no weight , if this ●schewing of familiarity with one who is a brother only in name , did not infer the Churches casting of him ou● .

Erastus . it is false that Paul forbiddeth to eat with him who is cast L. 3. c ▪ 8. p. 247. 248 ▪ out , for he forbiddeth not eating with a dead man .

Ans. This is to beg the question , Erastus should teach us how Pauls argument cohereth ; for the text saith , he must be cast out ; why ? you must not eat with him ; then he supposeth he must be a living man , for Paul needed not fear they would eat with dead men , nor can this be Pauls consequence ; you are not to eat with the incestuous , Ergo , he must be delivered to Sathan , that he may be miraculously killed ; for that is a false consequence , for then all covetous persons , all drunkards ▪ all idolators , all extortioners , should have been killed by Paul , because with none of these we are to eat .

Erastus . It is false that Paul forbiddeth as to eat meat with such ; Pag 248. Yea in no place he forbiddeth to eat with heathen , but elsewhere granteth it to be lawfull , and in this Chapter he permitteth private commerce with them .

Ans. 1. Let the reader judge whether Erastus resuteth Paul , or Beza , Paul forbiddeth to eat with a brother ; that is a fornicator : Erastus saith , he forbiddeth no such thing . 2. Though I think Christians may eat with heathens , 1. Cor. 10. 27. and that Paul did eat with heathen ; yet it is no argument to say , it is therefore lawfull to eat with one cast out of the Church , because we may eat How eschewing intimate fellowship with a scandalous brother , is a Church-censure . with heathens to gain them , and we are not bidden abstain from heathens company , that they may be ashamed of their religion , ( though Christians are to use no heathens with intimate familiarity as we do our brethren in Christ ; ) But we are to eschew intire fellowship with a scandalous and cast out brother , to gain him , that he may be ashamed , 2 Thes. 3. 14. and in this a scandalous brother is in worse case then a heathen : But in other respects he is in better condition , as being under the medicine of the Church .

3. Though we may have commerce , and buy and ●ell with heathens , and neglect no dutie● of humanity to them , as to receive them into our house , and to be hospitall to them , Heb. 13. 2. Iob 31. 32. Yet this will conclude intire fellowship with neither heathen , or scandalous brethren ; Yea , we are not to receive a false teacher into our house , 2. Ioh. ver. 10. Yet are we not forbidden to neglect duties of common humanity to false Teachers , though we be forbidden intirenesse of Brotherly fellowship with them .

Erastus . There is not the same reason of holy things , and of private civill things ; for this , not eating , belongeth to private conversing with men , not to publike Communion with them in the holy things of God : One saith , It is in our liberty , Whether we converse familiarly with wicked men , or not , But it is not in our power , Whether we come to the Lords Supper , or not ; And Paul will not have us to deny any thing that belongeth to Salvation ; and therefore he saith , 2 Thess. 3. Admonish him as a Brother ; and none , I hope , can deny , but the Sacraments are helps of godlinesse and Salvation .

Ans. 1. It is true , that avoiding of the company of scandalous Brethren , hath in it something civill ; but it is a censure-spirituall , and a Church-censure , two wayes : 1. Objectively , in its tendency , Respectu termini ad quem . 2. Effectively , in its rise and cause , Respectu termini à quo , it is a spirituall censure Objectively , because it tendeth to make the party ashamed , that he may repent , and become a Brother with whom we are to converse ; and therefore is destinated for no civill use , but for the good of his soul , that is a member of a Church , that he may return to what he was . 2. This censure , though one private Brother may exercise it upon another , yea , a woman on a man , who yet hath no Authority over the man , is notwithstanding in its rise and efficient cause , a Church-censure . 1. If Christ will not have one Brother to condemne another , while first he rebuke him ; and if he be not convinced , while he do the same before two or three witnesses ; and if he yet be not gained , one private Brother may not after conviction , before two or three witnesses repute him as a Heathen , or complain of him before an Heathen Iudge , as Erastus saith ; How shall we imagine any one single Brother may withdraw Brotherly fellowship from another Brother , by his own private Authority , while he first be sentenced before the Church ? And the Church shall convince him to walk disorderly , to cause divisions and offences , to be a Fornicator , a Covetous person , and so to be unworthy of the intire Brotherly fellowship of another ? For if this order were not in the Church , every Brother might take up a prejudice at his Brother , and so break all bands of Religious Communion , and Brotherly fellowship , and dissolve and make ruptures in the Churches : Now certain it is , These Texts , Rom. 16. 17 , 18. 2 Thes. 3. 11 , 12 , &c ▪ in the letter , intimate no such order as is Matth. 18. But it is presupposed , as clear by other Scriptures , we are not to withdraw from an offending Brother , but after such an order : Now the places in the letter , except we expound them by other Scriptures , do not bear that we are to rebuke our Brother , before we withdraw from him , contrary to Levit. 19. 17. 2. If I am to withdraw from a Brother , all Brotherly fellowship by these places ; then I am to esteem him as a Heathen , and as a Brother in name , not in reality , 1 Cor. 5. 11. Whereas once I esteemed him a Brother , and did keep Brotherly fellowship with him ; now this is materially Excommunication ▪ I do no more in this kinde to one who is formally Excommunicated ; yea , I am not so strange to a Heathen ; Ergo , This I must have done upon some foregoing sentence of the Church , otherwise , I might un-Church and un-Brother the man whom the Church neither hath , nor can , un-Church and un-Brother . 3. Eschewing of Brotherly fellowship to any , is an act of Government distinct from the Preaching of the Word , tending to make a Brother that walketh disorderly ashamed , that he may repent , and of a Brother in name only , may become a Brother in reallity , 2 Thes. 3. 14. But this act of Government belongeth not to the Christian Magistrate ; for every Brother ( saith Erastus ) may exercise it toward his Brother ; Ergo , here is Church-Government that the Magistrate hath no hand in , contrary to the way of Erastus , and not in the hands of Pastors , for it is distinct from Preaching ; nor is it in a Colledge of Pastors , Doctors , and Elders , for Erastus denyeth any such Colledge ; Ergo , here every one must govern another , the man the woman , and the woman the man ; the son the father , if he walk unorderly , and the Father the Son ; this can be nothing , but the greatest Confusion on Earth . 4. To put any to shame , especially publikely , by way of punishment for publike sins , must come from some Iudges , or others armed with Authority , Iudg. 18. 7. 1 Cor. 4. 14. 1 Cor. 6. 5. 1 Cor. 25. 34. Then the Apostles sense cannot be , that every one hath power of himselfe without the Church , or any authority there from to put his brother to shame ; for when a brother is not to eat with a scandalous brother , he must be convinced by the Church to be scandalous , and so cast our , 1 Cor. 5. 11 , 12 , 13. as we have proved before , and every man here should be his owne judge , and party in his owne cause , except he put his brother to some shame by an higher authority then his owne . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is to put a publike note or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon the offender . So Stephanus . So Piscator , Nota ignominiosâ excommunicationis . Pomponius laetus de Magistr. Rom. ● . 21. Censores quinto● quoque anno creari solebant , hic prorsus cives sic notabantur , ut qui Senator esset ejece●etur Senatu , qui eques Romanus equum publicum perderet , &c. Mathaeus Harnish & Gec . Gabellus , who adde to Zanchius his Commentary in 2 Thes. say , Est not ● 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 ●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 , Sacraments though helps of piety , yet not to be given to all . 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 , Erastus p. 248 . ●●●erum sacrament● esse adminicula pi●tatis & salutis , nullus ●●gat , proi●de non sunt h●● , ●●ganda petentibus , &c. 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 Pag. 249. 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 as the eating of the Lords Supper ? no question , but God invited the uncircumcised to repentance , but forbiddeth them to eat the Passeover .

Beza said , Sinners were indeed called to the sacrifices , but such as professed repentance .

Erastus saith , Then ●●e agree , for we dispute only of those who Erastus his contradiction , in excluding both some and none at all from the Sacraments . acknowledgeth their sins , and promise amendment .

Ans. We are not willing to hold up a needlesse controversie with Erastus ; but Erastus saith , and his Arguments conclude in the Old Testament , None for Morall uncleannesse , and impenitency were debarred from the holy things of God ; Ergo , We are to debarre none in the New Testament ; yea , 2. Paul did never command to debar any , nor did Christ debar Judas , nor the Pharisees debar the ●ewdest Publicans , nor the Apostles Simon Magus from the Sacraments ; Ergo , saith he , we are to debar none at all : now Pag. 249. Nam de illis solis ( an arcendi sint a Sacramentis ) disputamus qui peccatum suum agnoscunt , & ●eliora promittunt . here Erastus clearly contradicteth himself , and saith , We dispute only of such as acknowledge their ●ins and promise amendment : But let Erastus say , Did Iudas acknowledge his ●in and promise amendment : Did all the morally unclean in Corinth , such as repented not of their uncleannesse , and fornication , and lasciviousnesse which they committed , 2 Cor. 12. 21. acknowledge their sin , and promise amendment ? and did those that were partakers of the Table of Devils acknowledge their sin and promise amendment ? And yet I brought the very words of Erastus , in which he saith right down in a Catholick assertion , without exception , not any of those are to be debarred from the Sacraments : Why ? The Sacraments ( saith he ) are Adminicula pi●tatis , et resipiscentiae , are helps to godlinesse and repentance : And I aske of Erastus , doth the Lord invite none to repentance , but those that do acknowledge their sin and promise amendment ? And will Erastus have helps of repentance denied to all those who acknowledge not their sins ? then let him give us Arguments in the Old or New Testament , by which he can demonstrate , that those who acknowledge not their sins , and promise not amendment , are debarred in the Old Testament , from all the holy things of God , and in the New , from the Sacraments : Let Erastus extricate himself if he can .

It is worthy consideration , whether Erastus will have all those only that acknowledged their sins and repent , admitted to the holy things of God in the Old Testament ; if not , he must shew a difference , why pearls might be cast to Swine , and scorners rebuked , and holy things prophaned by the uncircumcised & prophane in the old Testament , not in the New : this he shall not shew , if they were debarred who repented not , how saith he in all his book , that none were debarred from the holy things of God in the Old Testament for Morall uncleannesse ?

Erastus . But we impugne this which you say , that God hath ordained Pag. 249. Presbyters or Elders to be judges and examinators of that businesse : But we say , that God neither commanded in the Old , or New Testament , that Priests or any other , should examine those who brought oblations for sin , whether they did truly repent , or dissemble only ; and ye say there be chosen Elders who should try this in the New Testament .

Ans. 1. Elsewhere I have proved from Scripture , that the Priests did try judicially , those for whom they offered Sacrifice : If the Leaper had not bidden so many dayes as the Law required , if the Priests should offer for him , he should be partiall in the Law , and if the disease be not removed , he cannot offer for him , Matth. 8. 4. Lev. 14. 3 , 4 9 ▪ 10 , 11 , 12 ▪

2. Observe good Reader , How craftily Erastus passeth from one question to another : All his Arguments hitherto , both in his Thesis and in his Book , conclude that no man , in either Old , or New Testament , ever was , or ought to be debarred from the holy things of God : Because there is neither precept , nor promise , nor practise in Moses , in the Prophets , or Apostles for it : 2. Because , The Sacraments are helps of repentance . 3. Because all are invited and commanded to come . Now here Erastus flyeth to another Question : Whether the unworthy should be debarred by Priests in the Old , and by certain select and chosen Elders in the New Testament ? This is a far other Question : for let him answer our Arguments , by which we prove that pearls and the holy things of God , ought to be denied to all Dogs , Swine , and prophane men , whereas Erastus saith , all those are invited to come ; and then we shall yoak with Erastus , or any other , by whom , or by whose authority these pearls ought to be denied : whether by the Church , that is , by the Elders of the Church , and people consenting , or by the civill Magistrate . Now this latter question to Erastus , is no question at all ▪ for if none ought to be debarred from the Sacraments at all ; but all must come promiscuously , as their owne good or evill spirit inclineth them , it is a vaine thing for Erastus to make any question at all , by whom they ought to be debarred ; for it is all one , as to aske the question , by whom should those who are to be gradued Doctors of Physick , be tryed and examined , whether by the faculty , and Colledge of of Physitians of the place , or by none at all : If you lay downe this ground , that there neither is , nor ought to be any graduated Doctors at all in the world , the other of those , who are to try those who are graduated is vaine , if all be invited to a free banquet , poor , and rich , leaper , and clean : it is a vain question , whether be there some Masters of the house who should try who are worthy , and to be admitted to the feast , and who unworthy , and to be debarred .

Erastus . It is madnesse to say , that Paul by forbidding private ●ating , Pag. 249. 250. doth understand nothing but a debarring from the Sacraments , for 1 ▪ Cor. 11. he debarreth none from the Sacrament .

Ans. Neither Beza , nor any of ours say , that they are both one How withdrawing from scandalous brethren , may inferre excommunication . punishment ; but that where we are forbidden to eat with a scandalous brother , it is presumed the Church doth cast him out of her society : nor doth Paul 1 Cor. 11. invite all to come to the supper .

Beza said , he to whom lesse is denied , as that we eat not with him , in our private houses , to him more is denied , to wit , that he should not be admitted to the Lords supper .

Erastus saith , that to whom lesse is denied , to him more is denied , is Pag. 250. 251. true in gifts , but not in punishments , and in things of the same kind , but not in things divers , and in things free , not in things of which one is commanded by God , and another thing not commanded ; it holdeth not in punishments , he to whom the city is denied , and who is banished , his life is not denied to him , he who is punished in his purse , is not killed ; for that a father denieth to his son an unworthy thing , yet he denieth not rayment to him .

Ans. Erastus in this granteth he wrongeth Beza , as if he had said , to deny a private table , and the Lords table , were one and the same punishment . Beza saith , the one is a lesse , the other a greater punishment . 2. If it be true in gifts , that he to whom lesse is given , more is given , then it holdeth here in our case ; because private fellowship with the Saints is a gift of God , and if the Lords body given for us , and to us in the Lords supper , be not a greater gift , it is nothing : so then if a lesse gift be denied , the Lords supper a greater gift is denied . 2. It must hold in the private punishments , inflicted for an higher punishments cause , private communion with the Saints is denied , because the man is cast out of the Church ; Ergo , farre more are the highest priviledges of the Church denied : as liberty is denied to a man , because he is condemned to dye ; Ergo , farre more is life denied to him ; a mans house is denied to him , because he is banished ; Ergo , farre more is his city and countrey denied to him : But a man is not punished in his purse , because he is condemned to dye , it followeth no● ; Ergo , he should rather dye , because the one punishment is not relative to the other . 3 Because not eating with a scandalous man is a spirituall punishment , as I have proved : therefore it is of that same kind with excommunication , and therefore it holdeth here . 4. Abstinence from the private fellowship of a scandalous brother is not free , but commanded of God , and so is debarring from the Lords supper , not free , but commanded .

Erastus . when he forbiddeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , no not to eat , he forbiddeth , 1. Page 252. Neer communion of familiarity . 2. Not to eat with them , which is to forbid all signes of neer communion .

Ans. It is clear he proveth they should cast him out , because I wrote to you that you should not keep company with such , v. 9. no more to eat with such ; Ergo , farre lesse ( would he say ) should he be a leavening member in the lumpe and masse of Christs body .

Erastus . I wrote unto you , that ye should not keep company with such ; then Paul speaketh here of a thing , concerning which he had spoken before , though they understood him not : it is like they sought Pauls judgement of their conversing with men : But of delivering the man to Satan , he had not spoken before , as is clear in the Text.

Ans. This is a strong argument for us , if Paul had never spoken , nor written to them of the delivering of the man to Satan , that is , of the miraculous killing of him , how could he in reason and conscience chide them , because they prayed not that he might be miraculo●sly killed ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? it is not possible they could mourn for not joyning in a businesse , that Paul had never revealed to them to be Gods will . Yea it is a strong argument to me , that delivering to Satan was excommunication , of which he had taught them before , ( else their mourning had been unreasonble ) and which he pointed at to them as a limbe of excommunication , to wit , their not familier conversing with the scandalous .

Erastus . And when he has show●n how they ought to flee the company Pag. 252. of the scandalous , he returneth to his former purpose , commanding the wicked man to be killed : This then he saith , I commanded you to eschew the company of wicked brethren , not of the heathen , whom the Lord shall judge .

Ans. 1. The Text can bear no such exposition , for the reasons I have given before . 2. The coherence is clear ; I wrote before that you should not keep company with wicked brethren : therefore put out that wicked man from amongst you . But by Erastus his glosse , there is neither sense , nor coherence in the words .

Erastus . The end of refusing familiar conversing with the scandalous , Pag. 252. 253. is , that he may be ashamed ; and you say , that same is the end of debarring from the supper ; then it must follow , as private conversing can do the contrary , to wit , it can foment and nourish sinnes , both in the brother we converse with , and in us , so the frequent use of the Lords supper should nourish vices in us , which were wickednesse to think .

Ans. This presumeth , that to avoyd a scandalous brother , and to debarre him from the Sacraments , must be formally one , which we teach not . 2. Hence it followeth , since they be divers formally , they cannot have the same formall and intrinsecall ends . 3. The frequent eating at the Lords table , in a scandalous man , doth dispose him more and more to sinne , as frequently sinning inclineth more to sinne ; but this is by the frequent abusing of Gods ordinance , and not from the nature of the Sacrament .

Erastus . Paul forbiddeth not ill men of the company of good men , Pag 253. but he admonisheth good men , to flee ill men , that they may be ashamed . But when you deuy the Sacraments to any , you command not the Godly not to come to the supper with the wicked , but you forbid the scandalous to come to the supper .

Ans. There is no solidity in this conjecture , it leaneth upon the perpetuall m●stake of Erastus in all this dispute , as if we held , That to be debabred from familiar fellowship with the Saints , and from the Sacrament , were one and the same thing : Else , I see no conclusion that Erastus doth , or can infer against us . 2. It is false , that wicked men are not discharged the company of Saints ; for in so far as fellowship with the Saints , is a spirituall mean of the gaining of their souls by Teaching , Exhorting , Edifying , Comforting the wicked and scandalous , being Dogs and Swine are forbidden to touch such a Pearl ; Yea , God layeth a charge on wicked men , while they remain in that case , not to meddle with Confirming Ordinances ( with some Converting Ordinances they may , ) as Psal. 50. 16. But to the wicked God said , What hast thou to do to declare my Statutes : or that thou takest my Convenant in thy mouth ? 17. Seeing thou hatest Instruction , and castest my Word behinde thee . Here the wicked are forbidden to Teach or speak , to the instructing of others , which is a speciall act of Christian fellowship between Brother and Brother , Col. 3. 16. Heb. 3. 13. Heb. 10. 24. 1 Thes. 5. 11. 14. Because they hate to be Instructed of others : And you know how Christ The scandalous are forbidden to come to the Sacraments . speaketh to the unworthy intruder of himself on the secrets and spirituall marrow and comforts of the Gospel , Matth. 22. ver , 12. Friend , How camest thou here , not having thy Wedding garment ? Ezra 4. 3. But Zerubbabel and Joshua , and the rest of the chief of the Fathers came and said unto the Adversaries of Iudah and Benjamin , You have nothing to do with us , to build an house unto our God ; But we our selves together will build unto the Lord God of Israel : Doth not God expresly forbid David to build an house to his name ? 1 Chron. 22. 8. 2 Chron. 6. 9. And we know it is a typicall discharge layed upon men of blood , not to touch the holiest things of God ; but that men of Peace must meddle with them , Isa. 1. 13. Bring no more vain Oblations , &c. All which holdeth forth , that not only those who have the charge of the house of the Lord , to see that no Swine and Dogs prophane the holy things of God ; but they are forbidden all private Ordinances and publike , in so far as they can make no other use of them , but to defile them .

Erastus saith , They be wickedly forbidden to come to the Lords Supper , who desire to Celebrate the memoriall of his death .

Beza Replieth well , 1. What if he know not what he desireth who cometh ? 2. What if there be just suspition or clear evidence that he playeth the Hypocrite ? 3. What if it concern the whole Church that his desire be suspended ?

Erastus . The first cause is not to purpose , because we speak of those De rect● institutis ego me sem per disputa re protestatus fui . that are well instructed . 2. The second is bred in the brain of Beza ; I am compelled to think that he that publikely professeth he is grieved for his sins , and that he purposeth to live a holy life in time to come , that he thinketh as he speaketh , if he remain not in that purpose : I also remain not alwayes in my good purpose ; his desire is an Argument of Piety , which should not be smothered and oppressed , but excited and nourished : And this opinion of Beza dependeth on the Iudgement of men ; neither hath the Lord committed the Examination of some to Elders : And it is folly to say , It concerns the Church to delay , to do that which the Lord hath Commanded me to do .

Ans. 1. Erastus professeth he standeth for their admission to the Lords Supper , who are Recte instituti , & profitentur dolere se propter peccata sua , who are instructed in the grounds of Christian Religion , and repenteth of their sins , or professeth it : And he said before , as I An evident contradiction in Erastus through his whole book . Lib. 3. c. 3. p. 206. 207. observed it , If any shall be found who shall trample on the Sacraments , Ego hunc minime admittendum censeo : I judge such a man should not be admitted to the Sacraments : Whence it is clear , That Erastus professeth that the ignorant and the scandalous should be debarred from the Lords Supper : But , good Reader , Observe that Erastus contradicteth himself in all his Arguments ; for he proveth , that not any one Christian in the Visible Church , ignorant , or not ignorant ; who professe their Repentance , or not professe it , can be excluded from the Sacraments ; but that all are commanded by Christ to come . But Erastus saith , Scriptura illos , de quibus nos loquimur , nec à sacrificiis arcet , nec à sacramentis aliis ullis : Imò sub penâ capitis mandat , ut universi mares , &c. The Scripture excludeth none from Sacrifices , or any other Sacraments : But commandeth that all the Male Children , Jews and strangers , who are not legally unclean , and from home , should compear at Ierusalem thrice a year before the Lord : And pag. 104. In sacris literis non tantum non inveniri aliquos à sacramentis propter solam vitae turpitudinem , ab actos esse , sed Lib. 1. c. 4. pag. 112. contrarium potius probari : And Iohn Baptist ( saith he ) Baptized all that came to him , Pharisees and Sadduces , whom he affirmeth to be a Generation of Vipers , Ex quo intelligimus : Whence we understand , that Ministers are not to deny the Sacraments to those who seek them , and the Iudgement is to be left to God , Whether he who professeth Repentance , dissemble , or deal truly and sincerely : Yea , when Erastus saith , That it is not in all the Scripture to be found , Aliquos a Sacramentis propter solam vitae turpitudinem abactos esse : That any were debarred from the Sacraments for only wickednesse of life ; but rather the contrary may be proved , either ignorance of God , opposed to due instruction , and professed impenitency , is no wickednesse of life , which is most absurd ; or then in Scripture , some must be debarred Whom Erastus excludeth from the Sacraments from the Sacraments for wickednesse of life only : But Erastus saith plainly , None in Scripture are debarred from the Sacraments , for only wickednesse of life : And so they are not debarred , because they professe not Repentance . And Erastus saith , Christ said , Drink ye all of this and Iudas was not excepted : Christ went into the Temple Pag. 114. 115. with most wicked men : the Pharisees and Sadduces were Baptized with the same Baptisme of Iohn with them : Then Erastus will exclude none at all , no not those whom Christ pronounced to sin against the Holy Ghost , and the convincing light of their own minde , Matth. 12. 31 , 32. Ioh. 9. 39 , 40 , 41. and 15. 24. and 7. 28. Yea , pag. 117. He Page 117. will have none excluded in Corinth , not those that are impenitent , and those that were partakers of the Table of Devils . Pag. 116. When Page 116. Christ commandeth all to eat and all to drink , he excludeth none that professeth themselves to be Disciples : But many professe no Repentance , Who professe themselves Disciples : See pag. 117 , 118. and the following pages . 2. Erastus saith , He is compelled to think , That he that publikely professeth sorrow for sin , doth think as he speaketh : But to whom shall he professe it ? To the Church ? Then hath the Church power to accept the confession of scandalous men , ere they be admitted to the Lords Supper : Erastus will stand at this , for it is Government in the hands of the Church ; if he must confesse to the Civill Magistrate , who made him a Steward of the Seals , and Mysteries of the Gospel ? Nor is the Church to think , as Erastus is compelled to think , manifest Hypocrites , and those that trample the Sacraments under their feet , will make profession of sorrow for sin : and Erastus thinketh such are not to be admitted : Page 207. Erastus saith , they may change their purpose of Repentance , and so may he doe himselfe . Valeat totum , granting all , that is , nothing to us , for any Divinity we have proofe of in Erastus his booke ▪ I should humbly conceive when he speaketh so ignorantly of the worke of Repentance , and preparations for the Lords Supper : he hath been a man non rectè institutus , not well instructed , and Some on earth must try who are to be admitted to , or debarred from the Sacrament , who not . so without the lists of the disputation by his owne word , and so not to have beene himselfe to be admitted to the Sacraments .

2. Nor is it in Beza his head onely , that those who desire the Sacrament have true piety , for Christ saith , Wicked men are known by their works ; otherwise if tramplers of the Sacrament , and the ignorant desire the Sacrament , as ignorance is neighbour to arrogance and presumption : let Erastus give us a rule in the Word by which they are to be debarred , all his arguments will prove that they are to be admitted : and if Erastus deny that the judgement of men either of Church or Magistrate is to be interposed in the excluding of those who are , non rectè instituti , not rightly instructed , and doe not professe sorrow for their sin , he must speake against sense , if he grant some must judge , who are ignorant , and openly impenitent ; then I say to Erastus what hee saith to Beza , your opinion dependeth on the opinion and judgement of men . 3. If God have not commanded either Elders , or any other ( as Erastus saith , ) to examine and judge , who are fit for the Lords Supper , who not : Then seeing Erastus saith the prophane , the ignorant , the impenitently scandalous , knowne to be such , are to be debarred . I aske of Erastus , to whom Christ hath commanded the tryall of this , who are ignorant , and non rectè instituti ? Men cannot debarre Pag. 254. Pendet haec opinia ●ua , ex opinione & judicio hominum . themselves from the Sacraments in a judiciall way , most of men conceiting well of themselves , rush upon the ordinances of God , not knowing that they doe evill : Workers of iniquity , who cry , Lord , Lord , Adulterers , Theeves , Idolaters , who dare come to the Temple of the Lord and cry , The temple of the Lord , The temple of the Lord are these , Ier. 7. 9 , 10 , 11. will also fast and professe Repentance , Esa. 57. 3 , 4 , 5. even when their wickednes testifieth to their face against them in the eies of all , Ier. 2. 1 , &c. Ier. 2. 34. Esa . 1. 9. and they will desire ●o partake of the Lords Supper , as is evident , Esa. 57. 2. Now there are none on earth , neither Elders , or any any others to debarre them ; Erastus saith , Taceo jam , quod Deus Page 254. non praecepit vel Presbyteris , vel aliis tale examen . Let Erastus answer us in this , and by what charity is Erastus obliged to beleeve , all that seeketh the Lords supper , do it in truth ? God has given to us mens works , not their words , of which hypocrites are liberall , and shall we foment hypocrisie , and mens eating their owne damnation , under Erastus his pretence of incouraging , and not suffocating seeming godly desires ? Lastly , Erastus saith , it doth not concern the Church , that the man deferre to do that which Christ commands him to do , this is to beg the question . Doth Christ command a man to eat his owne damnation ?

CHAP. XIII .

Quest. 9.

Other Arguments for Excommunication vindicated .

Erastus . The Apostle writeth , if any man love not the Lord Jesus , Erastus li. 3. ca. 9. pag. 254. let him be accursed : Ergo , Paul will have the Elders to sit and judge who truely repent , who not , that they may admit the one to the supper , not the other ; if this be excommunication , excommunication is grounded on a thousand places : to love Christ is to k●ep his commandements , Ioh. 13. and 15. then who ever saith those that keep not the commandements of Christ , are cursed of God , he shall this way excommunicate : then Moses did often excommunicate . But because the false Apostles did strive to make Paul contemptible , therefore Paul saith , God be judge which of us loveth Christ , and let God destroy him who loves him not , this is the true meaning .

Ans. Erastus perverteth the sense of Beza his words , for Beza has no such conclusion as to prove a formall excommunication by the Elders , or Church judicature ; this is Erastus sained conclusion . Beza inferreth from these words , that there is here gravissimae excommunicationis Beza de pre●byt . pag 97. species , a kind of heavy excommunication , materially , to be eternally separated from Christ , called the great excommunication . And it was to be accursed while the Lord come , and therefore this may prove there is a kind of lesser excommunication , in the Church , and Moses his cursing by way of preaching , may well inserre , that because there be Church censures , therefore there is a Church cursing heavy , and lesse heavy . But Beza intendeth not to prove excommunication by the Church from this , but only that Christs enemies are cursed , though they be other wayes in the Church ; and this kinde of excommunication , of shutting impenitent sinners out of heaven , is in a thousand places of scripture , and nothing can hence be concluded against Beza ; and the like excommunication is Gal. 1. And when Ioh. 2. Ep. forbiddeth to receive a fa●●e teacher into your house , if he be a member of the Church , he is to be farre lesse kept in Christs greater house the Church ; but is to be cast out .

Erastus . When Paul saith , Gal. 5. I would they were cut off who Pag. 255. trouble you ; he saith not , conveene the Elders , and cast such men out of the Church , or deliver them to Satan , but he wisheth that they were cut off by God .

Ans. 1. The place , Gal. 5. 12. I wish they were cut off that trouble The place Gal. 5. 12. vindicated . you , is expounded by Piscator of cutting off from the visible Church ; Yea he saith , conveene the Church , when he saith , v. 9. a little leaven leaveneth the whole lumpe , that is , a little false Doctrine infecteth the whole Church , and v. 10. I am confident of you , that ye will be no otherwise minded ; but he that troubleth you shall bear his judgement , who ever he be : then he hopeth well of the Galathians that they will be of one mind to judge , and cast out the false teacher , this is parallel to 1 Cor. 5. though Paul do not so right downe chide them for neglect of Church censures , as he doth 1 Cor. 5.

But saith Erastus , if Paul wished them to be cut off that troubled them , why did he not cut off those false teachers , and deliver them to Satan ? Erastus answereth , it was not Gods will so to do , and the Apostles Pag 255. 256. could not in every place , and at every time kill miraculously ; but when it was profitable , and necessary .

Ans. Then Paul , 1 Cor. 5. farre lesse could rebuke the Corinthians ; because they prayed not that the incestuous Corinthian might be miraculously killed by Paul : for Paul had not power to kill him ; because it was not necessary , nor profitable : the man repented , and was never killed . 2. Iudge if it be probable that Paul would wish to work a miracle in killing false teachers , when it was neither profitable , necessary , nor sa●e for the Church to have them killed . 3. Paul was confident the man who troubled them should beare his judgement . Erastus saith , it was not Gods will he should be miraculously killed ; Ergo , it was not miraculous killing , but some Church censure ; or then Erastus must find out another kind of judgement .

And why ( may some say ) doth not Paul write to Excommunicate him , as he did the incestuous Corinthian ? Beza Answereth , Paul would not 1 Cor. 5. take that Authority to himself , but would do it by Pag. 97. de Presbyterio , the suffrages of the Church : So here he sheweth what he desireth , but happily it was not expedient that they should be presently cut off : So Beza : Yea , the words do well bear , that Paul thought fit , That they should bear their Iudgement who had troubled them , and that that leaven should be purged out . 2. Yea , if this cutting off be miraculous , it is clear , Paul could not Communicate it to others , for it was Pauls will that the incestuous Corinthian should be delivered to Satan by the suffrages of the Corinthians : Nor do we read that the Apostles wished to cut off men miraculously , but were not able to do it .

Erastus . It is false , That Paul willed the man to be delivered to Satan by the suffrages of the Corinthians : For he saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I have already Concluded , Ordained , Decreed , to deliver him 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. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Paul did not judicially condemne the incestuous man . 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 A●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 , kn●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 , and every where to be observed in all Churches . Yet Paul neither practiseth it here , nor else where , nor commandeth others to practise it ; now here he desireth they may be cut off , but not excommunicated .

Ans. We say the last is no question , you never read in the New-Testament , or in the Old , that Prophets or Apostles consulted , or advised with the people , whether they should work miracles or not : 2. Though Excommunication was an ordinary power , as the power of binding and loosing given to the Church , Matth. 16. 19. and 18. 18. Ioh. 20. 22 , 23. Yet the actuall exercise of Excommunication , being the highest and weightiest censure , and the most severe of any other on earth , it is no wonder that Paul be as sparing and rare in the exercise of it , as the Apostles were in killing mens bodies . 3. It is a begging of the question , to say , Paul neither practised himself , nor commanded others to excommunicate , for he did both .

Erastus . That which is , Rom. 16. spoken for eschewing of those Pag. 256. 257. who cause offences , is that every one single person beware of false Teachers ; it is not spoken to the Church to Excommunicate those false Teachers , and therefore there is no such need of such a Presbytery as you dream of , but only of good and diligent Ministers , who may rightly instruct , and prudently teach their hearers , what Teachers they ought to eschew .

Ans. 1. The eschewing of false Teachers is a generall , and a duty To eschew the scandalous is materially to Excommunicatethem . no question given to all and every one of the Church : But the place doth no more say in expresse terms that a single Pastor should give warning particularly by name , that this man , Iohn , Hymeneus , Alexander , are those false Teachers to be eschewed , then it saith , that the Presbytery , which we assert , doth in expresse termes , shew what false Teachers they be , who by name are to be Excommunicated and eschewed ; but you see , that Erastus is overcome by truth , so far , as he must say one single Minister may declare that such a false Teacher , by name , is to be eschewed as a Heathen and a Publican , and so in effect excommunicated , and put out of the Church ; but he denieth that the Church may declare him a Heathen , as Matth. 18. and that many Elders , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gathered together in the name of Christ , as it is , 1 Cor. 5. may put out a false Teacher , or a wolf out of the flock . 2. We grant that it is spoken to every one , that he should eschew false teachers , yea , and 2 Thes. 3. All that walketh unordinately , all fornicators , extortioners , drunkards , 1 Co● . 5. But that every man should eschew those , whom he in his private judgement conceiveth to be such , before he rebuke them , and labour to gain them , and in case of obst●n●cy , Tell the Church , as Christ commande●h , Matth. 18. is not commanded , bu● forbidden , Matth. 18. Lev. 1917. Col. 3. 15. For if this should be , that I might immediatly , upon my own private grudge , unbrother and cast out of my heart and intire fellowship , every one whom I conceive offendeth me , and walketh unordinately , without observing Christs order , or previous rebuking of him , I make a pathway to perpetuall Schismes : 2. A violation of all Laws of fraternity , and Christian Communion . 3. A diss●lving and breaking of all Church Communion , and i● were strange , if Erastus will have Christs order kept , Matth. 18. in private offences done by one brother to another , and not in publick offences , when a brother offendeth twenty , and a whole Church , as if I were obliged to seek to gain my brothers soul in private and l●sse injuries , and not in publick , and more hainous offences .

Hence it is clear to me , If we are to reject an Heretick , after once , Tit. 3. 10. Ioh 2. 10. or twice admonition , and not to receive in our houses false Teachers , and 1 Tim. 6. 3. If any teach otherwise , and consent not unto the wholesome word , even the words of our Lord Iesus Christ , being given to perverse disputing , as men of corrupt minds , and destitute of the truth , 1 Tim. 6. 3 , 4 , 5. We are to withdraw our selves from such , and to save , with severity and plucking out of the fi●e , those that cannot be cured ; then certainly the Church of Christ must also turn away from such men , and acknowledge them as no members of the body , whereof Christ is the head ; if we say not this , if one hath leave in a constituted Church , to j●dge and condemne his brother , and then we shall not take the course of the Apostles in the like case , as Act. 15. which is not Apostolick , for when false Teachers troubled the Brethren , they would not peremptorily , though great Apostles , as Paul and Barnabas , determine against either the false doctrine , or the persons of the Teachers , while the Apostles , Elders , and Brethren did meet in a Synod , and determine against the Error , and against the men , as such as troubled the Brethren with words , and perverted their souls , Act. 15. Now Erastus is willing to acknowledge a sort of Divine Excommunication , not a humane , as he is pleased to call that Ordinance of separating of wicked men from the Church and holy things of God , which yet was in the Church of the Jews , instituted by Christ and his Apostles , and which no Church wanted , as learned Beza saith , even in the time of persecution : had Erastus explained to us his divine Excommunication , as he calleth it , it were easie to bring most of his owne Arguments with greater strength of reason against it then against ours , which is the truely divine Excommunication .

CHAP. XIV .

Quest. 10.

Whether Erastus doth strongly prove that there is no Presbytery , nor two distinct judicatures , one of the Church , another of the State ?

Erastus . I deny not , First , such a Presbytery , as the Evangelists Erastusl . 4. c. 1. c. 2. p. 258. 259. What Presbyteries Erastus yeildeth . mention , which is called a Presbytery , a Synedry , a Synagogue ; this was the civill Magistrate who had amongst the Jews the power of the sword . 2. I deny not a Presbytery , 1 Cor. 6. when the Church wanteth a civill Magistrate . 3. I deny not a Presbytery of learned men , who being asked , may give their judgement of doubts : of which Ambrose , there was nothing of old done sine seniorum consilio , without the Counsels of the Elders . But I deny a Senate , collected out of the body of the Church , to judge who repenteth , and are to be excommunicated , and debarred from the Sacraments , and who not ; or I deny any Ecclesiasticall judicature , touching the manners and conversation of men , different from the judgement or court of the civill Magistrate , or that there be two supream Courts touching manners in one Common wealth .

Ans. One simple head in a moment , may deny more then many wise men can prove in a whole day , it proveth they are more cumbersome in their disputes , then strong ; that there was a Iewish Presbytery , ●hat is , a civill judicature , is con●uted by Lev. 10. 10. where there is a Court of Aarons sonnes , whose it was to judge of Church matters only , and to put difference betweene holy , and unholy , betweene 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 Pag. 259. man was to judge himselfe .

Ans. There is a company gathered together in the name of our A Presbytery at Corinth . 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 s●●led . But if th●se words . I have decreed , &c. have the Erastian sense , I have given s●●●e●c● 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 , Pag. 261. but of all the people .

Ans. 1. This Erastus on his word asserteth , without probation : Erastus granteth an examination of such as are to be admitted to the Sacraments , but denieth all exclusion . Pag. 261. We deny it , it is but par●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 Pag. 207. 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 said , Erastus cometh to finde some use for a Presbytery ; if the Magistrate be an heathen , he cannot examine or debarre any from the seals . Let Erastus answer , if he be a Christian , how can it be denied ; but if the Magistrate by his office is to steward the bread to one of the children , not to another , but he is a steward to cut and divide the word , and seals both aright ; and how could Paul make it one of the properties of the Pastor , 2. Tim. 2. to cut the word , and by the same reason to distribute the seals aright , if it depend upon another officer by his office to command him to divide it to this man , whom he hath examined , and findeth in his mind qualified , and not to this man ? We judge the Elders of the New Testament do agree in this common and perpetuall morality , that both are to put difference between clean , and unclean , holy , and unholy , though many things were unclean to the Iews , that are not unclean to us , and that the Church hath yet a power to bind and loose , Mat. 16. 9.

Erastus . There was never a wiser common wealth in the world , Page 262. lib. 4. then that of the Iews , Deut. 4 But in the Common wealth of the Iewes , there were never two distinct judicatures concerning manners : Ergo , There should not be these two different jurisdictions in the Christian common wealth . But all should be given to the civill Magistrate .

Ans. Erastus is seldome happy in his Logick , his Sy●logismes are thin sowne , all Gods laws are most wise , but if this be a good Argument , was not their Church , their Religion , their Ceremonies , their judiciall Laws , all wise and righteous ? Then the Christian Church should be conform yet to the Iewish , we should have those same bloody sacrifices , judiciall lawes , Ceremonies that they had . The Iudicatures and officers are positive things , flowing from the positive will of God , who doth appoint one jurisdiction for them , most wise , and another to Christians different from them , and in its kinde , most wise . 2. We give two judicatures in the Church of the Iews , concerning manners , one civil , acknowledged by Erastus ; another spirituall & Ecclesiastick , ordaining Ecclesiastick and Spirituall punishments upon the unclean , Lev. 10. 10. As to be removed out of the campe , and such like , and Deut. 17. Thou shalt come to the priests , the Levites , and the Iudge , that shall be in those daies , according to the sentence which they of that place ( which the Lord shall chuse ) The places Deut. 17. and 2 Chron. ●9 do prove two different judicatures . shall shew thee , and thou shalt observe to doe according to all that they informe thee , ver. 12. And the man that will do● presumptuously , and will not hearken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the Priest , ( that standeth there to minister before the Lord thy God ) or unto the judge , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even that man shall die , and thou shalt put awdy evill from Israel . There is here an evident disjunction that clearly holdeth forth , that both the Priests and the civill judge judged in matters of manners , and that he that presumptuously despised the sentence of either was to die : a judicature of the Priests is evidently here , and a judicature of the civill judge , Erastus cannot deny , and that the Priest judged in subordination to the civill judge , is refuted by the words , which saith the Priest was immediatly subordinate to God , not to the Magstistrate : He that will not heare the Priest ( that standeth to minister before the Lord thy God ) shall die : Ergo , He is the Minister of the Lord ; and God called and separated Aaron and his sonnes , to stand before the Lord , and to minister , and he did call the Levites , the Magistrate called them not to office .

Erastus . Beza saith , that Moses , Ioshua , David , Salomon , did not Page 262. execute the office of the Priests , and therefore the charge of the Priests , and of the civill Magistrates were different offices , and charges ; but I said , before the Lord chose Aaron and his sonnes to be Priests , they were not so distinct charges , but they did agree to one and the same person ; for , Moses to omit the rest , did execute the office of Aaron , Levit. 8. But after that it was not lawfull for any to doe the office both of King and Priest ; and therefore Saul and Vzziah were justly corrected of God for it . But what is this ? It proveth not that the Priests had publike judicatures to punish wickednes of manners .

Ans. Certainly , if Erastus deny the charge of the Priest and the How the Kingly and priestly office are different . King to be different offices , because once Moses did offer Sacrifice , ( and so was Melchisedeck both a King and a Priest , Heb. 7. ) he must say that Moses offered Sacrifices , Levit. 8. not as a Priest . ( Sure I am , Moses was a Prophet , and a Prince and Ruler , but no Priest . ) But Moses by Erastus his way , must as a civill Magistrate have offered Sacrifices , and not as a Priest or priviledged person by a speciall and an extraordinary commandement of God ; for to deny the two offices of Priest and King to be different offices , because one man discharged some Acts proper to both Offices , as Moses both did beare the Sword of God , as a Prince , and did also discharge some Acts proper to the Priest , as Erastus saith he did , Leviticus 8. is a poore and naughty Argument : undeniable it is that Melchisedeck was both King and Priest , but even then to be a King and to be a Priest , were two distinct offices , in nature and essence , because Melchisedech did not take away the life of a Murtherer , as a Priest , but as King of Salem , Heb. 7. 1. Nor did Abraham pay tithes to Melchisedech as to a King , but as to a Priest . Tithes in Moses Law as tithes , were never due to any but to the Priests : and therefore even in Melchisedeck , the Kingly and Priestly office , were formally distinct Ordinances of God , just as David as a King and judge took away the head of the man who brought Sauls head to him , and not as a Prophet he did this ; so as a Prophet he penned the Psalmes , not as a King : If one and the same man be both a Musitian and a painter , he doth paint excellently as a painter , not at a Musitian , and he singeth excellently not as a Painter , but as a Musitian ; and though one and the same man doe acts proper to both , that may prove that Musick and the art of painting are one subjectively onely , that they may both agree to one and the same man , but not that they are not two faculties and gifts of God different in spece and nature . 2. Though Erastus confesse that it was unlawfull that Vzzias and Saul should sacrifice , yet he will have the Kings office , and the Ministers office under the New Testament not so different ; for Lib. 3. c. 1. page 175. Erastus denieth the Ministery to be a peculiar ordinance to some onely , but common to all under the New Testament . he said expresly , Who knoweth not now when Aarons Priesthood is removed , but we are all equally Priests ? Saul and Vzziah sinned when they were bold to sacrifice and burne incense , but the Magistrate doth not therefore sin , who exerciseth the charge of the Ministery , if he might for 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 Page 263. 264. Two distinct Iudicatures , 2 Chron. 19. 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 Pag. 265. supream power to cause every man do his duty . But how hath he that supream power , if he be also subject to the Presbyters ? for your Presbyters do subject the Magistrate to them , and compell him to obey them and punish them , if they disobey .

Ans. The Magistrate even King David leaveth not off to be supream , because Nathan commandeth him in the Lord ; nor the King of Niniveh and his Nobles leave not off to command as Magistrates , though Jonah by the word of the Lord bring them to lie in sackcloth , and to Fast ; all the Kings are subject to the rebukes and threatnings of the Prophets , Isa. 1. 10. Jer. 22. 2 , 3. Ier. 1. 18. 2 Kin. 12. 8 , 9. 10 , 11 , 12. 1 Kin. 21. 21 , 22 , 23. Isa. 30. 33. Hos. 5. 1 , 2. and to their commandments in the Lord : If Presbyters do command as Ministers of Christ , the highest powers on earth if they have souls , must submit their consciences to the Lords rebukings , threatnings and Commandment in their mouth : Court Sycophants say the contrary , but we care not . 2. But they punish the Christian Magistrate ( saith he ) if there be any Church Censure , as we suppose there is , this Objection should not have been made against us ; because of the Magistrates supremacy ; it doth conclude with equall strength , that Pastors should use it against no man : Now there be some swine that trample the Sacraments , some not well instructed in the grounds of Christian Religion ▪ and Erastus said , pag. 207. Such should not be admitted to the Lords Supper ▪ Now the Magistrate the King is such ; Let Erastians say , the Pearles of the Seals of the Covenant are to be given to no swine , except the swine be Magistrates , and that which the Church bindeth on earth is bound in heaven , except it be the Magistrate ; Erastus saith , he may go to Hell by priviledge of his place ; and that whose sins the Elders of the Church retaineth are retained , except it be the Kings sins , and that we are to put shame upon scandalous persons , and to refuse to eat with them , Romanes 16. 17. 2 ▪ Thess. 3. 14 , 15. 1 Cor. 5. 11. 2 Ioh. 10. Except they be Magistrates ; Sure God is no accepter of persons .

Erastus . Whereas you say , it is not lawfull for the Magistrate to Pag. 265. preach and administer the Sacraments ▪ ( if he might because of his businesse be able to discharge both Offices ) it is not true : God hath not forbidden it ; it was lawfull in the Old Testament , for one man to discharge both , why is it not lawfull now also ? the history of Eli and Samuel is known ; it is nothing that you say , that the tribunall of Moses , was distinguished from the tribunall of Aaron : for God gave to Aaron no tribunall at all , different from the tribunall of Moses , he never did forbid the Priests to sit in the Civill judicature after the captivity , the Priests judged the people Ezech. 44.

Ans. That it is lawfull for the Magistrate to preach and Administer Magistrates are not to dispense the word and Sacraments as Erastus saith . the Sacraments , 1. Destroyeth the Ordinance of Pastors , and a sent and called Ministry under the New Testament , against the Scriptures , Heb ▪ 5. 4 ▪ No man taketh on him this honour to himself ▪ except he that is called of God , as was Aaron : So also Christ glorified not himself , to be made an high Priest , &c. ● 2. God often maketh an honour of a calling to the Ministery , that he hath separated them to it , Numb . 16 ▪ 9. Moses saith to Korah ; hear now ●e sons of Levi , Seemeth it a small thing unto you , that the God of Israel hath separated you from the congregation of Israel to bring you neer to himself to do the service of the tabernacle of the Lord , Deut. 10. 8. At that time the Lord separated the tribe of Levi to bear the Ark of the Covenant of the Lord , to stand before the Lord to minister unto him , Numb . 8 ▪ 6. 7. 8. 9. But that same honour is put upon the Preachers of the Gospel , Rom ▪ ● . 1. Paul the servant of Iesus Christ , called to be an Apostle , separated unto the Gospell of God , Act. 13. 2. The holy Ghost said , Separate me Barnabas and Saul for the work whereunto I have called them : If it be an honour , and no man , though gifted as Christ was , can take honour to himself : No Magistrate can take on him to discharge the office of a Minister .

Object . But when he is called to be a Magistrate , he is called to be a Minister , and so being called to the one , he is called by the same calling to the other .

Ans. If being called to be Magistrate , he be also called to be a Minister , then being called to be a Minister , he is called to be a Magistrate , and Hoc ipso that he is a Minister , be may usurpe the sword , and usurpe the Throne and the Bench ▪ But Christ being sent to be a Prophet , and to preach the Gospel , Esa. 61. 1. Luk. 4. 20. 21. ve● . 43. refused to divide the inheritance , and to be a a Iudge , Luk. 12. 13 , 14. He would not take on him to be a judge , except God had made him , and called him to be a judge ; If any say the Magistrate , being the supream place , containeth eminently all inferior offices ▪ as to be a Minister , a Lawyer , a Physitian , &c. but the inferior does not containe the superior , I Ans. Then the Magistrate being called to be a Magistrate and King , he is called to be a Priest to burn incense , which the Lord condemned in his word ▪ in Vzzah ; then when Saul is called to be a King , he is called to be an Astronomer , Lawyer , Physitian , Sayler , Tayler : Now God giveth a spirit to be a King , but no gifts to those offices ; Ergo , No calling thereunto , for no gifts argue no calling of God . 2. If a man called to be a judge , be also by that same calling , by which he is made a judge , made a Minister , then it is all one to be called to be a judge , and to be a Minister ; and so a Magistrate as a Magistrate doth preach and administrate the Sacraments , then 1. All Magistrates should preach and administrate the Sacraments , and Nero , and heathen Magistrates are gifts , actu primo , given by Christ ascending on high , for the edifying the body of the Church , Ephe. 4. 11 , 12.

Obj. It is not sinne to him to preach and administrate the Sacraments ; but then he cannot have time for both .

Ans. If God lawfully call the Magistrate to preach the Gospel , woe be to him , if he preach not , he should lay aside all other imployments and preach , God never gave a talent and calling to any to preach , but he ought to lay aside other things , and imploy that talent to the honour of God , otherwise he sinneth in digging his Lords talent in the earth , whereas he is obliged to make five talent ten . 2. If he preach as a Pastor not as a Magistrate , then he hath another calling of God to be a Pastor , and another to be a Magistrate , and ●●rtaine it is , as a Magistrate he doth not preach ; because there be farre other qualifications required in a Magistrate , as Deut. 1. 12. that he be wise , and understanding , and knowen , and a man of truth , hating coveteousnesse , Exo. 18. 21. But there is farre other qualities required in a Bishop , 1 Tim. 3. 1 , 2 , 3. Ergo , it is one thing to be called to be a Minister , and another to be called to be a Magistrate . 3. In all the word , Christ never commanded the Magistrate to preach and baptise ▪ this negative Argument Erastus useth often against us , to prove that none ought to be excluded from the Sacraments , because Priests , Prophets , Christ , Apostles never excluded any : But Christ commanded the Ministers to preach and baptise , and gave them the Holy Ghost for that effect , and sent them as the father sent him , as having received all power from the father , Math. 28. 18 , 19 , 20. Mark . 16. 15 , 16. Ioh. 20. 20 , 21 , 22. and least we should think this charge was given to Apostles as Apostles , he teacheth that it is given to all faithfull Pastors to the end of the world , Math. 28. v. 20. Lo I am with you , even unto the end of the world , Amen . Not to say , that if it be peculiar to Apostles to preach and baptise , neither Pastors , farre lesse Magistrates can do it , or then Pastors and Magistrates are Apostles sent to preach to all the world , and can work miracles , which is absurd . 4. Christ ascending to heaven , left Apostles , Evangelists , Pastors and Teachers , for the perfecting of the Saints , and work of the Ministery ; not Kings and Magistrates . 5. How shall they preach , except they be sent ? Magistrates as Magistrates bear the sword , and have carnall weapons , and are not sent ; the weapons of Ministers are not carnall , 2 Cor. 10. 4 , 5. For Erastus his Argument , God has not forbidden Magistrates to preach ; Ergo , it is lawfull for them to preach , it followeth not ▪ for such positive ordinances as preaching Ministers , must be appointed by a positive command , for where hath God forbidden women to baptise ? Ergo , they may baptise ; is not the Lords commanding the Apostles to go teach and baptise all Nations , and his not giving any such commandement to others , as good as a forbidding of them ? But I hope this is examined already suffi●ientl● . 2. For Samuel his being both Iudge and Prophet , I grant it ; but as an extraordinary dispensation of God , which Christ would not take on him to do , Luk. 12. nor is it left to us as a rule . 3. That Aarons sons had no tribunall of their owne different from the tribunall of Moses , is proved to be false from 2 Chr. 19 , 8. 4. That the Priests were Magistrates having the power of the sword , cannot be proved by any word of God , the pl●●e Ez● . 44. is every way for us , all the power given in that Cha ▪ is Ecclesiasticall , none Civill , as to k●ep the charge of the Lords holy things , to exclude the uncircumcised in heart and flesh , out of the sanctuary , to come near to the table of the Lord and Minister , v. 16 , to enter into the gates of the inner courts , clothed in linnen , &c. and many the like , did no more agree to a Magistrate then to burn incense , which to do , Erastus granteth was unlawfull in King Vzziah ; yet he would prove that it is lawfull under the New Testament to exercise both , so the Magistrate were able to do both ; because Samuel exercised both . But might not King Vzziah exercise both without impeachment of his businesse ? and where was he forbidden ? but in this God made choise of the tribe of Levi , and of no others , which also he has done under the New Testament ▪ as is proved .

Erastus . Nor is that true , that whose part it is to preach and dispense The Magistrate is not to judge who are to be admitted to the Sacraments , who not . the Sacraments , it is his part to judge of those that prophaneth the word , and seals , so as he has power to punish any that desires the Sacraments , with the want of the Sacraments ; and though it were true , it should prove that Pastors , not a Presbytery of Pastors and Ruling Elders have any power to debarre from the seals .

Ans. 1. Well , then Erastus granteth that the Ministers are to preach the Word and dispense the Sacraments : But not to judge of those that prophane the holy things of God , nor to debarre from the Sacraments any who desire them ; if Erastus did mean a bodily debarring by the power of the sword , if any openly prophane shall violently intrude himself , we should yeeld that to the Magistrate as the keeper of both Tables . But Erastus is of that minde , that as the Magistrate may preach and dispense the Sacraments , he may by that power also Ecclesiastically cognosce , and judge of the scandals , for which the openly prophane are to be debarred , and accordingly debarre . Now Erastus saith he may preach as a Christian , because that all Christians now under the New Testament may preach and prophecy , all are Priests and Prophets , so saith he , page 175. So the Magistrate by this as a Christian , and L. 3. c. 1. ex equo n●s omnes esse sacerdotes . so all Christians women and children , may try and examine all that are openly prophane , and unworthy of the Seals : this can be nothing but popular Anarchy ; yet that the Magistrate , as a Magistrate , and not as a Christian , is to examine and try who are unworthy communicants , I conceive is the minde of Erastus , as I have proved before : Which though it be a plaine contradiction , yet it is the pillar of all the Erastian doctrine , that the Magistrate as the Magistrate hath the supream power of all Church governement . Therefore ( saith he , page 171. ) they doe wickedly who Erastus ib. 171. take from the Magistrate that part of the visible jurisdiction in governement of the Church which God hath given to him , and subject the Magistrate to some other jurisdiction , — Magistrates are Gods .

Ans. If to preach , dispense the Sacraments , and to judge who are unworthy of the Seals , and debarre them , be taken from the Magistrate as he is a Christian , this power of visible jurisdiction over the Church is no more taken by us from the Magistrate , then it is taken from all Christians as Christians , and in regard of any such power Magistrates are no more Gods and Nursefathers in the Church , then all Christians are Gods and Nursefathers of the Church : for by the reason of Erastus , p. 175. that all Christians now are Priests and Prophets , and so may examine who are worthy of the seals , who not , then the Civill Magistrate can be , by us , spoyled of nothing that God has given him , as a Magistrate , except Erastus say that he doth all these as a Magistrate & virtute officij ; which when he or any of his Disciples shall assert , beside that it is contradictorious to his way , we are ready to demonstrate that it is blasphemous & contrary to the word of God . But that Erastus does take from the Elders of the Church , and give to the Magistrate a power to judge in an Ecclesiasticall way , who are to be debarred from the seals , I argue on the contrary thus ; those who are to cut the word , and distribute it aright , are also to distribute the seals a right , to the worthy , not to dogs and swine , not to heathens and publicans , for it is evident that the right stewarding and distributing of ordinances doth essentially include the stewarding of them , with judgement and discerning , to those that are worthy , not to those that are unworthy . But Elders , not Civill Magistrates are to do the former , Ergo the latter also . 2. Those to whom Christ committed the power of the keys to open and shut , to bind and loose , to those he hath given the use and exercise of the keys . But Christ gave the power of the keys to the Apostle Peter , as representing the Rulers of the Church , Mat. 16. 19. & to the Church , Mat. 18. 18. and not to the Magistrate as to the Magistrate ; Ergo , The proposi●ion I prove from the Texts , Mat. 18. 18. What ye sh●ll bind on earth , shall be bound in heaven , &c. and Cha. 16. 19. the same is repeated : now actuall binding is the use and exercise of the keys given to Peter and the Church . But it is presumed the power is given , when Christ saith , v. 19. I will give unto thee , the keys of the Kingdome of Heaven . 2. We read not that God giveth a power , a gift , a talent , or an office , but he judgeth it a sinne in those to whom he giveth it , not to put forth in acts and in exercise that gift , talent , and office , either by themselves , or his deputies ; which latter I speak for the King , who in his own person , and in the person of inferiour judges sent by him , do put forth in acts of justice , the Royall power that God has given him . The assumption is Scripture .

Erastus has no answer to this , but the keys were given to Peter as representing all the faithfull , not the Elders , and that all private Christians do bind and loose .

Ans. Besides , this is answered fully above , and is a meer anarchicall Democracy ; it , 2. concludeth well that Christ gave not to the Magistrate as the Magistrate , the keys , but to the Magistrate as he is a Christian , making that same Christian confession of faith with Peter , Mat. 16. and as he is an offended brother , who may bind and loose in earth and heaven , so Erastus Thes . 54. p. 42. and so by this the Magistrate hath no more power to debarre from the seals , then all other Christians have . 3. If Christ give the key of knowledge to the Elders , then he cannot give the power of studying Sermons , and preaching the word to another ; so if Christ give the power of breaking the bread of life to the children of the house , then he cannot give the power of judging , who are the children of the house , who not , to another .

Ob. But the Magistrate is only to examine the fact , & to punish adultery , incest and the like , that deserve to be punished by the sword , but not whether it be a scandall that deserve exclusion from the Sacrament , or not ; Ministers are to take the probation of the scandalous fact by witnes from the Magistrate , & so to exclude from the Lords supper , and to deal with the mans conscience to bring him to repentance , so do some argue .

Ans. If the Church be to try the penitency , or impenitency of the fact , and not to cognosce and try whether he hath done the fact , upon the same ground the Magistrate is to try and punish the disturbance of the peace of the Common-wealth , that adhereth to the fact , and not to try the fact . 2. It is not possible that the Church can know whether the man be penitent , or no , except by witnesses they know the fact , for they shall run a preposterous way , to work the man to a godly sorrow , for that sinne which possibly he never committed ; now that of which the Church is to convince the man , and from which they are to gain his soul , that they are to find out . 2. This is against the way of Erastus , who will have the Magistrate to exclude from the Sacraments , and none other . 3. The word knowes no such thing , as that Ministers should be led in the acts of their Ministeriall duties , to whom they should dispense the mysteries of the Gospel , and to whom they should deny them ; by the Magistrate ? by a good warrant the Magistrate is to lay a tye on the consciences of Elders , what they should dispence , as to whom they should dispense ; sure if the Magistrate as the Magistrate must prescribe to Ministers , to what sort of persons they must dispence word and Sacraments , he must upon the same ground as a Magistrate prescribe what Doctrine they should preach to this man , not to this , whether Law or Gospel ; and so the Magistrate as the Magistrate must be a Pastor to cut the word aright , 2 Tim. 2. 15. Eze. 3. 18 , 19 , 20. Eze. 13. 19. to command to preach life to this man , death to this man . 4. If the Church must cast him out , and judge him who has done this wickednesse , 1 Cor. 5. 2 , 12. and 4. 5 , 6. 7. then must they judge of his scandall ; that according to the quality of the scandall , they may proportion the measure of the punishment ; Ergo , a pari they must judge whom they debarre from the seals . 5. The debarring any from the seals , must be proportioned to the end of all spirituall censures , that the man be gained , and his sinne loosed in heaven , Mat. 18. 15. 18. that his soul may be saved in the day of the Lord , 1 Cor. 5. 4. That he may be ashamed , and so humbled , 2 Thes. 3. 14 , 15. 2 Cor. 2. 6 , 7. that he may learn not to blaspheme , 1 Tim. 1. 20. But the Magistrates excluding of any from the Sacraments is no mean congruous to such an end , for he can command nothing , but the disobedience of which he can and ought to punish with the sword ; now a carnall weapon cannot be congruous and proportionable to a spirituall end . 6. If the Magistrate as a Magistrate must so farre have the keys of Discipline , then as a Magistrate he must catechise , examine , and try the knowledge of the Communicants , and so watch for their souls , as those that must give an accompt to God . 7. The Magistrate must have a Negative voyce in all the acts of the Church , and the man must be bound in heaven , but not except the Magistrate will , and loosed in heaven , but not except the Magistrate will , for all must depend upon the consent of him to whom Iesus Christ has committed the supream ▪ and highest and only power of governing the Church ; now this is the Magistrate as the Magistrate to Erastus . 8. The Magistrate as the Magistrate must forgive sinners and relaxe them from excommunication , 2 Cor. 2. 7. and restore those that are overtaken in offences , with the spirit of meeknesse , Gal. 6. 1. and rebuke publikely those that sin publikely , 1 Tim. 5. 20. and so be a spirituall man , and a Pastor . Neither doth it follow that the Pastors as Pastors only , should debarre from the Communion , though virtute potestatis ordinis as Pastors , they are to keep themselves pure , and not to give pearls to swine , nor to communicate with other mens sins ; yet because the Sacraments are Church ordinances , they are to be dispensed by the Church , that is , by the Elders with consent of the people : it is one thing to dispense ordinances to those that receive them , and another thing to dispense them ce●●o ordine after a Church way , the former is from power of order , the latter from power of jurisdiction , and from the Church only .

CHAP. XV.

Quest. 11.

Whether Erastus do validly confute a Presbytery .

Erastus . What consequence is this ? Lev. 10. God commandeth Answer to the l. 4. c. 3. of Erastus . p. 266. 267 how Erastus confuteth a Presbytery . Aaron and his sonnes to put a difference between the holy and prophane , the cleane and the unclean , this difference they were to teach the people out of the Law ; Ergo , God hath ordained a Colledge of Ecclesiasticall Senators to exercise the power of the Civill Magistrate ? it is like this ; God commanded the Pastors to teach the people , and dispense the Sacraments ; Ergo , he instituted a Presbytery in place of the Magistrate .

Ans. This consequence is so strong ( though the consequent be not ours ) to prove a Synedrie , that Erastus shall never be able to refute it ; for that the Priests might teach the people , they were to judge and governe the people , and w●re to judge between the holy and prophane , not onely that the Priests might informe the p●oples minds , but that the Priests and Levites might , 2 Chron. 9. 8 ▪ 9 10. Deut. 17. 8 , 9 give judgement between blood and blood , between plea and plea , between stroake and stroake , being matters of controversie , and hard to be judged by the inferiour judges ; these concerned not the instruction of the people as matters of opinion , as Erastus imagineth ; but they concerned the governing of the people in justice , that v. 12. the man that will doe presumptuously , or will not hearken unto the Priest or the judge , shall die the death ? Was not this to governe the people and to judge them ? Certainly Erastus in the same Chapter saith so , to wit , that there was one common Synedrim of civill judges , Priests and Levites at Jerusalem , that the Priests and Levites were Iudges in capitall matters , and gave out the sentence of death , de capite & sanguine , Page 27● . Page 269. 270. and he proveth page 270. 271. that the Priests were civill judges , and did give s●●tences of blood , of life and d●ath : Ergo , the Priests did not discerne between the clean and the unclean , between blood and blood onely , that they might teach the people , but that they might regulate their owne practise in judgement , and govern the people ; yea that the Priests might pronounce some unclean , and to be put out of the Campe so many dayes , that they might debar out of the Sanctuary the uncl●an , the uncircumcised , the strangers , and Lev. 10. the end of judging and governing is expresly set down , v. 10. and so a judicature , and the other end , v. 11. that they may teach the children of Israel all the Statutes which the Lord hath spoken by the hand of Moses . 2. From the Elders preaching the Word and dispensing the Sacraments , simply we inferre no judicature A Church judicature in the Iewish Church Deut. 17. at all , farre lesse a politick judicature , which we doe not ascribe to the Priests , for Iohn Baptist both preached the Word and baptized , and yet was no judge , nor did he erect any Church judicature , but from the power of the keyes given to the Church , and exercised by the Church , Mat. 16. 19. Mat. 18. 15 , 16 , &c. 1 Cor. 5. 1 , 2 , 3. &c. Revel. 2. 1 , 2 , 3 , &c. we inferre a Church judicature , we never placed a Presbytery in place of the Magistrate ; for it is no more the Magistrates place , then to sacrifice is the place of the Magistrate .

Erastus . J wonder that you seeke your Presbytery in Moses Law , Page 267. all yours , say the Synedrie , Christ speaketh of did rise after the captivity , at least when the sword was taken from the Iewes . They say David and Solomon did punish vices , they approve August . 39. quest. in Deut. that Excommunication doth now what putting to death did of Old , and deny any Excommunication to have beene in the Church of the New Testament .

Ans. Erastus declares himselfe to be a childe , not versed in Protestant Divines , for we except Musculus , Gualther , Bullinger , some except Aretius , all our Protestant Divines goe the way Beza goeth . 2. Let him produce any of ours , who say that the Synedry that Christ speaketh of , was Iewish , and ours say that Christ alludeth to the Iewish Synedrie : But all ( few excepted ) that Christ Mat. 18. speaketh of the Christian Church to be erected . 3. The Kings of Israel punished scandals , but that is not enough , did they governe the Church , pronounce who were clean or unclean ? or middle with the charge of Ecclesiastick Government committed to Aaron and his sonnes ? 4. We say with Augustine , that some that were killed of old , are to be Excommunicated now , Augustine speaketh not of all , and what is that against us ?

Erastus . Not any but your self ( Beza ) say that Moses speaketh Page 268. of th●se same persons , things , and office , Levit. 10. and Deut. 17. in Levit. 10. he speaketh onely of the Priesthood , and Deut. 17. of the Iudges or Magistrats .

Ans. Beza expoundeth the one place by the other , but he saith not these persons , things and office are in both places . 2. Erastus onely contradicteth Beza , and saith Moses speaketh of the Magistrates , Deut. 17. But he is refuted by the Spirit of God , 2 Chron. 19. 8 , 9. who repeating the very words of Deut. 17. saith the Iudges here were Priests , Levites , and heads of Families , whom all men deny to be Magistrates .

Erastus . You say Deut. 17. mention is made of blood , of the cause of Pleas , not because the Synedrie judged of the fact , but because they answered the true sense of the Law ; I say , whether they answered of the fact , or of the Law , they sentenced judicially of life and death , so that there was no provocation from them to the civill judicature , for he was put to death , who would not stand to their sentence , but you deny that any politick causes or matters of blood or death , belongs to your Presbytery .

Ans. 1. Beza said well the fact , and the putting of the man to death , which is the assumption and conclusion belonged to the civill judge , not to the Priests ; But the questio juris , the question of Law belonged to the Ecclesiasticall judicature of Priests , Levites and Elders ; and it is evident , that it was a case of conscience , concerning a matter , or an admirable cause that cannot be determined by the judges in the city , they not being so well versed in the Law as the Priests , whose lips should preserve knowledge , Mal. 2. 7. Therefore it is not a fact , that may be cleared by Witnesses , there is not such difficulty in facts , except in adultery , or secret Murthers , the word commeth from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to admire , or to be separated from sense and reason , Lament. 1. 9. Gen. 18. 14. Is there any thing hard to , or ●id from Jehovah ? 2. They are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 causes or matters of contention , Vatablus causa insolita & difficilior : Our translation hath it , matters of controversie . 3. It is said , thou shalt come 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and inquire or diligently search out . 4. The Priests and Levites shall shew thee the sentence of judgement , so it is evident that the Priests and Levites did not so much judge , as declare and resolve the law-part of which the inferiour judges did doubt , for the difficulty of the question , as Saul came to Samuel the Seer , to aske concerning his fathers asses , and it is true bloods and stroakes came under the cognizance of the Priests , but as bloods comes before Lawyers , and those that are expert in the civill Law , in the Parliament of England and Scotland , the Lawyers as Iudges put no man to The Priests put no man to death . death , the King could say , fall upon such an evill doer , and kill him , and the judges and Princes might put to death . But you never read that the Priests , yea or the High Priest said , fall upon such an ill doer and kill him , nor was this any Law of God , that the Ecclesiastick Sanedrim , should put to death and politically condemne any man to die , or command any mans blood to be shed , they but declared and resolved a case of conscience to the judges , and a plea , and said , This is a matter of blood , and deserveth death by the Law of God , and he that hath done such a fact in point of Law , ought to die . But there were two things left to the civil● Iudges . 1. Whether this man hath done such a fact . 2. A sitting in the Tribunall , and saying , I or we command and decree such a man who hath shed such blood , hath inflicted such a stroake on this woman who is with childe of living birth , to be stoned to death , to be hanged . Erastus hath not proved , nor never shall prove that the High Priests , Priests or Levites , by Gods Law did thus judge any : That Ananias commanded Paul to be beaten , and the lictors of the High Priest smote Christ on the face at the command of the Priests , was against Law , they had no power so to doe by Law , yea , and our Presbyteries that judge of sorceries , witchcrafts , incests , adulteries , and other capitall crimes , and of bloods in point of Gods Law , what is witchcraft , what is incest , that the husband that striketh his wife being with quick ▪ child , and killeth the birth is a Murtherer ; but that they judicially say , such a woman is a Witch , and so ordain her to be hanged and burnt , and such a husband is a Murtherer , and decerne him to die , is utterly unlawfull , therefore this is an ignorant speech of Erastus : This synedrie of Priests and Levites , whether in point of Law , or in point of ●act , did give out sentences of death , therefore they were politick judges , it followeth not ; and that the Priests said , this man deserveth to die , and therefore they gave out , as civill judges , sentences of death , ( for the civill judge draweth not the sword with his owne hand , ) is a foul consequence ; for lawyers do say such a man is worthy to die , but it followeth not that Lawyers are civill judges to condemne a man to die ; for the Priests said , this man deserveth to die in point of Law , not absolutely , as this man , but upon supposition that he hath committed the fact , deserveth to die , and their meaning is , any man whosoever he be , though they never hear , nor see the man who hath committed such a fact , ought to die . Now Gods Law never appointed any judge to condemn a man to die , whom the judge never did accuse , heare , or see , this were extreame unjustice : Now this supposition is , and was to be proved and judged by the civill Iudge ; and whereas Erastus saith , the judge draweth the sword with his owne hand against no man ; 1. It is not to purpose , for the hangman is in Law the hand and instrument of the judge , but he is neither hand nor instrument of the Lawyer , of the Priests and Levites , who in matters criminall of life and death , judge of the Maior proposition , and of the Law , except Erastus would have a Major proposition to prove an Assumption , which were to shame all Logick : For the Priest never commanded this or this man , because he had done this fault , to be stoned by such & such executioners . 2. It is doubtful whether the judge did never with his owne hand , cast a stone at any stoned to death . Lastly , there was no provocation from the great Sanedrim at Ierusalem , true , in matter of Law , what then ? Ergo , they were politick judges ? it followeth as the like consequences of Erastus doth follow . Yea , for the fact and the judiciall condemning of the man , they were neither the highest judicature , nor any judicature at all , the civill Iudges of the high Sanedrim did that onely . It is true , he was to die who would not stand to the sentence of the judge or Priest in the matter of Law , the man being judged to be guilty of the fact by the civill judge , but this shall never prove that the Priests were civill judges .

Erastus . The late Iewes referre to this Sanedrim at Ierusalem Page 269. questions of making warre , or consecrating the Priest , of tributes , of charges of the Temple , of judging of Tribes , of the censuring of false Prophets , and of Soothsayers , &c. How then is it not a politick judicature in which all causes belonging to worship , Ceremonies , civill policy , bloods , and capitall punishments were handled ? for when Moses had spoken of the punishing of Idolaters , he presently addeth Deut. 17. If any thing be hard for thee , &c

Ans. It is like enough , the Iewes referred such as these to the Sanedrim , but we contend for two Sanedrims , one civill , and another of Priests , Levites and Elders , who judged of matters onely of Ecclesiasticall cognizance , and of bloods , and punishing Idolaters and false Prophets with death , onely in a spirituall way , in point of Law ; and I judge the holy Ghost Deut. 17. hath so framed the words that it is evident , as I have proved that capitall crimes belonged to them in point of Law ; for he saith not , he that refuseth to die when the Priests and Levites condemne him to die , hee shall surely die , and have the benefit of appeal to no higher judicature , Now this he should have said by Erastus his way ; but he that will not stand to the sentence of the Priest or judge shall die . Hence it is clear , he speaketh of things in matters of Law , in which the guilty might dis-assent , and alledge the Priests had not judged according to Law . But how was it the minde of the holy Ghost that any could refuse the Sentence of death given out by the Priests ? for the meaning must be by Erastus his way , he that refuseth to die , when the Priest condemneth him to die , he shall surely die . 2. He saith not that the Priests and Levites shall give out sentences of death and blood against any man , but they shall shew and teach thee when thou shalt inquire , the sentences of judgement , even of Idolaters , blasphemers , of Murthers , and blood , according to the Law of God , the knowledge of which the Priests lips should preserve .

Erastus . Moses instituted no other publike judicatures for punishing Page 270. of wickednes , but those he maketh mention of Exod. 18. Numb . 11. Deut. 1. 16 , 17. But all th●se were onely civill , not Ecclesiasticall Iudges . The seventy that were indued with the spirit of prophecy were given to helpe Moses and ●ase him , not to be assistants to helpe Aaron , and it cannot be doubted but Moses his government was civill .

Ans. Both the Major & the Minor is false , the Major is from some particular places , negativè , he should argue from all the Old Testament , and he argueth from some places onely , he leaveth out Levit. 10. and all the places where the Priests were onely to judge the Leper , the uncleane , which are spirituall judicatures , not civill . 2. The Assumption is false ; Deut. 17 , saith the contrary . 3. Though we could not shew a place for the formall institution of an Ordinance , yet if we show the thing instituted , it is sufficient . 4. Erastus much doubteth himselfe , if Moses his government was altogether civill , especially before the Lord separated Aaron his sons and the Tribe of Levi to teach and governe the people in an Ecclesiasticall way , for Erastus said before that Moses prescribed Lawes to Aaron , sacrificed and did that which was proper to the Priests , though after that God forbad the Kings to usurpe the Priests office , and punished Saul and Vzziah for so doing , ( though I never read that Saul usurped the Priests office , you may take it upon the word of Erastus ) and we all know that Moses was a Prophet of God , Deut. 18. 18. I will raise them up a Prophet from amongst their brethren like unto thee , Deut. 34. 10. And there arose not a Prophet in Israel since , like unto Moses , whom the Lord knew face to face , Heb. 3. 5. Moses verily was faithfull in all his house as a servant : Now those that will say Moses his government of the Church was all civill and politicall , as a civill judge and King , and that he acted not in the governement of the Church , as in writing and delivering Laws , and in doing many things , yea in commanding the will of God , as a Prophet to Aaron , to his sons , and the whole tribe of Levi , to me speakes non-sense .

Erastus . That judicature to the which the inferiours appealed , as to Page 270. 271. the supreame , is politick .

Ans. It is denied , they appealed to it , as the supreme Ecclesiastick in point of Law and Conscience : Ergo , It was not politique , all the rest are answered before , yea , Iehoshaphat 2 Chron. 19. putteth this as a thing peculiar to the Priests , v. 12. What cause soever shall come before you of your brethren , — between blood and blood , between Law and Commandement , Statutes and Judgements , ye shall even warne them that they trespasse not against the Lord ; that is , as Erastus yeeldeth , ye shall teach them what is just and agreeable to , and what is unjust and repugnant to the Law of God . Civill judges lips were not to preserve knowledge , as the lips of the Priests , Mal. 2. 7. and Deut. 17. 11. According to the sentence of the Law that they shall teach thee , and according to the judgement that they shall tell , thou shalt doe . Hence it is clear that this judicature in civill things was a teaching , a telling , a declaring and resolving judicature , and that in blood they resolved of causes of blood , of stroakes , but judged not persons , nor bloody men , nor violent persons .

Erastus . Moses and Iehoshaphat speake of one and the same judicature . Page 272. Moses doth not give teaching and commanding divisibly to some , but joyntly to all the Synedrie . Though the Priests were more skilled in the Law , for Moses commandeth to teach the sense of the Law by judgeing , as he saith himselfe , Exod. 18. 16. I judge between one and another , and I doe make them know the statutes of God and his lawes ; Moses putteth them all joyntly together , they shall tell thee , thou shalt doe what they shew thee , according to the Law that they shall teach thee shalt thou doe , not declining to the right-hand , or to the left-hand .

Ans. 1. That Iehoshaphat speaketh of the same judicature that Moses speaketh of , is clear , 2 Chron. 19. 8 , 9. 10. The very words of Moses Deut. 17. 8. are the same , both the same judges , and the same causes , compared with v. 5 , 6 , 7. But Iehoshaphat maketh two judicatures , as I have proved , and Iehoshaphat reformed according to Moses his Law , as Erastus granteth . 2. I cannot be induced to beleeve that the judges here teached by judging , it is spoken contrary to Theology : The end of teaching is to informe the conscience , Teaching and judgeing not one . and Teachers as Teachers watch for the soule ; and the end of civill and politick judging , is a quiet and peaceable life , 1 Tim. 2. 2. the weapons of teachers are not carnall , but spirituall , 2 Cor. 10. 4 , 5. the weapons of civill Iudges are carnall , for the civill Iudge beareth not the sword in vaine , Rom. 13. 4. then these same civill judges did not both teach and judge at once , they taught not as civill judges , but as Priests ; they judged not as Priests , but as civill Iudges ; and therefore there is no ground to say that Moses ascribeth these same acts to civill judges , and Priests and Levites , as if they made one Synedry ; for in both Texts not one word of teaching , which is proper to the Priests , Mal. 2. 7. Ier. 2. 8. Hos. 4. 6. is ascribed to the civill Iudge ; and not one word of judging and condemning to death , which is proper to the civill Iudge , Num. 35. 24. Deut. 22. 18 , 19 , Deut. 17. 2. 3 , 4 , &c. and 21. 19 , 20. 1 King . 21. 11. 2 Sam. 14. 15. 1 Kings 2. 28 , &c. Rom. 13. 4. Luke 12. 13. 14. &c. is ascribed to the Priests and Levites ; but the Priest or the judge are set downe by way of disjunction , Deut. 17. 12. which could not be if they made one and the same judicature , and therefore Iehoshaphat 2 Chron. 19. clearely distinguisheth them in two judicatures , one v. 5 , 6 , 7. Another v. 8 , 9 , 10. having two sundry presidents , and two sundry objects to treat about , to wit , the matters of Iehovah , and the matters of the King . 3. The place cited Exod. 18. 16. confirmeth much our opinion , for Moses as a Iudge saith , when they have a matter , they come unto me , and I judge between one & another . This he spake as a civill Iudge ; and when he saith , And I make them know the statutes of God and his lawes : This he spake as a prophet , for Moses was both a Iudge and a Prophet . Now if all civill Iudges be such mixt persons , as to teach the Stautes and Laws of God , they doe this either as civill judges , or as Prophets , then there was reason why Malachie should have said , the civill judges lips should preserve knowledge , and they should seeke the Law at his The civill Iudge as a Iudge cannot teach . mouth ; for if a civill judge , as a Iudge teach the people , and watch for their souls , what marvell then he beare the sword to preserve their bodies , as a Prophet , and not as a Iudge ; and if he beare the sword as a Prophet and Teacher , all Teachers must beare the sword : which is against reason and Scripture , and what reason is there , if Moses teach as a civill judge , but he may as properly be obliged in conscience to teach , and so he should sin if he imploy not his talent that way , as he is obliged to exercise the sword as a judge ? and by the contrary , a Prophet as a Prophet should be obliged in conscience , as kindly and per se , to exercise the Sword as to preach the Gospel , for nothing agreeth more kindly to the subiect , then that which agreeth to it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 under that reduplication , as it is such ; Now this is against sense and reason , and confoundeth all callings on earth : but if Erastus grant that Moses judgeth as a civill judge , and teacheth the people the Law of God as a prophet , then to make this Sanedrim a mixt company both to judge civilly , and to teach as spirituall men by office , must all the Priests and Levites in this Sanedrim be both Priests and Levites , and also civill Iudges ? And all the civill Iudges must be both civill judges , and also Priests and Levites , which is expresly against the Text , that speakes Deut. 17. of the Priest , or the Iudge , as two distinct offices , and so God must have chosen the Iudge no lesse , then the Priest to minister before him . So , it is false , that teaching and judging are copulatively ascribed to these same persons , and to the same judicature , as Erastus saith .

Erastus . He saith Deut. 17. he shall die who standeth not to the sentence Page 272. of the Priest or judge , by way of disjunction , in regard of divers times , for the Princes or Iudges were not alwayes the same , for often onely the Priests governed , and for the same reason he saith not , Deut. 17. ascend to Ierusalem , but to the place which the Lord thy God shall chuse , for the Arke was not alwayes in one place , or city ; So Deut. 19. when he speaketh of the false witnesse , he saith , and they shall stand before the Lord , that is , before the Priests and Iudges that shall be at that time . Who would thinke that there are here distinct and divers Iudicatures ?

Ans. It is a conjecture of Erastus , that Moses speaketh Deut. 17. of the Priest or the Iudge by way of disjunction , because of divers times , not of divers and distinct Tribunals , for all Moses his time , and Ioshua's time , and for the most part , there were both Iudges and Priests , and we had rather beleeve the Spirit of God then Erastus , for 2 Chron. 19. under Iehoshaphat at one and the same time , there were both civill Iudges , and Priests and Levites , and these two Judicatures had two different sorts of causes , and two different Presidents ; if then at one and the same time the man was to be put to death , who did not stand to the sentence of the Priest , though he should stand to the sentence of the civill judge ; and so if hee was to be put to death , who should stand to the sentence of the Priests , and give an outside of obedience to the Ceremoniall Law , if he should not stand to the sentence of the civill Judge , then were there at the same time these two sentences in these two judicatures : but the former is true by the expresse Law of God ; Ergo , so is the latter : when God saith , Goe up to the place that the Lord shall chuse , he meaneth Ierusalem , and one determinate place at once , and if Moses had said , Goe up to the place that the Lord shall chuse ; or to some other place that the Lord shall not chuse , then could I inferre well , that at one and the same time , they might have gone to either places , or to both places , having two sorts of causes , as there be ever two sorts of causes in the Church , some Civill , some Ecclesiasticall . 3. Erastus should have shewen a time when onely the Priest as the Priest did governe , and there neither was a civill Iudge , nor was that Priest who governed the civill judge : If Erastus shew not this , he sheweth nothing for his owne cause , which is to make one confused Judicature of civill and Ecclesiasticall Iudges and causes , which the Scripture doth carefully distinguish . 4. In the place Deut. 19. nothing is said against us , but that onely the civill Iudge put to death the false Witnesse ; which is much for us , that though the false witnesse was to stand before the Priests , and incurre an Ecclesiastick censure , yet the Priest as Priest had no hand in putting him to death .

Erastus . Sometime the Priest was president in this Sanedrim , Page 272. 273. as Eli and Samuel , without a judge ; therefore when it is said , the chiefe Priest was ●ver them in all the matters of the Lord , and Zebadiah in the Kings matters , they made not two different Iudicatures ; and the high Priest and Zebadiah were both over the same Iudicature . Iosephus excellently versed in the Iewish laws , saith , antiq. lib. 9. c. 1. they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fellowes or companions ; then they were not in divers Senats . The Levites were equally servants to both , though it may be the Priests were more diligently to goe about the causes of God , and the Iudges the causes of the King .

Ans. Were Eli and Samuel presidents in the Sanedrim without a Iudge ? that is as much as to say , Eli and Samuel , who undoubtedly by the Testimony of the Spirit of God were civill Iudges of Israel , 1 Sam. 4 18. and 7. 15. and 8. 1. 7. were Judges without Iudges : I conceive Eli was both a Priest and a Judge ; and Samuel both a Prophet and a Iudge ; whether Samuel was a Priest or not , let Erastus determine . Samuel was of the Tribe of Ephraim , Erastus maketh the Magistrate and the Priest or Pastor formally one . not a Priest , though he sacrificed by an extraordinary Priviledge ; nor was Moses a Priest . 2. I see no reason to say , Eli was a Priest without a Iudge , more then to say he was a Iudge without a Priest , for he was both . But this may shew the Reader , that Erastus alwayes confoundeth the office of the Priest , and the Civill judge , so as he maketh them not only subjectively one , which God himself did in the person of Eli , but also one formally ; for as I shew before Erastus must say , Eli sacrificed as a Iudge , and he condemned Clar. Vir. Antonius Wale●●s , Tom. 2. pag. 27. Wtenbogardus . Auraonem subijci Mosi . Magistratus esse instauratores , & directores cultus Dci , secundum verebum Dci , sc● Doctores esse tantum religion is Ministros , & Magistratum populum docere per ●●cl●s●● Ministrum ; Ministros autem hec facere à et sub Magistrate . ill doers to die & exercised the sword as a Priest ; & Samuel prophesied as a Magistrate , & Samuel did judge Israel as a Prophet ; for the Magistrate as the Magistrate to Erastus , doth both the part of a Iudge , of a Priest and Prophet of old , and now of a Pastor and Teacher . 3. It is enough to us that Amariah and Zebadiah were over diverse causes , in divers Courts , and differenced , 2 Chro. 19. in that the one was , for the kings matters , the other for Gods matters . Erast . saith right down , they were both for these same matters . But the one was to care more for the Kings matters , the other more for Gods matters : so Erastus is forced to make a difference : But he maketh it in the comparative degree , and the spirit of God maketh the difference in the positive degree : But 1. Erastus saith without the Text , Amariah was to care for the matters of the King , but more for the matters of God : The Text saith no such thing , but the contrary : he saith , Zebadiah the Civill Magistrate was to care for the matters of God , but more for the matters of the King : 4. This is against Erastus his his way ; which is that the Magistrate hath a supreame principall and only care of Church-Government , and the Priests and Levites , and Pastors and Teachers only , as the servants of the Magistrates , A & sub Magistratibus , as Vtenbogard speaketh , from and under the Magistrate , as the Vicars , Deputies , and Ambassadors of the Magistrate ; yea , that Magistrates teach the people by the Pastors , as by their Vicars , then Zebadiah should more diligently care for the matters of God , then Amariah as the Lord and Master should more care his own businesse , then his servant should do : 3. More or lesse doth not vary the nature of things ; then must the Magistrate Sacrifice , Teach , judge between the clean and the unclean , minister before the Lord as the sons of Aaron , and the sons of Levi , but lesse diligently . But what calling hath he to any of these Acts at all ? Hath the Lord chosen the Tribe of Iudah , or the Tribe of Levi to minister before him ? And by the same reason , the Priests , Levites should do these same things , but more diligently . And again Amariah is to use the sword , and to condemne ill doers to death : But lesse diligently , these be pleasant dreams . 5. The Priest and Judges are companions , as Moses and Aaron : Ergo , the one is not Master and the other servant and Deputy , ●● Erastus dreameth , and they are the rather of that in divers Senats . 6. But how proveth Erastus , That the Levites were common Servants both to Priests and Judges ? For though it were so , this will never subject the Priests to the Civill Iudge , nor confound these two Iudicatures : David 1 Chron. 26. divided the Levites , and set them in their courses for service ; Ergo , They were King Davids servants as King , it followeth not , except Erastus prove David did not this as a Prophet , and that the Lord did not choose the Tribe of Levi. But David did it as a King , and so all Magistrates may appoint offices in the House of God , and call men to the Ministry , by vertue of the Magistrates place : But David , 1 Chro. 24. distributed the Priests as well as the Levites ; Ergo , the Priests are servants to the King , as well as the Levites . But the Levites are expresly , 1. Chron. 26. given by office , to wait on the sons of Aaron , for the service of the house of the Lord , for the purifying the holy things , for the shew bread , for the fine flour for meat offerings , and for the unleavened Cakes , and that which is baked in the pan , and for that which is fryed , and for all manner of measures and size , to praise the Lord at morning and night ; to offer all burnt sacrifices to the Lord , &c. In all which no man can say , they were servants to the King : For then the King sacrificed by them , as by his servants ; no Divinity is more contrary to Scripture .

It is true , 1 Chron. 26. 30. some of the Hebronites were Officers in all the businesse of the Lord , and the service of the King . But that is because , ver. 26. they had the oversight of the spoile , that the King dedicated to the house of the Lord , for the building of the Temple , and that is called the Kings businesse .

Erastus . Jehoshaphat , 2 Chron. 19. did not depart from Moses Page 274. his Law : But we read not , that there were two distinct Iurisdictions commanded and instituted by God .

Ans. If this be a good Argument ; all that David and Solomon did for , and in the building of the Temple in the structure , forme , length , breadth , Cedars , gold , Altars , &c. of the Temple shall be without Warrant ; Solomon and David departed not from Moses : But Moses spake nothing of the Temple , and a thousand things of Divine institution in the Temple .

But this is our Argument , Jehoshaphat did erect no new Iudicatures , but restore those that had their Warrant from Moses his Law . But so it is that Iehoshaphat reinstituteth two distinct Iudicatures ; Ergo , The Lord by Moses at the beginning did institute these two distinct Iudicatures .

Erastus . We are not anxiously to inquire what be the matters of Pag. 274. What are the matters of the Lord and of the King , 2 Chron. 19. God ; it is all one with what he said before ; ye judge not for men , but for the Lord . The Rabbines , the judgement of Capitall causes is the judgement of souls , the scripture nameth all judgements most frequently , the judgements of the Lord , Deut. 1. Ye shall not fear men ; for the judgement is the Lords , Exod. 18. The people come to me to inquire of God , that is , to seek judgement : Therefore are the Judges , Exod. 22. Psal. 82. called Gods , The matter of God , is any cause expressed in the Law of God , and proposed to the Judges to be judged ; and the Kings matter , is that which properly belongeth to the King .

Ans. Erastus his anxiety to inquire is little , because he cannot Answer : 1. The matter of the Lord cannot be all one with this , Ye judge not for men , but for the Lord : For the matter of the King , or a point of Treason to be judged , is to be judged not for men , but for the Lord . But the Text differenceth between the matters of Lord , and the matters of the King . 2. In the former , 2 Chron. 19. 5. he speaketh of civill businesse ; but the matters of the Lord are such as concern the Law of God , and the true sense and meaning thereof to be proposed to the conscience ; and 3. That is a common thing to all causes , that in the manner of Iudging , Iudges are to look that they do as men in the place of God , so then as God , if he were judging , would do no iniquity , nor respect persons , nor take gifts , as he saith , ver. 7. So neither should men do iniquity , or respect persons in judgement ; and so is it taken , Deut. 1. 17. Now this clearly is the manner of righteous judgement , and Modus judicandi , but the matter of Iehovah is Res judicata ; the thing to be judged , which may be unjustly Iudged : and this matter of Iehovah is not common to all causes , but is contradistinguished in the Text , from the matters of the King , which in the manner of judging is no lesse to be judged according to the judgement of the Lord , then the matters of Jehovah .

4. The Chalde Paraphrast , Vt inquir at instructionem , Vatab. Vt consulat deum . This is a false interpretation , That to inquire of God , is to seek judgement from God : For it is to ask the Lords minde in doubtsome cases ; and this they asked from Moses , as he was a Prophet , not as he was a civill Iudge : except Erastus will have the Magistrate of old to give responses , and to have been Oracles by vertue of their Office : which is a clear untruth , Saul , David , Solomon , Joshua , though Kings , did not give responsals , and answers when they did go to War , or were in doubtsome perplexities . But did ask Counsell at the Priest and Oracle of God and the Ark , 1 Sam. 15. 37. Iosh. 9. 14. Iudg. 20. 27. 1 Sam. 30. 8. and 23. 2. 4. And by this the Magistrate as the Magistrate should resolve all doubts of conscience now to perplexed consciences , under the New-Testament . 5. The Iudges are called Gods , because they are under-Deputies in the room and place of the great God , not because every judgement of theirs is the judgement , and very sentence of God , and according to that the cause they judge is nothing but the cause of God , for they are to judge the Kings matters , no lesse then Gods matters . 6. For what end Erastus speaketh of the Rabbines here I know not , I think he knoweth not himself ; the man was ignorant of them , and innocent of their language .

Erastus . I am not against , that the things of God be things belonging Pag. 274 , 375. to the Worship of God , and the matters of the Kings Civill businesse . The Priest must especially take care , that there be no error in Faith and Ceremonies : and this belongeth also to the King , as is clear , Deut. 17. So Zebadiah is not excluded from Gods matters : Nor Amariah from the Kings businesse .

Ans. This interpretation is fully refuted : Zebadiah is in the Text , excluded from judging Ecclesiastically , in the matters of God , as a Priest , Levite or Elder . For if he must judge so , he must either judge as a Priest or Levite , which he was not , or as a Civill Iudge ; if as a Civill Iudge , then is he no lesse over the people in the matters of God , then in the Kings matters : Now the Text could not exclude him from these things which belongeth to his office , and put him in another Sphere , in the businesse of the King , and put such a wide difference between the object of the two men , as the Kings matters , and the matters of the King of Kings . The like I say of Amariah . 2. The King Deut. 17. as King , is to Iudge according to the Book of the Law , that he may be a godly King , and fear God , and keep the words of the Law ; Ergo , he is to teach the people no lesse then the Priest , and to judge between the clean and unclean , and that as King : This no way followeth .

Erastus . If you please by the matters of God , to understand the Page 275. causes of appeals , and by the Kings matters , other judgements , I contend not : And because the Priest was better accustomed with the Law of God , then others , therefore the High Priest was set over these , yet so , as Zebadiah was over the Kings businesse : But I think the two first , especially the first , the best Exposition : But 1 Chron. 26. These same persons are set over both the Kings and the Lords matters .

Ans. Consider how dubious Erastus is in his three Expositions to elude the force of the place . If it was the Magistrates place , virtute officii , by vertue of his office to command the Priests , and to direct them ( as Erastus and Vtenbogard say ) in the internall and specifick acts of Sacrificing , Iudging between the clean and the unclean , teaching the people : then the King and the Civill Iudge were by office , to be more skilled in the Causes of God , then the Priests , because the Commander and the directer , who may by his office exercise those same acts that he commandeth his servants ; yea , and is by office , to command him to do thus , in these internall Acts , and not thus , he ought , by his office , to be more skilled in these then the servant . I grant , the King Commandeth the Painter , all the morall equity requisite in Painting , that he endamage not the Common-wealth by prosuse lavishing of Gold ; and in this , it is presumed , there is more Iustice and morall equity by office in the King Commanding , then in the Painter Commanded : But if the King should take on him to Command , virtute officii , that the Painter regulateth his actions of art , thus and thus , and direct and Command by his Royall office , as King , that the Painter draw the face of the Image with more pale and white , and lesse red and incarnate colour ; in such a proportion according to art , and not in such a proportion : Then by office the King as King , might paint Pourtraict● himself ; and behoved by office to be more skilled in Painting then the Painter . Now Erastus presupposeth , Whatever the Priests do as Priests , in an Ecclesiasticall way , ( he excepteth Sacrificing and burning incense , but for a time ) that the King as King may do the same also ; so the King as King may teach , give responses in matters of God , and now under the new Testament , Preach and dispense the Sacraments , and judge as King , whether Priests and Pastors do right or no ; and that not only in order to Civill , but also to Ecclesiasticall punishments , as deprivation from their offices , and debarring from the Sacraments ; Hence it must follow , that Zebediah should , by office , be better skilled in the matters of God then Amariah , or any Priest ; and by office he should rather be over the matters of God , then any Priest in the world . 2. Now its clear that these same things , to be over men in the matter of God , and in the matters of the King , 1 Chron. 26. proveth nothing , except they be over these same matters , by one and the same power of the Sword , as Erastus saith ; Amariah the High Priest , and Zebediah the Civill Iudge , promiscuously were both of them , without exclusion of either , over the people in the matters of the Lord , and in the matters of the King ; and in the same judicature , & by the same coactive power of the sword , as Erastus saith , Priests and Civill Iudges were in the same judicature , by the same Civill power , Iudges to give out joyntly , in a judiciall way , the sentence of a bloody death , and to inflict a bloody death by the same power . 3. It is Erastus his ignorance of the Originall Text , to say these same words that are 2 Chron. 19. 11. are also , 1 Chron , 26. ver . 30 , 32. for 2 Chron. 19. 11. it is said , Amariah is over you in all the matters of the Lord : Hence the matters of the Lord , were the formall object of his judging : But 1 Chron. 26. 30. the Hebronites were officers in the businesse of the Lord , or , to the businesse of the Lord , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Levites sometime imployed in Civill businesse . to the service of the King . Levites might have been imployed in both Ecclesiasticall and Civill businesse in the Temple , and in the overseeing of those spoiles , that David in Wars had taken from the Enemies , and Dedicated for building the House of the Lord , which are called the Kings businesse ; and the construction , ver. 32. is varied , where it is said , The Hebronites mighty men of valour , and so fit for war , were made by King David , Rulers over the Reu●eni●es , Gadites , and the half Tribe of Manasseh for every matter ; not in every matter pertaining to God : The affixum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is here , and the affaires of the King . These Levites seem to be imployed in the war , and are called valiant men , which must be some extraordinary case : But otherwise , when God commanded to number the Children of Israel for War , Numb . 1. 3. 45. The Levites were not numbred , God did forbid Moses to number them , because they were appointed for another service , ver. 48 , 49 , 50. Yet it seemeth in Davids time , when there were ex●raordinary warres , that they were not exempted from the warres , for 1 Chron. 21. David commanded to number all Israel from Dan to Beersheb● , and v. 6. Levi and Benjamin Ioab counted not , for the Kings word was abominable to Ioab ; Whence to me it would seem , that in some cases they were counted for warre , so 2 Chron , 23. 7. The Levites shall compasse the King , every man with his weapons in his hands , and Iehoiada the High Priest was their leader , to establish Ioash in his Throne ; but the case was not ordinary . Otherwise the Levites were separated from warre and civill judicatures to the service of the Sanctuary , Numb . 1. 47 , 50. and 2. 33. and 3. 9. 12. and 3. 41 , 45. and 8. 6. and 9. 10 , 11 , 12 , 14 , 18 , 19. and 18. 23. Deut. 31. 25. Iosh . 14 ▪ 3. 4. and 18. 7. 1 Chron. 15. 15. 2 Chron. 8. 14. and 20 19. and 29. 5 , 16 , 25 , 26. Ezra 3. 9 , 10. c. 6. 18. c. 8. 29. Ne● . 8. 7 , 9. and 9. 4. Ezek. 44. 10. All which places must be answered by Erastus .

CHAP. XVI .

Quest. 12.

Whether Erastus proveth validly the power of the Civill Magistrate in matters Ecclesiastick ?

BEfore I proceed further , it is needfull to examine Erastus his doctrine Erastus l. 3. c. 1. Page 160. The power of the civill Magistrate . of the civill Magistrate .

Erastus . As there is a twofold governing , so of necessity there must be two supreame Governours . God is the governour of the inward man , the Magistrate of the outward man , it is absurd there should be two supream Governours of the same Government , so as the one neither be a part of the other , nor Administer all in the name of the other .

Ans. 1. Because a man consisteth of a spirituall part , a conscience and soul , and of an externall visible part ; in which he exerciseth visible and externall acts of worship ; yet spirituall , another , as he is a civill Agent , therefore there is a necessity there be no supream externall Governours under the one supream Lord of Heaven and earth ; one that teacheth and informeth the minde , and ruleth by the sword whole man , as he is a part of a civill society , in all his civil actions , and this is the Magistrate ; another that governeth him , as he is a member of a spirituall and supernaturall society , and exerciseth externall spirituall actions , in reference to God & in the subjection of his conscience to him , and this is either a Priest , Levite or Prophet in the Old Testament , or Pastor , Teacher or Elder in the New Testament : and it is absurd , that there should not be two Governors ; one over man in relation to his conscience and walking with God , and his brethren as Members of a spirituall society , called a Pastor or Teacher ; another in relation to his civill actions of Peace and justice to his brother , as he is a Member of a civill society , called a Magistrate .

2. It is an absurd thing , for Erastus to fancie God , and the Men have need of two sorts of Governours . Magistrate , two supream Governors , when the Magistrate is not supream , but a meer Minister and vassall subordinate to God , the only most high . 3. It is as absurd to imagine God hath given no Rulers , Teachers , and guides to govern a man as he is a spirituall Agent obliged to worship God , and to be edified in the faith , but only the civill Magistrate ; then hath Christ left no shepherd to his redeemed flock but the Civill Magistrate , and ascending on high he hath left no gifts , no Pastors and Teachers , for the gathering of the Saints to the end of the world , when we shall meet all in the unity of the Faith ; but only the Magistrate contrary to Christs end , in ascending to heaven , Eph. 4. 11. Act. 20. 28. 1 Pet. 5. 1 , 2. and contrary to Christs compassion to souls , who is moved , that his sheep want shepherds ; for there souls , rather then Magistrates , Matth. 9. 36 , 37 , 38. therefore the opinion of Erastus is like the Divinity of Epicures or unchristian Moralists , who appoint Magistrates to Governe the externall man , but no Teachers to take care of their souls , or to lead them to heaven .

Erastus . As there is one measure by which we measure things of Magistracie and Ministery , both supream in their on we kinde . divers natures , as cloath of linnen , of silke , of silver , of gold , and there is one weight by which we measure things weighable , though of most divers natures ; so is there one visible dispensation and governing of all visible things , though there be some Lawes for the City , some for the Countrey , some for the Schooles , as there be no necessity of divers rulers , and Law-givers , to the City , to the Countrey , to the Schooles ; so is there no necessity that there should be any other then the Magistrate , who should guide things civill and prophane , things of Schooles , and things sacred .

Ans. This man speaketh rather like a Morall , or a naturall Physitian , then a Divine ; the argument were good , if men had no souls , for then they should not need any to watch for their souls , as the spirit of God saith they do , Heb. 13. 17. and he with one stroak , taketh away Pastors and Teachers , and maketh the King the onely Pastor and Teacher in all his Kingdomes . 2. We know similitudes , especially not warranted with Scripture , proveth nothing , and this may well conclude there should be no ruler at all , nor any Lawgiver on earth , but God only , and let every man do what seemes good in his owne eyes , for Gods will is the only measure and rule of all things . And 3. If all men were to be ruled the same way , it might have colour . But it is knowen , that all Churches , as members of a Common-wealth , are ruled one way , in giving to every man his own , & in not doing violence one to another ; But in keeping peace and policy , as all men do in all societies on earth , and so they have need of Magistrates . 2. Another way they are considered as Members of a society , called from the state of sinne , to Grace and Glory , and so they have no lesse need of teachers for the guiding of their souls , Mat. 9. 36 , 37 , 38. Eph. 4. 11 , 12 , 13 , 14 , 15 , 16. Act. 8. 31. Heb. 13. 17. 1 Thes. 5. 12 , 13. 1 Tim. 5. 17. Act. 20. 28 , 29. Math. 28. 19 , 20. Phil. 1. 1. and by name of the Elders of the Church , Act. 4. 5. 23. and 11. 3. and 14. 23. and 15. 2 , 4 , 6 , 22 , 23. and 16. 4. and 20. 28. and 21. 18. and 22. 5. Tit. 1. 5. and that the Magistrate should rule the house of God , is against the word .

Erastus . One Common-wealth can have but one supream Magistrate , Pag. 160. 161. 162. a body with two heads is monstrous , therefore Papists almost by this argument , doe appoint one Pope head of the Church . There cannot be two powers of two swords , both supream and of equall power : But the Church power must be subject to the more excellent , the power of the Magistrate . But because he cannot do all by himselfe , he Governeth Erastus alloweth no Government , but Popedome and Monarchy . the Schooles by Doctors , the Cities by inferiour judges , the Church by Pastors , and all according to right and justice , and the word of God , and that where the Magistrate and subjects are Christians ; but where the Magistrate is of a false Religion , two different Governments are tollerable .

Ans. 1. This argument destro●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 incens● ▪ , 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 p. 162. 163. 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 . Pag. 164. 165. 167. 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 for●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 . Page 171. 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 Word and Sacraments ; if then the Magistrate by his office may preach and dispense the Sacraments , who made him a judge and a Ruler ? Will this sati●fie mens conscience ; The Magistrate as the Magistrate may play the Minister ; but the Minister may not play the Magistrate : Now as Erastus saith , the Minister in holy things , is his servant called by him ; may not the Minister be called by him to the Bench also ? Erastus ; Eli and Samuel , were both Priests and Iudges , and so to Erastus they are not inconsistent . 2. Ministers ought not to usurpe the civill sword ; Ergo , they have no power of governing by the sword of the Spirit , it followeth not , the contrary is evident , 1 Thes. 5. 12. 1. Tim. 5. 17. 1 Cor. 12. 28. Rom. 12. 7 , 8.

Erastus . Peter Martyr saith , Com. 1 Sam. 8. Those that live wickedly , may be corrected by the Magistrate . But Papists give one civill Ecclesiastick power to the Pope , and another to the Magistrate , whereas the civill Magistrate is sufficient enough .

Ans. Pet. Martyr 1 Cor. 5. expresly asserteth Excommunication , and acknowledgeth a Presbyterie of Pastors and Seniors , or Elders , Peter Martyr condemneth the use of both swords in the Pope , and saith it is sufficient that the Magistrate have the Sword . Page 173.

Erastus . Christ saith , my Kingdom is not of this world , that is , it is not pollitick , externall , visible , for Christ reigneth in the world , but his Government is invisible , and spirituall in the Word , and the Spirit .

Ans. Christ denieth only that his Kingdome is of this World , in Christs Kingdome how not of this World . regard it is not holden up by the civill sword of men , or Magistrates , as Erastus doth dreame , who maketh the Magistrate with his club to be the onely Catholick and principall Ruler in all Christs courts ; which Christ refuteth , when he saith , If my Kingdome were of this world , mine owne would fight for me . Now Erastus will have no weapon , but the Magistrates sword to hold out , and cast out all offenders out of Christs Kingdom ; but it is false , that Christs Kingdom is not politicall , externall and visible ; this is to deny that Christ hath a visible Church : Sure exhorting , rebuking , censuring , withdrawing from the scandalous , excommunication , are visible externally , and in a politick spirituall way exercised by Christ in his Ambassadors : for externall and spirituall are not opposed , nor are politicall and spirituall opposed , as Erastus dreameth , and therefore this is a non sequitur of Erastus : His Kingdom is not of this world ; Ergo , it is not externall .

Erastus . When Pompeius invaded and possessed Iudea , and Gabinius Cap. 2. l. 3. 176 , 177 , 179. having overcome Alexander , had changed the state of Iudea , the Pharisees did reigne wholly at Ierusalem . The Kingly power was removed and Aristocracy set up , Ioseph . bel . Iud. l. 1. c. 6. Ioseph . antiq. l. 14. c. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Synedrie for the most part , had its owne authority vnder Hyrcanus , and under Archilaus it was more fully restored , as is cleer by the Evangelists and Iosephus . Claudius in the tenth year after Christs death , setteth forth an Edict , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Ioseph . Ant. lib. 19. Titus Vespasianus promised the same thing to them .

Ans. Will then Erastus have Christ , Mat. 18. to restore the power of the Sanedrim , in gaining a lost brother ; that is to cite him before the Roman Iudges : But 1. the Romans made high Priests from yeere to yeere , did Christ acknowledge the Sanedrim to be a restored Iudicature in this ? 2. Say that the Sanedrim in sacris , in in the holy things of God , had its full power , the Romans not impeding them ; hath any man a face to deny , but Pharisees corrupted both Law , Gospell , Sanedrim and all , and doth Christ establish their most corrupt government ; especially when they set themselves against the Messiah ? Cesar or Pompeius could give the Sanedrim no more then it had before they were subdued ; but before they were subdued , the Sanedrim was changed and corrupted . 3. This is to beg the question , to say they kept the power of the Sword : For 1. We utterly deny that by Gods Law they ever had any such power , and forsooth , because the High-Priests servant smote our Saviour on the face , and they scourged and imprisoned the Apostles ; What then ? therefore the Sanedrim had the Law of God for it , and Aaron and his sonnes might beat , scourge , imprison , and kill , as they killed Steven , without Law or warrant , ( except the Law that they had from the Roman Emperours , for which cause I judge their Sanedrim was then a mixed Judicature , ) surely this is a vaine consequence . 4. It is like enough Claudius and Tiberius both , gave them liberty of their own Religion , Ceremonies and customes at their pleasure , and that is much for us , the adversary so do reason from a corrupt , unjust and wicked practice to infer a Law .

Erastus . I have solidly proved , there were not two distinct jurisdictions ; Pag. 179. but that the Magistrate Governed all . I deny not that the Magistrate took counsell at those that were skilled in the Law . And I have proved that the Sanedrim in Christs time , when he spake these words , had the power of the sword , in things pertaining to Religion .

Ans. Let another man praise thee , solidity of the probation to most of Protestant Divines , is plain emptinesse . 2. That the Magistrate took advice of Divines and learned men skilled in the Law , is not like the first pattern of Moses , David , Solomon , who as Moses , David , Solomon , appointed to the Priests nothing in Gods worship as Kings . Magistrates ( saith Erastus ) did rule all in the Church , gave the Law to Aaron his sons , directed and commanded the Prophets from the Lord , as nearest to him , what they should do , what Laws they should teach the people : Shew us one precept , practise , or promise in the word , where Moses , David , Solomon asked Counsell at Aaron , the Priests , Gad , Nathan , or the Prophets ; saying , O sons of Aaron , O Prophets advise us Magistrates , what Laws we should command you , touching your office , your holy garments , your washing , your beasts clean and unclean , your l●per , your putting men out of the Camp , touching the forme , dimensions , structure , materials of the Arke , Tabernacle , Temple , &c. that we may know what to command you from the Lord ; for we are nearer to the Lord , and have a more eminent place , as Church-Officers , then you who are but our Vicars , Deputies , and servants to be directed by us .

Now 1. Moses received all Laws immediatly from God , and never consulted with any man , either Aaron , Priest , or Prophet ; David and Solomon had the forme of the Temple , given to them by the Lord in writing , and advised with none at all ; & therefore received from God , and delivered to the Church , what they received of the Lord .

2. What warrant the Magistrates should advise with Ministers ; what they should command-Ministers , to preach and do in their Ministery , if by vertue of their Office they command Ministers .

3. So like as Christ referreth men to the Civill sword on their bodies to gain their souls , which is the scope of Christ , Matth. 18.

CHAP. XVII .

Quest. 13.

Whether Erastus can make good that the Synedry was the Civill Magistrate ?

Erastus . When the Priest accused Jeremiah , Chap. 26. of blasphemy , Erastus l. 4. cap. 4. pag. 275 , 276. he sate not amongst the Judges , but stood as an accuser before the Magistrate : So Beza . Erastus replieth , Your Synedry had no Civill jurisdiction , because it is a dream : 2. Should Pashut the Priest be both accuser and judge ? 3. In Ieremiahs time , there was De Presb. p. 106. a Monarch , in whose hand was all power ; in Christs time there was an Aristocracy , the Government being in the hands of some chosen men .

Ans. Certainly , Ier. 26. 10. the Princes sate down in judgement , but that the Priests sate with them , we have not one word , only the Priests accused him as worthy to die in the question of Law , and so the people , ver. 8. Now the people undeniably cannot have been Iudges . 2. Nor do we say , the Priests were both judges The Priests in matters of death , judged only De questione iuris , of the question of Law . Civill to condemn Ieremiah to die , and accusers : that doth not hinder , but they in an Ecclesiasticall way were Iudges , touching the question of Law , whether he had spoken blasphemy or not , and also Accusers before the Civill Iudges . 3. It is to beg the question to say , that all power even of Church-censuring was in the hand of the King . 1. The King might exclude none of the Lepers out of the Camp , the Priests only could by the Law of God do this , and excluded Vzziah the King , as a Leper out of the Congregation : The King could not judge who were clean , who unclean . 2. That all power was in the hand of the Kings , as if the Kings of I●dah were by Gods Law absolute , can never be proved , but the contrary is evident , Deut. 17. And that inferiour Iudges were essentially Iudges , and the Lords immediate Deputies , is clear by Scripture , Deut. 1. 16. 2 Chron. 19. 5 , 6 , 7. Exod. 18. 21 , &c. Numb . 11. ●6 , 17 , 18. Psal. 82. 6 , 7. Rom. 13. 1 , 2.

Erastus . You ask how Caiaphas , and the Pri●sts had power against Pag. 276 , 277. Iesus : I answer : 1. From God : 2. From the Kings of Persia . 3. From the permission of the Romans : They apprehended him , and bound him , which was a part of Civill power , nor was this some of the confusion under the Maccabees : How can this be proved ? Christ never rebuked it , nor his Apostles ; the contrary is clear in Iosephus .

Ans. A permissive power from God , can prove no Law-power . 2. Persians and Romans could not give to Priests and Levites the power of the sword , to do what the Law of God had exempted them from doing , they were not so much as numbred for the war , but set apart for the service of Gods house , Num. 1. 3. 45 , &c. they might in some extraordinary cases judge in civill businesse with the Civill Iudges in the same Iudicature , but this was no standing Law , 2. Erastus seeketh we would prove that the practise of bloody Pharisees was not against Law : He knoweth , it is his own Argument , Affirmanti incumbit Probatio . 3. Christ and the Apostles rebuked not particularly many other sins . Pilate might have accused them for binding one of Cesars Subjects , of whom he had said , he found no fault in him . 4. That Ioseph was a Priest , or a Levite , I reade not , he was an Honourable Councellor , some think of Pilates Councell . 5. That they had any Law of God to apprehend Iesus , or that Ioseph had any hand in either condemning , or doing any thing in the Sanedrim , but shewing his judgement , as a Iudge in the question of Law , what was blasphemy , we must deny , let Erastus prove it , if so be Erastus make him either Priest or Levite ? Ioh. 18. 31. The Iews expresly deny the power that Erastus giveth them : Pilate therefore said unto them , take him and judge him according to your Law , which was a salt mocking of them . I know , if you had power , you should not have brought him to me ; therefore if ye have power , use it : The Iews therefore said unto him , It is not lawfull for us to put any man to death , and the Evangelist addeth , ver. 32. That the saying of Iesus might be fulfilled , which he spake , signifying what death he should die , that is , God had taken power of life and death from the Iews , in his admirable providence , that Iesus might die a Roman death , due for treason , that is , that he might be crucified ; Ergo , the Iews had no power to put him to death . It is weak and empty that Erastus saith , They had not power to put him to death , for saying he was King , because that was a civill crime : But they had power to put him to death , and to stone him for blasphemy ; for the Iews say universally without distinction of causes , with two negations , which in the Greek Language is a strong and universall negation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , We have not power to kill any man , Ergo , the place will never prove that the Church men might not kill him , because the Iews might kill no man : you will say , How had they power with swords and staves to take the Kings free subject and binde him , which yet they The Priests and Levites had no Law-power by Gods Law or from Cesar , to put Christ to death . did ? I answer , it was an usurped power , for by Erastus his doctrine , they had no more power to take him and binde him for Treason , which was a civill crime , then they had to kill him for Treason , both was alike unlawfull by the Roman Law , and Pilate being a man willing to please the people , as the event of the businesse sheweth , did not in a legall way challenge them for binding him ; but he durst not be answerable to his Prince Cesar , if he had past by such a high point , as their putting Christ to death : But we desire any Law of God ( for practises especially of wicked men are no binding rule ) that Priests or Levites , in the Old-Testament , might either binde a Iew or put him to death , and when Pilate did stand so much to put Christ to death , they would have used their own power , malice so necessitating them , if they had had any , and might well have said to Pilate , It is lawfull for us to put him to death for blasphemy , but we will not use our power , we so love to be loyall to Caesar ; but they say the contrary , We have no power to put any man to death . They say indeed , that by their law he ought to die . But that they had no power to put him to death , for the Common people said , that , as may appear , if we compare , Ioh. 19. ver . 5. with ver. 12. with Matth. 27. 25. and with Act. 2. 36. Act. 3. 12. &c. and yet Erastus will not say that the common people were Members of the Sanedrim , or had power of life and death , as the Civill Magistrate had .

Erastus . Steven was stoned by the Sanedrim , not by tumult , for pag. 279. there were witnesses , as the law required , Act. 7. The witnesses ( who by the law were to cast the first stone at the man condemned ) were here , therefore there was Law-power to stone him , though they did it unjustly .

Ans. Beza meant , that Steven was stoned by tumult , that is , without any Law-power , except usurped , when the Iews were now riper for destruction , and had taken on them the blood of the The Sanedrim had no Law-power against Steven . Lord of glory , and so growing more daring and insolent against the Roman power , to their own just desolation , that came on them under Vespasian . That they used witnesses , will not prove they had Law to stone Steven , for Timothy had no power of life and death over Elders , one brother hath no power of life and death over another , as Erastus will grant , yet with both there is use of witnesses , 1 Tim. 5. 19. Matth. 18. 16. This I hope concludeth but weakly , any lawfull civill power , so all this is from a naked practise of those that alwayes resisted the holy Ghost : And the like I say of The like is true of Paul . Paul , who saith Act. 26. 10. of himself , Many of the Saints did I shut up in prison , having received authority from the high Priests , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; suppose it were true that Saul had Law and Authority from the high Priests to imprison the Saints , and to murther the Saints , no high Priest can make over a Law-power to another , which he hath not himself ; now certain this Law-power of the Pharisees and High Priests by Gods Law , is the question . Let us see Law or institution , where the High Priests ( for of these only the Text speaketh ) did imprison and put to death , either blasphemer or false Prophet , or , if by Moses his Law , which must be a rule to all the High Priests in the time of persecuting Saul , it was either Law or practise , that the High Priest had power to imprison , or scourge , or put to death any man , and this was most proper to the King , and the Civill judge , and the Elders and Iudges in every City , 2 Sam. 1. 14. 15 , 16. 1 Kin. 2. 9. & 2. 6 , 7. Isa. 1. 23. Ier. 22. 1 , &c. Ier. 22. 27. Numb . 35. 12. 24. Deut. 22. 18. & 7. 5. & 19. 12. 13. ver. 18 , 19 , 20 , 21. & 21. 19. 1 Kin. 21. 11. Hos. 6. 8. Zeph. 3. 1 , 2 , 3. Rom. 13. 4. We know undoubtedly the King , the Civill Iudge , had power of all bodily punishments , as of scourging , death , stoning , strangling , crucifying , hanging ; But shew meany Vestigium , or the least consequence where the Priests or High Priests had such power , or did execute such power in any one man : it is true , Deut. 17. the Priests might determine in Law what was blasphemy , and so what deserved the punishment of blasphemy , which is death : But so the written Law of God , the very letter of it could in many cases clearly resolve the Civill judge , even though there had been no controversie about the fact , whether it was condemned in the Law of God , or not : we know Samuel not being judge , but Saul being King & supream Magistrate , & not executing judgement on the Amalekites , he killed Agag , certainly , all Divines , even Popish not excepted , say , Saul the Civil Magistrate ought to have killed Agag , & that Samuel not by vertue of his place , as a prophet , or as a Priest or a Member of the Sanedrim ( as Erastus would say ) but excited by an extraordinary motion of Gods spirit , killed him , as Phineas the son of Aaron slew , Num. 25. Zimri and Cosbi , 7 , 8. And Elijah slew Baals Priests , 1 Kin. 18. 40. 2 Kin. 1. 10. If Phineas by office , and Elias by office killed those ill doers , as Erastus would dream , The Prophets and Priests by their office were Civill Iudges , and had power to put to death evil doers . Now Erastus denyeth , and with good reason , that the Lords disciples should bear civill dominion over men , as the Lords of the Gentiles , Luk. 22. 24 , 25 , 26. and that Christ though both a Prophet and a Priest could not take on him , to be a Iudge and a Ruler , Luk. 12. yet here Erastus will have the High Priest , by a Law-power , to imprison and put to death . 2. Erastus may with as good reason say , that the high Priests had a Law-power by Gods institution to punish and to compell Christians to blaspheme God , and to persecute them to strange Cities , and to murther the Saints that believed in the Lord Iesus ; for he went to Damascus for this effect , Act. 26. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with power and Commission from the chief Priests , This was not a Law-power in generall , to punish such as the Law of Moses discerned to be blasphemers , but a limited particular Commission to murther the Saints , who should hear and obey the Prophet , like unto Moses , whom the Lord should raise up , Deut. 18. What Law had the High Priests for this ? Had they not a Law on the contrary ? Deut. 18.

Erastus . Paul confesseth ingenuously , before the Roman Pag. 280. Judges , that he persecuted the Saints , and that he had authority and power from the Priests and Elders so to do , Act. 22. & 26. and we read not that the Priests or Paul were censured for these things , as having done any thing against the Laws or will of the Romans , Act. 5. They send their Officer , the Captain of the Temple , they imprison the Apostles , they convene a Councell , give out a sentence , and agitate the killing of the Apostles amongst them , while Gamaliel impede them .

Ans. It is true , the Romans heard that the Sanedrim exercised Civill jurisdiction , and inflicted bodily punishment . But for false Doctrine , the Romans I conceive took as little care as Gallio did of any of Gods matters , and whether the Sanedrim kept the rule of the Lords first institution , Deut. 17. yea , they looked not much whether the Priests might put to death false Prophets , or if the Civill judges only might do it ; and Erastus said before , that the Romans gave the Iews liberty of all their own laws and customes in matters of Religion . 2. What care would the Romans take , whether the Iews killed and oppressed Iews , for questions of their owne Religion , so they remained loyall and true to Cesar ? 3. We know Herod , Felix , Festus , Agrippa , being willing to pleasure the Iews , did oversee many breaches of Law in them , especially in matters of the Gospel , Act. 12. 3. and 24. 27. and 16. 36 , 37 , 38 , 39 40. Ioh. 19. 15 16 , 17. 4. How doth he prove that the Romans did not take this for a breach of their Lawes ? Because they accuse not the Sanedrim for this ? surely it followeth not : We read not that the Romans challenged them for a manifest breach of Law , when they scourged and cast in prison Paul and Silas , who were Romans and had not condemned them , Act. 16. 38 , 39. 5. We deny not a lawfull judicature of the Sanedrim , Act. 5. But that they had any Law of God , to scourge , and imprison , and put to death the Apostles , is the question ; we say , they neither had Gods law , nor durst be answerable to the Romans Laws , for that fact , and so this is a fact brought to prove a Law .

Erastus . If this was insolencie in the Jews which rose from the confusion Pag. 280. 281. of the two jurisdictions ; how say some of yours , none can be excommunicated without the consent of the Magistrate ? Where did Christ divide the externall Government of the Church in Civill Government and Ecclesiasticall , as you distinguish them ?

Ans. 1. That it is expedient , that the Christian Magistrate How the Christian Magistrate is to be acquainted with excommunication . should be acquainted with the Excommunication of any under his jurisdiction , that he may satisfie his own Conscience in punishing him civilly , it is like some of our Divines do teach : But that the Magistrate have a negative voice in Excommunication , none of ours teach . 2. We make no such division as that of the Civill and the Ecclesiasticall Government of the Church . Erastus may dream of such a distinction : We know , all Government of the Church , as the Church , to us is Ecclesiasticall : There is a Government of men of the Church that is Civill ; but we dreamed never of a Civill Government of the Church : All the Government of the Church , as the Church , though externall , is Spirituall , Heavenly , and subordinate to Jesus Christ as Lord and King of his own house , as the Government of a house , a Kingdom , an Army , a City is subordinate to the Lord of the house , to the King , Generall Commander , and Lord Mayor , and it is no more a Civill Government subordinate to the Magistrate and his Sword , then Christs Kingdom visible and externall , or invisible and internall is of this world .

When therefore Erastus denyeth that there is any Church-Government , he meaneth there is no Spirituall Church Government in the hands of Presbyters ; but because we know no Government of the Church as the Church , but it is Spirituall , and the Government of the Church by the Christian Magistrate , is a Civill Government of men as men , and that by the power of the Sword , and so it is no Church-Government at all ; and therefore we justly say , that Erastus denyeth all Church-Government .

Erastus . When Paul saith , Act. 23. Thou sittest to judge me according Page 281. to the Law , Doth he not acknowledge the High Priest to be his Judge ? Paul denieth that he had done any thing contrary to the Law : And Tertullus saith , We would have judged him according to our Law , if Lysias had not without Law violently taken him from us .

Ans. Ananias was to judge him only in an Ecclesiasticall way ; and when Paul saw that they went beyond their line , to take his life , he appealed from their inferior judicature to Caesar , who only had power of his life . 2. Lysias had Law to vindicate an innocent man accused on his life , before a most uncompetent judicature . Tertullus knew the Iews had favour and connivence in many Lawlesse Facts .

CHAP. XVIII .

Quest. 14.

Whether Erastus do strongly confute the Presbytery of the New Testament .

BEza saith , there was need of same select men in the Apostles time Erastus l. 4. c. 5. c. 6. Beza de presbyter . p. 110. to lay hands on Ministers , to appoint Deacons , for there was no Jewish Synedrie , no Magistrate to do it ; and when Paul forbiddeth Christians for things of this life to implead other before the heathen Magistrate , would he send them in spirituall businesse to such ? or must that , Tell the Church , have no use for a hundreth years after Christ ? So Beza ; yea if the Lord ascending to heaven left Officers for the A colledge of church-rulers in the N. T. building and Governing his Church , Eph. 4. 11. and some to be over the people in the Lord , 1 Thes. 5. 12. 13. some to watch for their souls , whom they were to obey , some to feed the flock , and to drive away the wolves , Act. 20. 28 , 29 , 30. some to Govern the house of God , no lesse then their owne house , 1 Tim. 3. 4. a Presbytery in generall Erastus cannot deny , only he denieth such a pa. 284. Presbytery , and saith , that it is like this , such a one is a living creature ; Ergo , such an one is a dog . But if I can demonstrate , there is a Presbytery and they were not all Bishops , as is clear , Rom. 12. 89. 1 Cor. 12. 28 , 29. 1 Tim. 5. 17. and if , Tell the Church , by no Grammer , can be , Tell the Bishop , except you make the Queen the Bride , and the servant or friend of the Bridegroome all one ; It must follow there is both a Presbytery , and such a Presbytery in the Church , nor do we argue from a generall to specials .

Erastus . The Church may not kill men , but she may pray that God Page 285. would destroy them , or convert her enemies .

Ans. To pray that God would destroy him , whom we are to admonish as a brother , is a strange discipline ; Erastus will never make good from Scripture , that God hath appointed praying for the destruction of men to be a saving ordinance , appointed of Christ for gaining of souls , ( such as we take rebuking , admonishing , excommunication , eschewing the company of scandalous brethren , which have for their intrinsecall end , the repentance of a brother under these censures ) and therefore this of Erastus his killing of men , is a new forged censure .

Erastus . Whereever the Scripture speaketh in the New Testament Pag. 286. of a Presbytery , there is no other understood , but that of preachers ; therefore it is false , that the Apostles have commanded any other Elders beside those that labour in the word .

Ans. The antecedent is false ; 1 Tim. 5. 17. as I have demonstrate in another place , I repeat it not here , let any disciple of Erastus answer if he can . 2. The consequence is vaine , for if in every place of the New Testament , where mention is made of an Elder , the Holy Ghost mean only a Preaching Elder , it followeth only that any other officers , as Deacons , and those that labour not in the Word , & yet Govern well , are not called with the name of Presbyters : And so the Argument is against the name , not against the office and thing . What if the Presbytery be named from the most principall part , as is ordinary in Scripture , doth it follow that there be none members of the Presbytery , but only Preachers of the Word ? In no sort . Paul saith of the visible Church of Corinth , Ye are bought with a price , ye are justified , ye are sanctified ; Ergo , none were members of the visible Church , but those that are redeemed , justified , and sanctified , it is like the consequence of Erastus . 3. I retort this vaine argument thus ; none in Scripture have the name of Apostles , But the Eleven , and Mathias , none are called the witnesses of the Lord but they , 1 Ioh. 1. 1 , 2. Ergo , there be no preaching Ministers , neither Timothy , Titus , Epaphroditus that are to be called witnesses of the Lord , but the twelve Apostles ; so where doth Erastus finde that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a deaconrie or office of labour in the Ministery is given to any , but to those that labour in the word ? Rom. 11. 13. Ergo , must there be no deaconry , but labouring in the word , the plaine contrary is Act. 6.

Erastus . Beside Levites and Priests , there belonged to the pa. 287. Synedry of the Iews other heads of families ; Ergo , beside Ministers there must be Prophets and Doctors in the Presbytery , it followeth not .

Ans. Erastus fancies a conclusion of an Argument that Beza Beza de presbyt. p. 112. 113. saith not ; for he saith ; Ergo , beside Ministers there must be some chiefe men , which we call ruling Elders , to represent the people , that there may be ( as all our Divines and Scripture teach ) a threefold government in the Church : A Monarchy , in regard of Iesus Christ the onely head and King of the Church , as the Iewish Church had their High Priest a Type of him ; and Aristocracy , in Pastors and Teachers , as the Iewes had their Priests and Levites ; and a Democracy in the ruling Elders , as the Iewes had their Zekenim , and their Heads of families and Elders in the Ecclesiasticall Sanedrim , and we in the Presbytery to represent the people : and of these three the Iewish Ecclesiastick Sanedrim is made up 2 Chron. 19. 8. of the Levites and the priests 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the heads of Fathers , or Masters of families . Now Erastus yeeldeth that good Iehoshaphat departed not from Gods institution in his reformation , all this Erastus passeth over in silence , being ignorant of the Iewish Church government , and not able to answer , and he addeth something of Doctors not to a purpose , and saith there be no Doctors but Pastors onely in the Word ; contrary to Rom. 12 , 7 , 8. Ephes. 4. 11. where they are clearly distinguished .

Erastus . Some chosen men must be in the Presbytery to represent Page 288. the people ; Ergo , these must be Doctors and Prophets , but there is no need of that , for Bishops of old represented the whole Church .

Ans. Beza hath not any such argument , he contendeth for Ruling Beza de Presbyt. p. 112. 113. Elders , not for Prophets and Doctors to represent the people . 2. Where doth the Scripture speake of such an office as a Bishop having Majority of power above Presbyters ? ( for since Erastus denieth all Ecclesiasticall Government in Teachers , he must deny all Majority of Ecclesiasticall Governement also , he that denieth the positive , denieth also the comparative degree ) now this is a Bishop that neither Scripture , nay nor popish Antiquity dreamed of . 3. In what is a Bishop the representative Church ? The like is Erastus his third Argument .

Erastus . 1 Cor. 12. How is Government a Presbytery ? how are Overseers Page 289. & governments , Doctors & Prophets ? There be many kinds of Governours . I wonder that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Miracles , you understand not the power of Excommunication , that hath terrified all the World ; how are Doctors & Prophets added to Pastors , are they not teachers as well as Pastors , but that they administer not the Sacraments ? & how doe you prove that ? how prove you Overseers to be ●ther then Ministers ?

Ans. Governements to us are but a part of the Presbyterie . 2. There be many kinds of Governours , but he durst not venture to shew what is signified by governments , lest he should say , his Magistrate must be the onely Church Governour , but he knoweth that a Magistrate as a Magistrate is no member nor part of the Church , but as he is a Christian ; for then Cesar , Herod , Pontius Pilate , as Magistrates must be set in the body of Christ , as Apostles , and Teachers and Prophets , which all the World will cry shame on . 3. Beza said never that Teachers and prophets are cast to Ministers to make a Presbyterie , for by Teachers he meaneth Pastors . 4. Because Paul setteth downe Governments different from Apostles , Prophets , and Teachers , they must be some Officers different from them , we can finde none else , but such as rule well , and yet labour not in the Word , 1 Tim. 5. 17. let Erastus shew us what they are , he dares not open his minde : for he meaneth a Justice of Peace , or a King , or a heathen judge must be in the wombe of this , 1 Cor. 12. 28. let himselfe be mid-wife .

Erastus answering to 1 Tim. 5. 17. saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to labour is to page 290. 291. labour diligently , the meaning is like this ; I wish well to all Pastors , but especially to those who with great industrie , fidelity and paines feed the flocke committed to them , as I love all inclined to studie , but especially such as watch night and day upon studies , for some are more diligent in teaching then others , here s no Tautologie to say , I love all that sincerely and soundly teach the Word , especially those that diligently teach it .

Ans. I cannot particularly discusse this place , I have done it else Due right of Presbyteries , qu. 7. c. 7. sect. 7. page 141 , 142 , 143. seque where fully 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with two Articles noteth two species of Elders , as Tit. 1. 11. 1 Tim. 5. 8. Gal. 6. 10. Phil. 4. 22. 2. This is a Tautologie , I love all well governing and faithfull Elders , especially those that labour in the word ; they may be well and painful feeding Pastors , who are not painfull in preaching the Word , and this is Tautologie ; I love all that are studious , and studie excellently , and especially those that studie night and day , as Erastus must say if he make the phrase agree to the purpose , to feed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 well in a feeding Pastor includeth labouring in the Word , since Erastus expoundeth the place , 1 Tim. 5. 17. of Church officers , he cannot deny but the place holdeth forth a Government , and a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of Church Officers , for beside labouring in the Word and doctrine , which is preaching , here is well governing , it is a shame then to Erastus to expound this place so , and yet deny all Church Government , except in the hands of the Magistrate .

Erastus . Ancient and moderne Doctors deny two sorts of Elders .

Ans. I have made the contrary appear in the place cited ; I will not weary the Reader with reasons set downe at full in another place .

Erastus . Shew where the Church hath a judicature , to punish sins different from the Magistrates judicature , as the Lord made a power of burning incense to the Lord , to be different from the Kings royall power .

Ans. Mat. 18. Mat. 16. Ioh. 20. Mat. 28. 19 , 20. Eph. 20. 28. 1 Cor. 5. 1 , 2 ▪ &c. Rev. 2. 1 , 2. and 20. 21. Ministers are no lesse separated under the New Testament to all ministeriall acts of feeding , by the word and rod of Discipline , then Priests were of Old .

Erastus . Nathan did not Excommunicate David . page 293.

Ans. Nathan had assurance from God that his sin was pardoned ; 2. That the Sanedrim did not cast David out is a fact , and proveth not they had no power ; for 80. Priests cast Vzziah out of the house of God for a lesse fault , that carried in its face lesse scandall .

Erastus . The Prophets never accuse the Priests , that they admitted the unclean to the sacrifices and holy things of God .

Ans. The contrary is evident , Ier. 5. 31. Ezek. 22. 25 , 26. and 44. 8 , 9 , 10. contrary to their Office , Deut. 17. 11 , 12. Levit. 10. 10.

Erastus . David Psal. 51. sheweth he would have given Sacrifices , page 294. but God craved a broken heart ; Ergo , he had power to sacrifice .

Ans. Not except withall he had offered a contrite heart to God .

Paul ( saith Erastus ) speaketh of coming to them with the rod , of Erastus l. 4. c. 7. p. 295. 296. delivering to Satan , of his comming with the authority God had given him , of his 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 . page 296.

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 No miraculous killing 1 Cor. 5. or tormenting of the mans body . 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 Page 296. 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; pa. 297. 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 . Lib. 5. c. 1. Erast . 298.

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 page 299. 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 page 29● . 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 . Erastus yieldeth there is a Presbytery . 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 , The Magistrate under Church discipline . high or low : This is clear by 2 Cor. 5. 19. 20 , &c. 2 Tim. 4. 1 , 2. For rebuking in way of Preaching , or in way of censure , is a part of the Gospel . But Pastors are to Preach the Gospel to all , to great and small who stand in need of Reconciliation , 2 Cor. 5. 20 , Act. 9. 15. He is a chosen vessel to me , to bear my name before Gentiles and Kings , and the Children of Israel .

Erastus . It is false that the Sword of the Magistrate is not sufficient to coerce sins , Psal. 101. Kings have put to death those that seek not God : It is nothing that you say , the Priest judged those same sins in a spirituall manner , that the Magistrate judged politically ; for it is false , that the Priests judged in a Judicature separated from the Civill Judges , as your Presbytery sitteth . See Levit. cap. 4. 5. 6. God seemeth to have given no Laws of punishing offenders by themselves , as with us , least we should imagine two distinct Judicatures .

Ans. We deny not , but the Sword is sufficient to punish offenders , in its own kinde , in order to the peace of the Common-wealth . to remove evil ; to cause others fear , to pacifie Gods wrath , as the Scriptures speak : so David and good Kings purged the city of God , but Erastus cannot deny but God ordained spirituall means of rebukings , putting out of the Camp , eschewing the company of offenders , that they may be ashamed , and those spirituall means have a spirituall influence on the soul to remove offences , to gain the offenders , Matth. 18. 15. Psal. 110 ▪ 2. Isa , 11. 4. Psal. 141. 5. 2 Thess. 3. 14 , 15.

2. The word maketh the Priests separated from Civill Iudges , Zach. 3. 7. The Angel of the Lord protested unto Ioshua the high Priest , if thou wilt walk in my wayes , and keep my charge , then thou shalt also judge my house , and thou shalt keep my courts . The Civill Magistrate judged not the house of God , the way that the High Priest did . The Divines that noteth on the place , say , The chief part in Ecclesiasticall affairs was upon the High Priest , Deu● . 17. Annot. on the Bible , An. 1645. in Zach. 3. 7. 12. 2 Chron. 19. 11. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is given to the Priest is to judge , to give out sentence in judgement , the very word that is given to King Iosiah ; He judged the cause of the poor and needy , and Ier. 5. 28. They judge not the cause , the cause of the fatherlesse , and Ier. 21. 12. O house of David execute judgement in the morning , and the sons of Aaron the Priests , 1 Chron. 24. 5. are made some of them Governors of the sanctuary , and Governors of the house of God : It is the word that signifies Princes , 2 Kin. 9. 5. A word to thee O Prince 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Sam. 22. 2. 1 Chro. 11. 6. Ier. 17. 25 , Num. 23. 3. 10. All the princes of Moab , Isa. 30. 4. Isa. 10. 8. Are not my princes Kings ? and Lev. 4. 5 , 6. chapters , judiciall acts are given to the Priest that are proper to him as Priest , which none do but he , nor have the Civill ludges any part in it , more then they can offer sacrifices A judicature proper to the priests as priests . which none do but the priests , for he was to judge of the quality of the sins , and might not offer any sacrifice for every sin , nor dip his finger in the blood of the bullock seven times , for every sin , this spirituall judicature was the Priests . And neither Moses the Prince nor any Civill Iudge on earth could share with the Priests in judging this : all the world will say the judge may use the sword against the Murtherer , and Elders or Pastors have not to do with the sword at all : and the Pastors are to convince , rebuke and work upon the conscience of the Murtherer to gain him to repentance , and no civill judge as a civill judge hath to share with him in this : here be distinct punishments , one corporall and civill , another spirituall , why then must they not flow from two distinct Iurisdictions ? or if it displease any man , that we call Church-censures with the name of punishment , we can forbear the name , for rebukes , suspension from the Sacraments , Excommunication , because they are intrinsecally , and of their own nature such as tend not to the hurt , but to the gaining and saving of the souls of the persons censured ; they are unproperly punishments , as the power and court they come from is unproperly a rod a Iudicature , a Court , and those that inflict the censures improperly Iudges , yet can it not be denied to be spirituall Government , and that there is a spirituall sword , the word of God , and a spirituall coaction , flowing from Heralds , or servants in the name of the King of Kings and Head of the Church , who reigneth in his own Ordinances , and Ministers .

Erastus . The priests bade Uzziah not burn incense , because it was Page 300. their part only to sacrifice : But where is it written that the King was condemned by the sentence of the Priests ?

Ans. The Priests were a Colledge of Elders , who not only judicially condemned the Kings fact as against the Law of God , but 2 Chron. 26. Azariah and eighty priests with him withstood him , and resisted him , yea , they gave out sentence against him , ver. 18. It pertaineth not unto thee , Vzziah , to burn incense to the Lord , but to the Priests the sons of Aaron , that are consecrated to burn incense ; go out of the sanctuary , for thou hast trespassed , they give out the sentence of the Law of God , Numb . 16. 40 , Nor might any come in to the Holy place , but the Priests and Levites , Num. 18. 6 , 7. here is a sentence judiciall by the voyces of 80. Priests in an externall court , given out against the supream Magistrate : for they gave not out this sentence as private men , but as Priests , judging according to the Law , and in this the King was subject to Ecclesiasticall jurisdiction .

Erastus . It is a vaine thing to say , they Excommunicate not the Page 301. Magistrate as the Magistrate , none but Kata-baptists and such as deny Magistracy to be an Ordinance of God , can say that : Every man might excuse rebellion so , and say , I persecute not the Magistrate as he is a Magistrate , but as he is a tyrant : But I say you may not reproach the Magistrate , Exod. 22. farre lesse may you punish him . How can I obey him , whose whole life and actions , I may by Power , and coaction limit ? The Magistrate so is but a servant to the Presbytery .

Ans. Erastus scorneth this distinction , to say , the Magistrate not as a Magistrate , but as a scandalous man is Excommunicated : Yet we can make him receive the distinction whether he will or not : For Erastus saith , that Pastors may rebuke , convince , and threaten the Magistrate ? Good man , may Pastors threaten and rebuke the Page 300. Erastus , Quis unquam dubitavit , an Ministris liceat improbe age●tes , Magistratus , ex verb● Dei , objurgare , arguere , reprehendere , increpare , adeoque solvere & ligare ? Magistrate as the Magistrate ? or may they only threaten , and rebuke him as an offending man ? Erastus dare not say the first , for so he were a grosse Kata-baptist , for then Pastors were to rebuke the very office , and to condemne it ; if he say the latter , as he doth in expresse words , then he acknowledgeth that Pastors may bind the sinnes of wicked Magistrates in heaven , is this , good Thoma , no Ecclesiasticall coaction , no jurisdiction ? and this is to receive the distinction whether you will or not . 2. The rejecting of this distinction is a tenet of Royalists , for certainly we use no defensive armes against the King as King , but as he is a misled man ; and I think the King will say , he useth not offensive armes against the Parliament as the Parliament , but under another very undeserved notion , as Rebels . 3. It is lesse that we may not rail on rulers , which is a sinne , ( for to rail upon any cursing-wise is unlawfull ) then that we cannot punish the ruler , which is more ? To punish the ruler as a sinfull and wicked man , is a work of justice , and so lesse unlawfull then sin . Erastus taketh for confessed ( as his custome is ) that which we deny , that to punish rulers with an Ecclesiastick censure is a sin , as to rail on them , and curse them is a greater sin . But to binde the rulers sinnes in heaven , is a punishment , and this the Elders may lawfully do , and to eschew the company of a ruler , if he be a fornicator , an extortioner , and idolater , is either to punish him , or put shame upon him , 2 Thes. 3. 14. But one private Christian , farre more a Church may do that , Rom. 16. 17. 1 Cor. 5. 9 , 10. 2 Thes. 3. 14. except Erastus except the Magistrate from being under a Divine and Apostolick command ; this he must say , and so we have the Apostles meaning ; withdraw from those that cause divisions , and walk unordinately , and are fornicators , coveteous , extortioners , least they infect you , and that they may be ashamed , and repent , except they be Magistrates , though in the lowest rank ; if they be Magistrates , they are gods , and you their subjects , and you may in no sort shame them . I should think God both accepted persons , and would not have us to indeavour the repentance and gaining of the souls of Magistrates , because they are above Gospel-rules by this way of Erastus ; and because the Presbytery may not rail on Magistrates , for that is sinne , it followeth not , the Presbytery may inflict no Ecclesiasticall censure on them ; Yea , let me retort this , The Magistrate may not rail on , or curse and revile the Priests ; So Paul expoundeth it , Act. 23. 5. against reviling of Priests , nor may the Magistrate revile or curse any subject , for I conceive reviling to be sinne , Mat. 5. 11. and 27. 39. Joh. 9. 28. 1 Cor. 4. 12. 1 Pet. 2. 23. 1 Cor. 6. 10. Isai . 51. 7. Zepha . 2. 8. 1 Pet. 3. 9. Jude 9. and the Magistrate is under the Moral Law . Hence I inferre by Erastus his reasoning , that the Magistrate may not punish , Priests , Prophets , Pastors , or any subject , though they most hainously trespasse against all Lawes , which is absurd . 3. That the Magistrate is made a servant , not a Magistrate , if the Elders may use the rod of Christ against him is a vaine consequence ; Paul preached himself a servant , in a spirituall Ministery , to all the Christians in Corinth , 2 Cor. 4. 5. and all Elders are thus servants to Magistrates and flock ; Yet Erastus knoweth that Paul had a rod of miraculous killing the disobedient , as Erastus expoundeth , 1 Cor. 5. & 1 Cor. 4. 21. What will ye ? shall I come unto you with a rod , or in love ? Suppose there had been a Christian Magistrate at Corinth that should fall in incest , as one did , 1 Cor. 5. 1. Paul could not come to him with the rod ; or suppose the Roman Emperour had been a Christian and within the Church , and should have his Fathers wife ; Paul could use no rod against him , and should he not have in readinesse revenge against all disobedience ? 2 Cor. 10 ▪ 6. and authority , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , given him by the Lord for edification , v. 8. against all offenders within the Christian Church ? in regard that Christ is head and King of the Church ; but he should have neither rod nor revenge in readinesse against the disobedience of the Emperour ? why , is not the rod of Paul the rod of Christ ? 2 Cor. 10. 8. yea certainly , is not then the Christian Emperour the subject of Christs Kingdome ? and subject to the King Christ , and his rod ? No but ( saith Erastus ) Paul , Is the Emperour subject to thee ? and if Paul should have a rod to punish the Emperour , then the Apostle could not be the Emperours subject , nor obey him as a God on earth : for ( saith Erastus , ) no subject may punish the Magistrate . This is downe right to make God an accepter of persons , nor can Erastus deny but sharp rebuking was a punishment , Tit. 1. Rebuke them sharply that they may be sound in the ●aith ; And this the Apostle urgeth all Ministers and watchmen to do , not being afraid of the faces of Kings , Iere. 1. 17 , 18. Joh. 2. 1 , 2 , 3 ▪ 4. 2 Tim. 4. 1 , 2 , 3. Erastus teacheth Magistrates to break Christs bounds , and to say , we will not have this man to reigne over us , he needed not employ a wicked pen for this , they need no teacher , vitia discuntur sine Magistro .

Erastus . Some of yours say , there is need of the Magistrates consent Page 302. 303. How the Magistrates consent is requisite in Excommunication . to Excommunication , but certainly he will never consent to be Excommunicated himself , Theodosius was not willing , nor will good Magistrates consent , when they see the danger on themselves , you would not bring in again the Church-penances of the ancients .

Ans. 1. We all think the Cumulative consent of the godly Magistrate , is necessary to Excommunication : Because he is obliged to joyne his sanction and authority to all Christs Ordinances , but we think not the privative , or negative consent is required ; so as no mans sinnes should be bound in heaven , except the Magistrate say Amen . 2. Put Erastus his Arguments in forme , and you shall see their weaknesse as thus : He whose consent is required to Excommunication , cannot be punished with Excommunication himselfe , because no man will consent , not Theodosius , nor the godliest man , that he be punished himselfe : But the Magistrates consent ( say the Presbyterians ) is to be had to Excommunication ; Ergo , the Magistrate cannot be punished with Excommunication himselfe .

Ans. I retort it , he whose consent is required for threatning wrath ●o , and rebuking of offenders and scandalous men , he is not to be threatned with wrath , and rebuked for his own offences and scandals ; because no man , no Theodosius , no godly Magistrate , when he seeth the present danger , will consent , that he be threatned with the wrath of God and rebuked himselfe ; We know Nathan was afraid to rebuke a Magistrate according to Gods heart , but in the third Person . But Erastians teach that the Magistrate , when he scandalously offends , should be threatned and rebuked ; Ergo , the Magistrates consent is not requisite to threatnings and rebukings of Pastors . But the conclusion is against Erastus , for the Pastors preach , and rebuke , and threaten as the deputies and servants of the Magistrate , and as sent by him ; and the Magistrate preacheth , rebuketh , threatneth all offenders , and himselfe also in and through Pastors as his servants , as Erastus teacheth ; then he must consent , that they threaten and rebuke himselfe . 2. The proposition is false , it is presumed , all the subjects do consent to lawfull penall Lawes against sorcery , murther , incest in the generall , and virtually , that they shall be put in execution against themselves : yet the Sorcerer will never formally consent , that he himselfe be put to death , though he once , as a subject , consented to the Law , that all Sorcerers be put to death : For when the penall Law against sorcery was enacted , he consented to this . 3. He whose consent accumulative is requisite , that scandalous offenders in generall be Excommunicated , but not that this or this man , possibly the Magistrate himselfe , he is not to be Excommunicated , is most false ; he whose consent negative , is requisite for Excommunication , he is not to be Excommunicated himself , the proposition is true ; But I assume , the Magistrates consent negative , is requisite to Excommunication , there is nothing more false : For shall that which the Church bindeth on earth , not be bound in heaven , except the King , the Iustice , or Master Constable say Amen to it on earth ? We say not that the Magistrates consent as a Magistrate , is requisite , for the Excommunicating of himselfe . For though as a Magistrate he ought to give his consent to Excommucate all offenders , and adde his civill sanction , as one of the seven wise men of Greece said , Patere legem , quam ipse tuleris . Yet he is not Excommunicated as a Magistrate ( except with Kata-baptists , you condemne the Office of Magistracie as an unlawfull Ordinance ) but as a scandalous man . 3. The old penances , as they do us that service to make good that Excommunication was in the ancient Church , and that Erastus wanteth the authority of the Fathers , and upon his ingenuity should have been ashamed to cite them for his way , so we condemne them as introductory to Popery ; but let Erastus forme an Argument from this , and logick shall his●e at it . That which bringeth in old satisfactions and penance , is not to be holden . But Excommunication , or the Excommunicating of Magistrates doth this ; Ergo , The assumption must be proved .

Erastus . It hath no more truth which you say , that the Magistrate , Page 302. The Magistrats sword no kindly mean to gain souls , as Erastus dreameth . while he punisheth , cureth not the conscience , for God calleth many by tribulations to himselfe , and farre more then by your Excommunication .

Ans. I would Erastus had drawen up an Argument , which seldome he doth , for this it must be :

That which is a saving mean to gaine scandalous offenders to Iesus Christ , and better then Excommunication , is an Ordinance of God , and the other no Ordinance ; But the Magistrates punishing with the sword the scandalous offenders , is a saving meane to gaine scandalous offenders , and better then Excommunication ; Ergo ,

Ans. Neither Major nor Minor proposition hath any truth at all . 1. Though the Magistrates sword were a better meane to gain souls , it followeth not that Excommunication is no mean . The Law is lesse powerfull for gaining souls , The Gospel more powerfull . But the Law is not for that no Ordinance of God . 2. Erastus his reason to prove , that the Magistrates punishing cureth the conscience , as a saving Ordinance , no lesse then Excommunication , must be this ; That , by which God calleth , and draweth many to himselfe , is a saving mean , to cure the conscience ; but by the Magistrates punishing of scandalous men , God doth this as by other tribulations . The proposition must be , a propositio per se ; That by the Magistrates heading , and hanging , scourging , and imprisoning of themselves , as kindly and intrinsecally saving means , such as rebukes , promises , commands , excommunication are , the Lord calleth men , and converteth them , that is false , God no more useth the Sword of the Magistrate , as a kindly mean of gaining souls , then the sword of an oppressing Tyrant ; so Nebuchadnezzars oppressing of the Church of God , and the Assyrians unjust wasting of the people of Israel , shall be kindly means of gaining of souls ; because God blessed the rod to many to humble their uncircumcised heart ; but this is accidentall to , and beside the nature of the rod : but it is not accidentall to rebuking , threatning , promises to the preaching of the Gospel , nor to Excommunication to save souls and gaine them to Christ . The Gospel , and all the parts of it , are kindly , and of themselves the Rom. 1. 16. power of God to salvation : The Magistrates sword to Erastus must be the power of God to salvation , and Christ , Matth. 18. in his order of gaining an offending brothers soul , by this reason must descend , not ascend , contrary to the order of Christ , for Christ maketh the rebuking between brother and brother , to be the first step of gaining an offender to Christ . 2. The rebuking before two or three . 3. Before the Church . 4. Excommunication : Now all these are spirituall means and more efficacious , the second then the first , the third then the second , the fourth then any of them . But Erastus maketh Christ in the fourth step , to descend from three spirituall steps of gaining the mans soul , to a fourth , which is carnall , to wit , let him be as a heathen , &c. this is Caesars sword , which certainly is a carnall weapon , proper to the Kingdomes of this world , Ioh. 18. 36. whereas rebuking , exhorting , promises , and Excommunication , are the spirituall weapons of the warfare of the Ministers of Christ , 2 Cor. 10. 4 , 8 , 9. Rev. 1. 16. Esai 11. 4. Psal. 45. 4. Rom. 1. 16. The exercise of the sword is a mean of edifying consequenter by removing false teachers , that hindreth edification ; but no man can say it is a mean of it self , and kindly in regard of the man against whom the sword is used ; Farther , that which is a common mean of conserving peace in all societies and corporations , even without the Church , where the Gospel was never heard , cannot be a kindly mean of gaining mens souls that are within the visible Church .

Erastus . Ambrose following the example of Azariah , cannot be defended L. 5. c. 1. p. 302. 303. in debarring Theodosius from the Sacraments ; Yea , it was tyranicall and damnable to debarre a man desirous to hear the word , who otherwayes repented and acknowledged his fault , from the means of salvation . It was like the Popes proud fact in trampling ●on the Emperours neck ▪ he had no cause of wrath against Theodosius , but as Nicephorus saith , the Emperour hated Ambrose .

Ans. 1. If Erastus had come to Logick , he refuteth here but a Law by a fact of Ambrose . 2. What if Ambrose debarred Theodosius from hearing the word ; Ergo , there is no Excommunication , it followeth not . 3. That he debarred Theodosius from the Sacrament , after he gave evidences of his repentance to the Church , is an untruth . 4. That after such a cruell fact of murthering so many innocent persons of Thessalonica , Theodosius should have been admitted to the Sacrament , or remained a Member of the Church , to eat and drink his owne damnation , and not be cast out , as 1 Cor. 5. no man but Erastus could say : so it is cleare , that Ambrose did no more then a faithfull Pastor , and Amariah and the 80. valiant Priests did , in not suffering the holy things of God to be polluted ; Lipsius , no religious man , saith , l. 2. c. 24. de Constantia , quo facto nihil magis impium omnis ve●us impietas habuit . Beza , Bucer , P. Martyr , Melancton , Calvin , Anto. Waleus , Gomaras , commend Ambrose . And truly to kill seven thousand Citizens of Thessalonica , of which the most part were innocent , deserved more then Excommunication , if more could be inflicted by the Church . See Ambrose , Epist. 5. 28 , 29. Erastus had no reason to compare so laudable a fact to the proud fact of an abominable Pope trampling on the Emperours neck , and abusing the word of God , Psal. 91. to defend his devilish pride .

CHAP. XX.

Quest. 16.

A vindication of other Arguments for Excommunication , as from sacrificing , offering of gifts , &c. with bloody hands .

Erastus . Esay 1. c. 52. c. 66. Ier. 6. 7. Ezech. 23. and 33. Page 303. 304. Psa. 50. are alledged for Excommunication , to which I answer , 1. The Lord doth not condemne sacrificing , for he commanded it , but the abuse thereof , as he that commendeth modesty to one that eateth undecently , doeth condemne unmannerly eating ; but commandeth not abstinence from eating ; so Christ Mat. 6. removeth not fasting and praying , but the abuse of them . When the Hebrews propound two just and right things , of which they approve the one , and deny the other , there is only a comparison understood , as Hos. 6. I will have mercy , and not sacrifice , that is , rather mercy then sacrifice , Prov. 8. Receive my instruction , and not silver , that is ▪ receive rather my instruction then silver : so this is no good consequence . God hateth the sacrifice of the wicked ; Ergo , Presbyters are to be chosen , who should hinder wicked men to sacrifice : it followeth not , for then this should be as good a consequence ; God hateth the prayers of the wicked ; Ergo , Presbyters are to be chosen , who should hinder men to call upon God , to praise God , to rest on the Sabbath , to give almes , except these Presbyters judge them worthy .

Ans. In the following books , Erastus refuteth some Treatises of Authors without names , the books I cannot have , and if he doe them right in repeating their minde faithfully , I know not ; but I know in many things , and in this very argument Erastus fancied arguments on Beza , which he would reject as none of his . 1. Sacrificing seemeth to be a confirming ordinance , as eating the Passeover , and the Communion of the Lords bodie and blood ; and as there was some examination of the persons for whom sacrifices were offered required in the Priests , as I said before , from Mat. 8. 4. Levit. 14. 3 , 4. 9 , 10 , 11 , 12. So there is Morall cleannesse required in all that are to partake of the Sacraments , that presupposeth conversion ; and I grant the first and native consequence of these is , that it was the sin and hypocrisie of the persons themselves who sacrificed first and principally . But that it was not the sins of the Priests who admitted those that were no better then Sodom and Gomorrah Esa . 1. 10. and had hands full of blood , ver. 15. is now the question ; I conceive that it is a taxing of the Priests and Church Rulers , that is , Esa. 1. 10. no lesse then of civill judges and the people , yea , that he rather taxeth the Priests called Rulers , v. 10. and that that is not as Socinians say , a new commandement of Christ , but an old , Mat. 5. 23. Therefore if thou bring thy gift unto the Altar , and there remembrest that thy brother hath ought against thee ? What if the Priest should know that he had killed an innocent man , and beside the guilt of innocent blood , that the sad hearted widow , and the weeping Orphanes had any blood to charge him withall , was the Priest either to offer or sacrifice for him , while he were reconciled to the widdow and fatherlesse ? Christ addeth v. 24. Leave there thy gift before the Altar , and goe thy way , first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be reconciled to thy Brother , and then come and offer thy gift : I offer it to the consideration of the Reader , if as the offerer of the gift was to leave his offering , knowing himself to be under blood , and to have offended his brother , he was to leave his offering at the Altar , so if the Priest who offered the same should also know that the same day he had offered his childe to Molech or the Devill ; if the Priest in this case should offer for him , and if the Priest should not eat this mans sin , and communicate with the bloody impenitent man in offering with him , and for him the sacrifice of fools ; if he should not leave offering for him till he went and was reconciled with his brother , for the Priest by office was to forbid such a bloodie man to offer ; Ergo , he could not by office , also offer for him . Here an order prescribed that is morall , perpetuall , and common both to the ordinances of the Old and New Testament , for Christ doth here expound the Law , which was corrupted by the Pharisees . 2. He doth not set down a rule concerning the Ceremoniall Law , which was shortly to be abrogated , but sure he hath an eye to the worship of the New Testament . What if he that is come to the Table to eat and drinke with Christ , and both his owne conscience and the Elders remember the widdow & orphane have a just accusation against this man of late , yesterday , he killed their husband and father , should either this man eat and drinke at this time with Iesus Christ ? or should the Elders give these holy things to him ? I thinke no● . And to come to the argument , it is true , Isa. 1. sacrificing is not condemned , but sacrificing by such Princes of Sodom and tali modo , by men of bloodie hands ; Ergo , they were not to abstaine from sacrificing , but at that time and in that condition ; nor doe we forbid either coming to , or debarring from the Lords Table by the Elders , but onely haec vice , and onely while 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 first he be reconciled to his brethren , and testifie that he repenteth , we never heighten Excommunication to such an extremity , as it doth totally unchurch the man , and exclude him from the Seals simpliciter and absolutely , but according to Christs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and his order , and therefore the Elders are to exclude for a time just as this , God will have mercy and not sacrifice , that is , rather mercy , first mercy , and first faith and repentance ; then sacrifice , that is , then afterward externall worship , afterward receiving of the Passeover , the Lords Supper , and offering of gifts at the Altar : And secondarily even in the second place , in regard of time , he will have all these externalls , whence the man is to debarre himselfe , and by the same reason the Elders as the 80. Priests did to a King , 2 Chron. 26. are to debarre the man while he repent : And 2. This also ; I will have mercy , and not Sacrifice , or , I will have mercy rather then Sacrifice , doth imply that both mercy and Sacrifice are lawfull , and acceptable to God in their owne order and way . But where saith God , I will have sacrificing rather then sacrificing with bloody hands , so as both sacrificing , and sacrificing with bloody hands , shall be lawfull and acceptable to God in their owne order ? for Sacrificing with bloodie hands was never lawfull , never acceptable to God in any order . Nor said God ever he would chuse the coming of those to his Sanctuary , who the same day they came in had slaughtered their sonnes to Molech : God alwaies hated it , and never chose it , if at the same time both mercy and sacrifice cannot be , as David starving cannot both abstaine from eating shew-bread , as the Law in its letter required , and shew mercie to his life ; and the life of his followers , and eate , yea , he is to eate , and the Priests knowing his case , doe give him the Shewbread to eat , & forbid abstinence , as they would forbid selfe-murthering , and selfstarving , so here , where at one time eating at the Lords Table , and reconciliation with the widow and fatherlesse , cannot be co-existent together at one time and place , an exigence of divine providence forbidding both , the bloodie man is to debarre himselfe from the Lords Supper , it being as sacrificing and lesse necessary if we speake comparatively ; and the Elders are not to give those holy things to the bloodie man , while 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , first he be reconciled to the widow and Orphane , which now comparing the one with the other is mercy , whereas eating and drinking at the Lords Supper is but Sacrifice , but it should be as sacrificing with bloodie hands , which God condemneth and forbiddeth , and the Priests and Elders knowing it to be such a sinne , ought to forbid and to hinder it : Hence as this , I will have mercy and not sacrifice , hath this sense , I will have you to omit Sacrifice , when it cannot be done without neglect of mercie , which is more acceptable to me then all Sacrifices ; so I will have reconciliation to the offended widdow and Orphanes , and not coming to the Lords Supper without the former ; for the former is more acceptable to me , and should be to you and the Elders in your practice , then the latter ; and therefore the comparison of eating , and eating undecently halteth ; for eating undecently before another , which would procure deadly sicknesse to your brother , ought to be forbidden by the Ruler , it being known to be so , and ought to be abstained from hic & nunc , as a sinne , and a hurting of your brothers health , and yet the Ruler cannot forbid totall abstinence from meat to him that eateth undecently , as the Elders cannot command totall abstinence from the Sacraments 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alwayes and in all cases . 2. We draw no conclusion of erecting a Presbytery from those places , but those two we draw ; Ergo , 1. It is a sin to the people themselves to sacrifice with bloodie hands , because God condemneth such a manner of sacrificing . 2. Ergo , they are to be debarred by some who hath the charge of the holy things of God , but from the Antecedent , we neither inferre ; Ergo , Presbyters , nor , Ergo , the people , nor , Ergo , the Prince should debarre them . 3. Calling on God is not to be forbidden , nor giving of almes , because they are abused , but the manner of the abusing those ordinances are forbidden by God , and may be hindred by the Church , and forbidden under the pain of Excommunication . The Church cannot forbid men of totall abstinence from the Lords Supper , but they can command him that is not reconciled to his brother , and visibly under the guilt of blood , to leave the Table , as Christ Mat. 5. 23. commandeth the unreconciled man to leave his gift at the Altar , and goe first be reconciled with his brother , and then at the next occasion , come to the Lords Supper ; so the Church of the Iewes could not forbid the Pharisees to pray , but they could passe such an act , as is , Act. 15. 22. We forbid Pharisees or any other to bring their private prayers to the Markets and streets , and when they are to give almes , we forbid them with sound of Trumpet to make proclamation to all men that they are the onely holy and charitable men in the earth . Nor doe we thinke that the Church can debarre men from the Sacraments for inward and and invisible unworthinesse ; but onely for visible and professed uncleannesse ; and Levit. 9. 13. it is clear , the man that is uncleane is forbidden to keepe the Passeover . Will Erastus say , O he is not forbidden to eate the Passeover , but onely he is forbidden to eat it tali modo being unclean ? and therefore it is not the Priests sinne if he should give the Passeover to the uncleane man , and forbid him to eate tali modo , in his uncleannesse ? see Erastus himselfe against this , lib. 1. c. 3. page 103. 104. where he confesseth that the unclean are debarred , and yet uncleannes in the eaters of the Passeover , was an abuse onely , and made not eating of the Passeover unlawfull in it self .

So the Lord complaineth , Ezek. 23. 38. Moreover this they have done unto me , they have defiled my Sanctuary in the same day , and have prophaned my Sabbaths . 39. For when they had slaine their children to their Idols , then they came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the same very day into my Sanctuary to prophane it ; and loe this they have done in the midst of my house . Will Erastus now say , It was Ceremoniall uncleannes , not Morall , to kill their seed to Molech ; and that Morall uncleannesse and bloodie murthering of their seed in the same day when a person is to come to the Lords supper , known to be such a Murtherer to the Elders who have power to judge the scandalous and to cast him out , 1 Cor. 5. did not sinne , if they should be instrumentall to lead Murtherers into the Temple ? and say to them , Take yee , eate yee , this is the body of the Lord that is broken for you ?

Erastus answereth , The Prophet Ezek. 23. accuseth not the Priests page 305. or Elders , that they debarred not those Murtherers from the Temple and Sacraments , if there had been any precept for this , some footstep should have appeared in Gods rebuking of them .

Ans. The Lord doth not particularly reprove the Priests by name in every place , in which he reproveth the people : But expresly for this same very sinne , the Lord reproveth the Priests , The Morally unclean debarred out of the temple . Ezek. 44. 7. Let it suffice you , that ye have brought into my sanctuary strangers uncircumcised in heart , and uncircumcised in flesh , to be in my sanctuary to pollute it - 8 ▪ And ye have not kept the charge of my holy things ; but ye have set keepers of my charge , in my sanctuary , for your selves . 24. And in controversie they shall stand in judgement ( he had spoken of their teaching the people to discerne between the clean and the unclean , v. 23. ) and they shall judge it according to my judgements , and they shall keep my Laws and my Statutes in all mine assemblies , and hallow my Sabbaths , so 2 Chron. 23. 19. And Iehojada set the porters at the Gates of the house of the Lord , that none which was uncleane in any thing should enter in . And shall we concelve that porters , that is , Levites , would hold out those that were only ceremonially unclean , and receive in murtherers who had killed there Children to Molech that same day ? there was not to enter in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the unclean in any matter ; the text is generall , excludes idolaters and murthers , and such as should refuse to enter in Covenant with the Lord , of which the Text speaketh . As for Erastus his consequence , which he unjustly imputeth to us , to wit , Israel sinned in coming to the Lords temple to prophane it , in the very day that they slew their Children to Molech ; Ergo , there ought to have been Priests , and now there must be Presbyters and selected overseers in a Church judicature to debarre murtherers , and the like scandalous persons from the Sacraments . 1. This is not our consequence . But this we say , if the Priests knew that same day , that they came to the Temple , they slew their Children to Molech , the Priests should have debarred them from coming to the Temple , and from eating the Passeover , as their office and duty was by the Law of God , Num. 9. v. 6 , 7. Num. 19. 11 , 12. Lev. 22. 6. The soul that hath touched any such ( unclean ) shal be unclean till even , and shall not eat of the holy things , unlesse he wash his flesh with water , 7. and when the Sun is downe , he shal be clean , and shall afterward eat of the holy things , because it is his food : Now it was the Priests office , Lev. 10. 10. that he put a difference between holy and unholy , and between clean and unclean ; so if Eli knew that his sonnes made themselves vile before the people , and committed furnication with the women at the doore of the Tabernacle of the Congregation ; Ergo , Eli should as a judge have restrained them , 1 Sam. 3. 13. But from this antecedent , we draw not this consequence , Elies sonnes do publikely make themselves vile ; Ergo , there ought to be such an Ordinance as a judge , with Civill power to punish them , and Ergo , there ought to have been no King to punish them , but a judge like unto Eli and Samuel ; this consequence followeth not from this antecedent , but only hoc posito , that Eli hath the sword , and be the Civill judge ; Ergo , he ought to punish , from scandals in the Church , and prophaning the holy things of God , we inferre not ; Ergo , there must be such a judicature erected , as if the antecedent were the cause of the consequent . But this only followeth ; Ergo , supposing there be a Church and Presbytery invested with this power , they ought not to admit murtherers , or any unclean persons to come and partake of the Sacraments , and so defile the holy things of God : as for the place Ezek. 33. I undertake not from thence to conclude debarring of any from the holy things of God by the Priests , what may follow by consequent is another thing .

Erastus . Whereas it is said , Deut. 23. the Lord would not Page 305. have the price of a whore offered to him ; Ergo , far lesse would he have a whore admitted to the sacrifice : it followeth not , but a penitent , or a whore , professing repentance , may be admitted to the sacrifices . 2. He forbiddeth only the price of a whore to be offered to him as a vow , or a thing vowed , it may be that agree not to all sacrifices : For God forbiddeth a living creature , that is unperfect , in a vow ; But Lev. 22. he forbiddeth not such imperfect living creatures to be offered to him , in a free will sacrifice , so God forbiddeth honey to be offered in an offering by fire , but not in all other oblations . But will not the Lord have a whore to offer to God that which is lawfully purchased , or which is her patrimony ? or may not a whore offer her first borne to the Lord , or circumcise him ? We find not that forbidden . From things to persons we cannot argue ; we may not offer a lame beast to God ; Ergo , doth the Lord so abhor a lame man , that he may not come to the Temple ? God alloweth not tares amongst the wheat , yet he will not have the externall Ministers to pluck up the tares while harvest .

Ans. If the hire received for a whores selling of her body to No price of a whore to be offered to God ; what it meant . uncleannesse , must not be applyed to the service of God , farre more cannot a whore as a whore be admitted to partake of the holy things of God , for the price or money is called abomination to God , Deut. 23. for the whore , not the whore for the money ; and so we may well argue from the things to the persons . 2. It is false that God forbiddeth the price of a whore onely in vows , and not in sacrifices ; he forbiddeth it because as Moses saith , Deut. 23. 18. it is an abomination to the Lord , and as Erastus saith , it is money unjustly purchased ; Yea , Davids practise teacheth , that what we bestow on sacrifices , as well as in vows , it must be our own proper goods , and not so much as gifted to us , 2 Sam. 24. 24. Neither will I offer burnt offerings unto the Lord my God of that which cost me nothing ; farre lesse would he offer the price of a whore in sacrifices ; and the Divines of England say on the place , hereby is forbidden that any gaine of evill things should be applied to the service Annot. an . 1645. an . ou Deut. 23. 18. Vata . in loc. que injustè parta sunt , nullo modo offerri debent Deo . of God , Mich. 7. 1. Vatablus saith the like . 2. For the Lords forbidding to offer in a vow , Bullock or Lambe , or any thing that is superfluous , or lacking in his parts , and permitting it in a free-will offering , by a free will offering , is meant that which is given to the Priest for food , of a free gift ; but otherwise , what is offered to the Lord in a vow , or a free will offering must be perfect : for the blind , broken , maimed , having a wenne , scurvy , or scab , can in no sort be offered to the Lord , Lev. 22. 20 , 21 , 22 , 23. There is no word of the Lord in the free will gift that Erastus speaketh of , but only the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is liberall , free , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to give freely to God or man . 3. A whore repenting or professing repentance , was not debarred from sacrifices ; but that is without the bounds of the question , an heathen could say , Quem penitet facti is pene innocens est . Senec. in Traged , We debarre none that professe repentance from the seals of the Covenant . 4. When a whore as a whore did offer her first borne being a bastard in the Temple , I conceive neither she nor her childe were accepted , Deut. 23. 2. Abastard shall not enter into the Congregation of the Lord : if the childe was born of Married Parents , the woman repenting , the question now must be far altered . 5. For a lame man to be a Priest , we can say something , but that all the lame in Israel were debarred from the Temple , and the holy things of God , we dare not say ; and a difference of things and men we acknowledge , but that is nothing to weaken the argument . 6. How proveth Erastus the tares are not to be plucked up by men ? Mat. 13. will bear no such thing : ill men are to be cast out of the Church before the day of judgement , both by the Magistrate and miraculously by the Apostles , and by Excommunication say we , Mat. 18. 1 Cor. 5.

Erastus . He that possesseth the price of the whore , is not to be debarred out of the Temple , though the money could not be offered to God . The Pharisees would not have the price of blood cast in the treasure of the Temple ; yet they cast not Judas out of the Temple , which these patrons of Ceremonies would have done , if there had been any Law for it .

Ans. This is to beg the question , the whore who sold her body for a price was unclean , and more unclean then the innocent money , and so in that case excluded from the holy things of God . 2. They admitted doves , oxen , and money changers into the Temple and prophaned it , and why should they cast Judas out of the Temple ? will their practises prove any thing , they used all divine ceremonies and Lawes of God to their owne carnall ends .

Erastus . Heathens were not admitted into the Temple , Page 307. But a scandalous man is a heathen , Ezech. 16. Your Father was an Ammorite ; also , if thou be a transgressour of the Law , thy circumcision is become uncircumcision , Rom. 2. he is worse then an Infidell , 1 Tim. 5. Erastus answereth , but if we look to Gods estimation , wicked brethren are worse then pagans . But if we consider the externall face of the Church , there be many things in wicked men that agreeth not to heathen , wicked circumcised men might go in to the Temple . Gentiles might not ; so the assumption is most false . 2. A circumcised man and a Baptisedman , can never turn non-circumcised , or non baptised .

Ans. I say nothing to the cursing and blessing Deut. 27. Nor do I owne that Argument ; it is not ours . 2. Those which are ( so our argument runneth ) as Heathens and Publicans , as Pagans , Ammorites , whereas they were sometimes Brethren and Members Our chiefe argument for excommunication not answered . of the Church , are not to be admitted to the Sacraments , nor to be acknowledged as members of the Church more then Heathen , Ammorites , Pagans are to be be admitted to the Sacraments and Members of the Church . But wicked men amongst the Iewes , and amongst us Christians , who will not hear the Church and are fornicators , idolaters , railers , drunkards , and extortioners , and walke inordinately , and cause divisions contrary to the Gospell of our Lord Iesus , are to be esteemed as Heathens , Pagans , Amorites , and worse then Infidels ; therefore such amongst the Iewes were not admitted to the Temple and holy things of God , and amongst us not to be admitted to the Sacraments , nor to be acknowledged as members of the Church . Erastus answereth not to this Argument , either Major or Assumption , but propoundeth an Argument of a namelesse Author , as he knoweth best to answer and remove himself . 2. Many things ( saith he ) agree to Pagans and Turks which agree not to scandalous Christians . True , scandalous Christians are not Amorites and Pagans simpliciter , they differ in profession , the one being baptized , not the other ; and once being baptized , they can never be unbaptized ; but that is not our Argument , but they agree in this , that they are no more really Christians , being fornicators , railers , drunkards , extortioners , &c. then Pagans , but have the onely name and title of such , and are to be esteemed so by us , and are to us quoad hoc , in regard of Church priviledges , as heathens and publicans , and so the Lord of old termed his Apostate people Sodom and Gomorrah , Esa . 1. 10. and as the children of the Ethiopians and Philistines , Amos 9. 7. and as uncleane and uncapable in a Church way of the Passeover , and now of the Lords Supper to us , as Ethiopians , Sodomites of old , and this day Turks and Pagans are to us . 3. That the wicked that were circumcised might go into the Temple amongst the Iews , de facto , they might , but de jure , by Law , they might not , Ier. 7. 9. Ezek. 23. 39. Esa. 66. 3. no more then by Law they might prophane the holy Name of God , or kill a man , or sacrifice a dog to God , or offer swines blood , or blesse an Idoll , The argument from sanctifying the Sabbath I passe , it hath no sense nor reason as Erastus propoundeth it .

Erastus . Christ Mat. 5. commandeth him who is to offer a Page 308. 309. The place Matth 5. When thou bringest thy gift , &c. discussed . gift , to leave his gift at the Altar , and first to be reconciled to his brother ; Ergo , he will have us not to use the Sacraments while we be first reconciled to our Brother . But so ( saith Erastus ) we should not pray to God , nor seeke forgivenesse of sinnes , while we first forgive those that have wronged us ; Christ doth not here speake of the externall governing of his Church , but of the perfection of a Christian man , else wee could doe nothing that is good and just , and we were all to be Excommunicated , he saith not , if the Presbyters shall command ; leave thy gift , but if thou shalt call to minde thy selfe ; he speaketh not of a prohibition of others discharging an instituted worship , but of that which a mans owne minde doth enjoyne him , you may as easily prove the Papists Masse from this , as Excommunication .

Ans. Surely this is to me convincing , if I be discharged by the Holy Ghost to meddle with the holy things of God , or offering a gift , to God at his Altar , while I first be reconciled to my brother ; then those who have by office power to steward those holy things , in wisedome , and fidelity , putting a difference betweene the precious and the vile , knowing that I am at wrath wi●h my brother , and having convinced me before two or three Witnesses that I have highly trespassed against my brother , are to deny to Steward or dispense any such holy thing to me , while I be first reconciled to my brother ; and the like I say of the Sacrament of the Lords Supper . 2. To Erastus his Argument , I answer , it is not alike here as in praying , for praying is so absolutely necessary , that it obligeth by a command of God , even a Simon Magus to pray , while he is in the gall of bitternesse , that the thoughts of his heart may be forgive● , Act. 8. 22. But Erastus , as if he had set himselfe to contradict Christ , would insinuate as much , as Christ were not to be obeyed , for his Exposition holdeth forth this sense , When thou bringest thy gift unto the Altar , and remembrest that thy brother hath ought against thee , leave not thy gift , depart not , goe not about to be reconciled to thy Brother , but first offer thy gift ; But Simon Magus , though he should remember that he was in the gall of bitternesse , should not delay to pray till he were first delivered from the gall of bitternesse , and then pray : Sure if Peter had said to Simon Magus , First labour to be freed of the gall of bitternesse , and to have thy thoughts pardoned , and then pray that the thoughts of thy heart may be pardoned , as Christ saith , First bee reconciled to thy brother , and then offer ; and ( as Paul saith ) First , Let a man try and examine himselfe , and so let him eate and drinke , the reply of Erastus should have nerves . 2. It is true , Christ speaketh not of the externall government of the Church ; but it is as false that he speaketh of the internall acts of the minde ; but he speaketh of the right ordering of the externall acts of divine worship , which are regulable , though not quatenus , as regulable by the Church , and draweth an argument from the words by necessary consequence , which consequence Erastus cannot elude . 3. But how doth Erastus prove this consequence , if our Exposition stand , and if we were to doe nothing in offering gifts at the Altar , except we bee first reconciled to our brother , and if God approve nothing which we doe , which deviates from this perfection , we should doe nothing that is good and right , and so all must be excommunicated . 1. Is Christ here injoyning a work of perfection , and of supererogation ? Is Erastus popish in this ? 2. As it is impossible not to offer gifts aright , so is it not to eate and drinke worthily , while first we be reconciled to our brother : Erastus was so surfetred with charity , as we heard before , that if any but desire the Sacrament and professe repentance , he thinketh he is obliged to beleeve he is fit for the Lords Supper ; and here , if Christ require , but that the partie be reconciled to his brother , ere he offer his gift and come to the Sacrament , this is too great strictnesse , it should excommunicate us all , and we shall so never doe any thing that is right and good . 4. It is false that Christ speaketh here of internall acts onely , and of that which our minde injoyneth , for the Lord speaketh of three externall visible acts ; 1. Of offering a gift at the Altar . 2. Of delaying and suspending of the offering . 3. Of a previous visible reconciliation to an offended brother . 5. He saith not , if the Presbyters bid you , ( saith he ) leave your offering ; true , he saith not that in words ; but supposing this , that the Presbyters know that the same very day that he bringeth his offering , he had beene killing his owne sonne to Molech , as Ezek. 23. 38. 39. Whether were the Presbyters to forbid him to come and offer , while he should testifie his repentance ; and finding him impenitent ; whether should they not judge him both to be debarred from the holy things of God , and to be cast out of the Church , as 1 Cor. 5. Certaine this is Christs order , Be first reconciled to thy Brother , and then offer ; try thy selfe first , and then eate ; and if the Church see this order neglected , whether are they to suffer clean and unclean to come and eat , and holy things to be prophaned ?

Erastus . He shall expede himselfe out of this doubt easily , Page 309. 310. who can distinguish the internall governing of the Church , which is proper to God onely who knoweth the thoughts and can judge them without error , from the externall governing of the Church , in qua falli infinitè omnes possumus in the which we may all infinitely erre , and in which we can doe nothing , nisi quod mandatum expessè nobis legimus , How men doe judge of inward actions . except what we read to be expresly commanded , for here he who is not against us is with us , Marke 9. and no man ought to forbid those which God hath commanded , so they bee externally done , all externall actions quoad nos , to us are good which are done according to the prescript of Gods Word , though to God who judgeth the heart they be not good every way ; many to day , the Pharisees of old ; many in Pauls time preach for gaine , many are ambitious , and some out of envy preach ; Christ never for bad them to teach , nor Paul but rejoyced , Phil. 1. that Christ was preached ; however since no man can understand the internall actions or thoughts , and without error judge them ▪ there is no punishment by mans Law for them ; onely God , without error , judgeth and punisheth them .

Ans. There be many untruths here , 1. If this distinction of internall and externall governing of the Church , remove most of the doubts here , he that eates and drinkes unworthily , which is an act of externall worship , which may be regulated and ordered by the Church , ( for the Church may not administer the Sacraments to Pagans without the Church ) is no sinne to the unworthy eater , because God commanded that externall act expresly , as Erastus saith , and so it is a good action , quoad nos , even to the unworthy eater , for he knoweth not his owne thoughts , nor can he judge them without error , especially being unregenerated . 2. If Erastus himselfe acknowledge this his owne dis●inction , he must acknowledge an externall Church-government , and who then are the Governours , especially in the Apostolick-Church , where heathen Magistrates are ? Pastors and Teachers no doubt , what meaneth this then ? my Brother trespasseth against me and will not be gained ? I tell the Church ; ( Erastus saith ) I tell the Christian Magistrate , but there is no Christian Magistrate , then there was no externall Government in the Church the first hundreth , nay , nor three hundred yeers in the Church , or then it must follow , that the Apostles and Pastors were the deputies of heathen Magistrates : Ergo , the heathen Magistrates should with imposition of hands have been ordained the officers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in every Church . And that they were not ; it was their owne fault ; for the principall officer must be more principally called to office by Christ , and given by him as a gift , when he ascended on high , to edifie the body of the Church , Eph. 4. 11. 3. Erastus will have men debarred from judging the inward actions , because God only can judge them , sine errore , without error : But so God only should judge all things internall and externall , and there should be no Magistrates , because men may erre in judging the externall actions of men , and Page 310. Solus deus ut sine errore cogitationes judicat , ita easdem quoque pu . nit. Ib. in rectione e●terna eccles●e infinite falli omnes possumu● , quamobr●n s●ccr● bio nihil debemus , quam mandatum expresse nobi● l●gimus . will not this gratifie the Papists , who say in this ; Tell the Church , that is , the Pope who cannot erre . Then the Synod cannot erre , Protestants deny the consequence ; Synods may judge , as Act. 15. and yet Synods may erre . 4. Erastus will have us lyable to infinite errors in externall actions : therefore ( saith he ) we should do nothing in externalls , but what is expresly commanded ; but first may we not infinite falli , infinitely erre in internall actions and thought , and acts of beleeving ? are we more infallible in internall , then in externall actions ? New Theologie : and are we not as well tyed to what is expresly commanded in internall , as in externall actions ? I think the word is as strict a rule , and the Law of the Lord as perfect in the one as in the other . 5. The great error is here , that Erastus being sleeping when he wrote , thinketh that to eat and drinke unworthily , to offer a gift at the Altar , the offerer being unreconciled to his brother , is an action internall and known to God ; and that can no more be known to man , then the thoughts of the heart : A palpable untruth ! is not worshipping of Baalim , murthering , stealing , whoring , killing the Children to Mol●ch , and coming to stand in the Temple of the Lord , which are called a prophaning of Gods holy name , Ier. 7. 9 , 10 , 11. Ezek. 23. 38 , 39. are not these actions visible , externall , and as feazable to be judged by man , as murther may be judged by a Magistrate ? Yea , by this , let a Pagan come to the table of the Lord , we are not to hinder him , why ? it is an internall action knowne , citra errorem , to God only , and we cannot then judge whither he have examined himself or not ; if he be not against us here , he is with us saith Erastus , Quod deus Page 309. Lib. 3. c. 3. A contradiction in Erastus frequent . facere jussit , ab eo revocari aut retrahi nullus ab hominibus debet : si modo externe sic fiat , ut precepit deus ; Yea , so the Magistrate cannot hinder either Pagan or the open enemy , and persecutor , who will trample upon the Sacrament , from the Sacraments ; the contrary whereof Erastus said , pag. 207. hunc ego minime admittendum censeo , and let Erastus give us Scripture , either expresse , or by consequence , where a Pagan or a persecutor may be impeded by Church or Magistrate from externall receiving of the seals , except that we are not to give pearls to swine ? But was it not as hard to judge whether Saul persecuting the Church out of blind zeal , was a swine , or a dogge , as to judge whether he that killeth his sonne to Molech out of blind devotion , and cometh the same day to the Temple of the Lord , doth prophane the Name of the Lord ? 6. If we must do nothing in externalls without the expresse commandement of God , nor may we without Gods command , either expresse , or a necessary consequence , admit dogs and swine to the Lords table . 7. Paul indeed rejoyced that Christ was preached , though out of envy , Phil. 1. but by men called and gifted of God to preach , and therefore ought not to be forbidden to preach , while the Church , for their scandalous life do cast them out ; say they are called Ministers once , the Church is not to cast them out , for this or that particular sinne , if they be not contumatious , and Paul , saith he , Rejoyceth that Christ was preached ; but he saith not , he rejoyced that they preached Christ , tali modo , out of contention , thinking to add affliction to his bonds . Yet God forbiddeth the externall act of preaching in those that hateth to be reformed , Psal. 50. 16 , 17. and forbiddeth the Church to lay hands on , or to call to the Ministery , wicked men that hateth to be reformed , or to keep them in the Ministery ; and this hindreth not , but Paul might rejoyce at the consequent of their Ministery , to wit , at the preaching of the Gospel , so long as they remained in the Ministery : as we may rejoyce in that Christ was crucified for sinners , and not allow that Herod and Pilate did with wicked hands crucifie the Lord of Glory , nor yet are we to rejoyce in their sinne . But all this hindreth not , but he that is at wrath with his brother , and knowne to be so by the Priests , should be hindred to offer his gift while he be reconciled to him . 8. We are not to hinder acts of externall worship , as praying , praising , preaching ; nor can the Church forbid them , except where God by his Commandement require that we do them wi●h a speciall visible qualification and order : As first , be reconciled to your brother , first examine your selfe , and then of●er your gift , and come and eat and drinke at the Lords table : and in Negatives , Come to my Temple , but come not that very day you killed your sonnes to Molech , while ye repent and be humbled for that sinne .

Erastus . The godly Kings compelled the people to observe the rites Page 311. ordained of God , at least externally , and 2 Chron. 15. killed those that sought not the Lord , then they sinne who punish sinnes by debarring men from the Sacrament : for beside that , they forbid a thing commanded of God , and as it falleth under mens judgement , that is , as it is externall and good , so they cast their sickle in another mans field , because the correcting of sinnes in so farre as they are externall belongeth to the Magistrate , and in so farre as they come from a depraved will , they belong to God onely .

Ans. Here is one palpable error , that all externall scandals are punished , either by the Magistrate as the Magistrate , so he must be understood , else he saith nothing , or by God onely , contrary to 1 Cor. 5. 11. Rom. 16. 17. 2 Thes. 3. 14 , 15. For we give a third , they are punished by the Church , but only in a Ministeriall way . It is false that the godly Kings could compell the unclean Jewes , though circumcised to come to the Temple , or the murtherers of their Children that same day , to come with bloody hands to the Temple : Yet the very locall and personall presence of a Iew in the Temple , and the very posture of his body in looking with his face toward the Temple while he prayed , was an externall lawfull Ordinance of God : They could not then lawfully compell the Iews to these rites , except with such and such previous qualifications ; they could not compell the Priests unwashed , and having drunk wine to go to the Sanctuary , 2 Chro. 15. It is not said , they were to be put to death that should omit any Ceremony , ( though every Religious observance be a seeking of God ) but they that would not seek God by entring in Covenant to renounce idols , and serve the Lord , or should prove apostates from the sworne Covenant , were to be put to death . 3. If that be a punishment ( we contend for things , not for names ) which is a privation of good inflicted for a sinne : then let Erastus s●e , if the Priests punish not , who debarred men from the holy things of God ( by Erastus his grant ) for Ceremoniall omissions against a Law of God , And if the Priests should not suffer an unreconciled man to offer gifts , and if the Church should deny pearls to apostates , if this be not punishment ? and if the Magistrate be to cast out , or inflict Ecclesiasticall censures , shall he not punish in so doing ?

Erastus . To be cast out of the Synogogue is not to be Excommunicated : Page 311. 312. 313. What it was to be cast out of the synagogue . For the Synagogue signified sometime all Iudea , sometime a particular Congregation , or the place of meeting , or the sermon . By no Law could a circumcised Iew be cast out of all Iudea , and sent to the Gentitles , or be compelled to say they were not Iews ; Yea , they were killed who denyed Iudaisme . 2 Maccabees so the cast out of the Synagogue , were not debarred from the Temple . The Church of the Iews was tyed to one certaine place , but every particular Church hath alike power : To be cast out of the Synagogue then with the Iews , must be another thing , then to be Excommunicated now , for he that is cast out of one particular Church , is cast out of the whole Catholick Church . But it was not so in Iudea , for Sacrifices and Sacraments ( except circumcision and expiation ) were only at Ierusalem , not in Synagogues : how then could they deny Sacraments , which they wanted themselves ? they could not deny what was not in their power to give : Moses was read in their Synagogues every Sabbath , No man could be forbidden to heare the word read , this had been against a manifest precept : It is like they admitted heathens to the Synagogue , Act. 13. 14. c. 12. c. 18. But it was not lawfull for heathen to enter into the Temple : And when Moses commanded all the clean to go to Ierusalem , no Synagogue could forbid them to go .

Ans. That the Synod might have divers significations , I deny not , but that to be cast out of the Synagogue had divers significations , we deny ; Yea , it signified no other thing but to be cast out of the Church , and the Lord Iesus speaketh of it , and the Evangelists as of a standing censure in the Jewish Church , which the spirit of God condemneth no where , except when it was abused , Ioh. 9. 22. Ioh. 12. 42. Ioh. 16. 2. Luk. 6. 22. Ioh. 9. 35. so is the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nadah , to Excommunicate as an unclean thing , Esay 66. 5. Your Brethren that cast you out . Pagnin and Mercer expound it of casting out of the Synagogue , and they cite Ioh. 9. and 12. and 16. to make it signifie Excommunication . 2. That a circumcised Iew could by no Law be cast out of Iudea , seemeth to say , that banishment was not a lawfull punishment : Surely David against all Law then did banish Absolon , 2 Sam. 14. 13. and when the King of Persia , Ezra . 7. 25 , 26. commandeth Ezra to restore judicatures , as at the beginning ; It would seem that banishment was an ancient punishment amongst the Iews : Therefore Erastus craftily saith , that no born Iews were so cast out of Iudea , that they were compelled to say they were not Iews . Surely we never dreamed of such an Excommunication , that the excommunicated should be compelled to lie , and say that though they were Iews and Christians , yet they should say they were not Iews or Christians . 2. When the people was in Egypt , 2 Mac. they were killed who denyed themselves to be Iews , and deservedly , for they denied their Religion and their God . What is this against Excommunication ? We plead not for such an Excommunication , as was a locall extrusion of a person out of the land of Iudea , nor for such a one wherey they denyed their Nation , that was a sinfull lying . But such , whereby Church priviledges were denyed to some for scandals . 3. Nor do we expound casting out of the Synagogue literally , as Erastus doth , to be a casting out of the Synagogue or from the Ordinances there , and from hearing the word or the Law of Moses : for the Synagogue is the Church , and it was to be debarred from the Temple , Passeover , and other Holy things , though these should be tyed to one certaine place , to wit , to the Temple ; and I doubt , if the excommunicated be to be debarred from hearing the word ; 1. Because the excommunicated is to be admonished as a brother , 2 Thes. 3. 15. and the word preached is a mean simply necessary for the mans gaining . 2. Because heathens were not excluded from hearing the word , 1 Chron. 14 23. Act. 17. 16. 17 , 18 , 19 , 20. &c. Act. 14. v. 15 , 16 , 17. But from the Temple and Sacraments they were excluded : We have often answered , that all the Morally unclean , though they were ceremonially clean , are not only not commanded to go up to Ierusalem , that is , to the Temple and holy things , that they are rebuked , and accused , because they stood in the Lords Temple with their bloods and idolatries , and other abominations in their skirts , Ieremiah 7. verse 9. 10. Ezekiel 23. 38 , 39. Esay 1. verse 10 , 11 , 12 , 13 , 14 , 15 , 16.

Erastus . They call Christ a Samaritan , Ioh. 8. Those of Page 313. 314. Nazareth not onely cast him out of the Synagogue , but out of the town , and strove to throw him over the brow of a mountain : Who d●ubts then but they cast Christ out of the Synagogue , when they made a Law , that if any should confesse him , he should be cast out of the Synagogue : Yet never man objected to Christ , ( It is not lawfull to thee to go into the Temple , for thou art cast out of the Synagogue . ) Ergo , to be cast out of the Synagogue was not to be excommunicated .

Ans. All these are poor conjectures , for Erastus granteth there was such a censure as casting out of the Synagogue , But he sheweth not what it is . But I retort this argument ; if Christ had been cast out of the Synagogue , those that called him a Samaritane , and cast out of their Synagogues , such as confessed him , would have sometime said , ( it is not lawfull to thee to go into the Synagogues and teach , for thou art cast out of the Synagogue . ) But by the contrary , Christ till the day of his death , openly taught in the Synagogues , Ioh. 18. 20. I spake openly to the world , I ever taught in the Synagogue and in the Temple , whither the Iews alwayes resort , Luke 4. 15. he taught in their Synagogues , Luke 4. 16. as his custome was , he went into the Synagogues ▪ Mat. 4. 23. Mark 1. 39. Mark 3. 1. Luk. 6. 6. Mat. 9. 35. Luke 13. 10. and therefore it is a demonstration to me , that they never cast Christ out of the Synagogue ; what hindred them , saith Erastus ? I answer . Let him shew me what hindred them to stone him , Ioh. 10. and not to put him to death till his houre came . Erastus speaketh not like a divine , who scoffeth at the secret Counsell of God : For God had the sufferings of his owne sonne Christ , in a speciall manner , determined and weighed , in number , weight , and measure . And therefore though they made a Law , that all that confesseth Christ should be cast out of the Synagogue , and though those that sinned against the Holy Ghost , Matt. 12. called him a Samaritane , and out of a sudden passion , those that wondred at the gracious words that proceeded out of his mouth , would cast him over the brow of a Mountaine ; Yet I hold , they never made any Law , no● did execute any Law , nor did cast out of their Sgnagogue , or excommunicate the Lord Iesus . I leave Erastus to his conjectures .

Erastus . Act. 4. and 5. The Apostles were scourged and page 31● . cast out by the high Synagogue summa Synagoga , yet presently they teach in the Temple , and use the Sacramen●s , Act. 21. When Paul Act. 21. was to go to the Temple to sacrifice , the Apostles who counselled him so to do , do not object , that he was excommunicated , and so could not by Law do so ; His adversaries accuse him that he taught against the Law , and that he profaned the Temple , by bringing in the Gentiles , he openly saith , he had done nothing against the Law . Then to be cast out of the Synagogue is not to be excommunicated , for one cast out of the Synagogue , could not but do against the Law , if he should go to the Temple and sacrifice .

Ans. If Erastus would argue logically ( as to me in my humble apprehension , he is still weak in all his book in this ) we should find frothy grounds : as thus , If those who were scourged and cast out of the Synagogue ( to wit , unjustly and against all Law of God for preaching Christ Iesus ) were never accused for going into the Temple and using the Sacraments , and say , truly they did nothing against The Apostles not cast out of thy Synagogue , that we can read . the Law , then the cast out of the Synagogue might lawfully go to the Temple and partake of the Sacraments ; the proposition is the greatest untruth that can be . 1. Erastus must prove that the Iews accused the Apostles of all and every thing , which they conceived to be against the Law . I conceive this is a conjecture , and false . 2. The other part of the proposition is as false as to say , light is darknesse ; if Paul cast out of the Synagogue , and excommunicated against all Law of God and Moses , yet go to the Temple and sacrifice , and partake of Sacraments , say he doth nothing against the Law ; then casting out of the Synagogue and Excommunication doth not exclude any from the Temple , sacrifices and Sacraments : this is as much as Paul should say , unjust Excommunication against all Law of God and of Moses for righteousnesse sake , doth exclude no man from the Temple and the sacrifices and Sacraments ; Ergo , casting out of the Synagogue and Excommunication rightly administred , doth exclude none from the Temple , sacrifices and Sacraments : Surely 〈◊〉 is abominable to ascribe as much to unjustly administred ordinances , as to the j●st ordinances of Christ . Erastus must lay downe the Popish ground of Navar and Gregory , that Excommunication Navar. in Ench●rid . c. 27. 11. n. 13. Greg. q. 3. c. 1. sive de justa , sive de i●justa causa , either for a just or an unjust cause is to be feared , and hath force . Might not Paul though he had been unjustly excommunicated , go to the Temple and Sacraments , and yet say he had done nothing against the Law ? might not the man whom Iesus found after he was unjustly cast out of Temple and Synagogue , Ioh. 9. 39. say , I have done nothing against the Law , nor do against it , though I go to the Temple ? 3. How will Erastus prove that the Apostles , Act. 4. and 5. or Paul were c●st out of the Synagogue or excommunicated ? I never could read it : They commanded them neither to preach in Temple or Synagogue any more in the name of Iesus ; But that they cast them out of the Synagogue , or cast Paul out of the Synagogue , where is it to be read ? let Erastus teach us .

Erastus . It is hard to say , what it is to be cast out of the Synagogue , Page 315. it was not Excommunication , it seemeth to be some note of infamy , Ioh. 12. or a particular banishing them out of a towne , and Iesus seemeth , Luk. 4. to be banished by the Nazarites , and it seemeth to be a denying of right of the City ; so as the cast out of the Synagogue shal be no more esteemed for a true Iew , but as a prosylite ; Prosylites dwelt amongst the Iews , and had right to those same holy things with them , yet were they distinguished from the Iews : so it seemeth to be that which is Ezra 10. to be separated from the Crongregation of those that had been carried away captive . It agreeth with that Deuteronomy 23. where the Children of Edom were admitted ●● enter into the Congregation Page 316. of the Lord in their third generation . It s absurd to think● that God who is no accepter of Persons , will not have one cut off , a Bastard , an Ammonite , a Moabite received into his Kingdome : So the Lord refused not that they should be circumcised and admitted to the Sacraments ; but he would not have them counted for true Iews ; He would have Egyptians and Edomites received in their third generation : so their Father , Grand-father , and great Grandfather had been circumcised , otherwise to the thousand generation they were ●ot received , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to cast out , or to be cast out of the Synagogue are meeker words then to condemne , cast out , excommunicate ; and though the Pharisees should debarre from the Sacraments those that are cast out of the Synagogue , we are not to imitate the examples of ill men .

Ans. 1. If it be hard to determine what it is to be cast out of the Synagogue , it is hard to deny it to be Excommunication ; for to be a Member of the Synagogue , as an Elder or a Ruler of the Synagogue , was to be a Member of the Church , and a Church priviledge ; Ergo , to be cast out of the Synagogue must be to be unchurched , and made no Member of the Church , and this is very like Excommunication : however , Erastus cannot deny it to bee some Church censure like to Excommunication as any thing can be . 2. That it was a civill banishing out of a Towne , or that Christ was banished by the Nazarites out of Nazareth leaneth upon Erastus his ita videtur , so it seemeth ; To which I crave leave to say , non ita videtur , it appeareth to be no such thing , Christ came againe to Nazareth , and till his death was never banished from Synagogue or Temple , Iohn 18. 20. They should rather have been said to cast Christ out of the Temple and banish him from Ierusalem , for Ioh. 10. 22 , 23 , 31. They took up stones to stone him , v. 39. then to banish him out of Nazareth , or cast him out of the Synagogue . 3. Prosylites had all the right that Iews had by Gods Law , what men denyed them , is not the question . Erastus spake nothing from Scripture or Gods Law , that was one and the same to the born Iew , and the stranger that came in and was circumcised , and gave his name to the Israel of God . 4. To be deprived of the priviledge of a city is a civill punishment ; Ergo , to be cast out of the Congregation or Synagogue , which was a spirituall and Church punishment was no such thing . 5. The separating from the Congregation , Ezra 10. 8. was Excommunication ; the Annotation of the English Divines say it was Excommunication , such as casting out of the Synagogue , Ioh. 9. Annot. an . 1645. on Ezra 10. 8. 22. 6. If it agree with Deut. 23. 8. To enter in the Congregation of the Lord , is to be a Member of the Church of God , and therefore the Hebrew readeth it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into the Church of God . The Chalde Paraphrast 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 erint mundi ut ingrediantur Ecclesiam Domini , They shall be cleane that they may enter into the Church of God . Sure this was not Physicall or civill cleannesse , but cleannesse spirituall according to 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. Annot. an . 1645. on Deut. 23. 1. 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 , Erastus ib. 315. Non igitur noluit Deus hosc● circumcidi , & in Templum atque ad Sacramenta admitti , sed noluit proveris Judaeis ●os haberi . 18. as ●o● 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 , an● 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 , Erastus . l. 6 c. 1. p. 317. 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 followeth not , Ergo , it is a power 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 Page 318. Ministers subject to the Magistrate . 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 P. 318. 319. 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 holy things , to signifie how much God detests filthinesse . 2. Filthinesse , polluting and leavening others : Now the lesse will in any sin , the lesse sin , and so the lesse contagion to others , and therefore , where there is much infirmity , lesse will , and no contumacy , it rather followeth , Ergo , there should be no casting out , no Excommunication .

Erastus . The Ceremonially unclean were not counted as Page 318. condemned and lost , as your Excommunicated persons were ; they were admitted to Sacraments and the yearly expiation .

Ans. This is Answered fully : The Excommunicated , because Excommunicated , are to us in a way to be saved under Medicine , and not given for lost , no more then those to whom the Pastors do threaten eternall wrath , or those with whom we will not eat , because of their inordinate walking are given for lost , though conditionally they are in danger of damnation if they repent no● . 2. It is denyed that the Ceremonially unclean were admitted to the Sacraments . Philo Judaeus , no lesse well versed in Jewish Antiquities then Josephus , Tract . de sacerdotum honoribus , saith , Nulli homicidae licebat introire Templum : and Josephus , l. 19. c. 7. saith , Herod Agrippa who beheaded James the brother of Christ ▪ accused one Simon , who being a wicked man , went into the Temple , Q●ia Templum non nisi puris & dignis pateret : he witnesseth the same , De Bel. Jadaic . l. 4. c. 13.

Erastus . The comparison holdeth not between two sins , P. 319 , 320. which have both of them their own appointed punishment , but when both is punished with one punishment : for it is like this , He that killed any imprudently , was compelled to flee to the City of Refuge , which was a lesse sin ; Ergo , he that wittingly and wilfully ▪ killeth , should rather flye to that City ; or ▪ a drunken man is to pay a fine ; Ergo , a bloody Robber is far rather to pay a fine .

Ans. When the comparison is made between a Ceremoniall breach , which is punished with a punishment Ceremonially , or mystically significant ; the comparison to a morall sin punished with punishment reall , signified by that Ceremoniall punishment , is inconsequent : But when both sins have the same punishment in the generall , in genere , it followeth not , that both should have the same , in spe●i● , in nature , as a drunkard ought to be punished with stripes ; Ergo , parricide ought rather to be punished with death ; but not Ergo , a parricide ought rather to be punished with stripes only : And so the consequence is nought , the leper was punished with being put out of the Camp seven dayes . It followeth not , Ergo , he that is defiled with the soul-leprosie of murther , sorcery , should far rather be punished only with being put out of the camp seven dayes : Because there is a higher punishment ordained for morall , then for a Ceremoniall transgression , Ceteris paribus .

Erastus . If Peter Excommunicated Ananias , as you say for a Page 321. private , far more should Christ have Excommunicated Iudas for a more haincus private sin .

Ans. We say not that Peter Excommunicated Ananias , but that his killing of him pointed at the punishment of wicked men in the bosome of the Church . 2. Gods punishing of sinners both in the time when , and in the manner , with what kinde of punishment , is no rule to the Churches or Magistrates punishing . If God spare Joab all Davids time , it followeth not , Ergo , David the Magistrate ought also to spare him . If God command to kill the man that gathereth sticks on the Sabbath : it followeth not , Ergo , the Church or Magistrate may do the like now , if any should gather sticks on the Sabbath .

Erastus . Let every man try himself , he speaketh of the secrets of Page 321. Conscience . Erastus . That is ( saith he ) false , he speaketh of open sins of Schismaticks , of those that came drunk to the Table , and eat things Sacrificed to Idols .

Ans. Erastus mistaketh close the Authors meaning , which is to speak of the private and personall self-examination that every Communicant is to enter in before he eat , not of the publike trying , 1 Cor. 5. men are to make a secret tryall even of publike sins ; so though the sins were publike , yet was the tryall secret and personall , but did not exclude a publike examination by the Church , if need were .

Erastus . Though those that come to the Supper professe Repentance , Page 321. yet many hypocrites come : So Isa. 1. those Hypocrites might have said , We testifie by our sacrificing , that we have hands full of blood ; If we deal Hypocritically or sincerely , God who knoweth the hearts only must judge , men must judge the best . Erastus saith to the place , Isa. 1. we have Answered before : But ( saith he ) if they had said , It is true , our hands are full of blood , but we repent and are sorry , O Prophets , pray to God to have mercy on us , and we shall pray ? They could not be debarred .

Ans. The man that was unreconciled to his brother might say all that at the Altar to the Priest . Yet Christ seeketh some more of him , he will not have him admitted to offer his gift , but he must leave it there , and give more then words to both God and the Priest ; he must go and humble himself to his offended Brother , and be reconciled to him : And so the Prophet , Isa. 1. seeketh more of them , ere he will have them to Sacrifice : Wash you , make you clean , put away the evil of your doings , cease to do evil , learn to do well : All this is not done in a moment at the Altar .

Erastus . Tell the Church , that is , Tell the Magistrate , if he be not Page 322. a defender of a wicked Religion : For I suppose , 1. That Christ speaketh of the Church in Iudea , which the Disciples understood where to finde it : Now the Disciples understood so well the Church , that they put no Question to Christ of the matter . 2. Peter only saith , How oft shall my Brother offend and I forgive him ? Now Peter and the Disciples knew nothing of the spirituall Fraternity of the Gentiles before his Resurrection : For they knew only Jews were their Brethren , and they were forbidden to preach to the Gentiles or Samaritans now . 3. Let him be to thee as an heathen and a Publican ; that is , Let him be as a man most opposite to the Jews : Heathens and Publicans did grievously oppresse them , and made the Roman yoak very burdensome to them .

Ans. 1. Erastus doth suppose , ( which is most false , as I have Though there were no framed Christian Church , yet Christ might say , Tell the Church . Answered before ) that Christ speaketh to Paul from heaven and Ananias also , of bearing the Name of Christ to the Gentiles : and Paul neither knew Name nor thing , Act. 26. 15 , 16 , &c. and 9. 15 , 16 , &c. He speaketh to his Disciples of the promise of the Father , and of the Testimony of the Gospel they were to Preach , Luk. 24. 46 , 47. &c. which they knew not till afterwards . And what was the use of the holy Ghost to be powred on them ? Was not this one of the chief ? Joh. 14 , 26. He shall teach you all things , and bring all things to your remembrance , whatsoever I have said unto you : Then Christ spake many things to them that they bothforgot , & knew not till the holy Ghost came upon them . And their not asking Question , will not prove they understood all he spake , sometimes they were afraid to ask him . 2. The Jewish and Christian Church have not such essentiall differences , but they knew by the ordinary notion of the word Church , a Convention that professed the Doctrine of the Prophets , and of the Law and Gospel . And what such great difference is there between a brother , and a brother Iew and a Brother Gentile , as they behoved to understand the one , and be utterly ignorant of the other ? And what necessity to restrict it to Iews only ? Christ had often spoken to them of the incoming of the Gentiles , as Matth. 8. 11. Joh. 10. 16. Matth. 10. 18. Did the Disciples know the Kings , Councels , Indicatures of the Gentiles , that Christ said they should be convented before ? Matth. 10. 17 , 18 , 19 And because Erastus is so confident that the word Church here is the Civill Magistrate : Let any Erastian teach me , what is meant by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Church , Matth. 16. 19. Is it the Civill Magistrate ? Is the Civill Magistrate built on a Rock ? Shall the Ports of Hell never prevail against the Civill Magistrate ? Can no Magistrate make defection from the truth ? And doth Erastus or his believe in their conscience , that the Disciples understood Christ , Matth. 16. ( for he spake of both to the Disciples ) to speak of the stability and strength , and perseverance of the Christian Magistrate : And that the Ports of Hell should never prevail against the Iewish Sanedrim and Church , which crucified the Lord of glory , and persecuted his Apostles , and all professing the Name of Iesus to the death ? 3. Heathen and Publican in generall , were names as opposite to Christian Brethren as to Iewish Brethren , as I have proved before .

Erastus . The word Church to the Hebrews , signifieth either P. 323. 324 a multitude , or the Senate , or Magistrate , as Num. 35. Church is four times , Josh. 20. Tw●ce , Psal. 82. Once : and it signifies the Magistrate . So we say , the Empire hath done what the Emperour with the States of the Empire hath done . So the Church or Convention think so , because the chief amongst them think so , the Common Wealth hath done this , because the Senate hath done this .

Ans. The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Num. 35. 12. But in all that Chapter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Now how this signifieth one Magistrate , which ever signifieth a collection or multitude of rulers , I leave to the learned : so Erast . faileth yet in his probation . 2. Suppose the word Church signifie the heads of the people , how shall Erastus prove that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth the senate of Civill Magistrates , for in this Congregation were the Priests and Levites , especially , that judge between blood and blood , voluntary or involuntary homicide , Deut. 17. ●2 , 13 , 14. 2 Chr. 19. 8 , 9. It is true also that the man that killed another unwittingly , was to be protected in the City of refuge , while he should stand before the faces 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Congregation , But let Erastus , and all who will have the Bishop or the Pope the representative Church , know that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Congregation , ever , and alwayes be a Pagninu● , Merc. in Thesaur . p. 994. collective word , as populus the people , signifieth a multitude , & never by Grammer , one single man , hoc nomen ( saith Pagnine ) certum conventum ▪ sive cetum significat , certum Collegium , it alwayes signifieth a soc●e●ie : as the Princes of the Congregation Num. 16. 2. all the Princes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Congregation , Exo. 34. 31. here is a number and a societie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Aristotle can be atributed to no fewer then to three at least . Speak to all the Congregation of Israel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Exodus 12. 3. and the Congregations of peoples 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall compasse thee about , Psal. 7. 8. Nor shall sinners stand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Congregation of the just , Psal. 1. 5. Thou hast made desolate all my Congregation , Iob. 16 , 7. 2. The word is from a root that signifieth to conveene and gather together 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Therefore Iud. 14. 8. a swarme or a Congregation of Bees , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Congregation . And that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Church since the world began , never signified one single man , either King , Magistrate , Pope , or Prelate , But alwayes a multitude either of rulers or people , I appeal to Demosthenes , Homer , Pho●illides , Hesiod , Lucian , Pluto , Aristotle , to Suid●● , Stephanus , Scapula ; or for the word , Cetus , Cong●egatio , to all Latine Authors , to the seventy interpreters in the Old Testament , to Hy●ronimus , all the Greek Fathers , and to the Evangelists and Apostles in the New Testament , to Act. 19. 32. Eph. 5. 23. Act. 8. 13. Rom. 16. 5. 1 Cor. 1. 2. 2 Cor. 1. 1. Gal. 1. 2. 1 Thes. 1. 1. 2 Thess. 1. 1. Act. 15. 3 , 4 , 22. Act. 16. 5. Act. 14. 23. Rev. 1. 20. Rev. 2. 1. and for Psal. 82. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there is a Congregation of Gods or Magistrates , and v. 6. All of you are Children of the most high , he speaketh evidently of a multitude of Iudges . 3. Suppose the Empire be said to do what the Senate , Parliament , or great Councell of the Empire or Kingdome doth : This will not prove that the word Church in either of the Originall Tongues Hebrew or Greek , doth signifie one man , so as Tell the Church , must be all one with , Tell one single Magistrate , or , Tell one Prelate or one Pope , and he that will not hear the Magistrate , that is , the King , or one single Magistrate alone , without any fellow Magistrates , he being a Christian , is to be dealt with as an heathen , and a publican , and not as a Christian brother : For what the King doth alone without his Senate , is never called the deed of the Senate , farre lesse the act or deed of the whole Ecclesia , of the Kingdome , produce any shaddow of Grammer for this : Now to Erastus , Tell the Church , is all one with , Tell the single Christian Magistrate alone separated from Fellow-judges , or Councell , Senate , Parliament , Ecclesiasticall Assemblies , and if he hear not and obey not this one single Christian Magistrate , let him be to thee as a heathen and a publican : For Erastus will have the Civill Magistrate , though the whole Church and Pastors should judge the contrary , to have power by vertue of his office to determine against Pastors and Elders : Yea , by his office he is to command them to preach , and synodically to determine this and this , and what they determine they do , à et sub Magistratu , under , and from this one single Magistrate as his servants , instruments , Vicars and deputies , and therefore the Magistrate cannot sentence in the name of Pastors , Elders , when they are but his servants : And , 2. When he may by his office , do contrary to what they judge in conscience ought to be done : So Tell the Church , to Erastus is , Tell the one individuall single Magistrate , who by office may judge without , and contrary to the advice of all the Church Pastors , Doctors , Elders , yea , people and all : Now though we grant , that what the Emperour doth as Emperour , and the Magistrate as Magistrate hath done , that the Empire , City , and Incorporation doth , ( which yet is never true in the Church , which hath no King as a Church , save onely the head and King Iesus Christ ) yet Erastus hath not proved , what the Emperour doth without , and contrary to the advice of all the Empire , that the Empire hath done that .

Erastus . Christ either understandeth by the Church the whole multitude Page 324. 325. of Ierusalem , or then the Magistrates : But he understandeth not the multitude , 1. Because Christ would not change the Government of heathens , farre lesse of that which his Father had appointed in Iudea , in which the people did never Governe : Yea , the Apostles to their death did nothing against Moses his Law , and how they take Christ to speak of a Church to be founded of new after his resurrection who beleeved not he should die and rise againe ; and after his resurrection knew not what a kingdome , whether worldly , or spirituall , he was to ●ave , cannot be conceived .

Ans. 1. Many will deny the Major , for he understood the rulers of the Christian Church , not excluding the consent of the Christian Church of beleevers in the matter of Excommunication . 2. I deny that Christ doth here re-establish a Synedry , and bid them Tell the Scribes and Pharisees , and those that were to crucifie himselfe , and to persecute the Apostles to the death . Christ knew those to be miserable healers of scandals betweene brother and brother . 2. He knew this Sanedrim to be the Disciples of Christs capitall enemies , he warned the Disciples to beware of the leaven of their corrupt Doctrine , he prophecied this Sanedrim should be destroyed as a degenerated plant , that his heavenly father had not planted , and was it like Christ would direct them a perishing and degenerate remedie against scandals , that he would have removed by his Church , even till the end of the world ? 2. It is most false , that the Apostles did keep to death the institutions and ordinances of Moses , Act. 15. They abrogated all the ceremoniall Law , except that of blood and things strangled , and Paul said , he that would amongst the Galathians be circumcised , was fal●e from Christ , see Col. 2. Gal. 4. Heb. 13. and elsewhere the contrary . The Government was now to expire with Christs death and ascension , in so farre as it was pedagogicall . 3. Christ spake often of his Kingdome to them , and they understood nothing but an earthly and temporall Kingdome ; and that they understood perfectly : All this time the Church of Pastors , Teachers , Elders , Deacons , beleevers in Christ , is denied ; Let Erastus answer , when Christ said Mat. 16. He would build his Church on a rock unpregnable and insuperable to hell : If the Apostles understood a Church to be founded after the resurrection , and when Christ said , Loe I am with you to the end of the world , if Christ meant not he would give his presence to the Christian Church , not then founded , for even after his resurrection they dreamed of an earthly Kingdome , Act. 1. and that our divines do rightly expound that place , I am with you , All the faithfull Pastors , Doctors , Church-officers and beleevers to the Lords second appearance , is clear .

Erastus . Christ bade , Tell that Church which hath power to conveene Page 326. the offender before it , examine Witnesses judicially , cognosce and give sentence , but in Christs time the multitude could not doe this .

Ans. Ergo , the Church hath a spirituall judicature : This is for There was no more a right constituted Sanedrim in Christs time , then a Christian Church . u● . 2. Nor had the Sanedrim the power in all offences , as Erastus would make the world beleeve , for it was but a shadow at this time void of power , and used what power they had against Christ and the Gospel . Nor needeth Erastus to prove that by the Church the multitude cannot be understood ; though he cannot exclude them from their owne part in Church Government , both in consenting , and in withdrawing from the Excommunicated .

Erastus . But , Tell the Church is all one with this , Appoint Page 327. some who in the name of the Church may mannage the businesse ; but how prove they this ? Then Christ bade , Tell the Elders that then were , else he did not accommodate himselfe to their understanding to whom he spake ; when he was to teach how our sacrifices pleaseth God , be biddeth us first be reconciled to our brother , and then sacrifice , yet he knew that sacrifices were to be abolished , but by Analogie he would teach us , what he requireth when he saith , he will have mercy , and not sacrifice ; Ergo , by your own confession to tell the Church is to tell the Sanedrim , for there was then no Church but the multitude .

Ans. 1. ( Tell the Church ) cannot in any sense , have such a meaning , as Appoint Elders and tell them ; for then ( Tell the Sanedrim ) must have this meaning , set up a sound Sanedrim , according as Moses appointed , and tell the Sanedrim . The Sanedrim in its right constitution and due power as the Law of Moses required it , was not to be had at this time : Herod had killed the Sanedrim , the Romans made High Priests from yeere to yeere against the institution , the power of life and death in the civill Sanedrim was now none at all . The Scepter was departed from Iudah , those that sate in Moses Chaire corrupted all , so the right Sanedrim was no more now to be had , then a Christian Church not yet erected . Again , Tell the Church , presupposeth a constituted Church , and therefore cannot include a command to erect a new mould ▪ 2. Tell the Elders of the Christian Church , may as well be meant in these words , Tell the Church , as the Iewish Church can be understood . 3. The word Church , and to conveene offenders , hear Witnesses , give out sentence , were all plaine Language to the disciples , though they knew not the frame of the Gospell Church , as yet , Christ being now teaching an ordinance of a Church , and the censure of Excommunication that was not to fall under practise , while Christ should ascend to heaven ; and therefore though this Church was not , yet it followeth not , that the Lord Iesus speaketh of the Sanedrim . 4. Say that he meane the Sanedrim ; Ergo , say we , he speaketh nothing of the Christian Magistrate . 1. Because there was no Magistrate now , but Iewish Magistrates as Erastus cannot deny . 2. Because this Sanedrim that gained soules of offending brethren , was Ecclesiasticall , not civill . 3. By proportion , and Analogie Christ must understand the Church of Christians , though the Sanedrim was to be removed shortly .

Erastus . It is a great controversie , who are to be chosen Page 328. out of the bodie of the Church to excommunicate judicially .

Ans. The controversie was moved partly by Erastus , partly by Morellius , not in the reformed Churches .

Erastus . Some say the Magistrate should chuse the Elders page 329. at least at the first , even though the Church doe not consent . But how can they sit in place of the Church and judge , who were against the will and minde of the Church chosen to be Judges ? for though the Magistrate be a chiefe Member of the Church , yet to Tell the Church , is not to Tell the Magistrate ( as you say ) but to Tell the whole Church , and it is no ●xcuse that the Magistrate doth but once chuse the Elders , for if hee have no right nor Law from God to doe it , he can never doe it , and if he have Law from God to doe it , he ought alwayes to doe it .

Ans. Here Erastus reasoneth against some Au●hor that inclineth to the way of Morellius .

If there bee no formed Church endued with knowledge and discretion to chuse their owne Elders , if there be godly men fit to be chosen , they are to convene and chuse from amongst them Elders , the godly Magistrate is to joyne his Vote and Power , because Iunius ●nim●● . in Bellar . d●●o●ci● . l. 1. c. 12. Not. 18. de●●●iente conjunctione Magistratus , potest a liquid Ecclesia extra ordi●em ●ace●e , quod ordinario non potest , & contra deficiente Ecclesià à suo officio , potest Magistratus extra ordinem procurar● ut Ecclesia ad officium r●de●● , id ●nim juris communis est , extraordinariis ma●is remedia etiam extra ordinem adhiberi posse . Page 329 , 330. there is a Church not yet constitute , it is now Perturbatus aut corruptus Ecclesiae status , and I ever judged it a golden saying of that great Divine Fran. Iunius , that when the Magistrate will not concurre , the Church in that extraordinary case may doe somewhat , which ordinarily they cannot doe ; and againe when the Church doth not their duty , the Magistrate in that case may doe something more then ordinary , to cause the Church doe their dutie ; for its a common La● , to ills out of order , remedies out of the road way may be applyed . So if the Priests and Levites be corrupt , Iehoshapaht and Hezekiah and Iosiah may reforme : And therefore though the godly Magistrate , jure communi , by the common Law of Nature , imploy his power to appoint Elders , all Errors and confusions in the Church are in some measure out of order ; yet it followeth , that jure proprio , and ordinarily he should alwayes doe this . 2. Elders are not properly Representators of the Church to me , while I be better informed , for power of feeding and ruling is immediately given by Iesus Christ to the Elders , and not by the interveening mediation of the Church , but onely by their designation to the office ; th●s power is given by the people . 3. The Magistrate as the Magistrate , and by vertue of his place , is neither a Member , farre lesse a chiefe Member of the Church , for then all Magistrates should be Members of the Church , even Heathen Kings and Rulers , which no man can say . The Christian Magistrate as a Christian is a Member of the Church . But that is nothing to helpe Erastus .

Erastus . Because the multitude can doe nothing in order , therefore ( say they ) they have power to choose Elders to whom belongeth the power of Excommunication . But how prove they this ? Though a company wanting a Magistrate have this power , shall it follow , that a company to whom God hath given a godly Magistrate should have this power ? But because confusion would follow , therefore Elders are to be chosen ; Ergo , Such Elders as make up your Presbyterie , à genere ad speciem affirmativè nulla est consequutio .

Ans. 1. Not only from necessity of eschewing confusion , but from the positive Ordinance of God , we infer Presbyters ; we do not own any such consequence : Prela●es and Papists argue for a Monarchy in the Church , from order : we know no creatures of the like frame : Erastus is for a Bishop , he may so argue , not we : We finde Christ hath placed such organs in his body , as Eph. 4. 11. 12. 1 Cor. 12. 28. 1 Tim. 5. 17. 1 Tim. 3. 1 , 2 , &c Act. 6. 1 , 2 , &c. and 14. 23. Ergo , they ought to be , for we think the Church cannot govern it self . 2. If the Church wanting a Magistrate as the Apostolick Church did , have power to chuse Presbyters , and by a Divine Law : how dare Erastus say , That it followeth not , when the Church hath a godly Magistrate , she should keep the same power ? Can the godly Magistrate when he cometh into the Church , take any Divine power from the Church ? Is the Magistrate given to the Church as a Nurse-father to preserve that power that Christ hath given to his Spouse ? or is he given as a spoiler at noon ▪ day , to take to himself the power , and make the Ambassadors of Christ , his Ambassadors and Servants to preach in his Name ; whereas before when they had no Magistrate , Pastors did preach only in the Name of Iesus Christ ?

Erastus . Sure the Lord hath concredited to the Magistrate , the Page 330. Command and all power of externall Government , so as he hath subjected not only Civill , but also Sacred things to his power , that he may manage the one according to the Word of God , the other according to Iustice and equity , which since it is Commanded in the Old Testament , and practised by all holy Iudges and Kings , and we finde it not changed in the New Testament ; We justly say that the Church that hath a godly Magistrate , cannot by Gods will chuse a new Senate or Presbytery , to exercise publikely Iudgement ; for God hath not armed ▪ subjects against their Magistrates : Nor hath he Commanded them to take any part of their power from them and give it to others , and to subject them to externall Dominion .

Ans. Sure the Lord concredited to the Priest , not to King Vzziah to burn incense , and to the Priests to rebuke Vzziah and command him to desist ; and this is no lesse externall Governing of the house of God , quoad hoc , in this particular then Excommunication : for to Excommunication on the Churches part , as Excommunication , is no more required , but that the scandalous and murthering Magistrate should not come to the Table of the Lord , or remain in the society and Church-fellowship of the Saints as a Member of the Church . Now if the Magistrate obey not , the Church as the Church can use no bodily coaction or restraint to hinder the Magistrate to obtrude himself upon the holy things of God : though other , either fellow-Magistrates , or the inferior Magistrates , ( if the party ●xcommunicated be the supream Magistrate ) or , the Parliament may and ought to use their power as Magistrates , by the sword to hinder the holy things of God to be prophaned ; for I think it easie to prove , if this were a fit place , that inferior Magistrates are essentially Mag●strates , and immediatly subject to the King of Kings for the due use of the sword , as the supream Magistrate or King : And therefore there is no more externall dominion used in Excommunicating a bloody and scandalous Magistrate , then in rebuking and threatning him : Now Erastus granteth , That Pastors may rebuke and threaten according to the Word of the Lord , even Magistrates and Kings . 2. If because Iudges in the Old Testament , as Eli and Samuel Sacrificed , and we finde this not changed in the New , and nothing extraordinary in this , Ministers in the New Test●ment may do the same : Then the Iustice of Peace , and Mayors of Cities , and every constable , may by vertue of 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 Rebuking of Princes argue no lesse jurisdiction , then all that the Presbytery doth . 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 Erastus l. 6. c. 2. p. 331. 332. 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 Magistrates if scandalous are to be debarred from the Sacrament . 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 Church judgeth of internalls ? and that they may debarre men from the Sacraments , for only heart-unbeleefe knowne to God only ? This must lye on Erastus , as a calumnie , while he make it good from our writings and Doctrine , that we thus teach , exclude those that are visibly scandalous and prophane , and we are satisfied . 2. He that brings his offering to the Altar , and hath done a knowne offence to his brother , ( for it is a sinfull and visible scandall , which scandalizeth one brother ) He useth not the holy things of God right , even as touching externals ; He that comes to the Lords supper desiring , and asking the ordinance of righteousnesse ( as Isaiah speaketh ) and promiseth amendment ; and yet is openly ignorant and not sound in the faith , he useth not aright the Sacraments even in externals , of which only the Church judgeth rightly : as he that in the same day commeth to the temple to worship ( now the very personall presence of a Iew in the Temple which was a Type of Iesus Christ , was a worship and a holy thing of God , whereas our presence in the place of meeting for worship is no such thing ) when he hath killed his sonne to Moloch , prophaned the Temple , and the name of God , even in externals ; for the Priests of old who were to put differences between the clean and the unclean , no more were to judge the inward thoughts and heart-dispositions of men knowne to God only , then we can now judge them in the New Testament , 1 Chro. 29. 17. 1 King . 8. 39. 1 Chro. 28. 9. Prov. 15. 11. Hence , that is an ignorant speach of Erastus , Quistatuit malus esse , non prodibit in ecclesiae faciem , ut se poenuere prioris vite testetur , ac meliorem promittat . P. 331. 332 That man shall never come before the face of the Church , to testifie that he repenteth of his former wicked life , and promise amendment , who purposeth to be wicked : Will not men purpose not to be reconciled to their brethren , and suffer many suns to go downe in their wrath and malice , who come and bring their offring to the Altar ; why did then Christ forbid offring at the Altar , without being reconciled to an offended brother ? Mat. 5. might not the offending brother offer his gift ? and were not the Priests to except his offring ? He could say all that Erastus requireth : I acknowledge I have offended my brother , I promise to crave him pardon , and I desire to offer according to the Law . Then the Priest was obliged to beleeve he dealt sincerely , and lay his gift upon the Altar , though he should not obey the command of Christ , and go and leave his gift at the Altar , and not offer while he were first reconciled to his brother ; and the like I say of one that hath killed his brother , and cometh with hot blood to the Table of the Lord , and goeth not to the Widdow and Orphanes , whose Husband and Father he had killed ▪ to be reconciled : Surely the man that should thus offer , should not come to offer , nor to eat at the Lords table rightly ; even in regard of externals , which the Church may judge : for he should omit this externall , Be first reconciled to the Widdow , and then offer , and eat as Christ commanded . 3. It is against Scripture and experience , that a man that hath a purpose to kill his Father , and in the highest point of treason to invade King Davids throne , as Absolon did , to say he will not professe to pay his vows at Hebron . And might not Judas by his very eating the Passeover , professe he beleeved in the Lambe of God that taketh away the sins of the world , and that he would serve Christ , and yet purpose in his heart to sell his Master Christ for 30 ▪ peeces of silver ; They seeme to be little acquainted with the mysterie of the hypocrisie naturally in men , who put in print such a position : The Author against whom Erastus writeth saith , We have reason to rejoyce , if we finde any such , who will not professe faith and repentance , though they be Hypocrites ; and therefore there is need of Excommunication , and his meaning is , that there is need of Excommunication alwayes , and therefore there will be many who professe Repentance in words , whose life and conversation belie their Repentance ; and Erastus cannot deny this , if he know what it is ●o have a forme of godlinesse , and deny the power , which forme many have who are to be debarred from the Sacraments , and to be Excommunicated , in regard they are lovers of their owne selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankefull , without naturall affection , truce breakers , false accusers , incontinent , fierce , despisers of those that are good , traitors , headie , high minded , &c. 2 Tim. 3. 1 , 2 , &c. and such they are in the eies of men , otherwise Paul would not forbid to withdraw from such .

Erastus . The Author I thinke would yeeld that the Sacraments Page 332. should not be denyed to those who seeke them , and desire to use them aright , and are not excommunicated , for the writeth that the deniall of the Sacraments , is onely a Testimony of excommunication ; So when we give not a Testimony of a thing for example of learning , to any to whom the thing it selfe , to wit , learning doth not agree , we cannot deny the Sacraments to those who are not Excommunicated , for hee should not be blotted with a Testimony of a banished man , who is not declared to be banished .

Ans. 1. The Author I thinke would never yeeld , but the Sacraments ought to be denied to those who aske for them , and desire to use them aright , if they be otherwise Truce-breakers , false accusers , incontinent , traitors , for those have , and may have a forme of godlines , and aske the Sacraments and desire to use them aright ; I meane they may say they desire to use them aright , for of their inward desire , God onely can judge , who knoweth the heart ; yet the Author cannot , he will not say , that such are to be admitted to the Lords Supper , all tha● Erastus goeth on i● , That the Church is obliged to beleeve that those doe repent , and use the Sacraments aright , who say in word of mouth , they doe so , and therefore are to be admitted to the Sacraments , though they come but an houre before out of the Bordell house , and have hands and sword hot and smoking with innocent blood . Now Dogs , and Swine , C●in ; Iudas , known to be scandalous , may give faire words , and cry , Lord , Lord , and professe all this , as is cleare , Isa. 58. 2. Mat. 7. 21 , 22. Rom. 16. 18 : Mat. 23. 13 ▪ 14 , 23 , &c. 2. Exclusion from the Sacraments is a Testimony of Excommunication , but not testimonium proprium quarto modo , for some that are not excommunicated , are to be debarred from the Sacraments as the thing it selfe will force us to acknowledge ; should any come with his sword hot in blood , from killing his father and Pastor to the Lords Table , I hope the Church knowing this would not admit him to the Sacrament , and yet he is not yet excommunicated , and I hope they would not presently in the same moment that they debarred him from the Lords Supper , excommunicate him . There must be some time required to pray for him , to rebuke , convince , and lay open his sinne before he be excommunicated , which moved me to thinke that there was necessity of expresse Scripture to prove Excommunication ; but that abstention ( as Divines calleth it ) or suspension from the Lords Supper , may well be sufficiently proved by Analogie , by consequent and by the nature of the holy things of God , and Pearles that are not to be given to the prophane . 3. A visible scandall is a sufficient ground of the lesser excommunication , or debarring from the Lords Supper , and so we put a Testimony of one banished from the holy things of God on him who hath committed a scandalous offence , which is a sufficient ground thereof , though the offender be not formally excommunicated . This Author saith , without the consent of the Church , no man , though contumacious , should be excommunicated ; What this is against us , or for Erastus , I see not , we say the same .

He saith , The Magistrate may chuse some of the congregation to Excommunicate ; which if he say , I consent not to him , and see no warrant for it in Scripture : But I rather believe his sense to be , That the godly Magistrate may command the Church to Excommunicate and punish them , if they be negligent in this . But hence it followeth not , that the Magistrate may Excommunicate them , as Erastus inferreth , no more then of old ; it followeth , King Vzziah might command the Priests to burn incense to the Lord , and punish them ; if in this they should neglect their duty : Ergo , King Vzziah might lawfully in his own person burn incense to the Lord : Erastus himself will deny this consequence .

Erastus saith , It is evident this Author meaneth , That God commanded Page 334. not a Presbytery to be , but that it is necessary for orders cause . But I had rather that he had proved it from the Authors words : And so I deny it , while Erastus bring his own words to prove it : I believe he fancies many things of this worthy Author , as that he subjects not the Magistrate to the Presbytery : And why ? Because he saith , None ought to be Excommunicated without the consent of the Magistrate . Truly it is a weak reason ; for if the Magistrate be a godly man , and a Member of the Church , it is necessary that his positive consent be had , that he may in light and faith use the sword against him , as against other evil doers . But I give him no negative voyce , nor any authoritative or Ecclesiastically judiciall voyce in Excommunication , which can be due to him as a Magistrate : So the Author doth not at all disagree from us ; Erastus is mistasten .

Erastus . God hath Excommunicated Drunkards , Hypocrites Page 335. from the Sacraments except they repent : But where hath God commanded such , being Circumcised and Baptized to be excluded from the Sacraments ? especially if they professe that they repent of their former wayes : for it is one thing to be excluded of God , another thing to be cast out of the visible society of the godly .

Ans. God hath Excommunicated Drunkards and Hypocrites , who are not known openly to be such to the Church , and therefore the Church cannot debar such from the Sacraments , and so we grant all , That it is one thing to be Excommunicated of the Church , and another to be Excommunicated of God . 2. He asketh , where hath God commanded to debar such from the Sacraments being circumcised and baptized ? I Answer then , If they be uncircumcised and unbaptised , God will have the Church to debar them . But let Erastus shew any Scripture for their exclusion , but such as warranteth us to exclude the openly scandalous , though circumcised and baptized . 3. What warrant hath the Church or Magistrate , if Erastus so will , to debar all the uncircumcised and ●nbaptised from the Sacraments ; Job , the Eunuch , are not Excommunicated of God ▪ Ergo , if the Lords non-Excommunication be our rule , we cannot Excommunicate all the uncircumcised and baptized as such . 4. Erastus addeth , They cannot be excluded from the Sacraments , Presertim s● p●nitentiam vitae anteactae prae se ●erant , especially if they professe repentance . But this presertim ▪ especially , seemeth to infer , though they professe no repentance , but be dogs and swine , they ought not to be debarred from the Seale ▪ Is this piety , or rather prophanity ? But only he would say , they are far lesse to be debarred if they professe repentance . But we know , to professe repentance in Erastus his Every profession maketh not men capable of the holy things of God . way , is to say by word of mouth , they repent : Now this saying so , may consist with being openly dogs and swine . Hence we see the contradicent of Erastus his saying , to wit , that the most openly scandalous are not to be excluded from the Sacraments , especially if they say they repent , that is , especially if they lye and dissemble before the Sun , yea , though they mock God and repent no● . I should think their saying they repent , when their flagitious and impure conversation doth belye their profession , maketh them so much rather worthy to be debarred , being both dogs and Hypocrites ▪ So far I am from Erastus his presertim , especially if they professe that they repent .

Erastus . I grant it ●ighteth with Gods will , that pardon Page 335. 336. should be denied to any by the Word , and yet pardon ▪ sealed to those same men in the Sacrament : But when the Word denyeth remission of sins absolutely to those , the Sacraments are not due to them ; but the Word denieth not remission to them upon condition they repent , and so neither should the Sacraments be denied to them .

Ans. But the word denyeth absolutely remission of sins to dogs and swine , so long as they repent not ; and that so much the more , that they say they repent , and their life belies their words , and testifies to their face , and before the Sun , that they are pla●stered Hypocrites , Ergo , the Sacraments should be denyed to them .

Erastus . But it followeth not that the Sacraments belongeth not to Page 336. him who is not a member of the invisible Church , so he be a member of the visible Church ; but as he partaketh only of the externall Communion , so he receiveth but the externall elements , from an externall Minister .

Ans. But if he be visibly no Member of the invisible Church , but in the eyes of the Church visibly a dog or a swine , neither ought the externall symbols , that are even externally the holy things of God to be given to him : for otherwise , this Argument shall conclude , if one be baptised , and a member of the Church , though a dog , yet the pearls of the Gospel are to be cast to such a dog , which Erastus himself denieth : And so this Argument hurteth Erastus as much as us .

That this Author saith , God commanded those that transgressed his Page 336. 337. holy Law with an high hand , and presumptuously to be killed , lest they should live and prophane his holy things ; I defend not : But sure Erastus erreth , who will have all such to be killed by the Magistrate under the New Testament , because they were killed in the Old : Then are we to stone the men that gathereth sticks on the Lords day ; the childe that is stubborn to his Parents , the Virgins , daughters of Ministers that committeth fornication are to be put to death . Why , but then the whole judiciall Law of God shall oblige us Christians as Carolosladius and others teach ? I humbly concieve that the putting of some to death in the Old Testament , as it was a punishment to them , so was it a mysterious teaching of us , how God hated such and such sins , and mysteries of that kinde are gone with other shadows . But we read not ( saith Erastus ) where Christ hath changed those Laws in the New Testament . It is true , Christ hath not said in particular , I abolish the debarring of the leper seven dayes , and he that is thus and thus unclean shall be separated till the evening ; nor hath he said particularly of every carnall Ordinance and judiciall Law , it is abolished . But we conceive , the whole bulk of the judiciall Law , as judiciall , and as it concerned the Republick of the Iews only , is abolished , though the morall equity of all those be not abolished ; also some punishments were meetly Symbolicall , to teach the detestation of such a vice , as the boaring with an A●le the ear of him that loved his Master , and desired still to serve him , and the making of him his perpetuall servant . I should think the punishing with death the man that gathered sticks on the Sabbath was such ; and in all these , the punishing of a sin against the Morall Law by the Magistrate , is Morall and perpetuall ; but the punishing of every sin against the Morall Law , tali modo , so and so , with death , with spitting on the face : I much doubt if these punishments in particular , and in their positive determination to the people of the Iews , be morall and perpetuall : As he that would marry a captive woman of another Religion , is to cause her first pare her nailes , and wash her self , and give her a moneth , or lesse time to lament the death of her Parents , which was a Iudiciall , not a Ceremoniall Law ; that this should be perpetuall , because Christ in particular hath not abolished it , to me seems most unjust ; for as Paul saith , He that is Circumcised becomes debter to the whole Law , sure to all the Ceremonies of Moses his Law : So I Argue , à pari , from the like , He that will keep one judciciall Law , because judiciall and given by Moses , becometh debter to keep the whole judiciall Law , under pain of Gods eternall wrath .

We do not teach that men are to be Excommunicated , for whatever scandalous sins deserve death at the hand of the Magistrate , whether they openly repent or not ; if any give evident signification of their repentance for murther , they are not to be Excommunicated , for the end of Excommunication , being once obtained , which is the visible and known repentance , and saving of the offenders soul , the mean is not to be used , which is Excommunication . But if any commit murther , whether he repent or repent not , the Lord hath made no exception of regenerate or not regenerate , of men repenting or not repenting , he should die by the sword of the Magistrate , Gen. 9. 9. It is true , some are to be Excommunicated for the very atrocity of the sin , it being parricide ; but that is , because he giveth no positive signes of repentance to the Church , which is contumacy added to his parricide .

Erastus would prove , That God would not have men dedebarred ●● 340. from the Sacraments , because they commit haynous sins to be punished with death by the Judge : 1. Facinora saepe sunt occulta , such crimes are often unknown to the world .

Ans. That which is denied , is not concluded a fault in Logick ; for only scandals as scandals to the Church , and so known to the Church are to be censured with Excommunication .

Erastus . He thus would prove the same , often these crimes cannot be punished , as David durst not punish the murther of Ioab , 2 Sam. 3. Often for other causes they are neglected by the Magistrate , as David neglected to punish the incest and murther of Absolon , but shall we think such were not to come to the Temple and Sacraments ? so Psal. 14. David saith , There was not one that doth good , those were not all punished by the Magistrate ; yet were they not removed from the Sacraments .

Ans. Let Erastus argue here , and we shall see his logick ; Those that commit parricides , sorceries , and do trample the holy things of God under feet , whom yet the Magistrate dare not punish , because of their power and greatnesse ▪ those are not to be debarred from the Sacraments . But there be many scandalous persons in the Church , such as Ioab , whom the Magistrate dare not punish , for their greatnesse ; Ergo ,

Ans. The Major is manifestly false , and a begging of the question : For Erastus saith , pag. 207. He thinketh such ought not to be admitted to the Sacraments who will trample on the Sacraments and prophane them . For though the Magistrate dare not punish them , which is his sinfull neglect , if they be dogs and swine ( as often they are ) and bloody men , such as Ioab , they ought not ; yea , they never were by any Law of God , admitted to the Temple and Sacraments , what they did , de facto , or the Priests permitted , is not the question . It was Davids sinne that he took not away the head of bloody Ioab when he killed Abner and Amasa . 2. How doth Erastus prove that David neglected to punish the incest of Absolon ( his sinfull neglect in not punishing his murther I yield ) for Absolon was never in Davids power to punish after he committed that incest ; possibly he neglected to punish his owne Concubines , that is but a conjecture . It is as like Absolon forced the Concubines to that incest as any other thing . 3. For that Psal. 14. There is none that doth good ; it is spoken of the naturall corruption of all mankind , who therefore cannot be justified by the works of the Law , as Paul expoundeth it , Rom. 3. 9 , 10 , 11 , 19 , 20 , 21. and not of scandals punishable by the Magistrates ; and where this corruption did break out , in bloods within the Church , it ought to have been punished , both by the Magistrate and Church : so it is an argument yet , a facto ad jus , and a great inconsequence . 4. I aske for what cause doth the Spirit of God rebuke killing of the Children to Molech , and coming that same day to the Temple ? Because it was a sinne and particularly a prophaning of the Sanctuary , which was one speciall holy thing to God , Ezek. 23. 38 , 39. Ier. 7. 8 ▪ 9 , 10 , 11. It was no sin to come to the Temple : Sure it was commanded of God in his Law , as Erastus yieldeth . What was the sin then ? to come with their hands full of blood , and of the unnaturall blood of their owne Children was the sinne ; and yet if they had repented , to come after they had killed their Children , was no sinne , nor any prophaning of the Sanctuary of God . Then all their sinne was , that being Morally unclean , they came to the Sanctuary ; Ergo , God forbade such bloody men to come to his Sanctuary ; because God forbiddeth all sinne in his perfect Law ; Ergo , those that deserved to dye by the hand of the Magistrate for open murther , deserved for that open murther to be debarred from the holy things of God , what ever Erastus say on the contrary .

Erastus . The adversaries contend , that some are to be excommunicated Page 341. who deserve not to dye ; as if any to a light injury , adde contumacy ; But they should have a warrant for this , for this is a contradiction . ( Every one who is clean according to the Law , should keep the Passeover ) and this ( some who is clean according to the Law , ( to wit , who liveth wickedly and scandalously , and yet is Ceremonially clean ) should not keep the Passeover . )

Ans. We finde no distinction made by Christ , Matth. 18 ▪ and therefore we make none ; He that offendeth his brother , ( Christ maketh no exceptions of light or small offences ) if he cannot be gained by admonitions , and be contumacious against the Church , he is reputed as a heathen and a publican ; and this is our warrant . 2. Let Erastus answer this contradiction according to his owne way . Every one who is Ceremonially clean should come to the Temple . Some who are Ceremonially clean , ( to wit , who the same day have slaine their sons to Molech ) should not come into the Temple . The affirmative is holden as a truth by Erastus . The negative is the word of the Lord , Ezech. 23. 38 , 39. 3. It is no contradiction which Erastus proposeth : For every one who is Ceremonially clean , should not keep the Passeover , except also he be Morally clean : For he that discerneth not the Lords body , should not eat ; and the Lambe was no lesse Sacramentally the Lords body , then the Bread and Wine is his body , so the former is false , in rei veritate . The latter , to wit , Every one Ceremonially cleane should not keepe the Passeover , to Erastus is false : Now of two propositions contradicent , both cannot be false , Erastus may know this is bad Logick .

Erastus . The Prophets rebuked the abuse and prophaning Erast . l. 6. c. 2. p. 341. of the Sacraments , but they interdicted none circumcised of the use of the Sacraments , they said the sacrifices of the wicked were no more welcome to God , then if they offered things forbidden ( dogs and swines blood ) to God , but they never say the Priests are to be accused for admitting such into the Sacraments . They accuse and rebuke the Priests that they transgressed , and taught not the people aright , but never that they admitted such into the holy things of God : The Prophets say alwayes those things are wicked before God , but not in the face of the Church .

Ans. If the Prophets rebuked the prophaning of the Sacraments , then they also forbade prophane men to use the Sacraments , could the Prophets rebuke any thing but sin ? Ergo , they forbade the sinne which they rebuked : Ergo , they forbade the man that had murthered his sonne to Molech , to come to the Sanctuary while he repented , for they could not rebuke but what they forbad . 2. If the bloody mans comming to the Sanctuary in that case , was nothing more acceptable to God , then the offering of a dog to God ; then as the offering of a dog to God , was both forbidden to the people and to the Priest , so was the people and Priest both accused for the bloody mans comming into the Temple , the one should sin in comming , the other in admitting him to come . 3. The Priests are expresly accused for this , Ezek. 22 , 25 , 26. and 44. 23 , 24. Hag. 2. 11 , 12 , 13. 4. Those were not onely sinnes in foro Dei , before God , for so when they were secret , they were sinnes before God , but when openly knowen , as Jer. 7. 9 , 10 , &c. Ezek. 23. 38 , 39. they were the Priests sins : The bloody are forbidden to come to the Sanctuary ; what then ? were not the Porters whose calling it was to hold out the uncleane , to debar all whom the Lord forbade to come ? Certainly , they excluded to their knowledge all whom God excluded , else how had they the charge to keepe the doores of the Lords House ? and the Priests are not onely rebuked for not instructing the people , but for erring in governing , Ier. 5. 31. they are not Prophets , but Priests and Governours both Ecclesiasticall and civill , that the Prophet complaineth of , who did rule with rigour & cruelty over the people , beside that they feed not the flocke but themselves , Ezek. 34. 1 , 2 , 3 , &c. Ier. 23. 1 , 2 , 3 , 4. and 10. 21. and 22. 22. and 50. 6. Micah 2. 11. Hos. 4. 18. Micah 7. 3.

Erastus . Though ill doers be not killed by the Magistrate , Page 341. yet it followeth not that God for any such cause ( deserving death ) would have them debarred à recto usu , from the right use of holy things by some that are not Magistrates , nor are manifest Idolaters , Apostates , and Hereticks , though they be not put to death by the Magistrate , to be debarred by these fancied or imaginary Presbyters .

Ans. 1. Erastus taketh ever for confessed , without any probation , that it is rectus usus , the right use of the holy things of God , that men with bloodie hands use them , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : a most false principle , for he that killeth his children to Molech , and that same day cometh into the Sanctuary of God , is so farre from the right using of the holy things of God , that the Lord saith expresly , his comming in in that condition to the Sanctuary is , ( saith the Lord , ) the prophaning of my Sanctuary , Ezek. 23. 39. is this rectus usus Ceremoniarum ? the right use of the holy things of God ? It is not : 1. It is a forbidden use of holy things , Isa. 1. 13. Mat. 7. 6. Mat. 5. 23. 2. It is a rebuked use of holy things , Erastus 341 sequitur ( si faci●orosi sint arcendi ● Sacrament is ) eligendos esse qui malis interdieant oratione , lectione , Elcemosynarum distributione , &c. Ier. 7. 9 , 10 , 11. Isa. 66. 3. 3. It is a prophaning of holy things , Ezek. 23. 38 , 39. 4. It is such a use as bringeth damnation to the party that useth it , 1 Cor. 11. 27 , 29. and it is all these quoad externa , in externall things . 2. Erastus could yeeld they be debarred , but by the Magistrate , not by Imaginary Presbyters . But all his Arguments , ( as I shew before ) doe prove they should be debarred , à recto usu , from the right use of holy things by no man , no more then they should be debarred from giving of almes , or reading the word , this is Erastus his owne Argument ; I pray you may the Magistrate , or any on earth by any authority inhibite a Malefactor , or a Murtherer , who ought to die by the Magistrate , to read the Word , to give almes , to pray for mercy to God , because he hath killed a man ? 3. If hereticks , apostates , open idolaters are to be debarred , by whom shall they be debarred : Erastus , pag. 207. thinketh they ought The Magistrate cannot admit , to , and debar from the Sacrament . not to be admitted to the Sacraments , who shall debar them ? The Magistrate , ( saith he ) But the Magistrate himselfe is the apostate , the heretick , the idolater . 2. He that may debarre from the seals , may admit to the seals ; he that may do both , Ex Officio , is the formall dispenser of the seals by office , that the Magistrate is not : He that may put out , or take in into the house by supream power , is the Lord of the house : He who by office may admit some to the Table , and debarre other some , is the Steward . But the Magistrate is neither the lord of the Church , nor the steward of the house , by office . We do not hold this consequence ; the Lord commanded ill doers to be killed ; Ergo , He ordained in that same commandement , that they be Excommunicated ? Nor do we say all those who were to be Excommunicated , were to be killed , as Erastus saith : Nor that Excommunication in the New Testament succeedeth in place of killing in the Old Testament ; we see no light of Scripture going before us in these .

Erastus . It is a wonder that you say , that the godly Magistrate Page 346. doth procure the externall Peace of the Common-wealth , but not the salvation of the subjects , that the Presbyters do only care for .

Ans. The Sword is no intrinsecall mean of the saving of any The sword no intrinsecall mean of gaining souls . mans soul : It is true , the godly Magistrate may procure a godly life ; but as a cause removens impedimentum , removing idolatry , heresie , wolves and false teachers from the flock , and commanding under the paine of the Sword , that Pastors do their duty . But Christ ascending on high , gave Pastors and Teachers to gather a Church ; but not Magistrates armed with the Sword .

Erastus . The Magistrates Sword is a most efficacious mean to bring Page 347. men to the knowledge of God , nothing more effectuall then affliction , and the crosse , when right teaching is joyned therewith ; examples teach us that in danger of death , men have seriously turned to God , who before could be moved by no exhortations . But you say all die not in the Lord , nor repent ; nor ( say I ) do they all die in the Lord , who are taken away by diseases , or are excommunicated ; yea , Excommunication maketh many hypocrites .

Ans. 1. Erastus here extolleth the Sword of the Magistrate , as a more effectuall mean to salvation , then exhortations or the Gospel : But I read that Pastors are the Ministers by whom we beleeve , and that they are workers with God , and fellow-builders ; and Fathers to convert , edifie to salvation , and beget men over again to Christ , 1 Cor. 3. 5 , 9. 1 Cor. 2. 4 , 15. Ambassadors of God , 2 Cor. 5. 20. Friends of the Bridgroome , 2 Cor. 11. 2. Ioh. 3. 29. Angels , Rev. 2. 1. But I never read any such thing of the Magistrate , and that the Gospel is the power of God to salvation , Rom. 1. 16. The arme of the Lord , Esay 53. 1. Sharper then a two edged sword , lively and mighty in operation , Heb. 4. 12. You never read any such thing of the Sword of the Magistrate , the rest are before answered .

Erastus . Some may be changed in a moment , as the publican , Luke Page 348. 349. 18. Z●cheus , The repenting woman ▪ Luke 7. If therefore they professe repentance , they are not to be debarred from the Lords supper .

Ans. Put it in forme thus ; Those who may be changed and translated from darknesse to light in a moment , and say , that they repent , are to be admitted to the Lords supper : I assume , But doggs and swine , and doggish and furious persecutors ▪ who are to be debarred from the Sacraments : As Erastus saith , pag. 207. may be changed in a moment , and say they repent ; Ergo , those are to be admitted to the Sacraments , who are not to be admitted to the Sacraments ▪ let Erastus prove the Major proposition . 2. We finde no such sudden change in the Publican , Zacheus , or the repenting woman , as Erastus seemeth to insinuate . 3. Christ who knoweth the heart , and can change men in a moment , can at first welcome persons suddenly converted ; Ergo , Must the stewards and dispensers of the mysteries upon a ( may be ) or a ( may not be ) reach the pearls of the Gospel to doggs and swine , whom they see to be such ? It is a wide consequence , He that bringeth his gift to the Alter , may in a moment be changed ; Ergo , He should not leave his gift at the Altar , and go and first be reconciled to his brother ; He is presently without more adoe to offer his gift , his heart is straighted in a moment , if we beleeve Erastus . But the rather of this ; that the man is in a moment changed : He is to be debarred , least his scandalous approaching to use the holy things of God , make the work of conversion suspitious to others . 4. This argument presupposeth that unvisible conversion , giveth a man right in foro Ecclesi● in the Churches court , to the seals of the Covenant , and so there should be no need of externall profession at all , which is absurd .

Erastus . Shall not then idolaters and apostates be debarred ? as w● ( saith he ) deny an idolater ▪ and an apostate to be a Member of th● Church of Christ ; so we thinke the man that defendeth his wickednesse , is not to be reckoned amongst the Members of the Church ; An● as we think the former are to be banished out of the society of Christians , so we think the latter are not to be suffered in that society .

Ans. The Idolater that maketh defection , and the apostate were once Members of the Church ; what hath made them now no Members ? Who should judge them , and cast them out ? the Magistrate ? I answer , there is no Christian Magistrate : If the Church must do it , here truly , is all granted by Erastus , that he hath disputed against in six books , even this very Excommunication . But if there be a Christian Magistrate ; what Scripture is there to warrant that he should cast out a Member out of Christs body ? Here is an Excommunication without precept , promise , or practise in the word ; we read that the Church of Corinth congregated together , hath a command to judge , and cast out a scandalous Member , 1 Cor. 5. 4 , 5 , 11 , 12 , 13. out from amongst the midst of them : Let Erastus say as much from the New Testament , for his Magistraticall casting ou● . 2. What reason is there by Erastus his way , for casting out an idolater , and a man that defendeth his owne wickednesse ? 1. May not God convert those suddenly ; as he did the thiefe on the crosse , and Saul ? Ergo , They should not be cast out . 2. The Magistrate cannot more cut off those from being Members of Christs body ; then he can remove their faith and internall communion with Christ . Now for this cause Erastus saith , the Church cannot Excommunicate , pag. 1. 2 Thess . 3. and 4. 3. Christ and the Apostles did neither cast out Iudas , nor Scribes , Pharisees , or Publicans out of the Church , though they were worse then idolaters . 4. No helps of salvation are to be denied even to idolaters , and to men that defend their owne wickednesse , but their remaining in the Church amongst the godly , is a helpe of their salvation ; and God inviteth them to repentance , and the staying in the Church ; And the Sacraments are to Erastus means of repentance , and this casting out must be to save them : for no power is given of God to the Magistrate or Church for destruction , but for edification ▪ Now to put them out of the Church , that they may be saved , is as Erastus conceiteth , to cast a lascivious Virgin out of the company of chaste Matr●ns , to the end she may preserve her chastity : I speak here all in the language of Erastus , who useth all those against casting any out of the Church , by Presbyters ; but they stand with equall strength , against his casting out of idolaters and apostates out of the Church , and so do the rest of his Arguments : Therefore this conclusion of Erastus is a granting us the whole cause ; after in six books , he hath pleaded none should be Excommunicated , he falleth on Bellarmines Tutissimum igitur , &c. when he had written six books against justification by faith ▪

Lastly , why should idolaters , apostates , and obstinately wicked men be excluded from the dispute of Excommunication and suspension from the Sacraments : for he knoweth that Beza , and Protestant Divines do make these the speciall , though not the whole subject of the dispute : Now Erastus concluding his six books , doth hereby professe he hath never faithfully stated the question , when he excludes those from the subjectum questionis , who especially heareth not the Church , and ought to be Excommunicated . Thus have I given an account , as I could , of the wit of Erastus , against the freedome of the Kingdome of the Lord Iesus .

CHAP. XXIII . Of the power of the Christian Magistrate in Ecclesiasticall Discipline .

QUEST. XIX .

Whether or no the Christian Magistrate be so above the Church in matters of Religion , Doctrine and Discipline , that the Church and her Guides , Pastors , and Teachers , do all they do in these , as subordinate to the Magistrate as his servants , and by his Authority ? Or is the spirituall power of the Church , immediately subject to Iesus Christ only ?

WEE know that Erastus who is Refuted by Beza , The Church as the Church not subordinate to the Magistrate . Vtenbogard , whom Ant ▪ Walens Learnedly Refuteth , Maccovius opposed by the Universities and Divines of Holland , Vedelius Answered by Gu. Apolonius and others ; and the Belgick Arminians in their Petition to the States , and Hu. Grotins against Sibrandus Lubert . Divers Episcopall Writers in England do hold , That the Guides of the Church do all in their Ministery by the Authority of the Christian Magistrate : I believe the contrary : And 1. We exclude not the Magistrate who is a keeper of both Tables of the Law , from a care of matters of Religion . 2. We deny not to him a power to examine Heresies and false Doctrine : 1. In order to bodily punishment with the sword : 2. With a judgement not Antecedent , but Subsequent to the judgement of the Church , where the Church is constituted . 3. With such a judgement as concerneth his practise , lest he should in a blinde way , and upon trust , execute his office in punishing Hereticks , whether they be sentenced by the Church according unto , or contrary to the word of God as Papists dream . 3. We deny not , but the Prince may command the Pastor to Preach , and the Synod and Presbytery to use the keys of Christs Kingdom according to the Rules of the Word : But this is but a Civill subjection , though the object be spirituall : But the Question is not ▪ 1. Whether the Christian Magistrate have a care of both Tables of the Law . 2. Whether he as a blinde servant is to execute the will of the Church , in punishing such as they discern to be Hereticks ; we pray the Lord to give him eyes and wisdom in his Administration . 3. Nor thirdly , Whether he may use his coercive power against false Teachers , that belongs to the controversie concerning Liberty of Conscience . 4. The Question is not , Whether the Magistrate have any power of jurisdiction in the Court of Conscience , they grant that belongeth to the Preaching of the Word : But the Question is , touching the power in the externall Court of Censures . 5. The Question is not , Whether the power of exercising Discipline be from the Magistrate , I mean in a free and peacable manner , with freedome from violence of men : we grant that power , and by proportion also , that exercise of Discipline is from him : But whether the intrinsecall power be not immediately from Christ given to the Church ; this we teach , as the power of saying peacably from danger of Pirats and Robbers is from the King ; but the Art of Navigation is not from the King . But the Question is , whether the Magistrate by vertue of his office , as a Magistrate , hath Supream power to Govern the Church , and immediatly as a little Monarch under Christ above Pastors , Teachers , and the Church of God , to Iudge and determine what is true Doctrine , what Heresie , to censure and remove from Church-Communion the Seals and Church-offices , all scandalous persons , and that if Pastors , or Doctors , or the Church , Teach or dispense censures , they do it not with any immediate subjection to Christ , but in the Name and Authority of the Magistrate , having power from the Magistrate as his servants and delegates ?

To this we answer negatively , denying any such power to the Arg. 1. Magistrate , and doe hold , that the Church , and Christs courts and Assemblies of Pastors , Doctors , and Elders , hath this power onely and immediately from Iesus Christ , without subordination in their office , to King , Parliament , or any Magistrate on earth by these Arguments . 1. Because in the Old Testament , the Lord distinguished two courts , Deut. 17. 8. If there arise a matter too hard for thee in judgement , 10. Thou shalt come unto the Priests , the Levites , and unto the Iudge that shall be in those dayes , and inquire , and they shall shew thee the sentence of judgement . And thou shalt doe according to the sentence , which they of that place ( which the Lord shall chuse ) shall shew thee , &c. There be here two Courts clearly , one court of Priests and Levites that were Iudges ; another of the Iudge : Now the King by vertue of his Kingly office , might not usurpe the Priests office . 1. Vzziah was smitten with Leprosie for so doing . 2. It is evident in Moses his writing , that Aaron and his sonnes the Priests and Levites were separated for the service of the Tabernacle , to teach the people , to carry the Arke , to sacrifice , to judge the Leper , and to judge between the clean and Ezek. 44 ▪ 15. the unclean , to put out of the campe , out of the congregation the unclean , and to admit the clean , Lev. 1. 7 , 9 , 12 , &c. and 5. 8. and 7. 7. and 13. 3 , 4 , &c. 23. Numb . 5. 8. &c. and 18. 4 , 5. 2 Chron. 29. 11. You hath the Lord chosen to stand before him , 1 Sam. 21. 1 , 2. Lev. 21. 1. Iosh. 3. 8. 1 Kin. 8. 3. 1 Chron. 8. 9. 2 Chron. 5. 7. and 7. 6. and 8. 14. Zeph. 3. 4. Hag. 2. 11 , 12. Mal. 2. 7 , Deut. 10 , 9. and 21. 5. Num. 1. 29. Deut. 10. 8 , 18. Numb . 1. 50. and 3. 9 , 12 , 41. and 8. 10. Psal. 122. 5. In Jerusalem there were set thrones of judgement , the thrones of the house of David , Mat. 22. 21. Christ commanded to give to Cesar the things that are Cesars : and he in his own person refused to usurpe Cesars place , Luke 12. 14. Man , who made me a Iudge ? and interdicted his Apostles thereof , Luke 22 , 24 , 25 , 26. and yet appointed for them a Judicature of another kinde , Mat. 18. 15. Mat. 16. 19. Ioh. 20. 21. 1 Tim. 5. 17. Heb. 13. 17. 1 Cor. 5. and if any should deny that the Civill Magistrate had another Court in which he judged , the Scriptures will refute him . 3. It is evident that Iehoshaphat did not institute , but restore those two courts , 2 Chron. 19. 11. And behold Amariah the chiefe Priest is over you in all matters of the Lord , and Zebadiah the son of Ishmael the ruler of the house of Iudah , for all the Kings matters ; never any Erastian could satisfie either themselves or others , to shew us what were those two courts , so distinguished by their two sundry Rulers . Amariah and Zebadiah , the one a Priest , the other a Magistrate . 2. By the different formall objects , the matters of the Lord , the matters of the King , and confounded they must be ; if the King and Ruler be a judge in the matters of God , except God make him both a civill judge and a Prophet , as were Moses and Samuel , which yet were differenced when the God of order established his Church in Canaan . The Church convenes for a Church businesse , Iosh. 18. 1. to set up the Tabernacle , but for a civill businesse , to make war , the State conveneth , Iosh. 22. 12. 15. 16. Iudg. 21. 12. and Ier. 26. 8. there is the Church judicature discerning that Ieremiah was a false Teacher , and they first judge the cause , and v. 16. The Civill Iudicature discerneth the contrary , and under Zorababel , Ezra , and Nehemiah , they indured different judicatures ; Iesus Christ was arraigned before Caiphas the High Priest for pretended blasphemie , before Pilate the civill judge for treason , but Caiphas was to determine onely by Law , in questione juris whether it was blasphemie which Christ had spoken , but he had no power by Gods Law to lead Witnesses or condemn Christ . Nor is it true , that the Priests had their government onely about Ceremonialls , for they were to judge of Morall uncleannes also , which even then debarred men from the holy things of God , as is cleare , Hag. 2. 12. Ezek. 44. 9. 10 , 23 , 24. and if any say that the Magistrate amongst the Iewes did judge of Ecclesiasticall things , and reformed Religion : We answer extraordinarily , the Magistrate might prophecie , and did prophecy , as did Samuel , David , Solomon : Why do not Erastians bring those examples to prove that Kings , Provasts , Iustices , may now preach the Word , and administer the Sacraments , which yet is unlawfull to them by grant of Adversaries , for the examples of the Kings amongst the Iewes , is as strong for preaching , as for governing ; and because Prophets did judge the people of old , yet no Protestant Divine Governement peculiar to the Officers now , as to the Priests and Levites of old . will say , that now Pastors may also usurpe the civill Sword .

Now least any should object the case is not alike in the Jewish and Christian Church , surely the King of the Church hath no lesse separated such men as Paul and Barnabas for the Ministery now , then at that time , Rom. 1. 1 , 2. Act. 2. And sent labourers to his vineyard , Luk. 10. 2. Matth. 20. 2. & 9. 37 , 38. And Ambassadors to Preach in his Name , 2 Cor. 5. 20. Ministers of Christ , and Stewarts of the mysteries of God , 1 Cor. 4. 1. Men sent of God , whose feet are pleasant for their good News , as were the Prophets of old , who were not only gifted to preach , but instructed with Divine Authority , as is clear Rom. 10. 14. 15. Isa. 52. 7. & 40. 9. Nahum 1. 15. Yea , and men that feeds the flock , not only by Preaching , but also Govern the Church , so that they must take heed , that Ravening Wolves creep not into the Church , who shall not spare the flock , Act. 20. 28. 29. Men who must be obeyed because they watch for our soules , Heb. 13. 17. And can govern the Church , as well as they are apt to teach , 1 Tim. 3. 5. 2. Men that labour amongst us , and are over us in the Lord , 1 Thes. 5. 12. And men who are to call to the work other faithfull men that are able to teach others , 2 Tim. 2. 2. Such as are separated from the affairs of this life , such as Magistrates are not , 1 Cor. 6. 3. such as Rule well , 1 Tim. 5. 17. and are not to receive accusations , but under witnesses , and are to lay hands suddenly on no man , not to call them to the holy Ministery till they be sufficiently tryed , 1 Tim. 5. 19 , 20 , 22. all which import teaching and governing . Now if all these directions be given to Timothy and other Pastors till the The Epistles to Timothy and Titus must chiefly be written to the Emperour and Magistrate , if Pastors be but Servants of the Magistrate . end of the world ; then must all these directions be principally written to the Magistrate as the Magistrate ; and these Epistles to Timothy agree principally to the Christian Magistrate , and to Pastors and Doctors at the by , as they be delegates and substitutes of the Magistrates ; and that , by office , the Emperour of Rome was to lay hands suddenly on no man , and commit the Gospel to faithfull men who could teach others , and was not to receive an accusation against an Elder ; and certainly , if the Magistrate call to office those that are over us in the Lord , and if those who watch for our soules , especially , be but the curates and delegates of the King and Parliament , then the King and Parliament behoved in a more eminent manner to watch for our souls ; for directions and commandments of God in this kinde , are more principally given to the Master , Lord , and chief Governour of the house of God , ( if the Magistrate be such ) then to the servants & delegates ▪ But where is there any such directions given to the Emperour , King , or Christian Magistrate , by any shadow of ground in the Word ? It is not much to say , The Magistrate was an heathen & an enemy at this time , and therefore those could not be written to him . For 1. No force can strain these two Epistles to Timothy , and the other to Titus , which contain a form of Church-policy to any Christian Magistrate ; for then the qualification of the King , if he be the supream Governour of the Church should far rather have been expressed , then the qualification of a Bishop and a Deacon , which is no where hinted at . 2. All these directions , notwithstanding this , do and must actu primo , agree to the Mag●strate : for his office who is chief governour , & what he should be is described in the Word . 3. When Christ ascended on high , he gave , as a fruit of his ascension , sufficient means for his intended end , The perfecting of the Saints , the gathering of his Body the Church , and the edifying thereof , even till we all meet in the Vnity of the Spirit , and the knowledge of the son of God unto a perfect man , Eph. 4. Now neither in that place , nor in any other place , did Christ give a Magistrate for the edifying his Body the Church ; but only those that are but his Delegates , Apostles , Prophets , Evangelists , Pastors , Teachers , i● the Magistrate be the only Governour of the Church , and he who sendeth into the Vineyard those who edifie the Body ; the King should have been first in this Role , as the only supream gatherer , edifier and builder of the Church : It cannot be said , The Ruling Elder then , because he is omitted here , should not be the gift of Christ , given to Edifi● the Church ; and by this it must be denied , that the King the Nurse father of the Church who is to take care that the Children be fed with the sincere milk of the Word , is given of God to edf●ie the Church , because he is not name● here .

Ans. Our Divines , as Calvin , Beza , Marlorate , do strongly Argum. 4. gather from this place , that because the Pope pretended to be the Catholick edifier of the Church , is not here in this Text , nor in any other scripture , that therefore he is not the head of the Church ; and the King , being pretended to be the only eminent gatherer of the Church , and Supream Governour in all Causes , Civill and Ecclesiasticall , he should especially have been set down here , he being a mixed person , and more then half a Church-officer in the minde of the Adversary : And there was no colour of reason , why the supream and only Head , and principall Governour of the Church , should be omitted , at least the Magistrate should be in some other Scripture as the only Church Governor ; seeing the Adversaries make Pastors , Doctors , Elders , and Deacons , only the Delegates and Servants of the Magistrate . 1. As God calleth the King to governe the people , by the free election of the people ; so if the Magistrate be called of God to teach and govern the Church , this calling of his should be in the Scripture , as his calling to the Throne or Bench is , Deut. 17. 14. 15 , &c. & 1. 15 , 16. Rom. 13. Tit. 3. 1 , 2. But in neither the Old nor the New Testament finde we any Prince or Ruler separated for the holy things of God , to be ` Priest , Apostle , Pastor , Prophet , Teacher by vertue of his office , as if he were a mixed person ( as the Adversarie say . ) No David is called to Sacrifice , no Constantine to preach and Administrate the Sacraments by vertue of the Magistrates place . 2. If any Reply , that the Christian Magistrate is a means ordained for that spirituall end , the gathering and edifying the Church , in regard the keepeth not only the second Table of the Law , and so promoteth not only the Temporall good of the State in promoting mercy and Justice only , but also in procuring spirituall good to the people in preserving the first Table of the Law . I Answer , That the Christian Magistrate doth both ; but 1. Not directly by being the intrinsecall means , in actibus elicitis , in elicite and intrinsecall acts , promoting edification in both Tables of the Law , of which the Scripture speaketh , Eph. 4 11. but a far other way : 1. In imperated and commanded acts extrinsecally , as he doth command with the sword for Peaces cause in all calling● , in sailing , trading , painting , &c. promoting it by carnall means by the sword , which belongeth not to the officers of Christs Kingdom . 2. Not necessarily , as the Pastors and Elders , without which Christ hath no externall visible Kingdom on earth , whereas he hath had , & often hath a compleat flourishing externall visible Kingdom without Magistrates : yea , where Magistrates have been open enemies to the Gospel . 3. Not directly the Magistrate doth this , but in so far as he admitteth ( as Triglandius saith ) the Church of Christ within his State , which he may , and often doth refuse to do , and yet be a compleat Trigland . de civi . & Eceles . potest . disser . Theolo . c. 4. p. 80. Magistrate ; and therefore the Magistrate may two wayes procure the spirituall good of the Church : 1. By procuring that the Nurses give good and wholesome milk to the Church , 2. Permodum removent is prohibens , which is also a cause , for he may save the flock from great temptations , when by his sword he driveth away the Wolves from the flock ▪ But not any of these bringeth the Magistrate within the lis● of the number of these intrinsecall , 2. Necessary , 3. Spirituall gifts , which Christ ascending on high , gave for the Edifying of his Body the Church .

Two powers so different as spirituall and temporall : 2. As powers Arg. 3. carnall of this world , and spirituall not of this world : And 3. Both immediatly subject , the one to God the creator , the other to Christ the Redeemer and Head of the Church , and so co-ordinate , and supream both of them in their own kinde , cannot be so subordinate , as the temporall should be the supream in the same kinde , the spirituall the inferiour and subordinate . But these two powers are so different , as spirituall and temporall , carnall of this world , spirituall not of this world , the one subject as supream immediatly to God creator , the other supream immediately subject to God the redeemer ; Ergo , Those powers of Governing are not so subordinate as the Temporall should be supream , the spirituall subordinate to it .

The Major is undeniable , for it involveth a contradiction that two supreame co-ordinate powers should be two , not Supreame , Civill and Ecclesiasticall powers immediatly from God . but subornidate powers : The same way I prove the Assumption . 1. The Magistrates power is supreame from God , Rom. 13. 1. The Powers that are be of God , Prov. 8. By me Kings reigne , for no Ecclesiasticall power , nor any power on earth , interveenes between God the Creator , and the power of the civill Magistrates ; But God who giveth being to a society of men , hoc ipso , because they are a society of reasonable men , hath given to them a power immediately from ▪ himselfe , to designe such and such to be their Rulers : Shew us any higher power above the Magistrates , but God the creator making the civill power . Never man dreamt that the Spirituall power of the Church doth interveen as an instrumentall cause of the politick power . 2. By order of nature , a politick power is first : men are first men in naturall and politick society , ere they be in a supernaturall pollicy , or a Church ; and Christ did not make a spirituall power by the intervention of a civill power . 2. The power of the two Kingdoms are distinguished by Christ , Iohn 18. 36. Iesus answered , my Kingdome is not of this World , ( then the power thereof is not of this World , ) if my Kingdome were of this World , then would my servants fight that I should not be delivered to the Iewes . The one power is coactive by the Sword , the other free , voluntary by the Word . Erastus had no reason to infer thence that Christs Kingdome is onely internall and invisible , not externall and visible , because Christ opposeth his Kingdom to a fighting Kingdom , using the sword to defend him from the Iewes , that he should not be taken and crucified , as is clear in the words , but he opposeth not his Kingdome to an externall visible Kingdom , for his Church visible consisting of visible Officers is his Kingdom , Eph. 4. 11 , 12. 1 Cor. 12. 13 &c. The Word of the Kingdom is audible , and it is visibly professed , and Ministers are visibly and externally called to the holy Ministery , by the laying on of the hands of the Elders and voices of the People ; but he opposeth his Kingdome to a Kingdome fighting with the Sword , and using the coactive power of the sword to save him from being apprehended and crucified by the Iewes : Now this is the Magistrates Kingdome , for he beareth not the sword in vain , Rom. 13. 4. and so Christ evidently proveth in these words , that the power that beareth the sword , which is the very essence of the Magistrates office as a Magistrate , is not a part of his Kingdome , for his Kingdome is of another World , and Spirituall ; but the Magistrates power is of this World , and useth worldly weapons , as the sword . Then it is evident that the Magistrate as the Magistrate , 1. Is not subordinate The Magistrate not subordinate to Christ as Mediator . to Christ as Mediator and head of the Church . 2. That when it was said , All power in heaven and earth is given to the Mediator Christ : The sense cannot be , the power of the sword was given to him as Mediator , to be a judge and a Ruler on earth , which he refused , Luke 12. 13 , 14. ( though as God he hath the power of the sword . ) 3. That the supream Magistrate as Magistrate is not the onely Deputie , Delegate , and Vicar of Christ as Mediator ; for if Christ as Mediator have a substitute and Deputie , such as the Magistrate as the Magistrate , who beareth his bloodie sword to cut off the enemies of the Church , and to fight for Christ : then 1. Christs Kingdome surely should be of this World . 2. By the same reason , since as Mediator he is Priest , and a High Priest to offer a sacrifice to God , as all Priests must doe that are proper Priests Heb. 8. 3. c. 9. 7. c. 10. 14. c. 10. 1 , 2 , 3. &c. there must be Priests under Christ properly so called , to offer some bloodie sacrifice satisfactorie for sinne , which is blasphemie to say , I meane proper Priests ; for otherwise in a figurative and borrowed sense , all beleeevers are Priests to offer themselves to God , Rom. 12. 1. Revel. 1. 5. 6. 1 Pet. 2. 9. but not the Deputies of the High Priest Iesus Christ , and by the same reason he must have Prophets under him that are Vicars and Deputies , which is unpossible for Christ as Prophet and great Prophet , is essentially Lawgiver , and the Author of Cannonick Scripture , and he who really by a supernaturall power teacheth the heart , but so he hath no Deputies , nor any Ministers or Prophets , nor any under Law-givers , or under Prophets , which by an action or any active power communicated to them , can as under Lawgivers devise any part of Law or Gospell or any other part of Cannonick Scripture , or have any active influence supernaturall to make a new heart : Hence all our Divines say , Christ as Mediator and King of the Church hath no Deputies , neither King , nor High Priest , nor Pope , nor Saint . 4. It must follow , that the Magistrate who as Magistrate beareth the Sword , is not the head officer of the Church under the Mediator ; for as Magistrate he must act with the sword , upon the Church as the Church , and the Ministers of the Gospell as they are such ; whereas when the Magistrate doth act as Magistrate on the Ministers with the sword , he doth it on them as men erring and sinning : But onely so he procureth as a Magistrate the spirituall good of the Church as the Church , indirectly and by the sword , in driving away Hereticks and wolves from the flock .

That Church which is the pattern and rule to all the Churches unto Argum. 2. the end of the world , in those things that belongeth to a Church , as a Christian Church , must be our rule and paterne in Government : But in the Apostolick Church of Jerusalem , Antioch , Ephesus , Thessalonica , Corinth , Galatia , Philippi , Colosse , the seven Churches of Asia , planted and framed up as perfect Christian Churches , by the Apostles , the Magistrate was not the only supream Governour of Churches ; nor did the Apostles , Elders and Teachers in those Churches , nor the Church , act , preach , dispence the Sacraments , rule , governe as servants , under , and through , and from the Authority of the Magistrate or King , as his Vicars , deputies , and servants ; But by immediate Authority from Iesus Christ placed in them without the interveening mediation of Magistrates ; Ergo , that Church should be the patern of our Church , though the adversaries deny the proposition , to wit , that the Apostolick Churches as Apostolick , should be our patern in all things in regard that the Magistrates were then heathens & enemies to the Church and Gospel , and so de facto , actually , and by accident could not be the supream officers and Governours of the Church ; yet now , when we have The patern Church of the Apostles not ruled by the Magistrate . Christian Magistrates , that are nursefathers to the Church , and beleevers professing the Gospel , such as David , Solomon , Iosiah , Iehoshaphat , and Ezekiah , and other godly Princes of Israel and Iudah were , and therefore that the Church , as it is a Generall , both to the Iewish and Christian Church , should be our paterne in Government ; yet we have ( though I say , they deny this Major ) a great advantage of the adversaries in these . 1. We have the first Christian Church to be our paterne , and the New Ierusalem that came downe from Heaven , from God , Revel. 21. 10. The mother of us all , Gal. 4. 26. Which is builded upon the foundation of the Apostles and Prophets , Jesus Christ himselfe being the chief corner stone , Ephe. 2. 20. to be our rule and paterne , and all that was prophecied , though not compleatly in all the degrees of the Church of the Apostles , was then fulfilled , as touching the essence of a Church . 2. Yet here the Magistrate was no chief officer . 3. The adversaries must prove Moses , David , Solomon , and those godly Kings , as Kings and Magistrates , and virtute officij , were supream rulers and Church-officers , and so that Constantine , and all the godly Princes and Emperours , were , by vertue of their office , as Magistrates , all such Prophets , as were Moses , David , Solomon : for certainly , they as Prophets wrote Scripture , had the form and structure of the Temple revealed to them of God , received Laws from God for the Priests : if our Kings as Magistrates now can do the like , we shall then say something to their Headship over the Church . 4. And if they reformed Religion in the time of the defection of the Priests , when they were holy and zealous , and walked with God , and did right in the sight of the Lord like unto David , such as Jehoshaphaet , Josiah , when the Priests were corrupt : we shall grant the like to Parliaments made up of Josiahs and Ezechiahs ; when the Assembly of Divines are corrupt , Heterodox , and all the Pastors have corrupted their wayes . 5. Civill punishing of Church-men when they are Erast . and Mr. Pryn grant , that there is such an ordinance as excommunication . Hereticall and scandalous , we heartily yield to Magistrates . But that Magistrates as such should Excommunicate and admit such to the Sacrament , and reject other such , and rebuke , or , that the Magistrate as the Magistrate , did of old judge between the clean and the unclean , cast out from the congregation and camp , and receive in , and so governe the Church , is altogether unwarranttable . Now the adversaries , as Erastus , grant that Idolaters , Apostates , and Confirm . Thes. l. 6. c. 2. p. 349. Sane ut ●dololatram & apostatam nega●●us membram esse Ecclesiae Christi sie etiam nequit●am s●am defendentem , inter membra Ecclesiae censendum esse . Et quemadmodum illes ex Christiano caetu judicamus exterminandos , sic hos quoque putamus in eo catu non esse ferendos . Erastus confirm . Thes. l. 3. c. 3. p. 207. Mr. Pryn in his vindication of four serious questions , p. 30. 31. Vindication of four serious questions page 52. extreamly prophane men , are to be cast out of the Christian society , and not to be suffered there ; and also that Dogs , and Swine , and Apostates , & persecut●rs , are neither to be admitted to hear the Word , nor partake of the Sacraments : So also Mr. Pryn , if Magistrates must cast them out of the Church by vertue of their office , and judge as Magistrates who are prophane , and who truly feare God , and who are dogs and Apostates , who not , surely then Magistrates as Magistrates must discerne between the cleane and the uncleane , as Priest ▪ of old , and must separate the precious from the vile , as the Prophets did of old , and so were the mouth of God , and must stand before the Lord , le● . 15. 19. Then must Magistrates as Magistrates be Pastors called in the Pulpit as well as in the Throne , and the Bench , and that by vertue of their calling , which neither Erastus , nor the reverend Mr. Pryn will owne . Now if the Elders of the Church with the consent of the people , must cast such out of the Church , and from communion in the holy things of God , here is in expresse termes the very Ecclesiasticall Excommunication which Mr. Pryn denieth to be an Ordinance of God , and yet it must be commanded by Iesus Christ in these words , Mat. 7. 6. Give not holy things unto dogs , and therefore keep not in Church communion the prophane , and ( by the way ) Mr. Pryn to me yeeldeth the cause , and granteth that Excommunication and suspension from the Sacraments , doe both fall under this precept of Christ , Mat. 7. That which falleth under a command of Christ , to me is a Divine Ordinance . 2. He saith also , reasoning against are suspension from the Sacraments , Obstinate scandalous sinners make no conscience at all of receiving the Sacrament , and voluntarily suspend themselves there-from , in case they be freely admitted to other Ordinances , it being onely the totall Exclusion from the Church , and all Christian society ( not any bare suspension from the Sacrament , ) which worketh both shame and remorse in excommunicate persons , as Paul resolveth 1 Thes. 3. 14. 1 Cor. 5. 13. compared with 1 Cor. 1. to v. 10. 3. This is , in terminis , excommunication proved from divers places of Scripture , for it is a totall Exclusion from the Church , and all Christian society , working shame and remorse as Paul resolveth : We seeke no more , Pauls resolution to us is a Divine right . Those words of that Learned and Reverend man have ( give me leave by the way to say , for I hope worthier then I am , do answer fully all he hath said in this subject ) all that we crave . For 1. obstinate men will voluntarily suspend themselves from the Sacrament : Ergo , the Church should not suspend them onely , but also Excommunicate them ; I grant all , if they be obstinate , they are to be not only suspended , but also excommunicated ; Ergo , they are not solie and onely to be suspended , Pro hac vice , for this time ; it followeth no waies , all that this Reverend Lawyer saith against sole suspension from the Sacrament of an obstinate offender , is nothing against us ; if he be obstinate , he is not onely to be suspended from the Sacrament , but also if he goe on in refusing to heare the admonitions of brethren , and of the Church , he is to be excommunicated ; Ergo , he is not first , hac vice , to be suspended from a confirming Ordinance given to those onely who are supposed to have the life of faith , and can onely eat and drinke spiritually and by faith the body and blood of Christ ; It followeth not . I thinke Mr. Pryn would not have Hereticks and Apostates suddenly and at the first totally ( as he saith ) excluded from the Church , and all Christian society , sure we owe some gentlenes and patience even to them , If God peradventure may give them Repentance to scape out of the snare of the Devil , 2 Tim. 2. 24. 25 , 26. yet if an Heretick and Apostate that same day that the Lords Supper were to be celebrated should deny the Resurrection , and Iesus Christ to be God blessed for ever , and not equall with the Father , nor consubstantiall with him , and withall should that same day have offered his childe to Molech , and yet professe his desire to come to the Lords Supper , professing he had tryed and examined himselfe , and his desire to come to eate and drinke with Iesus Christ the great Prophet of his Church ; Would not Mr. Prynne thinke he should not be admitted to the Lords Supper , and yet that he should not totally be excluded from the Church , and all communion from the Church and holy things of God ? I should think if he cannot be presently excommunicated , yet he should not be admitted to the Sacrament , for sure he cannot but be in a doggish and swinish disposition in one degree or other : And my reason is , he is as Erastus saith , non rectè institutus , not rightly instructed , but heterodoxe , and so cannot try and examine himselfe , while he be better principled in the faith : so a suspension for a time from the Lords supper , and ex natura rei , without totall exclusion from the Church and all Christian society , were as necessary , ( whether the Magistrate or Church suspend , I dispute not now ) as a degree of punishment , or a preventing of eating of damnation is necessary hi● & nunc : O , but saith Master Prinne , Christ knew that Iudas was worse than an heretick , and yet he denied not to admit him to the Supper ; Ergo , though we knew such a one , the Sacrament being a converting Ordinance , it followeth not that we should debarre him from the Sacrament .

Ans. Whether Iudas did eat the Supper of the Lord , or not , I think nothing of the matter ; only Master Prinne hath duram provinciam , and a very hard task to prove it from Scripture , If I were to examine his book , I should deny his consequences from the Evangelists , for not any of them can prove that Iudas did communicate at the last Supper . But , 1. Christs example in this being an act of Christ , as God , permitting the greatest hypocrisie on earth , is no rule to the Church to give the Lords Supper to Iuddasses ; First , Iudas was visibly and infallibly to Christ , a man who deserved to be totally excluded out of the Church and all Christian societie , and to Christ a knowne traitor , a Devill , an hypocrite ; Ergo , as Christ did not exclude him out of the Church ; neither should the Saints now exclude from their society ; nor should the Christian Magistrate ( as Erastus and Master Prinne thinketh ) exclude Iudasses and knowne traitors , and knowne Devills , and knowne children of the Devil out of the Church ; this is to Erastus and Master Prinne both absurd . 2. Christ did eat and drink with Iudas knowing him to be all these ; Ergo , we may eat and drink with knowne traitors also , the contrary is a truth , 1 Cor. 5. 9 , 10. 11. 2 Thess. 3 , 14 , 15 , Rom. 16. 17. evident enough . 3. Christ preached the Gospel to those that he knew sinned against the Holy Ghost , to the Pharisees who persecuted Christ to death and others , Math. 12. 31 , 32 , 33 , 34. Ioh. 15. 22 , 23 , 24 , 25. Ioh. 7. 28 , 29. Ioh. 12. 35 , 36 , 37 , 38. Ioh. 10. 31 , 32. Ioh. 11. 47 , 48. and this is by the exposition of Erastus l. 3. c. 3. pag. 307. 308. and Master Prinne his vindication , pag. 38 , 39. To give holy things to dogs : so Mr. Prinne saith , that by doggs and swine , are meant only such infidels and heathen , who refuse to imbrace and beleeve the Gospel , or harbour or entertain the preachers of it , ( of which the text is principally intended ) as well as the Sacraments , or of such open contemners , persecutors of the Gospel and Ministers , who runne upon and teare the preachers thereof , trampling the pearls of the Gospel , and the tenderers of them under their feet , as the Text resolves in terminis , Mat. 7. 6. Mat. 10 , 14 , 15. Luk. 9 ▪ 5. Act. 13. 46. or open Apostates . 2. Pet. 1. 2 , 21 , 22 , &c : hence by this we may give the pearls of the Gospel to such dogs as the Pharisees , for to them Christ tendred the pearle of the Gospel . 4. Christ might have hindred , being God equall with the Father , the Pharisees and Iews to malice him ; Ergo , he being above the Laws that he gives to us , doth not in this example warrant us to cast the pearls of the Gospel to such as we know to be Iudasses , Pharisees , and malicious haters and heart-murtherers of Christ . 2. There is not the like reason The Gospel preached to those to whom the Sacraments cannot be dispensed . of preaching the word , and dispensing the seals , 1. Because the word is a converting ordinance out of question , and preached to heathen and to the non-converted , though they refuse to imbrace and beleeve the Gospel , and refuse to entertaine the preachers of it : as is clear , Act. 19. 22 , 23 , 24 , 25. Tit. 1. 10 , 11 , 12 , 13. 2 Tim. 3. 25 , 26 , 27. The Texts that Master Prinne alledgeth , that the Gospel should not be preached to heathen who refuse to imbrace and beleeve the Gospel , to wit , Mat. 10. 14 , 15. Luk. 9. 5. Act. 13. 46. are to no purpose , for Mat. 10. Luk. 9. is but a Temporary Commandement , given for a time , that the Disciples should depart from those houses of Iudea ( there is nothing of the heathen ; But by the contrary the Apostles are forbidden to go to Samaritanes or Gentiles at all , Mat. 10. 5 , 6. ) who would not receive the peace of God in the Gospel , which precept the Apostles in the story of the Acts , did not observe ; but preached the Gospel to many heathen who refused to imbrace and beleeve the Gospel : As Act. 16. and 17. and 19. 2. The place , Act. 13. 15. is meant of the blaspheming Iews , to whom Paul preached long after they persecuted and stoned the Prophets , and had killed the Lord of life , Act ▪ 2. and 4. and 8. and 9. Mat. 23. 37 , 38. 3. Those places , are to better colour of purpose brought by Arminians , and Socinians to prove , that the Gospel is preached to people for their good entertainment thereof , and denied to others for their unworthinesse , and because they will not welcome it ; So the Arminians in the conference at Hague , pag. 87 , 88 , 89. God sendeth the Gospel not according to his absolute will , sed ob alias causas in homine latent●s , for secret causes in man . Arminius against Perkins . p. 199. The will of God in sending the Gospell , hath causes in the will of man according to that , habenti dabitur : So Corvinus ad Wallachros , p. 44. Socinus Comment. in 1. Epist. Ioh. c. 4. p. 307. saith the same : and Mr. Pryn is pleased in the same sense to cite them , I conceive imprudently , for I beleeve that Reverend and learned man doth hate those impious Sects , the Enemies of the grace of God ; but truly if this be a rule to Pastors to spread the Gospell , that they are to offer and give the pearle of the preached Gospell to those that willingly receive it , and harbour the preachers , and presently to depart and preach no more the word of the Kingdom to those who refuse it , as the places Mat. 10. 14. & Luke 9. 5. carry that sense , because they are Heathens who refuse to embrace and beleeve the Gospell , and harbour the Preachers , as ( the worthy Divine saith , ) conceiving that to be a casting of Pearles to Dogs and Swine ; I see not how the Preachers & spreaders of the Gospel to the Heathen , are to beleeve that God out of meer grace , & the good pleasure of his will , without respect to good or bad deserving , sendeth the Gospel to some , and denieth it to others . 3. Though the Sacrament of the Supper be a converting Ordinance in this sense , that it corroborateth faith and conversion , where it was once , and so applyeth the Promises to one who before beleeved , yet it is not a converting ordinance , that is to be administred to one dead in sins and trespasses , as the word is , for then at the first Sermon that ever is preached to a Heathen , if he should say , though for base & worldly ends known to the Church that he desired to have the Sacraments , we are obliged to beleeve that he sincerely desireth these Seals , and The Sacrament a confirming ordinance . instantly at the same sermon to baptise him , & administer the other Seal of the Lords Supper to him ; for how can we deny converting Ordinances to those who desire them ? say our adversaries . 4. An ordinance that cannot be dispensed to a Heathen , remaining a Heathen , and to an unconverted man knowne to be an unconverted man , is not an Ordinance that ought to be dispensed , as the ordinance of the Word , and as the first converting ordinance , to so many as we may safely dispense the Word unto , and if it be first a converting ordinance , as the preaching of the Word is ; then it is to be dispensed to all those to whom we are to preach the Word . But Erastus and Mr. Pryn grant , we may preach the Word to Heathen remaining Heathen , and if they deny it , ( as they yeeld it ) the Apostles did preach the Gospel to the Heathen remaining Heathen , but they never admitted , nor can we admit to the Lords Supper Heathen remaining Heathen , nor could the Iewes upon the same ground , admit to the Passeover the uncircumcised : now then the preaching of the Word to some cannot make the Church and preachers guilty of casting pearles to Swine , and of partaking of their si● , whose hearing is not mixed with faith ; and yet if the Church and Ministers should admit to the Sacraments Heathen remaiing Heathen , they should prostitute holy things to Dogs , and be guilty of an Heathen mans eating of his owne damnation ; Hence this Assertion of Mr. Prynne must be a great mistake , That Vindication p. 35. Ministers may as well refuse to preach the Word to such unexcommunicated , grosse , impenitent , scandalous Christians , whom they would suspend from the Sacrament , for feare of partaking with them in their sinne , as to administer the Sacrament to them , because ( saith he , ) unprofitable hearing is as damning a sinne , as unworthie receiving of the Sacrament : 1. Because there is and may be discovered to bee in the congregation , persons as unworthy as Heathen , such as Simon Magus , yea , latent Iudasses , Parricides , who are in the visible Church while God discover their hypocrisie ; but we may lawfully preach the Word to men as uncapable of the Word as Heathen , and as unworthie ; as Christ and the Apostles did , who did not contravene that , Cast not Pearles to Swine , yet we cannot give the Sacraments to men knowne to be as scandalous , uncapable , and unworthy as Heathen ; but we must prostitute holy things to Dogs , and partake of their sinne ; for this is non causa pro causa , that Mr. Prynne bringeth , to say we may as well refuse to preach the Gospell to scandalous impenitents , as to administer the Sacrament , without partaking of the sinnes of either , because unprofitable hearing is as damning a sinne , as unworthy receiving the Supper ; This Because is no cause : it is true , they are both damnable sinnes , but how proveth he that Preachers partake equally of both ▪ I can shew him a clear difference which demonstrateth the weaknesse of this connexion . 1. Vnprofitable hearing of the Gospell in a Heathen is as damning a sin , as hypocriticall receiving of the Sacrament is a sinne , they are not equalia peccata , but sure they are ●què peccata ; but I may preach the Gospel to a Heathen , and not partake of his sinne of unprofitable hearing , for I may be commanded to preach to a Heathen remaining a Heathen , as Paul preached to Felix , to the scoffing Athenians , to the persecuting Iews , We partake of the sins of many in dispensing to them the Sacrament , and not in preaching to them the Word ▪ and giving obedience to the command of God , freeth me from partaking of his unprofitable hearing ; But I cannot administer the Lords Supper to an Heathen remaining a Heathen , without sharing in his sin ; and suppose a Heathen remaining a Heathen would croud in to the Lords Table , as of old many Heathen fained themselves to be Iewes , desiring to serve the time , 1 Sam. 14. 21. yet I should partake of the Heathens unworthy receiving , if knowing him to be a Heathen serving the time , and crouding in amongst the people of God , I should administer the Lords Supper , because I have no command of God to administer the Lords Supper to a Heathen man , nor could Paul administer the Sacrament to the scoffing Athenians , or to Felix , without taking part with them in their prophaning of the Lords Table . 2. The necessity of preaching the Word , it being simply necessary to the first conversion of a sinner , putteth Pastors in a case that they may , and ought to preach the Gospell to Heathen , and to thousands knowne to be unconverted without any participation of their unprofitable hearing , and the non-necessity of the Lords Supper , or the Seale of the Covenant , and the nourishing of their souls to life eternall , who visibly and to the knowledge of those who are dispensers of the Sacrament , prophane , and abominably wicked , putteth those same dispensers in a condition of being compartners with them in the prophaning of the holy things of God , if they dispence the bread to those that are knowingly dead in sinnes , so the Gospell may be taught in Catechisme to Children , Deut. 6. 6 , 7. 2 Tim. 3. 15. Exod. 12. 26 , 27. Gen. 18. 19. Prov. 22. 6. because there is a necessity they be saved by hearing , Rom. 10. 14. 1 Cor. 1. 23. but there is no necessity , but a command on the contrary , that the Lords Supper be dispensed to no children , nor to any that cannot examine themselves , and they may be saved without the Sacrament , but not ordinarily without the Word ; nor were it enough to forwarne Apostates , and persecutors , and Hypocriticall heathen , and children , that if they eate unworthily they eate their owne damnation , as Mr. Pryn saith , and yet reach the Sacrament to those , Vi●d . p. 36 for the dispensers then should ●ast Pearls to some Dogs and Swine contrary to Mat. 5. 6. and they should be free of the guilt in polluting of holy things , if they should give them a watch-word , say they were about to prophane the holy things of God , before they committed such wickednesse . Nor doe we as Mr. Pryn saith , nor know we , or the Scriptures any such distinction , as sealing externally to the senses of any receiving the Lords Supper , lawfully divided , ( sinfully it may be divided , but there is no Law for sinne , no print , no authority of men for it , ) from the internall sealing , nor heard we ever of two sorts of conversion , one externall from Vindication p. 40. 41. Paganisme to the externall profession of the faith , wrought extraordinarily by Miracles without the Word , and ordinarily by Baptisme in Infants ▪ and another internall from formall profession , to an inward imbracing of Christ and his merits . 1. Because the Stewards and Ambassadors of Christ , may notdare to play with the Sacraments as children doe with nuts , to seal to mens senses and fancies Christ and spirituall nourishment in him , and part in his body broken and blood shed , in those who visibly have nothing of faith to their discerning , and of the life of Christ , but onely senses and fancie , such as all visibly and notoriously scandalous walking after the flesh , all Herericks , Apostates , knowne and unwashen Hypocrites have , and no more . 2. All heathen and unbaptized have senses , and are capable of externall washing , and externall and Sacramentall eating , as well as others are , but are they capable of the Seals , because they have bodies to be washed , and teeth and stomacke to eat Sacramentally ? And have Ministers warrant enough to dispense the Sacraments to all that have senses ? But they must be within the visible Church also , ere they be capable of Sacraments , Mr. Pryn will say ; but I aske by what warrant Mr. Pryn alledgeth that the Supper of the Lord is a converting ordinance as well as the Word , and that Pastors may without sinne dispense the Sacraments to those to whom they preach the Word , but they may preach the Word to Heathen remaining Heathen ; Ergo , may they dispense the Lords Supper to Heathen remaining Heathen ? What more absurd ? yet , remaining Heathen , they are as capable of Mr. Pryn his sense-sealing , and sense-converting Sacraments , as any sound beleever . 3. A sealing to the senses cannot be divided from the inward sealing by the Spirit ; neither in the intention of God , for the externall sealing without the internall is Hypocrisie , and God cannot intend Hypocrisie , nor can this division be in regard of the nature of the Sacrament , for it doth seal to us our spirituall nourishment in Christ , except we sinfully separate the one from the other , and sin is no ordinance of God . 4. What word of Christ hath Mr. Pryn for extraordinary conversion of men by Miracles We know no extraordinary conversion by Miracles without the Word . without the Word ? He must conceive with Arminians and Socinians , that many are converted that never heard of that precious name of Iesus , without which there is no salvation , Act. 4. 11. or of a faith in Christ , as Moses Amyraldus dreameth , without the knowledge of Christ , and may write books de salute Ethnicorum , for this externall conversion doth lead of its owne nature to internall conversion and salvation : This may make us fancie somewhat of the salvation of Aristotle , Seneca , Cicero , Aristides , Scipio , Regulus , without the Law or Gospell , this way of extraordinarily saving men by Miracles without the Gospell , is the doctrine of Arminians and Socinians ; so say the Arminians at the Synod of Dort ▪ pag. 334 , 335. Those whom God hath deprived of the Gospell , he hath not precisely rejected them from a communion of the benefits of the Gospell . Adolphus Venator . adver. Dracenos p. 84. saith , The heathen are saved without the Gospell , if they ●●n but pray , Ens Entium miserere mei , Socinus praelec . Thelo . c. 3. telleth us of an inspired word that saveth us , called verbum interius . You may please Schoolmen thus , such as Granadus Contr. 8. de grat . tract . 6. disp. 1. numb . 43. did . Ruiz . de Predesti . Andrad . defens . fidei , Trid. l. 2. p. 239. falsa sunt haec plerunque , plerunque infirma etiam Ec●lcsiae verae judicia . Maldonat . in ▪ Mat. 7. v. 22. Greg. de Val●n . t●m . 3. dis. 1. p. 4. sect. 3. se. 8. numb . 7. Alexand. Alens . 8. p. q. 69. memb. 5. art. 3. De bonis Philosophis sic credo , &c. Roa . lib. 1. De Provident . quest . 7. n. 50. Vega lib. 13. in Trident. cap. 12. Enriquez Tom. 2. De ultimo fine , c. 14. num. 6. quod lib. 8. quest. 5. Vasquez 1. par. disp . 97. and c. 5. Soto lib. 1. de nat. & grat . c. 18. ad . 2. Francis . Sonnius in demonstrat . Tract . 12. de consiliis c. 8. Camerarius lib. 1. de grat . c. 8. & lib. 7. c. 8. who doe all of them send all the good Philosophers and white Morallists to heaven by Miracles , inspirations , extraordinary workes of providence , and that without any rumour of Christ and the Gospell ; famous Papists to their owne shame , yeeld that Divine faith cannot be produced by Miracles . Andradius saith often they may be false . Maldonatus saith , That no necessary argument of faith can be drawn from Miracles . Gregorius de Valen. saith , Miracles give us no infallible certainty of Doctrine . Bellarmine saith , Miracles cannot convince Bellarm. de lib. arb. lib. 6. cap. 1. Durandus quest. 1. in Prolegom . Sent. Sect. 46. the minde . Durandus giveth a sure reason why miracles cannot produce faith ; Because ( saith he ) suppose it were known of it self , that this miracle of the raising e. g. of Lazarus were true , yet it is not known by it self , that it testifieth that this is a true Doctrine which he preacheth who worketh the miracle . Mr. Prynne then hath put the salvation of those who never heard the Gospel upon extraordinary Pillars , when he bottometh them on miracles without the word , which are extraordinary rotten Pillars .

5. The Lords Supper , of which we now dispute , is not the mean of The Sacrament of the Supper not a first converting ordinance ; ye● a confirming one it is . our first conversion , from formall profession , to inward embracing the Gospel : For the word must go before , and not simply the externall letter of the word ; but the word first believed and received by the efficacions working of the holy Ghost : And so the word is indeed the first converting Ordinance ; and so the Lords Supper is given to one who already believes , and the Sacrament concurreth as a mean to make good , corroborate , and increase the conversion which was before . Mr. Prynne might have spared his pains in proving , That the Lords Supper is a converting Ordinance , because it applieth Christ ●o u● : we grant it to be a converting , and quickning , and lively applicatory Ordinance : But how ? He may know that what ever Ordinance addeth a new degree of Faith of conversion , of saving application of Christ and the Promises , must be a converting Ordinance : But it is so converting , that it is a confirming Ordinance , The Lord● Supper presupposeth faith and conversion in the worthy receiver in Church-profession . and necessarily it presupposeth Faith and conversion already wrought by the word ; it is not a first-converting Ordinance , such as is the word ; but as nourishing or accretion is a sort of vitall generation in the body of a growing childe , so as Physicians make nutrition in children to be Aggeneration , or , Congeneration , or a vitall generation with , or in the body , and it presupposeth the first generation , by which life is given to the childe ; now nourishing doth not give life , things void of life are not capable of nourishing ; therefore nourishing is the continuing of life , and as it were prorogated and continued generation : so here , Sacramentall eating by faith , is a spirituall feeding and nourishing of the soul on the crucified Lords body broken , & his blood shed , it is not the act of our first conversion : Regeneration is sealed in Baptisme , and Christ given as sealing and confirming Regeneration ; but the Lords Supper is that which exhibiteth Christ to us as food , and sealeth our spirituall growing and coalition in Christ : I say not this , as if the Church could give the Supper of the Lord to none but such as are inwardly and really Regenerated , but to shew that the Church taketh such as are externally called , to be internally called when they dispense this Supper to them ; & that they are nearer Christ then those that hear the Gospel ( which Heathen may do ) ere they can be admitted to the Supper . And this Erast . every where , and Mr. Pryn , in terminis teach Vindicat. pag 2. 3. when they say , That those that are recte instituti , rightly instructed , who earnestly desire the Lords Supper , professe sincere Repentance , and promise amendment , are only to be admitted to the Sacrament , and those only excluded who are convicted to be grosse and scandalous , and obstinate offenders . Whence it is clear they professe Repentance , and to the Church they are converts , who are to be admitted to the Supper before they come to the Lords Supper : Now this must be done by the word Preached , and received by faith in profession ; Ergo , this Supper in the Church-way , cannot be dreamt to be a mean of their first conversion , far lesse in foro Dei , in Gods court , can men first receive the Lords Supper having never heard the word , and then be converted in foro Dei , really and inwardly , by receiving the Lords Supper ; then might the Sacrament , before and without the word , be given , if it be a converting Ordinance belonging to all to whom the word belongeth : For Mr. Prynne saith , It can be denyed to none within the visible Church . And what reason , if it be no lesse the first converting Ordinance , but that it may be administred to those that never heard the word , and are Members of the visible Church ? And by this Mr. Prynne cannot deny , but the Lords Supper should be dispensed to infants and children , who cannot try themselves , nor yet discern the Lords Body : Yea , those that are convicted of obstinacy in scandalous sins , are Members of the Church ; for how could they be judged , convicted and sentenced , if they be not within ? 1 Cor. 5. 12. Ergo , their being Members of the Church , is not enough to admit them to the Lords Supper , except they be to the Church otherwise qualified and fitted for it . And this doth clearly evidence , That the word of the Kingdom may , & ought to be Preached to many within the Church , that they may be converted to whom the Supper is not to be dispensed , that they may be converted , which is enough for our point to exclude promiscuous admission of all to the Supper ; and to prove some other qualification must be requisite , in those that come to the Supper before the Ministers , ( without violation of the holy things of God , and being guilty of not distributing aright ) can administer the Supper to them ▪ and this is another visible qualification then is requisite in those that hear the word : For Erastus and Mr. Prynne require , That all that come to the Supper be rightly instructed . 2. That they promise amendment of life : But they cannot say , none are to be admitted to hear the word , while they be qualified thus ; you exclude the ignorant from the Sacrament , do you exclude the ignorant from hearing the word ? Farther , I desire to be resolved , why Erastus and his require any qualification at all in the one , more then in the other , according to their way : For suppose persons Baptized be only negatively blamelesse , and not visibly scandalous ; yet Erastus and Mr. Prynne cannot deny the Supper to such . Suppose they know not whether they be as ignorant of God as Indians , and suppose they promise no amendment , and do positively professe no repentance at all : 1. Ministers can deny no converting Ordinances to persons , because ignorant ; for if the Supper of the Lord be a converting Ordinance , it shall convert men from their ignorance ; and an Indian ignorant of Christ , ought to be Baptized , to the end , that Baptisme may convert him from his ignorance . Now I think our Brethren cannot say this , and therefore they must yield , that Ministers dare not admit all within the Church to the Seals , except they would be guilty of their sin , in eating to themselves damnation ; and yet they dare not debar the ignorant within the Church from hearing the word , and so are no way compartners with them in the sin of unprofitable hearing . 2. Mr. Prynne may here see some ignorants debarred from the Lords Supper ; yet I hope he would not be so rigid as to Excommunicate all ignorants , because ignorant : the most rigid Novatians would condemne that : and here is sole suspension without Excommunication , which Mr. Prynne saith is not to be found in all the word of God .

I wondred much when I read those words of the learned and Vindicat. page 41. reverend Master Prynne : That God , who bestoweth no Ordinances on men in vaine , must intend in instituting the Supper , that visible morall unregenerate Christians , may be converted thereby , as well as reall Saints be confirmed : to which I reply : 1. Neither word nor Sacraments , nor any thing on the part of the Almighty can be intended in vaine , though the end of the Ordinance be not obtained , I should have expected some such divinity from the pen of Arminians and Socinians , who make God to intend the salvation of all , and every one in both the promises of the Gospel , precepts and Sacraments , and yet he falleth from this end : so you may read , in Arminius Anti-Perkins , pag. 60. that God is disappointed in his end , in both Law and Gospel , and God shooting beside his mark misseth the salvation of many , say the Remonstrants at the Synod of Dort , pag. 216. and in their confession , c. 7. sect . 3. and because Socinus thought it hard thus to take from God wise intentions ; he did no lesse then blasphemously deprive him of his omniscience : So Socians contra puccium , c. 10. and in prelectionib . Theolog. c. 11. made all things that are contingently to come , uncertaine to God : But if you speak of intentio operis , non operantis , that the Supper , in its nature , is ordained ( this may rather be your meaning ) that morall men like Cicero , and Seneca , and Iudas , and the like , ( for all are alike in regard of the nature of the ordinances , and of that which is the genuine intention not of God , but of this Sacrament ) then you speak not of the supper as divided from the word , but as the word going before the Sacrament hath converted the man , and the Sacrament following doth adde to and confirme in grace . So , Sir , you depart from the question , for we grant that the Sermon going before in the same day of the celebration of the Supper , may , and doth convert ; and thus if an Indian heare a Sermon , to which the celebration of the Supper is annexed , if he be converted by that Sermon ( as you teach the heart in those , is only knowne to God , the Church is not to judge ) he may forthwith , ere he be baptised , come at the same time to the Lords supper , which were much precipitation , little speed , and so the word formally converteth , not the Sacrament ; But if you mean that the Sacrament formally , as the Sacrament is of its nature a mean of converting a morall Seneca , you mistake the nature of the seal , very farre , God never intended that food as food should give life to the dead , the Supper as the Supper is spirituall food , and presupposeth the eater hath life , and how gate he life but by the word of God ? 2. Doth the Sacrament as the Sacrament humble or speak one word of the Law ? doth the Sacrament say any thing here , but Christ died for thee , O Seneca , and there is a pledge of his love in dying for thee ; and the like it speaketh to Iudas , as Master Prinne thinketh , and can this convert a morall man never yet humbled for sinne ? But I have gone thus out of the way in this purpose , I returne and desire pardon for this digression , not ( I hope ) fruitlesse at this time .

If the Magistrate be the chiefe Church-officer , how is it that the Church was without Christian Magistrates in the Apostles time ? then is there no exact paterne of a Christian Church , what it should be , de jure ? hath Christ in the New Testament not moulded the Church , the second temple in all the dimensions of it , as Moses , David , Solomon , did by immediate inspiration shew us the measure of the first Tabernacle , Sanctuary , and Temple ? finally should Cesar , suppose he had been a Christian , have received imposition of hands from the Elders , a● his deputies the Ministers do ? and be over the Church in the Lord as King ? and receive accusations against Elders , ordaine Elders in every Church , put out and cast out the unworthy ? only for the iniquity of the time , Ministers were forced to do these ? Erastus and his have not one word of Scripture for this , or were the keys of the Kingdome of heaven given to Cesar ? and because Cesar was without the Church , therefore Peter received them , Matth. 16. while Cesar should be converted , what Scripture have we for this ? for to rule the Church as the Magistrate doth , is an act of the Magistrate performed by power of the sword : Whether the Magistrate do rule in his owne person , or by his deputies and servants ; Ergo , the Apostles governing the Church medled with the sword , which Christ forbade , Luk. 22. 25 , 26. Rom. 13. 4. Luk. 12. 13 , 14. and all the Pastors and teachers now in the exercise of discipline do usurpe the sword ; Yea , if they be the deputies of the Magistrate in dispensing word and Sacraments , they must use the Magistrates sword as Ministers of the Gospel ; for what servants do in the name of the supream swordbearer , that the swordbearer must principally do by the servants , so Ministers by this use both swords .

5. That the Magistrate cannot be the chief officer of the Church Arg. 5. is thus proved , he who is subject himself to heare the Church , and to submit to those that watcheth for his soul , and to be put out from amongst the midst of the Church ; if he be scandalous , is not the principall Governour and head of the Church to command all : But all Christians , and so the Christian Magistrate is such , for if God accept not the persons of men , those places , Matth. 18. If he hear not the Church , &c. Heb. 13. 17. and 1 Cor. 5. 1 , 2 , 4 , 12 , 13. must tye the Christian Magistrate , except God have excepted him ; but God hath no where excepted the Magistrate , But as David had The Magistrate subject to the Church . Gad , Nathan and other See●s ; so the Magistrates now have some to watch for their souls . The proposition is proved , because if the Magistrate be supream to command Elders as Elders , both in Doctrine and discipline , and in all Ecclesiasticall censures , then the Magistrate as the Magistrate cannot be under the Elders and Ministers as such , for that involveth a contradiction ; that Pastors as Pastors should watch over the souls of Magistrates that they erre not , and oppresse not in judgement , and that the Magistrate as Magistrate should be over the souls of Pastors to watch for them in the same kind ; if any object that the Pastors as Pastors have souls , and therefore they must have some to watch for their souls ; and therefore can neither be supream , nor excepted in those places , Mat. 18. Heb. 13. 1 Cor. 5. It is answered by granting all of this or this single Pastor , but not of the whole company ; for when they erre , we know not a whole communitie over them , but those of the Catholick visible Church ; and if they erre , the Kings of the earth here may command them to do their duty under paine of bodily censure , and punish them : But none are above them to watch for their souls , that we know ; but they by office , watch both for their owne souls , and for the souls of others , even as the King governeth himselfe and the people both politically .

6. Whatever power in matters of Christs Kingdome or the Government Argum. 6. thereof , the Magistrate hath , that must be given of Christ , who only can appoint Elders and officers over his owne house , but no where in Scripture find we any such power given to the Magistrate ; Ergo , we are to beleeve he hath not any such power . The proposition is true , because Christ being a perfect Lawgiver and King , doth give Lawes for his owne house , as particularly as Moses did for every severall pinne in the Lords Tabernacle , and David and Solomon for the Temple : the assumption I prove ; because the Government of Christs house is spirituall , as the weapons of their warfare are not carnall , 2 Cor. 8. 5. and it is in binding and loosing , forgiving and retaining sinnes , by the power of the keys of the Kingdome of God given to the Church , and to such as are sent , as the Father sent his Son Christ , Matth. 18. 18. & 16. 19. Ioh. 20. 21 , 22 , &c. But Magistrates as Magistrates do punish sinnes with the sword , Rom. 13. 4. but not forgive sins , nor binde and loose in earth or heaven , nor exercise any spirituall power , nor deal with the consciences of men , no more then they cure the diseases of the body , though indirectly and externally they take care that there be Physicians who can cure diseases .

The power of governing the Church is the supream power under Christ , which can say to the Magistrates power , We must obey God , rather then men : But no such supream power agreeth to the Magistrate as Magistrate : For Ministers as Ambassadors of Christ , can and may preach , binde and loose , Rebuke , Excommunicate against the will of the Magistrate , though he command the contrary , as Prophets have rebuked Kings , Jer. 1. 18. & 22. 1 , 2. 2 Sam. 12. 7 , 8 , 9. 1 King . 21. 18 , 19. Mark 6. 17 , 18. The Magistrate as the Magistrate can do none of these : nor hath he power to command the Ministers of Christ by way of privation ; but only by way of accumulation he may command them to do their duty , and to preach the Gospel soundly , and forbid and punish the preaching of false Doctrine the same way .

Whatever power Christ hath given to his Church , that the Arg. ● . The church a perfect society without the Magistrate . Christian Magistrate , when he becomes Christian , cannot take from the Church : But Christ gave to the Churches of Jerusalem , Antioch , Ephesus , Corinth , to the seven Churches of Asia , &c. a full power to dispense the word and Sacraments , to govern the Churches , to censure Wolves and false Teachers , who draw Disciples after them , in Synods to condemne perverters of Soules , and refute their Doctrine , to put out incestuous persons , to Excommunicate such as will not hear the Church , and a power to reject a Heretick after twice admonition , and to rule well the Church , as they should rule their own house , and to rule well , and to labour in the Word and Doctrine , &c. when they had no Magistrates at all to rule and govern them as a Church . Now if the Church be a perfect visible body , society , house , city , and Kingdom of Jesus Christ , in esse & operari , in being and all Church-operations ; then the Magistrate , when he cometh to be Christian , to help and nourish the Church , as a father he cannot take away and pull the keys out of the hands of the stewards , and throw the rod , authority , power to rule , govern , binde , loose , convene in Christs courts and Assemblies from the Church , and inthrall the Church : This evidenceth how falsely some say , That the Church as the Church is without a Magistrate , as an Army without a Commander or Vtenbogard . Leader , a Ship without a Pilot , a body without a head . When the Church in the Apostles times wanting a Magistrate , was a perfect spirituall body , gathered , edified , attaining to the unity of faith , Eph. 4. 11 , 12 , &c. 1 Cor. 12. 28. Rom. 12. 4 , 5 , &c. Builded upon the foundation of the Prophets and Apostles , Eph. 2. 20. Feed by their own Pastors , Act. 20. 28. Sufficiently secured by Jesus Christ from Wolves , 29. 30. Golden Candlesticks perfect and intire , Christ walking in the midst of them and praised and commended of Christ , Rev. 1. 20. & 2. 1 , 2 , 3. ver. 8 , 9 , 10. cap. 3. 8 , 9 , 10. Coming behinde in no gift , 1 Cor. 1. 7. In Covenant with God , casting out the incestuous , 1 Cor. 5. Separated from Idols , 2 Cor. 6. 16 , 17 , 18. Espoused to one husband Christ , 2 Cor. 11. 2. Established in the faith , and increasing in number daily , Act. 16. 5. Yea , the Churches had rest throughout all Judea , and Galile , and Samaria , and were edified , walking in the ●ear of the Lord , and in the comforts of the holy Ghost , and were multiplied , Act. 9. 31. Now if the Christian Magistrate be their only Head and chief Feeder , and all Elders but his servants , Edifying à & sub Magistratu , from and under the Magistrate : How were they edified , and the compleat house of God , the house wanting a head , and the Church of the living God , without the chief feeder and shepheard the Magistrate , when all this time the Lord set spirituall Pastors and watchmen over them ? It is true , it might be some defect , that they wanted a Christian Magistrate , who was their Nurse-father and keeper , and avenger of both Tables of the Law : But this defect was 1. A defect of the Church , as men who may be injured , and do violence one to another as men , if they want one who beareth the sword to be avenged on evil doers : But it is no defect of the Church as the Church . 2. There might be some defect in the Church as a Church , in this regard , that without the Magistrate his accumulative power , the edification of the Church extrinsecally might be slower , Church Laws lesse vigorous extrinsecally without the sword , and evil doers might infest the Church more ; but there should be no privation or intrinsecall defect , or want in the Church , either of an officer , or integrall part of the Church , because they wanted the Magistrate . 3. When the first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Eusebius , de vita constant . l. 4. c. 24 ▪ Hyeronimu● in chron. an . 366. Genebrard . in liberio . Niceph. l. 4. c. 24. Socr ▪ l. 3. c. 21. Hyeronim . chron. an . 367. Barron . an . 366. Arg. 9. three hundreth year , the Churches wanted Christian Magistrates ▪ afterward Constantinus convocated the Councell of Nice against Arrius , yet professing that he was Episcopus , without . After him the Empire being divided into three , Constantinus , Constantius , and Constans , the second adhered to Arrius & oppressed the godly . Constans and Constantinus lived not long : Though Jovianus , Theodosius , elder & yonger , Gratianus , Martianus , were favourers of the Church , yet most of the Northern Kings were persecuters . In the sixth hundreth year , they began to be obstinate favourers of Heresie . In the West Antichristianisme , in the East Mahumetisme rose ; for the most part the Church wanted godly Magistrates , and alway hath wanted .

Whatever power or means of life Christ hath given to his Church or pastors for the edifying of their soules , either in Doctrine or Discipline ; by these is the holy Ghost efficacious on the hearts and conscience of the people of God , as immediatly given by Iesus Christ , without the mediation or intervention of any other means . But Christ hath given power and means of life to preach the word , to admonish , rebuke , Excommunicate to the Church and Pastors , by which the holy Ghost worketh efficaciously on the hearts of the people of God , which God hath given immediatly to the Church and Pastors , especially in the Apostolick Church , when there were no Magistrates ; and the holy Ghost is no wayes efficacious in the hearts of the children of God , by the Laws , Statutes , and sword of the Magistrate ; Ergo , God hath given to his Church and Pastors , & not to the Magistrate , power and means of life , in which the holy Ghost is effectuall , and that immediatly and not to the Magistrate . Or thus : Whoever is the supream officer and head of the Church , having under him all Church-officers as his servants , by such God is effectuall in the consciences of men : But Pastors , Teachers , Elders are such , and no wayes the Magistrate : Ergo ,

The Proposition is thus made good by the word of reconciliation , and the rod of the Lords power in the hands of men : The holy Ghost worketh efficaciously in men : Now the question will only be , to whom this word of reconciliation is committed , and the rod of God ; the Scripture saith to the Ministers , never to the Magistrate , 2 Cor. 5. 18. And hath committed to us the word of Reconciliation ▪ ver. 20. Now then we are Ambassadors for Christ , 2 Cor. 10. 8. Though I should boast somewhat more of our Authority which the Lord hath given us for edification , 2 Cor. 2. 13. If I come again I will not spare , 1 Cor. 4. 21. What will ye ? Shall I come unto you with a rod , or in love ? 1 Tim. 5. 17. Act. 20. 28. 29. 30. 1 Cor. 5. 12. Do not you judge them that are within ? Matth. 16. 19 , & 18. 18. Ioh. 20. 21 , 22. This word is no where committed to the Magistaate , nor is the holy Ghost efficacious by the Laws and sword of the Magistrate to convert souls ; we know not Magistrates to be Ministers by whom we believe , but Ministers only , 1 Cor. 3. ver. 5. Nor is the sword a kindely and intrinsecall mean of conversion . This Argument may be further confirmed by all the notable differences that the Scripture holdeth forth to be between the Magistrate and the Ministers and Church : As 1. The Church judgeth only those that are within the Church , 1 Cor. 5. 11 , 12. The heathen Magistrate Differences between the Magistrate and Ministers of the Gospel and Church . may ●udge both those that are within and without the Church , and every soul is under his power , Rom. 13. 1 , 2 , 3. Tit. 3. 1 , 2. 1 Tim. 2. 1 , 2 , 3. 1 Pet. 2. 13 , 14 , 15. Matth. 22. 21. And by these same Scriptures , the Christian Magistrate being a lawfull Magistrate , having under him both believers ▪ and heathen , may and ought to judge both ; Ergo , the Magistrate as the Magistrate cannot judge those that are within , by the word as the Church doth , but only in some common coactive way , by the sword , to compell them to do their duty . 3. The Magistrates Kingdom is of this world , and he may fight with his sword to defend his own subjects , and his subjects may fight for him : But the Church and Kingdom of Christ , are not of this world , nor can the Church as the Church , and the Ministers thereof fight or use the sword , as is clear , Joh. 18. 36. Rom. 13. 4. The Magistrate beareth not the Sword in vain : but he beareth the sword in vain over the consciences of men , or to judge those that are within ; for the Church judgeth those that are within , with no such weapon as the bloody Sword ; There is neither sword nor dagger , nor any weapon of War required in the Church of Ephesus , their censuring of grievous Wolves or false Teachers , Act. 20. 28 , &c. Nor in the Apostles and Elders determining truth against perverters of souls , Act. 15. 21 , 22 , &c. and 16. 4. Nor in the Church of Thyatira , their not suffering Jezabell to teach , Rev. 2. 20. Nor in Pergamus , their not suffering those that held the Doctrine of Balaam , Rev. 2. 14. Erastus l. 4. c. 6. p. 285. saith , The Church can kill no man with the Sword . There was no sword ever dreamt of in rejecting an heretick after the first and second admonition , Tit. 1. 10. Let our Adversaries shew what influence the Magistrates sword hath here : yea , ( say they ) The Magistrate may banish the heretick ou● of the Church . True .

Ans. Not out of the Church as the Church , but out from amongst his subjects as his subjects , whom he is to defend in peace and godlinesse . 2. It is evident Titus had no power of the sword , but was an Evangelist : Paul wrote not to Titus to banish the heretick , the rejecting here is a spirituall censure performed by previous admonitions . 3. What can the Magistrate as the Magistrate do to this ? 4. The Magistrate is a Lord , and hath by Gods appointment a Lordly dominion over those that are under him ; the Minister is only a Minister , a Servant , a Preco , or Herald , and hath dominion in the Church , Luk. 22. 24 , &c. Now those over whom the Magistrate hath a civill dominion as a Magistrate , over those he may exercise that Lordly dominion of the sword : But the Magistrate as the Magistrate , may use no Lordly dominion of the sword over the Church as the Church , to Preach , Exhort , Rebuke , Admonish , Excommunicate , to judge those that are within , as the Church may do , 1 Cor. 5. 12. Ergo , the Magistrate as the Magistrate , cannot be the supream and highest Church officer , having under him Church officers , as his servants and deputies to Preach and censure as , à & sub , under and from him , because as a Magistrate he carrieth not that which hath any power over the conscience , that is , he carrieth no● the word of the spirit , as a Magistrate , but the sword bodily to punish evil doers . 5. He who by office is chief overseer and watchman in the Church , he must by office keep his own vineyard , and not be put to keep the vineyard of others , Cant. 1. 6. He must watch for the souls of those , whom by office he keepeth as one that must give an accompt , Heb. 13. 17. He must as a speciall watchman by his office , Take heed to grievous Wolves not sparing the Flock , speaking perverse things , Act. 20. 29. And , as a watchman he must blow the Trumpet , and give early and seasonable warning to the people of the sword , Ezek. 34. 1 , &c. Yea , he must watch for the souls of ministers and teachers , and by office , rebuke , admonish , censure , and punish them , and by office judge of their Doctrine and Discipline , and is over the people in the Lord , and to admonish them , as 1 Thes. 5. And worthy of Honour for well Ruling , 1 Tim. 5. 17. But these the Magistrate as the Magistrate cannot do . 1. He keepeth another vineyard of the Civill state , he is not Pastor to the Church as the Church , over which the Holy Ghost hath set him , Act. 20. 28. 1 Peter 5. 1 , 2 , 3. he is not to give an accompt for the soul● , and for the souls of Pastors by his office , he may as a Christian be his brothers keeper , to teach , admonish , Col. 3. 15. and exhort , Heb. 3. 13. he is not by office to blow the trumpet , as Ezekiel was , Ezek. 33. 7 , 8. Ezek. 3. 17 , 18 , 19 , 20. he is not over the people in the Lord to admonish them as a Magistrate , as a Magistrate he only is either to praise and reward well doing , or take vengence on evill doing , Rom. 13. 4. nor doth Paul think Nero , 1 Tim. 5. 17. worthy of double honour , all those are proper to Church-officers , the proposition is necessary ; because if the Magistrate be the eminent and supream watchman over the Pastors , as his under deputies and servants , then must the Magistrate more eminently keepe the vineyard , and watch for the souls , both of Pastors and people , feed the flock over which the Holy Ghost hath set him , be over the people in the Lord , be worthy of double honour , as one that ruleth well , and is worthy of double honour ; and that by office : Now 1. The word never warranted him in the Old Testament , to sacrifice , to burne incense to Minister before the Lord , to carry the ark : But God separated the Priests and Levites for this only ; and was it such a sinne for Vzziah to burne incense ; and for Vzziah to touch the Ark , and for any to bear the Ark but the Levites ? and are not these things written for our instruction ? are we all now to bear the Ark ? and are we all to dispense the word and Sacraments ? When Paul will not have women to teach in the Church , and when God hath no lesse in the New Testament separated some by the laying on of hands , and appointed a Ministery in the New Testament then he did in the Old ? 2. Where hath God in Old or New Testament set downe , that all those qualifications , in an eminent manner , and as principally due to the Magistrate , as he hath described the qualification of the officers of the New Testament in the Epistles to Timothy and Titus , and the Ephesians , Ch. 4. v. 11 , 12 , 13 , 14 , 15 , 16. 1 Tim. 2. 1 Cor. 12. Rom. 12. 3. Did Christ put upon Church-officers in the New Testament , all the proper titles , priviledges and peculiar Characters of their calling , as they are the deputies of Claudius , Tiberius , and Nero ; so they had been Christian Princes ? this the adversaries must prove , and must all the Epistles of Paul to the Churches of Christ , and of Iames and Peter , Iohn and Iude , which concern Church-officers be written : First and principally to the heathen Emperours , as they be Church Magistrates , and Church-officers jure , though they be in very deed enemies of the Gospel , de facto ? It must put Erastus and all his to paines to prove , that Magistrates as Magistrates were separated in the Old Testament to sacrifice , to burne incense , to bear the Ark of the Lord , and Priests and Levites , and Prophets , were only the under servants and instruments of Kings , and the like they must do in the New Testament : But this is carefully to be observed ; that the adversaries , though they speake of Government , and some yield , as Master Prynne doth , that there is such a thing as Excommunication , especially , 1 Cor. 5. yet the truth is , they deny all Church-government : for I desire to know , why they give to Ministers of the Gospel a power to try who are hereticks , apostates , and unworthy partakers of the holy things of God ; Yea , such as may ordaine Ministers , and reject hereticks after admonitions ; if Iesus Christ hath given this power of Government beside preaching the word , I aske , quo jure , by what Scripture , if by no warrant of Christ : then it is unjustly given to them , and the Apostles and Teachers then had no right to it ; if there be a right , that by office Pastors should know what is soundnesse in the faith , and integrity of conversation ; and so who are to be called to the Ministery , who not , who are to be excluded totally from the Church , as Erastus and Master Prynne say , who not ; Then what warrant hath the Magistrate to limit the The Magistrate cannot limit the pastor in the exercise of his calling . Ministers of the Gospel in this Government , such as it is , more then in dispensing the word and Sacraments ? Surely except the Magistrate put his hand to the Arke without warrant in the one , he cannot in the other . They answer , the Magistrate may limit the Pastors in preaching , no l●sse then governing , because he may command the Pastor to preach this and this , and if he preach not sound Doctrine , he may punish him ; but I answer , this is no limitting of Pastors in preaching ; Because this the Pastors may in the name and authority of God , exhort the Magistrate to execute righteous judgement , Ier. 22. and if he crush the poor and needy , and turne a tyrant , an heretick and an apostate ; the Pastors may not only denounce wrath from the Lord against them , but also judge them dogs and swine , See Henr. Salcobrig . in Becano . Bac. p. 140. Ait regem esse primatam Ecclesia Anglicanae , and rege● s●cro olc● uncti capaces sunt spiritualis jurisdictionis , Rex propri● autorite creat . Episcopus . See Cald. ●u altar . Dam. p. 14 , 15 , 16. seq. That Magistrates are more hot against punishing of sin by the Church , then against sinfull omissions , which argueth that they are unpatient of Christs yoak , rather then that they desire to vindicate the liberty of the subject in this point . and not dispense to them the pearls of the Gospel , yet this is not the Pastor limiting the Magistrate as the Magistrate doth limit the Pastor , as his Ambassadour and Deputie , though the Magistrate take care that Physitians , Painters , Shoomakers , Professors in Academies and Vniversities doe their dutie in their calling , and punish them , if they therein doe amisse , yet he limiteth not the painter to draw this way , not this way , nor hath he a negative voyce in acts of Art , as he pretendeth a negative voyce in Church-discipline . 2. Nor can the Pastor so command the Magistrate in the name of God , to execute justice , as if he become a tyrant , an heretick , an apostate , he will not only remove him from the Throne , and the Bench , but he will set himselfe downe in the place of the erring Magistrate , and judge righteous judgement for him , or in his place : for Erastus saith that the Magistrate may dispence word and Sacraments ( if he had time and leasure ) as lawfully as the Pastor ; and I have in another place observed , that many so make the King head of the Church ( and the like must be said of the little heads of inferior Magistrates , as of the great head ) as he is a mixed person , partly Civill , partly Ecclesiasticall and sacred , that is , by office , Ruler and Pope . 3. The Magistrate doth limit the Pastors only in positives , and in punishing and inflicting Church censures , as they command to censure scandalous persons in such and such scandals , but in no other scandals more hainous ; yet in all the challenges moved by Magistrates against Pastors , The Magistrate never made any challenge against Pastors or Synod , for their sinfull omissions and want of zeal in not censuring drunkards , adulterers , hereticks , court parasites , who injoy many benefices , and leave the flock , and I give instance , in the disputes of the Divines of England making the King the head of the Church ; court-divines accused never the Pastors that they exceeded their limits in not censuring corrupt Prelates , non-residents , pluralists , idle and unpreaching Pastors , or idol-shepherds . 4. In the contests of Holland , when the Synod of Frizland gave in a declinature to the Senate , justifying the deposition of Poppi● an unsound and scandalous Minister , in all contests with Arminians there , the controversie was ever for positives , that the Church condemned and censured hereticks , never that the Church had been slack in the matter of discipline . 5. In Scotland in Master Blackes declinature , and when the Ministers condemned to death and then banished , such as the godly and zealous servants of Christ , Master Iohn Welch , Master Iohn Forbes , and others appealed to the assemblies of the Church , for their standing for the liberties of the Church and Kingdome of Christ . King Iames did never quarrell with them , Thus you have not done in your Ministery , and Assemblies , you have not excommunicated the Marquesse of Huntly a bloody man ; but it was for positives , Thus and thus you have done against the mind and Majestie of the King and Authority . Now corrupt Pastors need as much to be limited in wicked omissions , as is clear : You are dumbe dogs and barke not , Isai . 56. 10. And the diseased ye have not strengthened , neither have ye healed that which was sick , &c. Ezech. 34. 4. as in exorbitances , in their positive zeal ; And this saith , that Magistrates intend to intrude upon Christs liberties , in this plea , rather then indeed to procure that the house of God may be builded and edified , or the liberty of the subject vindicated . And therefore the godly ought the rather to stand for the freedom of the Kingdome of the Lord Iesus , which owe not this tribute to earthly Princes ; since Christ only is King , and raigneth in his owne Church .

CHAP. XXIV .

Quest. 20.

Of the reprocation of the subordination of the Civill and Ecclesiasticall powers to each , and their supremacie and independencie each from other .

FOr the clearing of the question , I humbly offer these considerations to the Reader .

1. There is subordination of the power , and a subordination of the person indued with the power , here to be considered .

2. So is there a supremacy of power , and a supremacy of the person .

3. There is a foure fold judgement here considerable ; 1. The first is apprehensive ( apprehensivum ) and common to both Magistrate , Christian , Pastor , and all which must be given to all to whom we can ascribe conscience . 2. ( Discretivum ) the knowledge of discretion , the connaturall guide and principle of every mans beliefe and obedience . 3. ( Definiti●um ) of those that are in Authority , and do command in the Lord . 4. Peremptorium et infallibile , the supream judgement of the King of the Church , who cannot erre . The first is common to all , Rom. 15. The second proper to Christians , and is a judgement of faith , 1 Thess. 5. 2. 1 Ioh. 4. 1. and it must be builded on the first . The third is the Authoritative judgement of the Church , Act. 15. 28. Mat. 18. 17. and of judges , and it must be swayed by the second , both in the commander and the commanded . The fourth is Iesus Christs only , Rom. 14. 4. 1 Cor. 4. 5.

4. It is one thing , that the power of the Ministers be subject to the Not any power or office subject to any , but to God immediately , subjection is properly of persons . Magistrate as the Magistrate , and another thing that the persons of the Ministers should be subject : Not any office at all in their power , seems to me to be subordinate to either Magistrate or Minister ; because all Lawfull power , and Lawfull and profitable offices , and Arts , in abstracto are from God , some of them immediately ; As the the gift of prophesying , healing , speaking with tongues , working of miracles , and the offices of Apostle , Evangelist , Pastor , and Teacher , Ephe. 4. 11. those be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , gif●s and graces above Nature , that God without the interveening of human reason , hath devised for a supernaturall end , the edifying of his body the Church ; mens will and reason may interveen in the designation of persons to some of those offices , as that Iohn , Thomas , qualified as 1 Tim. 3. be Pastors , or teachers . But if we speak of the power of the Ministery , in abstracto , without connotation of the persons in concerto , then the power , or the office it selfe is not subordinate to the Ministers of the Gospel as Ministers ; far lesse to the Magistrate as the Magistrate , because it dependeth upon none on earth , Minister or Magistrate ; but the only good pleasure of him , who when he ascended to heaven , gave gifts unto men , that there is such an office as Minister , Pastor or teacher ; And the Church cannot create a new office of a Prelate ; because of its nature it tendeth to a supernaturall end , the governing of Christs body , in a way to life eternall , purchased by Christ : Now the question in this sense , whether the power of the Ministery be subordinate to the Magistrate in its constitution , it is alike in its subordination to Magistrate and Minister ; certain it is subordinate to neither . Other lawfull and profitable offices and Arts are from God , mediately , possibly by the intervening acts of rationall nature , though Magistracy be from God , Rom. 13. 1. yet it would seeme , God by the naturall reason of men , might devise and constitute the very office of Magistracy in abstracto , and the Art of sayling , painting , &c. yet is there no subjection of power to power here , by way of dominion : Hence the question must be of the subordination of the power , quoad exercitium , whether Ministers in the exercising of their Ministeriall calling be subordinate to the Magistrate as the Magistrate ?

5. Dist. A judge is one thing , and a just judge another thing , so here are we to distinguish between a Magistrate , and a Christian Magistrate . As 1. a husband is one thing , and a Christian husband another thing , a Captaine is one thing , and a Christian , and a beleeving Centurion or Captain , such as Cornelius , Acts 10. is another ; a Physitian is one thing , and a gracious Physitian is another thing ; sure a heathen Husband hath the same jus Maritale , the same Husband power in regard of Marriage union , that a Christian and beleeving Husband hath . 2. A Magistrate and a Christian Magistrate may be one and the same Magistrate , with one and the same Magistraticall power , as being first heathen Magistrate , as Sergius Paulus , Act. 13. 7 , 12. and there after converted to the faith . Paulus A Magistrate and a Christian different . was no lesse a civill Deputie , when Heathen then when Christian , and not more a Deputy as touching the essence of a Magistrate , when a Christian beleever , then he was before when a Heathen ; yet to be a Magistrate , and to be a beleeving Magistrate , are two different things , even as Christianity is a noble ornament , and a gracious accident , and to be a Magistrate , is as it were the Subject , even as a man , and the accidents of the man , are two different things .

6. There be two things here considerable in the Magistrates office . 1. There is his jus and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Magistraticall power , or the authority Two things in a Christian Magistrate , jus authoritie , aptitudo , habilitie . officiall , the power of office to beare the sword . 2. There is aptitudo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a speciall heavenly grace of well governing ; this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a gift or grace of God , to use that power for Christ . These two make one Christian husband , one Christian captain , Physitian , Master , in relation to to the wife , souldiers , sick , servants : Now the Magistrate heathen as Magistrate , even Nero , when the Church of God is in his court and dominions , hath the same jus , the same Authority and Officiall power , to be a keeper of both Tables of the Law , and to defend the Gospell , and to command the Preachers and Synods to fulfill their charge , and to see that the officers doe their dutie , and to punish dumbe dogs , Idolaters , excommunicated persons , to drive away with the sword false Teachers from the flock , he hath I say the same Magistraticall power , while he is a Heathe● , and when he is converted to the Christian faith , and he is equally head of men that professe Christ , when Heathenish as when Christian ; but in neither States , is he the Head of the body the Church , and you give not to Cesar the things that are Cesars , if you make converted Nero , because a Magistrate , now the head of the Church , and deny non-converted and heathenish Nero to be the Head of the Church ; for he is a Magistrate with compleat power of the Sword , in the one case , as in the other , that he neither doth , nor can use the sword for the Church , it is from Nero his state of infidelity that he is in as a man , and not the fault of his office , for when Paul saith , the Husband is the head of the Wife ; doth hee meane a Christian husband onely , and exclude all heathen Husbands ? No , for then the wife were not to be subject to the Husband , if a Heathen and an unbeleever , which is against Pauls mind , 1 Cor. 7. and the Law of Nature . But the converted Magistrate , who was before a heathen Magistrate , hath a new aptitude , facul●y and grace to keep both Tables of the Law , and to govern in a civill way , and indirectly the affaires of Christs Kingdome : Hence the adversaries clearly contradict themselves by confounding those two , a Magistrate and a Christian Magistrate , one while they give supream power over the Church to the Magistrate as the Magistrate , sometime to the Magistrate as Christian . So Vtenbogard in his book De officio , & authoritate supremi Magistratus Christiani in rebus Ecclesiasticis p. 7. and p. 8. hoc addo , ut intelligatur Magistratum , cum religionē Christianam amplectitur , non acquirere novam authoritatem , sed quod eam authoritatem , quam ante etiam in rebus religi●nis & ●ultus divini , habebat authoritatē , — rectè utitur : If the Magistrate when he becommeth a Christian , acquireth no new authority as a Magistrate , but onely useth well his old Authority , in matters of Religion and of Gods worship , which he had before , while he was Heathen , as he saith , then the Heathen Magistrate as a Magistrate hath a supreame power in Church matters , and yet in the same place he draweth the state of the question to a Christian Magistrate . De solo Christiano Magistratu acturus . The Arminians in their Apologie , fol. 297. ( as saith their Declaration ) speake onely of the Christian Magistrate , and yet page 298. potestati enim supremae , sive Architectonicae , qua potestas suprema est , jus hoc ut competat , ratio ordinis , sive boni Regiminis , natura sua postulat , — si Magistratui qua tali jus hoo competit , ●rgo multo magis competit Magistratui Christiano . Sure , if the Magistrate , in generall ▪ and as the Magistrate , have a supream Authority in the Government of the Church , such as the Adversaries contend for , then the Christian Magistrate farre more must be Head of the Church , and so the Magistrate as the Magistrate must be supreame Governour , and judge in all Ecclesiasticall causes , and in these same causes , he must not be Iudge as a Magistrate , but as a Christian .

Nor can they make a Christian Magistrate , à medium per participationem utriusque extremi , a middle betweene a Magistrate and a Christian . 1. For where is there such an office in either Church or state ? for so a Christian Magistrate as a Christian Magistrate should be Ens per aggregationem , a thing composed of Magistracy and Christianity , as a Christian Physician , a Christian Painter ; and then the question should be , whether judgeth he as a Magistrate , or as a Christian ? as we may aske whether a Christian painter painteth as a painter or as a Christian : not as a Christian , Pare●● Com. in Rom. 13. dub . Iac. Triglandius de potest civ . & Ecclesiastica c. 10. 207 , 208. Vbi nam inju●xit Christus Magistratui Christiano ut oves Christi quae ●ales Regat . for then all Christians should be Painters ; and a result of both should neither be a Magistrate nor a Christian , but middle between both , which fighteth with reason and sense . Some say , The power of the Magistrate in a Christian Magistrate who knoweth the doctrine of the Gospell , and hath help of the counsell and light of godly Pastors and Teachers , is perfecter then in Heathen Magistrates , and therefore this power as not Christian or heathenish , governs men as men , but as Christian , it governeth them as Christian m●n . But the learned and worthy professor Jac. Triglandius saith this is said without probation , for ( saith he ) men as Christians are members of the Church , and so are not governed but in an Ecclesiasticall way ▪ and where hath the Lord commanded the Christian Magistrate to governe the sheep of Christ , as the sheep of Christ ? Then ( say I ) 1. The magistrate must governe the Church as the Church , and so rule over the conscience of men in relation to eternall happinesse , by promising to them temporall rewards , and by compelling them by the sword , to be carried toward eternall beatitude ; for to rule the Church as the Church , is to direct and lead them by spirituall means , Word , Sacraments and Discipline , to heaven , which the magistrate as a magistrate cannot do by the sword ; and what he doth as a Christian ▪ that he must do in a spirituall way , not with a secular Christianity maketh no new power of , or to Magistrates . arm and power as magistrate ; and the two powers of a magistrate and of a Christian , cannot coalescere , grow together in one office which is made up of both , as of two parts , being in nature and spece different , no more then of a Horse and a Lyon you can make a third living creature . It is true , by Grace and Christianity , the power of the magistrate is perfected , and an excellent lustre added to it , but not one degree of Magistraticall power is added to it , by which the magistrate doth rule men as Christians , and as a Church : For as the office of a magistrate doth not promote the man one step nearer to saving Grace ; so Christianity maketh not the Heathen magistrate more a magistrate , nor giveth him a new sword over the Church as the Church , which he had not before ; nor doth it take any magistraticall power from him , no more then a heathen Husband , Master , Physician , being converted to Christ , is more a husband , more Jac. Trig. land . di●●er . Theo. de potest . civ . c. 8. p. 174. A fourfold consideration of the exercise of Ministerial power most necessary , upon which & the former Distinctions , followeth ten very considerable Assertions . a master or Physician , then he was before : The former power is only spiritualized , and graciously facilitated in its acts , but not one whit augmented in its entitative degrees of power over the wife , the souldiers , the servants , the sick . Triglandius excellently : The Christian magistrate converted , is sanctified , but he acq●ireth no new right over the Church : So meat is sanctified by the Word and Prayer , but it is not more meat , nor doth more nourish , because sanctified .

7. Distinct . The exercise of the Ministeriall power in dispensing Word , Sacraments , Discipline , falleth under a fourfold consideration , which , because it cleareth a necessary point , I desire may be carefully observed by the Reader : 1. The simple exercise of that power is considered sine modo , without any qualification , good or evil , Orthodox , or Heterodox , as the Christian Magistrate procureth by his care , that there should be a Ministery to dispense Word , Sacraments , and Disciplin● ▪ 2. The second Consideration of this exercise , is , The exercise of power soundly and painfully , in the fear of the Lord , the Magistrate exhorting them thereunto for conscience . 3. The third Consideration is the exercise of the same , in a corrupt and wicked way and manner , either negligently or wickedly , or for evil ends . 4. The fourth Consideration is the free and peaceable exercise of this power without bodily violence .

Hence I intreat the Reader to carry along in his ●ye , 1. The simple exercise of the Ministeriall power . 2. The just and godly , sound and laudable exercise . 3. The wicked and corrupt exercise , or the abuse thereof . 4. The peaceable exercise .

Hence , our 1. Assertion : The Magistrate as the Magistrate is to 1. Assert . procure that there be Preachers and Church-officers to dispense Word , Sacraments , and Discipline : For 1. his end is , That people under him may lead a quiet and a peaceable life in godlinesse and honesty , 1 Tim. 2. 2. And the Magistrate attaineth his end as a Magistrate , if there be simple exercise of Religion in the quiet and peaceable way , that may consist with the subjects indempnity , and immunity , from rapine , injuries , and violence . 2. The difference between the Magistrates and other callings , is , that the Magistrate was to take care of old , That there were Levites who bare the Ark , and , Priests who should burn incense before the Lord , and Sacrifice ; and yet it was unlawfull for the Magistrate to bear the Ark on his own shoulders , or in his own person to burn incense or sacrifice ; so the Physicians hinder that diseases rage amongst the subjects , and the Magistrates do also hinder that they should rage : But the Physians hinder them by curing diseases , and the Magistrate hinders them not by curing diseases ; for then he should as a Magistrate also be a Physician , but by procuring that there should be Physicians in the Common-wealth . The Magistrate hindreth ignorance , and losing Ships by Tempests , not by professing and teaching Sciences and Arts in Academies in his own person , nor by steering Ships , and guiding them himself to their Ports , for so a magistrate as a magistrate should be a Schoolm●ster , a professor of Arts and Sciences in the Universities , and a Pilot or Shipmaster , which were a confounding of all callings ; but by procuring that there should be Universities and Professors of Arts and Sciences , and by providing honorable stipends and wages for them , and procuring that in the Common-wealth there should be Sailers who are skilled in Shipping : and so doth the magistrate by his office take care , that the Word , Sacraments and Discipline , be dispensed . 3. But the magistrate as the magistrate doth no● command sincere , hearty , zealous , and affectionate dispensing of Word , Sacraments a●d Discipline : But only the dispensing of those without the qualification of the spirituall , The Magistrate as the Magistrate commandeth the exercise of Ministeriall power , but not the spirituall and sincere manner of the exercise . or sincere exercise of the power ; Because , 1. The Magistrate cannot command that as a magistrate , which he cannot judge of , whether the thing commanded be consonant to his command , or not : But the magistrate as the magistrate cannot judge of the spirituallity , sincerity , zealousnesse , affectionatenesse of that obedience , which the Church yieldeth to his command : for if the Pastors dispense word and Sacraments , and binde and loose by the keys following the rules of the word , the magistrate cannot judge the heart or intention , whether they do those with conscience to God , and reverence and subjection of spirit to his holy Law , nor can the manner of doing be proved by witnesses to the magistrate . 2. The Magistrate as Magistrate doth not command what he doth not praise or reward , for well doing is the object of the Magistrates praising and rewarding power , Rom. 13. 3. But as a Magistrate he doth not praise and reward the qualification , or spirituality , or sincerity of Pastors dispensing of word and seals ; if they feed the flock , the Magistrate is to take care they be rewarded with wages , no● can the Magistrate as the magistrate withhold praise or wages from labourers in the vineyard , because they preach Christ out of envy , as some did Phil. 1. 15. or because they feed not the lambs out of a love to Christ , as they ought to do , Ioh. 21. 15 , 16 , 17. it is true , magistrates as godly men , may love and commend sincerity in faithfull labourers , and hate the contrary ; but this they do as Christian men , not as magistrates , not by their office , and authoritatively . 3. Magistrates command that as magistrates , the not doing of which they can a● magistrates punish with the sword , for the object of their vindicative and revenging power is ill doing , Rom. 13. 4. But if Pastors feed the flock and rule them , the magistrate cannot use the sword against the feeders , for that they want sincerity , love , cheerfulnesse in the manner of doing these things , for the sword of the magistrate doth only reach men for their externall facts , not for opinions in the mind , not for crooked intentions , not for hollow-heartednesse , hypocrisie , infidelity in the manner , or inward principles of the actions .

II. Asser . when magistrates command Churchmen to do their duty , and to feed the flock , sincerely , and in the fear of the Lord , they do it not as magistrates ; but as touching the manner , they may Magistrates as godly men , not as Magistrates command sincerity and zeal in the manner of the exercise of ministeriall power . exhort them to do their duty sincerely , cordially , and zealously as godly men ; hence that charge that King Iehoshaphat gave to the Priests and Levites , 2 Chron. 19. 9. This shall ye do in the fear of the Lord faithfully , and with a perfect heart , is a mixt command , as touching the judging of the people in all causes and controversies that should come before them ; the King as King commanded them to do this : But for the manner of the doing of it , that they should do it faithfully in the feare of the Lord , and with a perfect heart ; this he commanded them not as a King , but exhorted them to it , as a godly & religious man : for 1. any godly man might have said this , and the King might have punished the Levites and Priests , if they had not judged the causes according to the Law . But though they had not judged in the fear of the Lord , and with a perfect heart ; yet could not the King as King have punished them therefore , nor can any say , that the spirituall exhortation of Hezekiah , 2 Chron. 29. to the Priests and Levites , came from him as King , but as from a graced and religious man ; as King he might command them to Sanctifie themselves legally , for so they were to do by office ; and he might use the sword against them , if they failed in that ; and as King he may command all externall duties , not only to Church-men , but to all others ; only he cannot punish them for failings in the spirituall manner of doing externall duties ▪ 2 ▪ A spirituall and Christian exhortation ex conditione operis , and intrinsecally , hath influence on the conscience to turne the soul to God . But nothing that the magistrate can do as a magistrate , hath such an influence on the conscience , all that he doth as a magistrate and directly , is toward the outward man , by rewards and punishments ; if the magistrate remove false teachers and wolves , which would devour the flock , and if that work upon the conscience , it is indirectly and by accident , for , quoad actus imperatos , he can command that the Gospel , which hath a kindly and intrinsecall power to work upon the conscience , be preached ; if the magistrate convince the conscience of a murtherer , that he hath failed against the Law of God , he doth not that as a magistrate , but as a godly and religious man ▪ he may convince him as a magistrate , that he hath failed against the Lawes of the State , and bands of humane society , and externall peace , and scarce that , for ignorantia juris nemime●● excusat .

Obj. 1. It may be objected against this : If the Elders not only omit to do their duty , but also if they erre in the nature and quality of what they do , the Magistrate is to punish ; Ergo , the Magistrate not only commandeth the Church to do the externall facts ▪ but also commands the facts with such and such qualities : the Antecedent is proved because the Magistrate not only punisheth the omission of a Church duty , as if Pastors preach not ; but also if they preach not ●al● modo , Orthodox and sound Doctrine .

Ans. We never denied but the Magistrate commandeth both the exercise of Church power simply , and the man●er and such qualifications as are externall and obvious to the knowledge of the Magistrate , such as blasphemous and false Doctrine is ; But we deny that as a Magistrate he doth command those things that ar● internall and invisible , that is , the spirituallity of the actions ; he can exhort and stirre men up to the spirituallity and sincerity of doing as a godly and Christian man .

Obj. 2. The Pastors and guides of the Church as such , do only command externall obedience , for they can onely in ●oro Ecclesiae , in the Court of the Church censure externall disobedience before men , the heart and sincerity thereof is no more obvious to the eye of Elders , then of Magistrates .

Ans. 1. I deny the connexion of the Antecedent ; for Elders may command as Elders , more then the not doing of which they can censure , which the Magistrate cannot do ; for Elders have committed to them the word of reconciliation , as the Ambassadors of Christ . Now the word hath an immediate influence on the conscience , on the thoughts and intents of the heart , 2 Cor. 5. 18 , 19 , 20. 1 Cor. 3. 5. 1 Cor. 4. 15. Ps. 19. 7. Heb. 4. 12 , 13. And therefore their Ministery hath action on the thoughts ; yet can they not in the externall court of the Church , censure the thoughts , as not being able to see them , but the Gospel which they preach can arraigne the conscience and thoughts ▪ 2 Cor. 10. 4 , 5. But the Magistrate carrieth not such a message , and therefore his Magistraticall command can reach no farther then his temporall praise and reward , and his sword ; and that is commensurable and of equall latitude with those .

Obj. 3. The Object of the Magistrates power , is well doing , and ill doing , both civill , and also supernaturall ; both for the first table , or as well for the spirituall acts of worship and Religion in the first table , as for acts of Iustice and mercy in the second table , Rom. 13. 3 , 4. Isai . 49 , 23. and you said elsewhere , that externall peace is too narrow an object for the Magistrate , for the intrinsecall end of a Magistrate is also a supernaturall good , and not only a peaceable , but also a godly life , 1 Tim. 2. 2.

Ans. It is true , the Magistrate as the Magistrate doth care for the supernaturall good of subjects , and the duties of Religion , and the first table , but how ? intrinsecally and as a magistrate , that is , that men worship God according to his word : But , 1. The magistrate as such hath nothing to do with the spirit , nor can he command the sincerity of the worship ; his care is that there be a divine worship , that is , materially and externally right and consonant , externally to the rules of the word ; and for this cause learned divines make the externall man the object of the magistrates office ; but not the externall man as doing the duties of the second table only , but also as serving God in the duties of the first table : for which cause Augustin . contr. literas petilian . l. 2. c. 92. & contr. Cresconi . l. 8. c. 5. reges serviunt D●o in quantum sunt homines , & in quantum sunt reges . I said Augustine meant the same , when he said , that Kings serve God as men and as Kings . 2. Magistrates as magistrates are to extend their power for Christ ; that is , that not only there be Iustice and Peace amongst men , but also that there be Religion in the land , yea , that the Gospel be preached ; so all our Divines make the King to be custos ●t vindex utriusque tabule : Yea , I think he is a keeper and preserver of the Gospel also , and is to command men to serve Christ , and professe the Gospel , and to punish the blaspheming of Iesus Christ : and this is royall and magistraticall service that the King as King performeth to God , and to Iesus Christ the mediator , ex conditione operis , in regard that good which he procureth as King , materially and externally , is consonant to the supernaturall Law of the Gospel , but it is not magistraticall service to Christ ex intentione operantis .

Obj. 4. When it s required that the Magistrates be men fearing Exo. 18. 21 Deu. 1. 16. 17. D●u . 17. 19 20. God , hating coveteousnesse , &c. is not this an essentiall ingredient of an King as a King , that he read in the book of the Law , that he may feare God , Deut. 17 ?

Ans. There is a twofold goodnesse here to be considered , one of the magistrate as a magistrate , another as a good and Christian magistrate . The former is an officiall goodnesse , or a magistraticall prudence , justice , and goodnesse ; this is required of all magistrates as such , to judge the people : so the acts of an heathen magistrate done according to common naturall equity , by Nebuchadnezzar , Pilate , Cesar , Felix , Festus , are to be acknowledged as acts of a Lawfull Magistrate , valide and no lesse essentially Magistraticall , then if performed by King David ; and of this goodnesse the Scriptures speak not as essentiall to a Magistrate as a Magistrate : But there is another goodnesse required of Magistrates as A two fold good in a Christian Magistrate , essentiall , accidentall . they are Members of the Iewish Church , and as they are Christians , and of these the Scripture speaketh ; and so Magistrates not as Magistrates , but as good and Christian , are to be such as feare God , hate covetousnesse , respect not the face and favour of men ; so it s denied that the fear of God , hating of covteousnesse , are essentiall ingredients of Kings as Kings : For Kings as Kings intend justice , peace , godlinesse , materially considered , both ex conditione operis , and operantium . But for justice and righteous judgement in a spirituall and an Evangelick way , that belongeth not to the essence of a Magistrate nec ex conditione seu ex intentione operis , nec ex conditione operantis : The Holy Ghost requireth it of judges , as they would approve themselves as truly Holy and Religious , and would be accepted of God , and in this sense Kings as Kings do not serve God , nor the mediator Christ , nor yet as men ; only they serve God and the mediator Christ as Christian Kings , or as Christian men rather .

III. According to that third member of our seventh Distinction ; Asser . 3. The unjust and evil exercise of the Ministeriall power , is obnoxious to the magistrate as the magistrate , thus , in that he beareth the sword against all evil doers , Ro. 13. 1. The magistrate as the magistrate doth only command well doing , in order to praise and a good name , or temporall reward amongst men , Rom. 13. 3. Do that which is good and thou shalt have praise of the power , 1 Tim. 5. 17. Matth. 10. 10. Nor can the magistrate as the magistrate promise , or command the Elders to feed the Flock , with the promise of the reward that Peter promiseth , 1 Pet. 5. 4. to wit , That when the chief shepheard shall appear ; they shall receive a Crown of glory that fadeth not away . The magistrate as a Preacher ( if he be one , as David and Solomon were both ) or as a godly religious Christian man , may hold forth such a promise , but not as a Magistrate , and upon the same ground the Magistrate as the Magistrate cannot forbid careles , unsound preaching , and rigorous and tyrannicall ruling or rather domineering over the Flock , under the pain of death eternall : for he can but kill the body , and hath but the carnall and temporall sword , Rom. 13. 4. and so he can inhibite ill doing only in order to temporary punishment , and though the duty of the former be spirituall , and the sinne of the latter also , yet the externall man is capable only of the Magistrates promises and threatnings , as they respect evill or good temporary ; so that it is a wonder to me , that M. Pryn or any learned man can say that magistrates can make Lawes to binde the conscience , sure it is ill divinity . 2. If there never had been sin , there should have been no The Magistrate as such commandeth only in order to temporary reward , and punisheth , and layeth no commands on the constience . government but of Fathers and Husbands , there should have been no magistraticall dominion , not any magistraticall allurement to weldoing by temporall rewards , not any terrifying from evill doing , from fear of the sword , death , stripes , or bands , and God governed the Apostolick Church , and they attained the Crowne and supernaturall end of life eternall , without the accessory hire of a a temporary reward from the magistrate , and the subsidy of his sword ; Ergo , it is evident that the magistrate is neither an essentiall , nor an integrall part of the visible Church as the visible Church , injoying all the Ordinances of God , Word , Sacraments , Discipline , Censures , Rebukes , Admonition , Excommunication , Prayers , Mutuall edification , in as great perfection , as is happily attainable in this life without , yea , against the will of the civill magistrate : Though it be a great incouragement to have the King a Nurse-father ; yet hath not Christ counted it simply necessary to his visible Church injoying all the Ordinances of God to the full . 3. If the magistrate do only command the teachers and Pastors to preach and determine synodically , in order to a temporall reward , and forbid them to abuse their ministeriall power in order to temporary punishment , by the temporary sword ; then surely the Pastors and Teachers are not subjected to them in conscience , after any Ecclesiasticall way , for the power of commanding in magistrates as magistrates must be commensurable to the power of punishing the transgressors of the command ; if the one be in order to a temporary good , the other cannot but be in order to an eternall ill ; if ministers command in the name of Christ , in order to an eternall reward , they cannot threaten the transgressors in order to a temporary punishment , but it must be in order to an eternall punishment : Nota. so that it is most clear , that the magistrate though he be in some sense a little God , and invested with the authority and Majesty of God , in that he commandeth and threatneth upon proposall of temporary reward , and temporary good , the very same duties that God injoyneth , and forbiddeth the same evills of sinne that God forbiddeth ; yet he holdeth not these out to the soul and conscience of the subjects , as the Ambassador of Iesus Christ , upon condition of eternall life , if they obey , and of eternall death , if they disobey ; but he holdeth out to the external man these that are materially divine commandements & divine inhibitions , but in another consideration ▪ but formally only they are the mandates of the Magistrates in order to temporary reward and temporary punishment . Then the Ministers as Ministers in preaching and Synods , forbid adultery , incest , murther ; but they propose them to those that are within the visible Church ; And that , 1. to their consciences , 2. Under the paine of eternall wrath . 3. As the Ambassadors of Christ craving spirituall subjection of conscience , and divine faith to those charges : But Magistrates as Magistrates hold forth in their Law-abstinence from those same sinnes of adultery , incest , murther ; But , 1. Not to the Nota. Magistrates as Magistrates forbid not sin as sin under the paine of eternall wrath . consciences of their subjects , but to the outer man as Members of the common-wealth . 2. Not under the paine of eternall wrath and condemnation , before the judge of quick and dead : Magistrates as Magistrates have neither calling , office , place nor power to threaten or inflict eternall punishment ; if Magistrates do perswade the equity of abstinence from adultery , incest , murther , in their Statutes , or Acts of Parliament , from the word of God , from the sixth and seventh command of the Decalogue , from the judgement and eternall punishment that followeth these sinnes , they so perswade not as Magistrates , but as Divines , and as godly and Christian men ; yet my sense is not that the Magistrate can Lawfully command obedience in matters of Religion not understood or knowne by the subjects , that were to exact blind obedience ; but my meaning is , that the Magistrate as the Magistrate holdeth not forth his commandements to teach and informe the conscience , as Pastors do , but he presupposeth that his mandates are knowne to be agreeable to the word of God , and proposeth them to the subjects to be obeyed . 3. Magistrates as Magistrates hold forth in their Law , abstinence from these sinnes , not as the Ambassadors of Christ , craving subjection of co●science and divine faith to those charges , but only externall obedience : for though Ministers as Ministers crave faith and subjection of conscience to all commandements and inhibitions , as in Christs stead , 2 Co. 5. 19 20. yet the Magistrate as the Magistrate doth not crave either faith or subjection of conscience , nor is he in Christs stead , to lay divine bands on the conscience , to submit the soul and conscience to beleeve and abstaine , he is the dep●●y of God as the God of Order , and as the Creator , and founder , and another of humane societies , and of Peace , to exact externall obedience , and to lay bands on your hands , not to shed innoceat blood , and on your body not to defile it with adultery , or incest , nor to violate the ch●st●●y of your brother ; hence it is evident , that the adversaries are far our ▪ who would have Ministers who do hold forth commands , that layeth hold on the conscience and craveth faith and soul-submission under the paine of eternall wrath , to do and act as the deputies and Vicars of those who have nothing to do with the conscience , and have neither office nor authority to crave soul submission , or to threaten or inflict any punishment , but such as is circum●cribed within the limits of time , and which the body of clay is capable of ; yea , when the Magistrate punisheth spirituall sinnes , heresie , idolatry , he punisheth them only with temporary punishment .

Obj. 5. When a Minister speaketh that which is treason against the Prince in the Pulpit , by way of Doctrine , the Church only doth take on them to judge him , and censure him , and he will not answer the civill judge for his Doctrine , but decline him , and appeal to a Synod ; and yet if another man in private speak these same words of treason , he is judged by the civill judge , and can give no de●linature against this civill judicature , this must be unequall dealing , except the civill judge may by his office , judge whether the Minister spoke treason or not .

Ans. It cannot be denied , but that which is spoken by way of Doctrine by an Ambassador , speaking the word in publick , and that which is spoken in private , although the ●ame words , are very different : for a private man in private to slander the Prince may be treason , he hath no place , nor calling to speak of the Prince , but a Pastor hath a calling as the watchman of the Lord of hosts to rebuke ▪ Herod for incest , and in a constitute Church , the Church is to try whether Iohn Baptist preached treason or not . 2. If it be a slander of the Prince and treason indeed , the Prophet who preached it , is first subject to the Prophets , who are to condemne and censure him , and then the magistrate is to inflict bodily punishment on him for it ; but the Church should labour to gaine the slanderers soule , before the civill judge take away his life .

IV. Assert . The Magistrate de jure is obliged not only to permit , but also to procure the free exercise of the ministery in dispensing Word , Sacraments , and Discipline , and owe his accumulative power , to convene Synods , to adde his sanction to the lawfull and necessary constitutions and ordination of worthy , and to the Deposition of unworthy officers in the Church . 1. Because he is a Nurse-father in the Church , Isa. 49 23. 2. And by office , as a Publike father , to procure the good of the soules of the subjects in his coactive way , that we may lead a quiet and peaceable life in all godlines and honesty , 1 Tim. 2. 2. 3. He is not onely to permit , but also positively to procure all peace , in the exercise of all lawfull and profitable trades and Arts ; Ergo , farre more that glory may dwell in the Land , and that the Peace thereof may be as a River , Isa. 48. 18. by the presence of Christ walking in the midst of the Golden Candlesticks .

V. Assertion . When the Magistrate commandeth painfull and sound administration in preaching and governing , with provision of the praysing and rewarding of well doing , he doth not subordinate to himselfe the Ministery in its exercise . 1. Because this promise is accumulative , and of a temporall reward , for the Magistrate as the Magistrate cannot promise that which Peter promiseth ; that 1. 1 ▪ Pet. 5. 4. When the chiefe shepheard shall appeare , they shall receive a crowne of glory that fadeth not away , he may as a Christian promise that , but for a temporall reward for men , no man for being faithfull in the house of God , hath that unseparably annexed to his labours , by a literall promise in Scripture , and therefore it is onely accumulative . 2. Right and sound preaching and governing in Gods house , cannot from this be said to bee subjected to the Magistrate as a Magistrate , in regard that this is an accidentall hire , and an externall and accessorie good , which the Church as the Church , and the most faithfull Prophets , Apostles , and Pastors have wanted , and yet have attained the end of a Church as a Church visible , nor is this a promise made to the Church as the Church or the Ministers thereof as such , for the Apostolick church that was most poor , had neither thing , nor name , nor promise , but by the contrary , the Kings and Rulers did conspire against the Kingdome of the son of God .

VI. Assertion . Though the Magistrate may both threaten to inflict , and actually inflict the ill of temporall punishment on Ministers , if they be either idle or unsound in their administration ; yet thence can onely be concluded that the male administration of the ministerie is subjected to the Magistrate as such , but not the Ministery it selfe , or the exercise thereof . 1. The male administration of any office is accidentall to the office . 2. This subjecteth the erring person , not the teaching Minister to the civill Magistrate . Nor doth this make the Ministers in the exercise of their office , properly subordinate to the Ministers , but onely so farre as the spirits of the Prophets are subject to the Prophets .

VII . Assertion . There is a twofold subordination of the exercise of Male administration of Ministers ; one civill , another Ecclesiasticall : These two differ , so as the former must be subordinate to the Magistrate who is to inflict bodily punishment , but the latter is onely subject to the Church . The Judiciall determination according Two sorts of subordinations Civill , Ecclesiastick . to the Word of God , for the informing of the conscience and gaining to the truth the erring Ministers , is proper to the Colledge of Ministers ; and in this if the colledge of Ministers erre , they are also punishable , and the Magistrate is to command them to judge and determine , de novo , over again : The Magistrate in a constitute church is to determine civilly , and sentence , and civilly punish the Ministers that either are dumbe dogs , and will not barke , or that perverts the souls of people with false doctrine , and where the Church is constituted , it is presumed that the Priests , whose lips should preserve knowledge , have determined in an Ecclesiasticall way , the very same which the Iudge civilly is to determine , not because Ministers not the Ambassadors of an earthly King , but of the King of Kings . the Church hath so determined , but because he judgeth in his conscience it to be according to the Word of God .

VIII . Assertion . The Ministers are in no sort the Ambassadors or servants of the Magistrate , but of Iesus Christ , and immediately in their ministeriall acts subordinate to the King of Kings . 1. They declare the truth in the Name of Christ , their master and Lord , not in the name of the Magistrate , as the Arminians make the steps of the subordination . 1. The Word of God . 2. The Magistrate carrying Gods sword . 3. The Preachers of the Gospell ; for then the Preachers should hear the word of the Magistrate first , and have the minde of Christ spoken and revealed to them immediately from the magistrate , but mediately onely by the mediation of the Magistrate , the minde of Christ . 2. There should be in every Christian Kingdome , where there is a King , a civill Pope , having directly both the Swords , not with the distinction of Iesuites , of dixectly and directly , and as they say , the Pope hath the temporall sword , indirectly and in ordine ad spiritualia , in order to spirituall things , and and how many inferiour Magistrates , so many civill Popes , onely they shall not be infallible . Arminians say that this collection is from envie , Because we ( say they ) deny a headship and supremacy of power of Governement , to your Pastors and Elders in all your Parishes , which maketh the Church a Monster with many heads ; therefore you put this , for envy upon the Magistrate , who yet hath the word of God above him , which the Pope hath not , who setteth himself above the Word of God .

Ans. 1. If we give a supremacy royall , and princely to the Ministers , which they call Archi●ectonica , as the adversaries doe to the Magistrate ; multitudes of Popes behoved to be in the Church ; but we make them meer Heralds , Trumpeters , and Messengers to relate the will of God , void of all royall power , and having neither earthly majesty , power , nor Sword . 2. It is not our Argument , that in which they conceive we repose , to wit , that we thinke the adversaries resolve all ultimatè , and last which concerneth the government of the Church , in the will of the Magistrate , as on an infallible rule , we grant they teach that the Word of God is to rule the Magistrate in the matters of the first Table , and justice and equity in the things of the second Table , but they say this in words onely , but the Magistrate as Magistrate may mould Church Officers as such not subordinate to the Magistrate . out of his high dominion what Church government he will , and this by consequent resolveth all in the Magistrates will ; and that they teach , that when the Magistrate doth command against the Word of God , then it is better to obey God then men . And 2. This we infer as an absurdity that they cannot shun that there is such a new officer , a new Church head , a creature most like a Pope in every Christian Kingdome brought in the Church , who is above Bishops , Pastors , Doctors , who by office must carry the minde of God to Pastor and people , who hath the keyes of the House to make and unmake , call and send , recall and exantorate ministers as his Servants and Heralds . 3. Looke what power the Magistrate as a Magistrate hath in civill affaires , the same hath he in dispensing Word , Sacraments , admitting to , or rejecting from the Sacraments , calling of ministers , excommunicating by this way , and so by office , he is no lesse essentially a Pastor to watch for the soule , then he is a civill Judge . 4. How doth this confound the two Kingdomes ? the Kingdome that is of this world , and fighteth with the Sword ; and the Kingdome that is not of this world , and fighteth not with the Sword ? if the magistrate as the magistrate and armed with the sword , be the supream Head over both , and as he beareth the Sword have a carnall dominion over the Church as the Church ? 5. If God have made the subordination of ministers as ministers , and servants of the magistrate as a magistrate , then the visible Church hath no ordinary right , to Ordinances , Word , Sacraments , discipline , but by the magistrate ; and all that the Churches did in the Apostles times , or the first three hundred yeers after Christ , being contrary to the magistrates will , must be either seditious , or then it was by no rule of the Gospell , but by an extraordinary dispensation ; and we shall have no warrant for any dispensing of the Word , and of Seals , or Government from the Apostolique Church , because all that must have beene beside the rule and extraordinary . 6. From this pretended subordination , as the supream magistrate may doe all that the inferiour magistrate may doe , because the King is eminently all that the inferiour Magistrate is , and something more ; so may he dispense the Word and Sacraments , in regard that the King is by the same officiall power over the Church as the Church , in sacris , in all matters of Religion , as in civill things , and containeth in him , in a high and eminent manner , all that the Church and Pastors can doe , as they are such , and because the King hath the same power , in all Arts and Trades , then by his Royal power he might ( if he had time and leasure ) build houses , because of his royall Eminency over all Trades , he might sit at the helme of any ship , and steer and rule it , he might paint Images , he might plow the ground , because he hath the like Royall power over masons , Sailors , Painters , Husband-men , carpenters , and the like , as he hath over the common-wealth , and the Church ; we must then say that God hath called the King to all these to be a minister , a mason , a Sailor , a Painter , and if he had leasure , he hath Gods calling to be a Preacher , a Sailor , as to be a King , yea , and that as King he is all these : Now the Apostle clearly distinguisheth between him who exhorteth and teacheth in the Church , Rom. 12. and him who is the Minister of God , and beareth not the sword in vaine , Rom. 13. and clearly insinuateth a distinction of calling , so that God never called one man to all callings , as it is 1 Cor. 7. 17. But as God hath distributed to every man , as the Lord hath called every one , so let him walke , ver. 20. Let every one abide in the same calling wherein he was called : And it is clear , if the King be a Head in the body ▪ 1 Cor. 12. then he is not the feet , though he have need of the feet , for then the eye should be both eye and eare , and hand , and therefore the King cannot be all . Pareus in Rom. 13. saith , the King cannot doe some things ob defectum juris ex Dei limitatione , He cannot preach . Ans. Ergo , Preaching belongeth by Divine right to another , and it s not subordinate to him , jure Divino . 2. Saith Pareus , he wanteth law to use the wi●● of another man as his owne . Ans. Then the right of Husband and Wife is not subordinate to the King , so as he may use the right of a Husband , because it is against the seventh Commandement , nor can he invade the right of Pastors to dispense Word and Sacraments , it being against the second Commandment , he not being called thereunto . 3. Other things ( saith he ) he cannot doe for want of skill , as to teach in a Colledge , and others he cannot doe , because they are fordid , as to sew shooes . Ans. If God have not called the Prince to these , it is not onely sordid , but unlawfull for him to thrust his sickle in another mans field , for God must call to a lawfull calling , else men use a lawful thing unlawfully , so it is sordid and unlawfull for him to judge those , and the like . Erastus I know roundly granteth that the King or any Magistrate may lawfully dispence the Word and Sacraments , nothing hindereth him , but want of time , which is a better Answer then others give , who hold the same principles with Erastus , and that the King hath the same Royall power in things civill and Ecclesiastick , except the adversary flee to our distinction of power and persons , and of things civill and sacred , they shall never expede themselves . But the King ( say they ) is See the Arminian Remonstrance in Apol. c. 25. fol. 299 , 300. What power Erastiaus give to Magistrates in Church matters ▪ not capable of 1. The power of Order , he cannot be a Pastor , or a Doctor . 2. He cannot as King be capable of internall power of jurisdiction , he cannot preach , he cannot dispense the Sacraments , but he is ( say they ) capable of externall power of jurisdiction , to governe the Church , excommunicate , to debarre Apostates and Hereticks from the Sacraments , to create Prelates , Primates , Metropolitans , and such cattell , to call and ordaine , make and unmake Ministers , to make all Canons and Ecclesiasticall Lawes , and appoint religious Ceremonies , as holy Surplice , crossing , oyle and spittle in Baptisme , to create holy dayes , to command men to kneel to bread , and to order all the externall worship of God , and beside the Word , to order many little and smaller things in the borders of worship externall , such as is some little Idolatry , and Superstition : And ( for ought I know ) by their way , who hold there is no certaine forme of Government of Gods House in the Scripture , some harmelesse and innocent golden The minde of Arminians touching the Magistrates power in Church matters . Remonstrant Arminian c. 25. p. 304 Calves , as lawfull as religious symbolicall Ceremonies . This power is no more due to the Magistrate as the Magistrate , then to dispense the Sacraments , as I have said before : Nor doe the Arminians much honour the Magistrate , who walking in the steps of Erastus doe hold , that the Magistrate having power of publique places , Preachers are obliged not to preach in publike places , if the Magistrate forbid them , but they may preach in private places . But 1. These same Arminians hold that Pastors are to preach whatever in their conscience seems to be the truth of God ; a principle of those who are for tolleration of all Religions ; though Iudaisme & Turcisme , a way ( I am perswaded ) most abominable , and which the Lord of his Church will crush , when he shal bring down other Antichristiā untruths to the ground ; Now it seems to the conscience of Papists and many Hereticall teachers , that they are obliged to preach Turcisme , & Iudaisme in the Temple , and in publike , & that distinction is false & vain , as it is in very deed contrary to the truth of God , to preach what they think the truth of God , & to preach it in publike or private , or in any place is indifferent as touching the place . 2. The Lord hath no more given to Magistrates power of places , or actions religious in places , then he hath given to them power of truths : Ergo , they must be obliged in conscience , rejecting a ●●i● and saplesse distinction , to preach in publike places : for as that juditio●s ●●c . Trig. de potest . 〈…〉 . & Eccelesiastica diss●●tatio , Th●●l . p. 123 T●m●lorum usus & s●ipe●●iorum publ●●orum ●●● in re nihil potest . ille enimextrins●●us accedit ad res Ecclesiasticas , eorumque naturam atque indolem nihil immutat . A threefold consideration of the magistrate in relation to the Church and learned professor Iac. Triglandius saith , The place is accident all to the worship , and changeth not the nature of it ; and truly as that learned professor saith , it is a poor honour that they put on the Magistrate , to limit all his power to places and stipends . 3. The Apostles knew not this distinction , for they not only preached truth , the Scribes and Pharisees forbidding them ; but in publick places , and at all occasions , and dayly in the Temple , and in every house , they c●●sed not to teach and preach Iesus Christ , Act. 6. 2 , 4. & 4. 1. 20. & 5. 20 , 21. The Magistrate being Antichristian forbiddeth not preaching of saving truths , because of the place , be it private or publick ▪ but he forbiddeth them , because they are saving , and if Iesus Christ have called a man to preach in publick , in the house tops , the Magistrate hath no power from God to silence him in publick more then in private ; the Magistrate forbiddeth that any teach false Doctrine , not for the place , but because it is injurious and hurtfull to humane societies that men should be principled in a false Religion , and cannot but disturbe the publick peace .

IX . Asser . The Christian magistrate must here come under a threefold consideration . 1. As the Object of that high office is meerly and purely civill , and positive relating only to a civill end of Peace : as in importing , or exporting of goods , of wooll , waxe , moneys for the good of the common-wealth , the crying up or crying downe of the value of coyned Gold or Silver , the making of Lawes meerly civill ; as not to carry Armor in the night in such a City : So in Warre , Commanders , Captains and Colonels are Magistrates to order the Battle , lay stratagems , the way of besieging Townes , of fortifying Castles , of issuing out mandates for the Navy ; The Parliaments power in disposing of Fouling , Fishing , Hunting , Eating of Flesh , or not eating at such a time : all these ▪ as the Word of God doth not particularly warrant the one side more then the other , are meerly civill and positive ▪ It is sure the Magistrate hath a supremacy , and an independency above the Church or Ministers of the Gospel in all these ; and as these prescinde from all Morality of the first and second Table , I hold that neither the power nor person of the Magistrate is subordinate to the Church and Church-assemblies , and Ministers of the Gospel should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and exceed the limits and bounds of their calling , if they should meddle with these ; as the Church should exceed their bounds , if they should make Canons touching the way of sayling , painting , tilling the earth according to such and such principles of Art , for these are without the sphere of the Churches activity ; in this consideration that learned and grave Divine Doctor Andrew Rivetus in Decalo in c. 5. saith well , pag. 204. That as we beleeve a man well skilled in his owne Art , so that his judgement is a supream rule ; so the supream authority of the Magistrate to us in things positive , is a rule ; for indeed it cannot be denied but there be Arcana Imperi● secrets of State that are not to be communicated to Pastors or to any , in which the Rulers have a supremacy . The Magistrate falleth under a second consideration , as he giveth out Lawes just or unjust , and executeth judgement in the morning , or suffereth the eyes of the poore , the widdow and Orphane to faile for went of justice ; and in these he is not subject to the Church and Pastors so , but only as if he sinne in making Lawes , the Pastors may humbly supplicate that he would recall those unjust Lawes , and judge over againe righteous judgement , and this exhorting of the Pastors is a subjecting of the Magistrate to the Pastors quoad actus imperatos ; so have Generall assemblies in the Church of Scotland humbly supplicated the King and Parliament to retreat Laws made against the liberties of the Church , in savour of Antichristian Prelates and Ceremonies ; but quoad actus elicitos : The Church and Pastors themselves cannot usurpe the throne , and give out civill Lawes that are righteous , and judge righteously : for the poor in the place of King , Parliament and Iudges ; for in this also the judges are supream and independent , and subject only to God the Creator , as his Vicars and Deputies in Gods universall Kingdome of power called universale regnum potentiae , by Divines ; they are Gods , and the shields of the world , and here only as they erre , not as they iudge , are they subject to rebukes and threatnings , and admonitions of the Church and Ministers of the Gospel : Even as the Magistrate may command the Pastors to preach and dispense the Sacraments aright , but the Magistrate himselfe can neither preach nor dispense the Sacraments : Course of conformity , part 3. pag. 146. so the Schoolmen say , that the actions of the understanding depend on the will , quoad excercitium , the will may set the mind to think on this or that truth ; but not quoad specificationem . The will it selfe can neither assent , nor dissent from a truth , nor can the will command the mind to assent to a known untruth , or dissent from a known truth ; the mind or understanding naturally doth both , and this distinction holdeth in acts of the civill power , and in acts meerly Ecclesiasticall ▪ The third consideration of the Christian Magistrate is as he is a man , and a member of a Christian Church who hath a soul to be saved , and in this , he is to submit to Pastors , as those that watch for his soul , Heb. 13. 17. as others who have souls to be saved .

X. Ass. Hence I am not affraid to assert a reciprocation of subordinations , Reciprocation of subordina●●●ns between Church and Magistrate . between the Church and the Magistrate , and a sort of collaterality and independent supremacy in their own kind common to both , for every soul , Pastors and others , are subject to the Magistrate as the higher power , in all civill things , Rom. 13. 1 , 2 , 3 , 4. Tit. 3 ▪ 1. 1 Pet. 2. 13 , 14. Mat. 22. 21. and all members of the common-wealth , being members of the Church in soul-matters , are subject to the Church and Pastors in their authoritative dispensing of Word , Sacraments and Church censures : Nor are any Magistrates or other A●t . Walens , p. 2. de quatenus pastor subjiciatur magist . pag. 15 , 16. Iac. Trig. disser . Thel . de potest . civ . & Ecclesi . c. 5. pag. 124. profess . Leyden in Syno . purioris . Theol. dis. de disc. Ecclesi . & de magistrati . Zipperus de p●lit●a Ecclesiast. l. 3. c. 13. Calvinus Insti . l. 4. c. 11. Pet. Cabel Iavins in apol●g●tico Rescript pro libert. Ecelesi . c. 6. p. 79. M. Cot. in a Model of Church and civill power . P. Matyr . loc. Communi . l. 4. c. 13. D. Pareus in prefat. ad h●seam . Epist. ad langravi . August . confess . Artic. de pot●st . Ecclesi . Helv. confess . Anno 1566. Art. 18. Suevica confess . Art. 13. Saxonica Art. 12. Anglic. fol. 132. Scotic ▪ confess . who have souls excepted , Heb. 13. 17. Mat. 16. 19. Mat. 18. ●8 . Joh. 20. 21. Act. 15. 20 , 21 , 22 , 23. Mat. 10. 4● , 41 , 42. So Protestant writers who have written on this subject Teach : As the learned Walens , judicious Trig. that most learned Divine , And. Rivetus ; the grave and learned professors of Leyden , Zipperus , Calv. Petr. Cabel Javi●● , reverend and pious M. Iohn Cotton , judicious P. Mar. D. Pareus , all the Protestant confessions . The Augustine confession distinctly of Helvetia . The confession of Sweden , the Saxon. The English confession and that of Scotland , all our Divines ; while Erastus , Vtenbogard , Hu. Grotius , Vedelius , ( Bullinger , Gualth●rus , going before them ; yet not every way theirs ) did teach the contrary . The Arminians in Holland did thus flatter the Magistrate for their owne politick ends , and some Court Divines made the King of England Head of the Church , in the place of the Pope , which P. Mar. excused and expounded benignly ; some say it is against reason that there should be two supream collaterall powers , and especially in a mutuall subordination . But can we deny this reciprocation of subordinations ? it is evident in many things ; if the King be in an extream feaver , one of his own subjects , a skill'd Physitian forbiddeth him to drink wine , the King is to obey him as a Physitian , by vertue of the sixth command , as the King would not kill himselfe : And yet by vertue of the fifth command , the Physitian being the Kings subject , is subject to the Laws of the King . The Queen of Scotland as a wife , was to be subject to her Husband in the Lord , as the Word of God commandeth , Ephes. 5. 22. and her owne Husband not being King , but a subject , was to obey his Wife , the Princes and supream Magistrate according to the Word of God , Rom. 13. 1. 1 Pet. 2. 13 , 14. Tit. 3. 1. Yea , all Arts have a sort of collaterall and co-equall dignity , and we are to believe a skilled Artist in his owne Art , though this Artist be a servant , a vassal , a slave to those who do yeild to him in his owne Art .

CHAP. XXV .

Quest. 21.

Objections touching the subordinations of Magistrate and Church removed .

THere is nothing more hated by the Adversaries then the pretended emulation of those two superlatives and highest powers : Some Object , 1. Are not all powers on earth subject to the Magistrate ? Ministers of the Gospel not excepted ; doth not the Magistrate command the Pastors to preach the Word ?

Ans. All power deviating offensively , and to the disturbance of societies in Morals , is subject to the Civill power and the Sword ; and every power failing against the Law and Gospel within the bosome of the Church , is subject to the Word of God , in the mouth of the Ministers , who are nothing but Servants and Heralds ; so that the subjection is to God , not to the Church , and in a spirituall and Ecclesiasticall way : See P. Martyr . Lo. Com. l. 4. c. 13. & seq ; It s but a poor evasion of Vedelius , to say , That the Magistrate is subject to the Church Catachrestice & abusive , unproperly and abusively . 1. Because the Ministers as the Ambassadors of Christ do properly and not abusively preach the Gospel to Magistrates . 2. Magistrates are not unproperly the sheepe of Christ ; yea , they are to the adversaries chief Members of the Church ; Ergo , they are that way subject as other Members , as Pareus saith , Com. Rom. 13. Nor , 3. Will that prove any thing that the Pastors are Ministers , not Lords : for to people and Prince as they have souls to be saved , they are Ministers , and by this people should abusively be subiect as well as Magistrates : But Vedelius freeth Magistrates from subjection to Pastors ; because they are subject to the Word of God , not to Pastors , but so are the people subject also the same way .

Obj. 2. Then may the Church censure all sinnes , even those that are most proper to the civill judge , such as sorcery , parricide , sodomie , for the which the Magistrate is to draw the sword , and for which the Lord made the land to cast out seven great Nations .

Ans. The case is one within the Church , and another without the Church . 2. It is one in the case of a confused , or backs●●ding Church , another in the Church rightly constitute and pure ; without the Church , God intendeth nothing , either in the intention of the worker or the work ; but the externall peace of humane society : Then , I grant the Magistrate is at the first without any previous labours of religious men , to save the soul of the offender , to take care of peace and the conservation of humane society ; But within the visible Church , where the Gospel is preached , it is presumed , that God intendeth salvation in regard of the intention of the work , the Gospel being preached to all within the visible Church ; if therefore any within the visible Church , fall in horrible scandals , and such as are capitall , in the intention of Gods dispensation , without the Church , God intendeth nothing but peace ; But in regard of the intention of Gods dispensation , within the Church , where the Gospel is preached , he intendeth both peace by the godly Magistrates care and eternall life , by the preaching of the Gospel ; Because therefore life eternall is more necessary then externall peace , it is necessary that the Church first labour to try , cognosce of , and cure the mans soul by rebukes , threats , conviction ; and ( if need be ) by excommunication , that the souls of many may be saved from the contagion of scandal , before the Magistrate punish either to death , ( if the scandal so deserve ) or by any coactive way by the sword , the genuine fruit whereof is not repentance and gaining of the mans soul , except by accident and through the co-operation of a higher hand , above nature even of free grace ) but the externall peace of the common-wealth ; hence in a constitute Church , the Magistrate is not to proceed with the sword against the body of any Member of the Church , while the Church first try and attempt how to save his soul ; therefore the Magistrate is to sentence none as punishable by the sword , while first he be laboured on by the Church , and upon a previous sentence of the Church ; then must the Magistrates judging of a scandalous Church-member be subsequent , and the Churches judging antecedent : But , 2. If the Church be remisse , this is a defect ▪ and somewhat extraordinary ; if the Magistrate command the Church to do their duty , and they neglect to do it , the Magistrates cognizance then may be antecedent and not consequent , and the case of a Church erring in a fact , is , as if , in that fact , there were no Church .

Obj. 3. Those are subordinate to the Church , whose judgement and sentences are subjected to the Church , to be tryed or condemned by the Church , but the judgement and sentences of the Magistrate are subjected to the Church ; Ergo , and by the like they prove , Pastors to be subjected to the Civill Magistrate , because their preaching , their dispensing of the seals , their sentences in their Presbytery are subjected to the Magistrate , so as he may absolve , or condemne .

Ans. Vedelius shall never prove the Major , as touching the subjection or subordination in question ; he is subject to the Magistrate , whose sentence or judgement is subject , in an antecedent cognizance , and in a coactive corporall way , it is true : But now the assumption is false , in a constitute Church , the sentence or thing sentenced or judged by the Church , is subject to the Magistrate in a subsequent cognizance , and in a corporall coactive way only : But not in an antecedent cognizance , and by a way of Ecclesiasticall censuring ; we acknowledge a subordination of the Churches sentence to the Magistrate , in regard of the Magistrates externall care to punish iniquity in any ; not in regard of intrinsecall judging and dealing with the conscience , the Church is to give a reason of their sentence from the Word of God , to the Magistrate when he demandeth it .

Obj. 4. Ministers as Ministers are subjects of the King ; Ergo , the King judgeth them as Ministers .

Ans. I deny the antecedent : The Ministery as such is an Ordinance of God , and cannot be judged ; nor are Ministers , nor Painters as Painters , nor Musitians as Musitians , nor Saylors as Saylors subjects ; these reduplications be consening and deceiving notions ▪ painters as painters are regulated by Art , & subject to be judged by painters ; but as men they are subjects , & so are Ministers as men subject to Cesar ; as Ministers they are the servants of Christ , & not subjects . Ob. As Ministers they are either Magistrates or subjects ; but Ministers as Ministers are not Magistrates : He that is not with Christ is against him , M. Coleman in his Brotherly examination , p. 21. saith , He that doth not manage his office under Christ , and for Christ , must manage it under the Devil , and for the Devil ; if therefore the Christian Magistrate do not manage his office under , and for Christ , he must manage it under , or for the Devil , which were blasphemous . Ans. I deny the Major proposition : Ministers as Ministers are neither Magistrates , nor subjects ; but formally the separated servants of Christ , set a part for the work of gathering the Saints : Now to be The Ministers as Ministers neither Magistrates nor subjects . The Magistrate as such neither manageth his office under Christ as mediator , nor under Satan , but under God as creator . subjects , is to be judged by the Magistrate in those things , in which they are subjects , that is , in all Civill businesse they are , and false teaching discerned by the Church to be false teaching , or in case the Church corrupt themselves , then are Ministers obnoxions to bodily punishment to be inflicted by the Magistrate ; But this is properly to be a subject of the Magistrate , to be lyable to the civill cognizance , trying , and bodily punishment inflicted by the Magistrate , and to be a subject ; and a member of the other Kingdome , is to be subject to the Ecclesiasticall cognizance , tryall , and censure of the Church , as a matter that concerneth the soul ; hence the former concerneth the body and outward man , the latter the inner man , and the soul . 2. The former concerneth peace with men and edification , to be procured by a mean extrinsecall to edification , to wit , by the sword ; the latter concerneth peace with God , by a spirituall sword , the Word of God . 3. The former is carnall , and of the Kingdome of this world ; the latter spirituall and of Christs other Kingdome , that is not of this world , Ioh. 18. 36. 4. The former worketh by coaction and bodily violence ; the latter by removing unwillingnesse and making a rebellious soul obedient . 5. The former is an act of justice not terminated on repentance , or the mans turning to God , as an end ; for whether this end be obtained , or no , the Magistrate is to use the sword , the other is terminated on repentance , as its end : He that is not with Christ , is against Christ , and with the Devil ; It s true , in all professors of the Gospel ▪ as professors , no man , but he must be either on the one side , or on the other , either for , or with Christ , or against him : But it is not true with every reduplication ; thus Ministers as Ministers are subjects of , or to the King , and to obey him in the Lord , and so with Christ , hath this sense , Ministers essentially and formally are subjects of , or to the King to obey him in the Lord ; so as Ministers do lose the essence and formality of the office of the Ministery ; if they be not the Kings subjects , and with Christ ; this is most false , for Iudas should not be a Minister of Christ then , in that he was not subject to the Law of Cesar , that is , that the servant and disciple should be for , and under his master and Lord , it only followeth ; Ergo , Iudas was not a godly Minister , but under the Devil , not under Christ ; Magistrates do neither essentially as Magistrates cleave to Christ , nor ●ight against Christ ; but as holy men they cleave to Christ , as sinfull men they fight against Christ . 2. Master Coleman knoweth that we speak of the office of a Magistrate as a Magistrate , not under the accidents of Christian , or heathenish ; there was no reason he should apply his Argument to the Parliament , except to make us odious , as if we did not as much honour or pray for the Parliament and King , as himselfe : But it concludeth equally against all Magistrates , and let him see it in a heathen Magistrate as a Magistrate : for a heathen Magistrate as a Magistrate , doth either manage his office under Christ , and for Christ , or under the Devil , and for the Devil . This I and Master Coleman also shall deny , for a heathen Magistrate as a Magistrate , doth not manage his office under , or for Christ , as mediator ; because he is utterly ignorant of Christ , for he hath no more , but what God as creator and nature gave him , saith Master Coleman , pag. 20. and the other horne of the Argument , is as weak for this , The heathen Magistrate as such manageth his office under , or for the Devil , is blasphemous , for so Magistracy and the office should be intrinsecally unlawfull , and for the Devil : But it is intrinsecally the Ordinance of God , Rom. 13. and apply this to God as creator , it shall appear of force . The Magistrate as the Magistrate , doth either manage his office under , and for God creator , or under , and for the Devil . The former part is true , because God creator and nature made the office of Magistracy , apply it to a heathenish husband , Father , Master , Musitian , Painter , under these reduplications and it shall make the relation of Husband Devilish , or this proposition , ( a Husband , a Father as a Father , and a Husband , manage their office , under , and for Christ the mediator , or under , or for the Devil ) is most false and blasphemous : the former part is false ; for there should have been , and was Father and Husband which did manage the duties of these relations , for God creator , not for Christ mediator ; though Christ had never taken on our nature , never been mediator , never been King and Priest of his redeemed Church . The latter part is blasphemous , for then Adam had managed the part of Husband and Father under the Devil , and for the Devil , even before he fell in sinne , and in the state of Innocency . 3. Mr. Colemans meaning is , that the Magistrate as the Magistrate , and by office is under Christ mediator , as his supream and immediate vicegerent as mediator ; now in this sense , Christs saying ( he that is not against us , is with us ) shall not prove the truth of the proposition , which must be this , and is most false , to wit , that ( The Magistrate as the Magistrate , by office , is either under Christ mediator , as the supream and immediate vicegerent of him as mediator , or he is by office under the Devil . ) This we deny , for one might argue thus of the Apostle Paul , who was either as an Apostle for Christ , or against Christ ; Paul as an Apostle is either under Christ the mediator , and his supream and immediate vicegerent , having power of both Swords , or he is under the Devil : The proposition is most false ; for Paul is neither of them , so say we here ; the Magistrate doth neither manage his office , as a Magistrate under Christ mediator , as his Vicar , and a little head of the Church ; nor yet doth the Magistrate manage his office under , or for the Devil , God save the Magistrate , datur tertium , he is for Christ as a Christian , and as a Christian ; but as a Magistrate he is not for Christ as mediator , that is , as having his office of Christ as mediator , and being from Christ a Magistrate , that is , as M. Coleman expoundeth it an officer , having power of both the Swords : for Mr. Coleman saith , p. 20. Christian Magistracy is an Ecclesiasticall administration ; Ergo , he hath the power of the Spirituall Sword , and Paul , Rom. 13. saith , he hath from God the power of the other Sword : Yea , we cannot say that a Magistrate as a Magistrate , or a Minister as a Minister , are either redeemed and saved in Christ , nor no redeemed , or no saved in Christ , but in another reduplication : The Magistrate as a Magistrate , is not redeemed , but as an elected man ; nor is he damned , or not redeemed as a Magistrate , but as a reprobate and an unbeleeving man ; and the like ▪ I say of a Minister , he that is not with Christ , as his immediate and supream swordbearer , is not against Christ , for so all the world except the Prince , should be against him .

Obj. 5. The Magistrate as he defendeth the body , and goods , so also the the fame of men ; hence what is a matter of good or ill report is judged by the Magistrate , who may put ill doers to shame , Iudg. c. 187. But Church scandals , blasphemy , heresie , apostacy , are matters of ill report , and of shame ; Ergo , they are to be judged by the Magistrate .

Ans. Non concluditur negatum , We deny not but the Magistrate may judge and put to shame offenders , but it is civill shame , by which the Magistrate judgeth any offender to be an evill Citizen and hurtfull member of the common-wealth , Iudg. 18. 17. The Church hath no power thus to judge , or thus to put to shame : But there is an Ecclesiasticall shame , in which the Church judgeth , whether such a man be a sound and faithfull subject of the Kingdome of Christ , or a hurtfull Member of the Church , and of this shame speaketh Paul , 2 Thess 3. 14. keep no company with him , that he may be ashamed ; and the same way we are to distinguish , a good name for it is an honour , that it be said of any man , as Psal. 87. This man was borne in Zion .

Obj. 6. What the Magistrate as a Magistrate punisheth , that as a Magistrate he judgeth ; but as a Magistrate he punisheth Idolatry and heresie ; Ergo , as a magistrate he judgeth it .

Ans. What the Magistrate punisheth , that he judgeth distinguo : What he punisheth , that he judgeth , the way that he punisheth , for as he punisheth civilly and with the sword ; so he judgeth in a civill way , not as a Church scandal , but as a civill disturbance . 2. In a constitute Church , by a subsequent judging after those whose lips should preserve knowledge , have judged it to be Idolatry , and heresie ; he is to judge it , and in order to corporall punishment , its true , and thus the Major is granted : But the assumption is false , for the Magistrate judgeth nothing as scandalous , no Idolatry , or heresie , with an antecedent judgement , and with order to Ecclesiasticall punishment to gain the soul . Obj. But there is no other judging or punishing required , but such as the magistrate inflicteth . Ans. This is a false principle , and everteth all Church Government .

Obj. 7. But so you make two supream magistrates , the King and the Church , two collaterall supremacies ; yet so as the magistrates conscience lyeth under the feet of the Church .

Ans. The Church hath a Ministery , no dominion of Magistracy . 2. There is a collaterality without equality . The Magistrate is highest and worthiest , the other hath no dignity , no supereminency , but to be authoritative declarers of the mind of Christ . 3. The Magistrate is no more tyed to the judgement of a Synod , or Church , then any private man is tyed in his practice ▪ the tye in Discipline and in all Synodicall acts and determinations , is here as it is in preaching the Word , the tye is secondary , conditionall , with limitation in so farre as it agreeth with the Word , not absolutely obliging , not Papal , qua or because commanded , or because determined by the Church , and such as Magistrates , and all Christians may reject , when contrary to , or not warranted by the Word of God .

Obj. 8. But Pastors have authority equally immediate and independent under God , as the magistrate hath , and what more can they have except the Crowne and Scepter ? is not this an emulous and odious equality , beside a collaterality ? hence they cry the liberty , the liberty of the Kingdome of Christ , the right , the power of the Church is taken away , so often as the magistrate punisheth scandals .

Ans. Non-subordination can never inferre equality , who denieth that the Magistrate may command the Husband and Wife to do a duty to each other , the father not to provoke the son , the sonne not to disobey the Father , the Pastor and People , the Master and Servant , the Captaine and Souldier , to do a duty each , one to another . And there is a proper right and liberty , and power immediately given by God , without the King or Magistrates interposing of their authority : to all these , the Kings authority maketh not the man a Father , nor the Sonne subject to the Father , nor the Servant to the Master , nor the Souldier to the Commander . God immediately made those powers , and God in the Law of nature hath given a power to the Father over the sonne , without the Magistrate ; yea , though there had never been a Magistrate in the world : so the Pastors and Elders by divine institution , have a power and liberty to feed and governe the flock , over which the Holy Ghost hath made them overseers , and set them over as those who must give an account to the great Shepherd , Acts 20. 28 , 29. 1 Thes. 5. 12 , 13. Heb. 13. 17. 1 Tim. 5. 17. now it no more followeth that all Fathers are equall to the Magistrate , all Masters , all Captains to the King , then that the Church or Pastors are equall to the King , for Fathers , Masters , Captaines , Husbands have immediately from God in the Law of Nature , a supream , a high and independent Authority as the Church hath , without any intervention of the will or authority of King or any earthly Magistrate , and without any subordination as they are such to the Prince . 2. The emulation between the Magistrate and Pastors is no more in point of government , then in point of preaching , exhorting , rebuking even of Kings and all that are in Authority ; now we have both demonstrated from the Word , and have the grant of Adversaries , that in point of preaching and rebuking , the Pastors have an immediate supremacy and independency under Iesus Christ ; and all emulation here , is from men who will no● submit to the yoke of Christ . 3. If the Magistrate should usurpe over Husbands , and Masters and Fathers , their jus maritale , herile , Paterum , and spoil them of Husband-power , and masterly and fatherly power , as our Adversaries counsell the Magistrate to take the spirituall right and power of the keyes of the Kingdome of God , from the Church and Pastors , the former should complaine , as do the latter .

Object . 8. But if the Kingdome be heathenish , and the heart of the King be first supernaturally affected , then Religion beginneth at him as a Magistrate , and he may appoint gifted men after they are converted to preach the Gospell ; Ergo , The first rise of Religion is from the Magistrate as the Magistrate .

Ans. If the King be converted first as a Christian , not as a Magistrate , he may spread the Gospell to others , and preach himselfe but not as a Magistrate , as Iehoshaphat commanded the Levites to do their dutie , so might he command those of the house of Aaron , who had deserted the Priests office , to take the office on them , to which God had called them , so here gifts and faithfulnes appearing to the new converted Prince , he is to command those so gifted , ( for their gifts and faithfulnes is as evident a call as to be borne the sonnes of Aaron , ) to take on them the calling of preaching and of dispensing the Seals . But ▪ 1. he ordaineth them not Pastors as a Prince , but commandeth them to follow the calling which now the Church not constitute , cannot give . 2. He can preach himselfe as a gifted beleever , in an extraordinary exigence , A Prince as a gifted Christian may preach and spread the Gospell to a land where the Gospell hath not bin heard before , but not as a Magistrate . but he cannot doe this as a Magistrate , yea , Moses did never prophecy as a Magistrate , nor David as a King . 2. All the rise that Religion hath from the Prince as the Prince in this case is civill , that men gifted may be commanded by civill Authority , to dispence Word and Sacraments , but nothing Ecclesiasticall is here done by the Prince as the Prince . 3. The highest power in the Church as the Church , and the highest amongst men , as men , are much different . The Magistrates power in commanding that this Religion that is true and consonant to the Word of God be set up , and others that are false be not set up in his Kingdome , is a civill power , and due to him as a Magistrate , but a highest Church power , to dispense Word and Sacraments agreeth to no Magistrate as a Magistrate ; but it followeth not , that when the true Religion is erected by his power as a Magistrate , that he may as a Magistrate dispence Word , Sacraments , and Synodicall acts and censures ; except God have called him to preach the Word , and to use the sword of the other Kingdome , as a Member of the Church joyned with the Church .

Object . 9. But the Magistrate is unproperly subject to the Pastor , who is but a meer Herald , servant , and Minister , who hath all his Ità videlius Ep. Const. quest. 11. authority from the word of another , and so it is but imperium alienum , a borrowed power , he is subject properly to Christ speaking in his Word . Titius is subject to the King properly , but unproperly to the Kings Herald .

Ans. 1. Let the subjection be unproper , there can no conclusion from thence be drawn against us , If 1. The Pastors as Pastors have their commissions from Christ and be his immediate Servants , and have no Commission Pastorall from the Magistrate , as the power of the Herald floweth immediately from the royall power of the King , and he is the Kings immediate servant ; then to obey him in those acts which he performeth in the Kings name , is to obey the King ; and in those acts subjects doe properly obey the Herald ; and so here Heb. 13. Obey those that are over you in the Lord , according to that , He that heareth you , heareth me , he that despiseth you despiseth me . 2. It is enough for our purpose that Magistrates are so to obey Pastors in the Lord , and Pastors are so supreame under Christ as the Magistrate is not above them , and they have their Ambassage , calling , and commission immediately from Iesus Christ , without the intervention of the Magistrates Authority .

Obj. But the obedience of the Magistrate to the Pastors , is not absolute , but conditionall , if they command in the Lord ; Ergo , It is no kindly obedience and subjection .

Ans. It followeth not , for so we should give no kindly obedience to Kings , to Parents , to Masters , for we obey them onely conditionally in the Lord , as they warrant their Commandement from the Word . Yet Vedelius will not say , it is unproper subjection we owe to the King , nor can he say that the Royall power is imperium alienum , a begged power , all obedience to men this way is begged , and if we come to Logick , if I should say the nature and definition of obedience agreeth not univocally to obedience to God , and to obedience to the creature , Vedelius should hardly refute me . It is enough Ministers of the Gospell discharge an Ambassage in the roome and place of God , 2 Cor. 5. 20. God commandeth in his Ministers , a limited obedience , is kindly obedience .

Obj. 10. The keeping of the booke of the Law is given to the King , Deut. 17. and 2 Kin. 11. v. 12. Iehoiada the Priest gave the booke Vtenbogard cont. Pontific . primat . p. 71 , 72 , 73 Anto. Wal. p. 2. p. 30 , 31. Cabcl Iavius apol. disser . de l. Eccles. c. 6. p. 82. Iac. Trig. Des. Thho . of the Testimony to King Iehoash , when they made him King , the Priests indeed kept the booke of the Law in the side of the Arke , but as servants of the King , and custodes Templi .

Ans. You may see solid answers to this , in Walens , Cabel Iavius , and Iac. Triglandius . 1. The booke of the Law was given to the King for his practise , that he might feare the Lord his God , and his heart not be lifted up above his brethren , Deut. 17. 18 , 19 , 20. and this was common to him , with the Priests and all the people of God , but to the King in an exemplary and speciall manner , that 1. The people might follow his Example , and therefore these same words which concerne the practice of the King , Deut. 17. 19. are also given to the people , Deut. 6. 2. and 10. 13. and 111 , 2 , 13 , 22. and 12. 1 , 2 , 28. and 13. 4. and 27. 1. and 28. 1. with a little change , sure no change that by any consequent will make the book of the Law to be delivered to the King to this end , that his lips by his Royall office , should preserve knowledge , and that the people should require the Law at the Kings mouth , which was the speciall The King and the Priest kept the book of the Law , but in a farre different way . office of the Priest , Mal. 2. 7. as proper and peculiar to the Priest , as the Covenant of Levi , ver. 8. and that they should not be partiall in the Law , but should teach the people the difference between the cleane and the unclean , the precious and the vile in Iudgement , not accepting the persons of father and mother , Ezek. 44. 23 , 24. and 22 , 26. Lev. 10. 10 , 11 , Ieremiah ▪ 15. 19. Deut. 33. 9. Yea , it was no lesse peculiar to the Priests , then to offer Sacrifice to the Lord , Leviticu● 10. 10 , 11 , 12 , 13. Mal. 2. 7 , 8. compared with v. 2. and with c. 1. v. 6 , 7 , 8. Now the King as King was not a confederate in the Covenant of Levi , to burne incense and teach the people , but in a farre other Covenant , ● Kin. 11. 17 , 18. 2. In which the King was to use the sword in defence of the Law and punishing Idolaters : for 1. the King is neither commanded to teach Priests and people out of the booke of the Law ; Nor 2. rebuked for his neglect in this : both these we may read of the Priests every where in the Prophets , Deut. 33. 10. Mal. 2. 7. Lev. 10. 10 , 11. Ier. 2. 8. and 6. 13 , 14. Hos. 4. 6 , 7 , 8. Deut. 17. 11 , 12. yea the booke of the Law is put in the keeping of the Priests and Levites , Deut. 31. 25. And Moses commanded the Levites , which bare the Arke of the Covenant of the Lord , saying , 26. Take this book of the Law , and put it in the side of the Arke of the Covenant of the Lord your God . Now if the Priests had been onely the Kings servants immediately subordinate to the King , and mediately onely to Iesus Christ , the Arke , all the holy things , the booke of the covenant , the burning of incense before the Lord , had been principally and first injoyned to the King . Ezra the Priest read the book of the Law , not Nehemiah ; nor was it ever commanded that the King should read it in the hearing of the people , and give the sense of it , as the Priests were to doe by their office ; Hilkiah 2 Kin. 22. found the booke of the Law that was lost , and Shaphan the Scribe read it before the King , that they might see their Apostacie , and Iosiah might accordingly reforme , 2 King . 22 9 , 10.

Object . 11. Isai . 49. Kings shall be thy Nurse-fathers : Ergo , Kings were Fathers and heads of the Church .

Ans. This text is brought for the Popes Supremacy , but it is Isai . 60. 10. Their Kings 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shall serve thee , this is no dominion . And the breasts of Kings , which the Church is to suck , is not the sincere milk of the Word , which the King preacheth by himself or others , but the externall strength , dignity , that the King shall adde by his Authority to the Church , but the Tutor cannot ●ob the Pupil of the Law and priviledges of the inheritance . 2. The Prince is not a father spirituall of the second birth of the Church , as Paul was , 1 Cor. 4. 15.

Object . 12. He for whom we are to pray , that under him we may lead a quiet and peaceable life in all godlinesse and honesty , and procureth the good of the Church as the Church ; to him as the supream Officer and Shepherd , is the Church as the Church subject ; but the Magistrate is such , 1 Tim. 2. 1 , 2. Ergo.

Ans. The Major is false , and the Assumption untrue also , and all that the conclusion can bring forth , is , that the Prince hath 1. An externall coactive care by way of dominion to procure the removall of Wolves from the fold . 2. To procure the good of the Church , in order to a naturall and civill good . 3. To procure good to the Church as the Church in a coactive way , by the sword , in punishing Idolators . 2. The Church as the Church is not subordinate to the Prince , but as Subjects of the common wealth , because he by a coactive power may procure the good of the Church as the Church ; for indirectly and by the sword , the Magistrate defending godlines , and procuring the good of souls , doth not prove that his dominion and sword extendeth to their soules , or that he watcheth for their soules , as Heb. 13. 17.

Obj. 13. The Kings of Israel and Iudah have reformed Religion .

Ans. I cannot trouble the Reader , to adde here what I have answered elsewhere , but let the Reader see Triglandius , Ant. Walens , Gabel Iavius in the cited places , they have in the defection of the Priests , which is extraordinary , Reformed Religion . 2. They did many things as Prophets , not as Magistrates . 3. They have done much in Religion , quoad actus imperatos , non elicitos , by their civill power commanding Priests to doe their dutie .

Object . 14. It s true in severall respects , he that is a Governour , may be a subject , but in one and the same spirituall respect , to judge Bloody Tenent , Cap. 82. page 119. and to be judged , to sit on the Bench , and stand at the barre of Christ Iesus , is as impossible as to reconcile the East and the West together , so The Bloodie Tenent , I demand if the Church be a Delinquent , who shall judge ? It is answered the , magistrate . Again if the magistrate be a delinquent , I ask who shall judge it ? It is answered , The Church . Whence I observe ( which is , in most cases of the world monstrous ) that one person , to wit , the Church or the Magistrate , shall be at one time C. 65. ●a . 123. the delinquent at the Barre , and the judge upon the Bench : for the Church must judge when the magistrate offends ; and yet the magistrate must judge when the Church offends , whether she contem●● civill authority , in the Second Table for thus dealing with him , or whether she hath broken the rules of the first table of which ( say they ) God hath made him a keeper and preserver , what blood , what tumults hath been , and must be spilt upon these grounds ? Ib. so C. 85. pa. 124. the Church calleth one of her members to office , and ordaineth him an officer : The Magistrate opposeth him as an unworthy officer , and according to his conscience suppresseth him ; upon this the Church complaineth of the Magistrates violation of her priviledges , and that he is turned persecutor , and not prevailing with admonition , She excommunicateth the Magistrate : The Magistrate again not induring such violation of ordinances , he cutteth off with the sword , such prophaners of ordinances .

Ans. All this is but wind , devised against the Magistrates punishing The Pastors and the Iudges do reciprocally judge and censure one another . of Idolaters , and I shew the same followeth upon the Magistrates , or Church erring , the one in abusing civill authority , or the other in prophaning ordinances , or preaching the word ; for instance , The Iudges of a land , or of Ierusalem , make grievous and bloody decrees against the poor , the widdows and the Orphane : A faithfull Isaiah , a zealous preacher by authority from the Lord , judgeth and condemneth according to his conscience , these judges , and cryeth out , as Isai . 10. 1 in the name of the Lord ▪ before all the Congregation : Woe be to you who decree unrighteous decrees , and write ( in the Bench ) grievousnesse , to turne aside the needy from judgement , and to take away right from the poore : Now the Magistrate that decreed those decrees , judgeth in his conscience they are righteous decrees , and he according to his conscience no● induring that Isaiah or any preacher should thus abuse and prophane so holy an Ordinance of prophecying , and preaching : as to preach lies in the name of the Lord , he proceedeth in his civill court , and cu●teth off with the sword such false Prophets , because they ●lander the Lords annoynted , and preach lies of him : is not here a reciprocation of judging in the same cause ? What will the Author say to this ? O saith he , the Magistrate ought not to use his sword against those Prophets , for they preach according to their conscience the truth of God : But say that Shimei were a Prophet , and he calls David his Prince a bloody murtherer ; and saith , this evill is come on him , for rising up against Saul his Master ; The Magistrate may not punish him with the Sword , for railing against the Lords anoynted . 2. And if the Magistrate ought not to strike with the sword any Prophet , for preaching according to his conscience , for that is persecution to this Author ; how shall the Prophets judge and condemne the Magistrate , for those same decrees which he hath given out according to his conscience ? for this is a persecution with the tongue , Mat. 5. 11. Iob 19. 22. and it is one and the same spirituall cause , saith this Author . 3. The same very Author and the Parliament , do reciprocally judge and condemne one another ; for the Parliament make warre against Papists , for drawing the King on their side , and causing him make warre against the Lambe and his followers , that is , against godly Protestants : Now suppose Priests and Iesuits , preach this to the Queen and other Papists , and they according to their conscience make warre against the flock of Christ , and the Parliament according to their conscience make warre against them : this Author sitteth downe , and judgeth and condemneth both sides as bloody persecutors , for point of conscience : Now though the Author in his Bench with his penne condemneth and judgeth both according to his conscience ; yet if the Papists or possibly the Parliament , had this Author in their fingers , might not they reciprocally judge and condemne him ? I think he cannot deny ; how justly they should reciprocally judge the Author , I cannot say . 3. This Author would have a contradiction , such as is to make East and West both one , that one and the same man both sit in the Bench , and stand at the barre , that the Church judge the Magistrate , and the Magistrate judge the Church : But I hope contradictions were no more under the Old Testament to be admitted , nor under the New . Now in the Old Testament the King might put to death the Prophet , who should prophecy blasphemies , and again the Prophet might judge the King , by denouncing the judgement of the Lord against the King ; let the Author say how the King , both did sit in the Bench , and stand at the ba●●e in divers respects : I think A●hab might judge and punish Micaiah unjustly , for prophecying that he should dye at Ramoth Gilead , and Micaiah might in prophecy give out the sentence of death justly against him ▪ but here be two contrary sentences , the like may fall out in Synodicall constitutions . 2. To answer to his reasons . 1. It followeth not that in one and the same spirituall respect , one and the same person judgeth on the Bench , and is judged at the Bar ; for the Churches judging is in a spirituall respect , as the officer ordained , may promote the building of Gods House , the Magistrates suppressing him is no spirituall respect ; but as it disturbeth the peace of the State , that so unworthy a person is an officer in Gods House , and is hurtfull to the Church of God in their edi●icatio● , which the Magistrate is to promote not in spirituall , but in a civill coactive way , by the power of the sword . 3. That one judge on the Bench , and the same stand at the Barre and be judged , at divers and sundry times , is not so impossible , by farre , as to reconcile East and West together ; A●●●b may judge Naboath to be condemned and stoned for his vineyard to day , and immediately after Elias the Prophet may arraigne him before the Barre and tribunall of God to be condemned , and adjudged to dye in the portion of Iezreel , where the dogs may lick his blood : It is true Elias is not properly a judge , but a declarer , in a propheticall and authoritative way of the judgement of God ; but this is all the judiciall power which we ascribe to Church , or Presbytery and Pastors ; they are meer Ministers or servants to declare the will and sentence of God : When the Minister preacheth wrath against the King for his sins , he judgeth the King in a Pastorall and Ministeriall way , which is all we contend for , in many officers united in a Church way , and at that same time , the King hath power after that , to judge him for preaching treason for ●ound Doctrine ; if it be found to be treason by the Church , and this reciprocation of judging we maintaine as consistent and necessary in Ministers of Gospel and Magistrates : But such a distance betweene them , as between East and West , we see not . The Author should have shewne it to us by his owne grounds : The Church may excommunicate a Magistrate as a persecutor , who cutteth off Idolaters for their conscience ; yet the godly Magistrate may judge and punish them with the sword , for abusing the ordinance of Excommunication , so as to excommunicate the godly Magistrate , because he doth punish evill doing with the Sword , Rom. 13. 4. 4. The Author infers that tumults and bloods do arise from these two ▪ But that will not prove these two to be inconsistent and contr●dictorious ; tumults and blood arise from preaching the Gospel , what then ? Ergo , the Gospel is a masse of contradictions , ●● followeth not : The ●umul●s and blood have their rise from mens lusts , who are impatient of the yoak of Christ , not from these two powers to judge Ecclesiastically in the Church , and to be judged civilly by the Magistrates : The Author draweth his instance to the actuall judging of the same thing contradictory wayes ; for example , the Church ordaineth one to be a preacher , and this they do Ecclesiastically , and the Magistrate actually condemneth the same man civilly as unworthy to be a preacher : It is one thing to say , that the Church hath power to judge righteously in an Ecclesiasticall way any matter , and another ( that the Christian Magistrate hath power in a civill way , to judge righteously the same matter ) and a ●ar other thing it is to say , The Church hath a power Ecclesiastically God hath not given a power to the magistrate and Church and to judge contrary wayes , justly and unjustly in one and the same cause . to judge a matter righteously , according to the word , and the Magistrate hath power to judge the same matter civilly in a wrong and unjust way ; the former we say , God hath given a power to the Church to ordaine Ecclesiastically , Epaphroditus to be a preacher of the Gospel , because these graces and gifts are in him that are requisite to be in a faithfull preacher ; and God hath also given a power to the Christian Magistrate to adde his civill sanction to the ordination and calling of the same Epaphroditus : But we do not teach that God hath given to the Church , a power to call Epaphroditus to the Ministery in an Ecclesiasticall way , and that God hath given a power to the Christian Magistrate to anull this lawfull ordination of Epaphroditus : Now the Author putteth such a supposition , that Church and Magistrate have two lawfull powers toward contrary acts ; the one of them a power to give out a just sentence , the other a power to give out an unjust sentence in one ▪ and the same cause , which we teach not : God gave to none either ▪ in Church or State a power to unjustice , ad malum n●●la ▪ est potestas .

Obj. 14. How can the Magistrate determine , what the true Church and ordinances are , and then set them up with the power of the sword ? and how can he give judgement of a ●alse Church , false Ministery , false Doctrine , and false Ordinances , and so pull them down by the sword ? and yet you say the Magistrate is to give no spirituall judgement of these , nor hath he any spirituall power for these Bloody Te. c. 84. p. ●22 . ends and purposes . Bloody Tenent .

Ans. The Magistrate judges of these as a Magistrate , not in a Pastorall way or Ecclesiastically ; for then by office , he should be a preacher of the Gospel , but civilly as they are agreeable , or contrary to the Laws of the Common-wealth made concerning Religion , and in order to the civill praise and reward of stipends , wages , or benefices , or to the bodily punishment inflicted by the sword , Rom. 13. 4 , 5. So , though the object be spirituall , yet the judging is civill , and the Magistrates power in setting up true , or pulling downe false ordinances , is objectively spirituall or civilly good , or ill ( to speak so ) against the duty , or agreeable to that which men owe as they are members of a civill incorporation , a City or Common-wealth : But the same power of the Magistrate is formally , essentially in it selfe , civill , and of this world .

CHAP. XXVI .

Quest. 22.

Whether appeals are to be made from the Assemblies of the Church , to the civill Magistrate , King or Parliament ? and of Paul his appeal to Cesar .

FOr the clearer explanation of the question , its possible these considerations may help to give light , 1. There be these opinions touching the point : Some exclude the Magistrate from all care Bellarmine de laicis c. 17. c. 18. of Church-discipline , ● . As Iesuits and Papists will have Princes not to examine what the Church , the Pope and the cursed Clergy of Rome decrees in their Synods . To these the Sorbonists of Paris oppose , and the Parliament of France cause to be burnt by the hand of the hangman , any writings of Iesuits that diminisheth the just right of the Magistrate . 2. Those who in the Low-countries did remonstrate under the name of Arminians , as they are called , hold , that the Magistrate ought to tollerate all Religions , even Turcisme and Iudaisme not excepted , because the conscience of man cannot be compelled : Some of them were Socinians ▪ as Henry Slatius , who saith right downe , he that useth the sword , or seeketh a Magistracy ▪ Slatius i● aperta declaratione . p. 53. Magistratus non valet sub pena●terne condemnation is gladio uti , aut dominatum petere , quisquus id facit , Christianus non est . Welsing . lib. de offici● homi . Christiani . p. 1. Sim. Epis. dis. 13. c. 18. 19. Divers opinions of the Magistrates power in causes Eccle●iasticall . is not a Christian ; yea , war is against the command of Iesus Christ , or in any tearms to kill any ; saith Henry Welsingius , Episcopius their chief man will have the Magistrate , going no further then reall or bodily mulcts or fines , Ioan. Geisteranus pronounceth it unlawfull to be a Magistrate to use the sword : But all say the Magistrate ought not to use the sword against Hereticks , Blasphemers , Idolaters , or against any man , for his conscience or Religion . 3. Those that think the Magistrate bear the sword lawfully , yet do confine him to the defence of the halfe of Gods Law , the duties of the second Table , and not to these all , but to such as border not directly on conscience ; for if some should sacrifice their children to Molech and Devils , as some do , the Magistrate were not to punish them , it being a joynt of their Religion and a matter of conscience : and all these will be found to give to the Magistrate as the Magistrate , just as little as Iesuits do in the matters of Religion , and that is right downe nothing , except possibly the Magistrate be of their Religion only , whom he Governs only as a Christian man ; the Magistrate hath more with these , then with Papists . 4. Erastus giveth all in Doctrine and Discipline , both in power and exercise to the Magistrate , even to the dispensing of Word and Sacraments . 5. Others forsaking Erastus in a little , But following him in the main , deny power of order . 2. Power of internall jurisdiction granteth to him all the externall government of the Church . 6. We hold that the Magistrate keeps both Tables of the Law , and that he hath an inspection in a civill coactive way , in preserving both Tables of the Law ; but that he is not as a Magistrate a member of the Church , but as a Christian only .

2. The exercise of Discipline is one thing , and the exercise of it , ( as the modus ) the way of exercising of it , either in relation to Ecclesiasticall constitutions , or in relation to the politick and civill Laws of a Common-wealth , is a far other thing .

3. As the Church is to approve and commend the just sentence of the civill judge in punishing ill doers , but only conditionally in so far as it is just , so is the magistrate obliged to follow , ratifie , and with his civil sanction to confirme the sound constitutions of the Church : But conditionally , not absolutely , and blindely , but in so far as they agree with the Word of God .

4. Hence there is a wronging of the Church as the Church , and a civill wronging of the Magistrate as the Magistrate , or of the members of the Church as such , or of the members of the Common-wealth as such , the former and the latter both cannot belong to one judicature : No more then the failing of a Painter against the precepts of Art , because he hath drawn the colours , proportion , and the countenance beside the samplar , and the failing not against Art , but against the Lawes of the King , in that he hath lavished out too much gold in the drawing of the image , doth belong to one judgement ; for the Painter as a Painter , according to the Law of Art , must judge of the former , and the Magistrate as a Magistrate of the latter .

5. An appellation is one thing , and the complaint of an oppressed It is one thing to complain to the Magistrate , another thing to appeal . What an appeal is . man is another thing ; or a provocation to a competent judge is one thing , and the refugium , the refuge and fleeing of an oppressed man to a higher power , is another thing ; if the Church erre and fail against the Law of Christ in the matter , and decree , the man to be a heretick , who is none , and that to be heresie which is truth ; the oppress●d man in a constituted Church may have his refuge to the godly Magistrate and complain , but he cannot appeal , for an appellation is from an erring judge to an higher judge , in eadem s●rie , in the same nature and kinde of judicatures , as from a civill Court to a higher civill Court , and from an Ecclesiasticall Court to a higher ; as suppose the Church of Antioch judge that the Gentiles must be circumcised , the godly there may appeal to the judgement of Apostles and Elders , in a Councell conveened from Antioch and Ierusalem both : and therefore because the Magistrate can no more judge what is heresie , what truth , as a Magistrate , then he can dispense Word and Sacraments ; an appeal cannot be made to him , who is no more a judge , ex officio , nor he can dispense the Sacraments ex officio , but a complaint may be made to the Magistrate ; if the Church fail in their judging , the Magistrate is to command the Church to judge it over againe , but the Magistrate cannot judge it himself ; as there is a complaint made to the Magistrate that the P●inter hath not drawn the image exactly , according to the samplar , the Magistrate judgeth not of the Art of the Painter , nor can the Magistrate as the Magistrate draw the image himselfe ; But the Magistrate may judge of the Painters breach of promise , who did ●action to draw it exactly according to the samplar , and hath not kept faith to the man who payeth him wages ; and therefore the Magistrate may either punish his ▪ morall error , his breach of promise , not his error of Art , ( the faculty or company of Painters must judge of of that ) or then command the Painter to paint the same image again , according as the Painter convenanted : But it may be objected , You then make the Magistrate to meddle no more with matters of faith , and preaching truth or falsehood , and giving out Ecclesiasticall rules in Church government , as Act. 15. then he meddleth with painting according to the principles of Art ; now painting according to Art belongeth not at all to the conscience of the Magistrate , but sound preaching ; right ruling in Gods house , belongeth in a far nearer relation to the conscience of the godly Magistrate . I Answer , As touching the formall judging Ecclesiast●cally , and as concerning this , that the Magistrate should say , it seemed good to the Holy Ghost , and to me ▪ or his dispensing of Word and Sacraments , or his burning incense before the Lord , it no more belongeth to him as a Magistrate , to do these in his owne person formally ; because God hath not called him to act these , then it belongeth to him to paint an Image , to sew shooes , to si● at the helme of a Ship , and stir and guide her to such a Port , as is clearer , Heb. 5. 4. 1 Cor. 7. 17. 21. Rom. 10. 14. 1 Tim. 5. 17. and 3. 1 , 2 , 3. Act. 13. 23. and 20. 28 , 29 , 30. Heb. 13. 17. 2 Chro. 26. 18 , 19 , 20 , 21. But in another consideration , as sound or unsound dispensing of Word and Sacraments , as right or unjust ruling in the house of God , may more or lesse hurt , or benefit the souls of men , which he is to care for indirectly , in ordine ad penas vel premia civilia et corporalia ; it belongeth more to the Magistrate , to take care of the Church , of Religion , of preaching and , governing Gods house , then any painting or Arts in the earth : Refuge to the Magistrate , is not an appeal . Again , the Church proceeding in these things , that are against common iustice in all judicatures , no lesse then in the Church , as to condemn the party never heard , or not convinced , either by confession , or under two sufficient witnesses , or to do manifest unjustice in the manner of proceeding , leaveth a clear place to the wronged party , by the Law of nature ▪ if not to appeal ▪ yet to flee and have re-course to the Christian Magistrate , who is Par●ns Patrie ▪ the father of the Common wealth ▪

6. The question may ▪ either be of any really ▪ wronged by the Church whether he may appeal to the Magistrate , or whether he who either beleeveth , or thinketh , or falsly lyeth , and saith that he was wronged , may appeal to the Magistrate .

7. An Appeal is different from a Declinature , a Declinature is properly a refusing to be judged , because the judge is incompetent , and the businesse belongeth not to him ; those who follow Erastus , and deny all power of censures to the Church , doe decline , but not appeal from the Church , thinking the Church hath no power at all to judge or censure the scandalous . An Appeal is properly from the same inferiour judicature , to a superiour judge , in eadem A twofold appeal . serie , in the same kind , and it is either proper or unproper : Proper it is , when a particular Church doth appeal to a Synod of many Churches in the same place : Unproper , when either a wronged person hath recourse to one or many Pastors of Authority , as Chrysostome , Flavianus , Athanasius appealed to the Bishop of Rome , that he would request the Church to proceed orderly : Or , 2. The godly Magistrate would command that the Church would unpartially proceed to right an oppressed man , as Cabeljavius saith . Or , 3. When there is no Synods to be had , then as Triglandius De Lib. Eceles . c. 9. p. 134 , 135. Iac. Trig. de civili & Ecclesiastic . potest . ● . 20. p. 420. 421. saith well from Beza , the Christian Magistrate may provide ●it meanes of releeving the oppressed .

8. This would ever be remembred , that in case of the Churches erring in judgement , which must be thought of as a sort of extraordinary case , the godly Magistrate may do more , then what ordinarily he can doe ; and so may the Church , when the Magistrate oppresseth in judgement , as great Iunius saith .

9. We grant when any complaineth to the Magistrate , that they are oppressed in judgement by the Church , that the Church is obliged to give an account of their doings , but that from common charitie to remove the scandall , and that they owe to all Christians , as may be evidently collected from 1 Pet. 4. 15. but this will not prove a subordination to common Christians as to Iudges , nor yet to the Magistrate . 2. The Magistrate , when his judging is deemed scandalous , is to give an account to the preachers of the Gospel , who watch for his soul : as King Saul gave an account to Samuel , ( with a false Apologie , I grant ) that he had obeyed the Commandement of the Lord ; but if Saul had been faultlesse in sparing ●gag and the cattell , yet was he obliged to give an account to Samuel . But that will not prove that King Saul was subordinate to Samuel to be judged of him , because Prophets are but servants and Ministers to declare Gods will , yet is it all the subordination that we require in this , according to that , And the people beleeved the Lord and Moses . Now all the Arguments before alledged to prove that Pastors as Pastors are not subordinate in their pastorall acts to the civill Magistrate , do also prove that there is no appeal from the Church in an Ecclesiasticall businesse to the civill Magistrate : For 1. If two Painters contend touching any controversie in the mysterie of their Art , they cannot appeal to the King as Iudge ; the King then should formally be a painter , and which is absurd , not by accident ; but as a King and so here , if the King were the judge , to whose determination we might appeale from the Church in a Church controversie , sure the King as King should be a Church Officer : if the Priests in controversie touching burning incense , or offering strange fire to God , should appeal to the decision of the King as the King ; sure the King in that as King should be an eminent High Priest , and right of burning incense to the Lord , should belong to him , in as farre as the Kings lips in that controversie should preserve knowledge , and they should seek the Law from his mouth , which is proper to the Priests , Mal. 2. 7. Ezek. 22 , 26. and 44. 23 , 24. Deut. 17. 11.

2. The Church of Antioch should have appealed to Cesar , if he had been a Christian , in the controversie touching circumcision ; he should have determined who were perverters of souls , who not , and should have said by his office , as Emperour , It seemed good to the holy Ghost and to me . 3. We have not any practise , or precept or promise in the Old or New Testament , for any such appeal , except they say , all hard questions belonging to the Priests office were to come before Moses as a civill Magistrate , and not as the great Prophet to whom God revealed his minde . 4. If so , then all Church controversies in doctrine and discipline , should be ultimately resolved into the will of the Magistrate , speaking according to the word , and faith in most points should come by hearing a Magistrate determining against Arrius , that Christ is God consubstantiall with the Father , and all binding and loosing in Earth as in heaven , should be from the Magistrate as the Magistrate , he should forgive and retaine sins , and Christ should have given the keyes of the Kingdome of Heaven to the Magistrate as the Magistrate , certainly we should have the doctrine of the Church of Christ , and the building and edifying thereof most obscure in the New Testament , in which there is not one word of such a supream and chiefe officer as the Magistrate . 5. The Parliament , colledge of civill judges , as they are civill Magistrates , should be the Church assemblies , and determine all doctrines , debarre the ignorant and Hereticks , and Apostates from the Sacraments , and totally cast them out of the Church and excommunicate them ; I see not but then the Parliament as the Parliament is the Church , and the two Kingdomes , Ioh. 18. 36. must be confounded , and no difference at all made between the civill state and the Church , because the Magistrate as the Magistrate is made by the adversaries the chiefe officer over the Church , the Ecclesiasticall head , the mixt Governour , halfe civill , whole Ecclesiasticall , in whose power all Pastors , Elders preach , dispense Sacraments , make Church-canons , as his Ministers and Servants ; Christ when any brother trespasseth against a Christian brother saith , Tell the Church , never , Tell the christian Magistrate . But truly it is a great mistake in the learned Mr. Pryn to call them Anti-Monarchicall , Anti-Parliamentary , and Novators , who deny that the Parliament hath any Nomothetick power in Church-canons . Nor hath hee in any measure answered the Arguments of those Learned and godly Divines , Mr. Iohn Goodwin , and Mr. Hen: Burton ; he is pleased to cite the practise of many Parliaments of England , who laudably impatient of the Popes yoke , have made Church-canons , when the man of sin sate upon the neck of the Christian church ; but these numerous citations of Parliaments and Councels in time of Popery conclude nothing against us , who grant when the Church is not her selfe , the christian Magistrate may extraordinarily reform and take from the man of sin his usurped power , but in a constituted Church the case must be otherwise : and 1. Whereas he proveth Emperors and Kings to have a power to Mr. Pryn his Truth Triumphing sect . 2. and 3. p. 7 , 8 , &c. convocate Councels ; It hath not strength against us , all our Divines teach so . But how , 1. an accumulative civill power , so Iewel , Alley , Bilson , Whitaker , Willet , White , Roger , he might have cited more ; but no privative , no Ecclesiasticall power , so as Synods may not lawfully conveen without the command of the civill Magistrate ; our Divines say many Synods and Church meetings were in the Apostolique Church without the consent and against the will of the civill Magistrate ; our Divines oppose the Pope , who claimeth the only accumulative , civill , privative , and Ecclesiastick power to convocate Synods , and that no Synods are lawfull without the consent and mandate of the holinesse of such a Beast . 2. Master Prinne saith , The Magistrate hath power to direct , for 16. Sect. 13 ▪ 14 , 15 , 16. time and place , and to limit for matter and manner , the proceedings , liberty and freedome of all Church Assemblies : But , 1. he asserteth this in the most , from corrupt practises . 2. He proveth , Laymen should have hand as well in Synods , as Clergymen , the one having interest Prinne . Truth Triump . p. 31. The Magistrates punishing , or his interest of faith proveth him not be a judge in Synods . in the faith , as well as the other . Ans. Then must all the people be members of Synods , for all have alike interest of Faith : but this proveth not interest of defining , which is the question ; in dispensing Word and Sacraments , they have interest of trying all things , as well as Pastors : but it followeth not ; Ergo , they may dispense Word and Sacraments , no lesse ; yea , more principally then Pastors , as Erastus saith , the Magistrate more principally determineth Synodicall constitutions : Hence this is easily answered , we may appeal in Church businesse to him as to the supream judge , who may punish the erring Church and Pastors ; but the Magistrate may in Church businesse do this : For answer , 1. I retort it , the Magistrate in making civill Lawes , that must in their moralitie be determined by the Word of God , may appeal to Pastors , whose lips by office should preserve knowledge ; Ergo , the Magistrate in making civill Lawes , may appeal to the Pastor , which is absurd . 2. If men in Church-constitutions may appeal to the Magistrate , as to one who may in his person determine Synodically in Assemblies above all the Pastors , 1. Because Magistrates may punish the Pastors erring and oppressing in Synods . 2. Because the Magistrate and all laymen have interest in the faith , as well as Pastors , then may people in hearing the Word and receiving the Sacraments , and in all Pastorall rebukings and threatnings , in believing of all Gospel promises and threatnings , and fundamentall truths , appeal from Pastors to Magistrates as Magistrates , and Magistrates as such may determine all fundamentall truths , all conscionall promises and rebukes ; and that is , formally they may preach , ( for he that can distinguish these hath a good engine ) Because Magistrates may punish hereticall preaching , and superstitions , and idolatrous abusing of the Sacraments by preachers , and Magistrates and all Laymen have interest of Faith , in Word , Doctrine , and Sacraments , as in Discipline ; yea , the Magistrate may punish the Priest that offered strange fire to the Lord , offered bastard incense ; and the people had their interest of saith , in sacrifices offered for their own sins : but can it follow , therefore the Magistrate might sacrifice and burne incense in his own person , as Mr. Pryn will have him to make Church-laws in his own person : Other Arguments of Mr. Pryns are light ; Truth triumphing , sect. 2. 31 , 32. as , that there were brethren , and Lay-men that had hand in the Councell at Hierusalem , Acts 15.

Ans. This is nothing for Magistrates as Magistrates , but all Christians as Christians so must have hand in Synods , which I grant in so far as concerneth their faith and practise , that they try all things , and try the Spirits whether they be of God or not ; but will it follow , Ergo , Magistrates as Magistrates are those only who govern the Church , and make all Ecclesiasticall constitutions , as having in them all power of Ecclesiasticall jurisdiction , and deriving it to Bishops and Pastors at the second hand , as Mr. Pryn saith in the same booke .

Obj. But the King is head of the Church ; Ergo , he maketh lawes Page 31. to regulate the Family .

Ans. The Antecedent is false , if not blasphemous ; it is proper to Iesus Christ only , Col. 1. 18. Eph. 1. 22. The King is the head of men , who are the Church materialiter , he is not formally as King , Head of the Church as the Church ; and therefore we see not how this Statute agreeth with the Word of God , Henric. 8. Stat. 37. c. 17. The Archbishops , Bishops , Arch-deacons , and other Ecclesiasticall persons have no manner of Iurisdiction Ecclesiasticall , but by , under , and from the Kings Royall Majesty , the onely and undoubted supream head of the Church of England and Ireland , to whom by holy Scripture is given all authority and power , to hear and determine all manner of causes Ecclesiasticall , and to correct all vice and sin whatsoever ▪ for neither is the subject , the Archbishops , Bishops , &c. lawfull , nor is the limitation of the subject lawful , for Ecclesiasticall officers are the Ambassadors of Christ , not of the King .

Obj. All Christians are to try the Spirits ▪ Ergo , Much more Magistrates .

Ans. This proveth that Christians as Christians , and Magistrates as Christians , may judge & determine of all things that concerneth their practise , and that they are not with blinde obedience to receive things ; Mr. Pryn cannot say , that 1 Iohn 4. 1. is meant of a Royall , Parliamentary , or Magistraticall tryall , Iohn speaketh to Christians as such : But this is nothing to prove the power of the Magistrate as the Magistrate , for thought the man were neither King nor Magistrate , he ought to try the Spirits , 1 Iohn 4. 1. Of Pauls appeal to Cesar , that it proveth not that in Ecclesiasticall controversies we may appeal to Heathen or Christian Magistrates as to Iudges of matters Ecclesiastick , from the Church .

The speciall objection moved for Appeals is , that which Paul did in a matter of Religion , that we may do in the like case , but Paul , Acts 25. did appeal from a Church Iudge to a civill and a heathen Iudge , in a matter of Religion , when he said before Festus Acts 25. I appeal to Cesar ; Ergo , so may the Ministers of Christ far more appeal to the Christian Magistrate , and that Paul did this jure , by Law , not by Priviledge , but by the impulsion of the Holy Ghost , is clear , in that he saith , He ought to be judged by Cesar ; so Maccovius , so Videlius , so Vtenbogardus , so Erastus .

Ans. 1. This Argument , if it have nerves , shall make the great Turk , when he subdueth people and Churches of the Protestant Religion , to be the head of the Church ; and as Erastus saith , by his place and office as he is a Magistrate , he may preach and dispense the Sacraments , and a Heathen Nero may make Church constitutions , and say , It seemed good to the holy Ghost and to me ; and by this , Nero by office is to excommunicate , make or unmake Pastors and Teachers , judge what is Orthodoxe Doctrine , what not , debarre hereticks , Apostates and mockers from the Table , and admit the worthie ; and Paul the Apostle must have been the Ambassador and Deputie of Nero in preaching the Gospel , and governing the Church , and Nero is the mixt person , and invested by Iesus Christ with spirituall jurisdiction , and the keyes of the Kingdom of Heaven . This Argument to the Adversaries cannot quit its cost , ●or by this way Paul appealed from the Church in a controversie of Religion , to a Nero , a Heathen unbaptized Head of the Church , and referred his faith over to the will , judgement , and determination of a professed Enemy of the Christian Church ; and Paul must both jure by the Law of God , and the impulsion of the Holy Ghost , appeale from the Church to a Heathen without the Church , in a matter of Religion and Conscience ; then Nebuchadnezzar was head of the Church of Iudah , and supreame judge and governour in all causes and controversies of Religion , how can we beleeve the adversarie , who doe not beleeve themselves ? and shall we make Domitian , Dioclesian , Trajan , and such heads of the Church of Christ ?

2. It is not said that Paul appealed from the Church or any Ecclesiasticall judicature to the civill judge ; for Paul appealed from Festus who was neither Church nor Church officer , and so Paul appealeth from an inferiour civill judge , to a superiour or civill judge , as is clear , Acts 28. 6. And when Festus had tarried amongst them more then ten dayes , he went downe to Cesarea , and the Paul appealed from an inferiour civill judge to a superiour civill and heathen judge , in a matter of his life , not in a matter of Religion . next day sitting in the judgement seat , commanded Paul to be brought , vers. 10. And Paul said , I stand at Cesars judgement seat , where I ought to be judged ; he refused , v. 9 , 10. to be judged by Festus at Ierusalem , but saith , v. 11. I appeal to Cesar : Now he had reason to appeal from Festus to Cesar , for the Iews laid many grievous complaints against Paul , which they could not prove , vers. 7. And it is said vers. 8. That Festus was willing to doe the Iewes a pleasure , and so was manifestly a partiall Iudge ; and though the Sanedrim at Ierusalem could have judged in point of Law , that Paul was a blasphemer , and so by their Law he ought to die , for so Caiphas and the Priests and Pharisees dealt with Iesus Christ , yet his appeal from the Sanedrim , 1. corrupted , and having manifestly declared their bloodie intentions against Paul . 2. From a Sanedrim in its constitution false , and degenered far from what it ought to be by Gods institution , Deut. 17. 8 , 9 , 10. it now usurping civill businesse , which belonged not to them ; Paul might also lawfully appeal from a bloodie and degenerating Church judicature , acting according to the bloodie lusts of men against an innocent man , to a more unpartiall judge , and yet be no contemner of the Church ; this is nothing against our Thesis , which is , that it is not lawfull to appeal in a constituted Church , from a lawfull unmixt Church Judicature to the civill Magistrate in a matter of life and death . 3. Paul appealed from the Sanedrim , armed with the unjust and tyrannicall power of Festus , a man willing to please the bloodie accusers of Paul , as is clear , v. 9. And Festus willing to doe the Iewes a pleasure , answered Paul and said , Wilt thou go up to Ierusalem , and there be judged of these things before me ?

3. The cause was not properly a Church businesse but a crime of bodily death and sedition ; I deny not but in Pauls accusation , prophaning of the Temple , teaching against the Law of Moses was objected to him . Materialiter the enemies made the cause of Paul a Church businesse , but formally it was sedition . 1. It was a businesse for which the Sanedrim sought Pauls life and blood , for which they had neither authority nor Law by divine Institution , therefore they sought the helpe of Felix , Festus and the Roman Deputies ; so Lysias wrote to Felix , Act. 23. 29. I perceived Paul to be accused of questions of their law , but to have nothing layd to his charge worthy of death , or of bonds : Now it is clear the Roman Deputies thought not any accusation for the Iewish Religion a matter of death and bonds , and therefore Gallio the Deputie of Achaia , Acts 18. 14. saith to the Iewes , if it were a matter of wrong and wicked lewdnes , O yee Iewes , reason were that I should bear with you . 15. But if it be a question of words and names , and of your Law , looke yee to it , for I will be no judge of such matters ; Ergo , to the Romans , all the blasphemies of the Iewish law was not a matter of wicked lewdnesse , nor of death : Now the story is clear , they were seeking Pauls life , and for names and words , the Iewes should not reach Paul , nor move the Romans to put to death a Roman , except they could prove sedition or treason against him ; and Acts 25. Festus saith to Agrippa , That the Priests and Elders desired to have judgement against Paul . 18. But against him they brought no accusation of such things as I supposed . 19. But had certain questions against him of their owne Superstition , and of one Iesus , who was dead , whom Paul affirmed to be alive : Here it is clear , all are but words , nothing worthy of death , which the Iewes chiefly intended ; therefore they accuse him of treason , as we may collect from Pauls Apologie , Acts 25. 8. Neither against the Law of the Iewes , neither against the Temple , nor yet against Cesar have I offended any thing at all . Therefore Act. 24. Tertullus a witty man burdeneth Paul with that which might cost him his head , v. 5. For we have found this man a pestilent fellow , a mover of sedition amongst all the Iewes , throughout all the world , see Acts 21. 38. of all which , though blasphemy according to the Iewish Law was something , yet sedition to the Romans , who only now had power of Pauls life , was all and some ; and when the Deputies counted so little of Religion , the Iews knew sedition and treason against Cesar behooved to do the turn , and Paul , seeing they pursued him for his life , appealed to Cesar to be judged in that . Now , except the adversaries prove that Paul referred the resurrection of Iesus , and of the dead , and his preaching Christ , and the abolishing of sacrifices , the Temple , the Ceremoniall Law , to be judicially determined by Nero as by the head of the Church , they prove nothing against us : Hence their chiefe argument is soone answered ; in what cause Paul was accused of the Iews , in that he appealed to Cesar : But he was accused not for his sedition , but for his Doctrine , Act. 26. 18. Ergo , Paul appealed to Cesar in the cause of Doctrine , not of sedition : For , 1. The Major is dubious , for in what cause he was accused of his head , which was the intent of the Iews in that he appealed , true ; but in what cause he was accused , in all and every Article of the points of his accusation and challenge , I deny that ; for as touching doctrinals , and his being judged by a lawfull Church , and rightly constituted , he appealed neither from the Sanedrim , nor from Festus , but declined Festus , nor in these did he appeal to Cesar ; he only appealed in all cases , which might concern his head and blood . 2. The assumption is false , for he was accused of sedition , as is evident from Act. 25. 8. and 24. 5. 3. Though the Priests and Elders were most corrupt men ; yet that they believed , that Cesar , or bloody Nero his lips should preserve knowledge , and that the Law should be sought from the mouth of Nero , as the head of the Church , can never be proved , which must be proved to justifie Pauls appeal in the tearms of the adversary .

Obj. But may not Nero accuse Paul , that he dare preach his Iesus Christ in the Emperours dominions ?

Ans. If his dominions be the Christian Churches conquered by his sword , he may accuse as he conquered , that is he may oppresse the consciences of men in accusing , as he oppressed them in their bodies and liberties in the conquering of them : But he may not What power a conquerour hath to set up a religion in a conquered nation . as a conquerour accuse them for their conscience , he may if he conquer those that worship Sathan , cause instruct them in all meeknesse and lenity : But this he doth by the sword as a Christian ruler , to inlarge the dominions of Christ ; for when ●● conquereth their bodies , it is not to be thought that he conquereth their souls , or acquireth any new dominion over their cons●i●nces : But though he do as a Magistrate command them to be instructed , I doubt if he have a negative voice in imposing any Religion that he will , though they be heathens , though some learned Divines say be have a definitive voice , in setting up what Religion he will or tollerating it ; I conceive , though he have a definitive voyce in erecting the only true Religion in his heathenish dominions , when there be no Ministers of the Gospel there ; yet not for any false Religions , that being of perpetuall truth , God never gave authority or power of the sword to do ill , ad malum non est potestas : what other things Videlius and Vtenbogard have on the contrary , are answered : Hence Videlius de Episcopat . Constant . p. 77. Vtenbogard . p. 33. we ask , 1. If the intrinsecall end of judging and censuring Ecclesiastically , be not the inlightning of the mind , the gaining of souls ; and if Nero , or Christian , or Heathen Magistrates , be appointed for that spirituall end ? 2. If Paul aymed to refer the judging of the Gospel to Nero ? 3. If Paul knowing the Sanedrim sought his blood , not the gaining of his soul , might not appeal to the Magistrate to save his life ? 4. If it was not the Law of natures dictate in Paul so to do , and not any positive constitution of the Magistrates Headship over the Church and Gospel ? 5. If the Ecclesiasticall judicature will swell without its sphere of activity , to dispose of the life and blood of the Saints ; if then the state of the question be not changed ; and if then it be not lawfull to appeal and decline , and provoke to the civill Magistrate ?

4. Moreover Paul appealed not to Cesar , in ordine ad censuram au● pen●m Ecclesiasticam ▪ in order to a Church censure , as if he thought Cesar should principally excommunicate and cast him out of the ●ynagogue , or judge him in an Ecclesiasticall way , whether he had done or preached against the Temple , and Law of Moses or not , which must be proved , if the adversaries will prove a proper appeal from the Church to the Prince , which is now our question . All this which is our mind is well explained by our Countryman Ioh. Camero . prelectio , in Mat. 18. 15. p. 151. Christiani principes sunt precipui in Ecclesia in sensu diviso , sunt precipui et sunt in Ecclesia , non in sensu conjuncto , non sunt prec●pui Ecclesiastici : Non enim obtinent principes directe authoritatem Ecclesiasticam , sed indirectè ▪ non quod velimus ulla in causa ullum eximi jurisdictione principis , sed quia ejus jurisdictio non nisi per media Ecclesiastica pertinet ad conscientiam , nempe , princeps non predicat Evangelium , non ligat et solvit peceatores , at de officio principis est dare operam , ut sint qui predicent Evangelium , ut sint qui ligent et solvant peccatores , uno verbo perinde principis est curare salutem animarum , ac eiusdem est saluti corporum prospicere , non est enim principis providere ne morbi grassentur directè , esset enim medicus , at indirectè princeps id studere debet , Itaque Collegium Magistratuum nullo modo Ecclesia dici potest , imo quatenus Magistratus est de Ecclesia , subjicitur hac in parte Collegio Ecclesiastico neque tamen ista inter se pugnant , idem ut imperet Collegio Ecclesiastico , et pareat idem , imperat enim quemadmodum medi●o imperat Rex , paret ut medicao , nam si medicum facientem officium morte multet , non faciet quod decet sapientem principem , sed quod faciunt furiosi et insani , sin veneficum assiciat extremo supplicio , faciet quod jus et fas , et quod non facere ne●as esset . Sic imp●●reges et insani prophet as jusserunt interfici , pius Rex et idem sapientissimus David Nathanem exosculatus est , Ceterum accipiatur Caute parendi verbum , Rex enim cum senatui Ecclesiastico paret , non paret illi obedientia civili quae Collegium respiciat , sed obedientia Religiosa que deum respiciat . Sic qui lictori misso a senatu parebat non parebat lictori , sed senatui . Yet it cannot be denied , but the same Camero ascribeth more to the Magistrate then is due , for there is no reason why he saith the Prince obeyeth the Church unproperly , more then the people ; for it is the same obedience that Prince and people Camero . prel●ct . in Mat. 16. v. 18. 19. Tu es p●trus . p. 17. yield , 2. He denieth that the Magistrate and Pastors differ in their end and object , but only in the way and means leading to the end ; and in the same doth that learned Divine Dav. Pareus , though both be against the Erastian way : for they say the Magistrates end and object , is not only peace and the good of the body , and of the externall man , but also of the soul even a supernaturall good , the externall salvation of men , because the Kings of Israel and Iud●ls were to read the book of the Law , and they only did reform Religion : Ans. This doth prove that the Church-teachers and Magistrate differ not in the materiall object and end , ( of the Iewish Kings I adde nothing to what I have answered before ) but in the formall end and object they differ : It s Due right of Presbyteries . p. 435 436. 437 438. &c. true , I have said that the intrinsecall end of the Magistrate is a supernaturall good : But , 1. That I speak in opposition to the Author of the bloody Tenent , to Socinians , and such as exclude the Magistrate from all meddling with Religion , or using of the sword against Hereticks , Apostates , and Idolaters . 2. That I understand only of the materiall end , because the Prince punishing Idolatry , may per accidens , and indirectly promote the salvation of the Church , by removing the temptations of Hereticks from the Church ; but ●e doth that , not in order to the conscience of the Idolater , to gain ●is soul , ( for Pastors as Pastors do that ) but to make the Church quiet , and peaceable in her journey to life eternall : but all this is but to act on the externall man by worldly power .

But saith Camero , it is not true that the Church must meddle with Camero , 16 , 17. 18. every sin that is scandalous ; because for the circumstance it may be so hid , that the Church cannot judge it , especially in a matter of fact : A Physitian killeth a man either of temerity or negligence , there is no question but it is a great sin ; yet the tryall of this belongeth not to the Church : so the Pastor may exhort the Magistrate to do his duty , but to give judgement what way the King should do this , and when he sinneth in this , belongeth to him who governeth the Common-wealth ; for this must be true , eredendum est artifici in sua arte , You must believe every man in his owne Art and calling , otherwise great confusion should follow .

Ans. Observe that Camero doth liberate the Magistrate from being subject to the rebukes of Pastors , but by accident ; because the sins of Princes are hidden in the dark obscurity of intricate causes which they judge : But so the sins of Painters and tradesmen are hid , because judges see not the mysteries of trades . This is no Argument , but such as will equally prove , that the poysoning of a Kings son , belongeth not to the King and Parliament ; for a medicinall and physicall trying , how the Physitian killeth a man , doth properly belong to the Colledge of Physitians ; and if it belong not for this physicall reason to the Church court , because it is not their Art to judge of medicinall potions , no more shall it belong to the civill judge to try this murther by poyson : for as Pastors as Pastors are not Physitians , and so cannot judge of the fact ; so Kings and civill judges , as such , are not Physitians , and cannot judge for circumstances of a fact of incest , murther , parricide , and of all sins acknowledged to belong to both Church and Magistrate , in divers respects , may make the fact equally dark to all . 2. It is true Pastors cannot prescribe what way the Magistrate should judge ; but if the Pastors cannot determine in hypothesie , that this is a fact of unjustice in a judge , and so rebuke , but credendum artifici in sua arte , we must believe the judge in his owne Art , he saith this is an art of justice : then Isaiah and Ieremiah should not cry out against unjust decrees , against crushing and oppressing the poor in the gate ; because the wickedst judges say , all their decrees are just , they defend the fatherlesse and widow , and do not crush them , and Pastors cannot rebuke the sins of unjust judges , but you must believe they do just and right in their owne art ; yea , many villanies and scandals are carried so mysteriously , and in the clouds , that we must believe the sinner in his owne art and trade of sinning , and believe the harlot , who wipeth her mouth and saith , I have not sinned . For the practice of Constantine the Great , in the cause of Donatus There were no appeals made to the godly Emperors of old . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and Cecilianus I remit to Eusebius l. 10. c. 5. to Optatus Melivitanus who wrote the History of the Donatists carefully , to Augustine Epistle 162. and for the determination of the question , see what the Emperour writeth to the Councell of Nice , Zozome l. 1. c. 16. Ruffin . l. 1. c. 2. Eusebius in vita Constant , Deus vos constituit sacerdotes et potestatem vobis dedit de nobis quoque judicandi et ideo nos a vobis recte judicamur , vos autem non potestis ab omnibus judicari , propter quod Dei solius inter vos exspectate judicium , &c.

That Nectarius was chosen and ordained Bishop of Constantinople by Theodosius Socrates l. 5. c. 8. saith not , but by the contrary a centum et quinquaginta Episcopis qui tum aderant ordinatus . Theodoretus l. 5. c. 8. saith he was designed Bishop by the Synod of Constantinople : Antiquity seemeth dubious in it , for Nicephorus l. 12. c. 12. Zozomen . l. 7. e. 8. Theodoretus . l. 5. c. 9. Historia tripartit . l. 9. c. 14. say that the Emperor ordained him , the Synod named him ; the truth is , the Bishops were devided in judgement ; and its like they referred the matter to the godly Emperour : In the mean time Athanasius Epist. de solit vita , Ambros . l. 5. orat ad auxentium , and l. 5. Epist. 32. ad valentinianum . Zozomen l. 6. c. 7. Concilium Toletanum . III. Concilium milevitanum . and divers others which I have cited elsewhere , make the Emperor a Son of the Church , not a Head and Lord , intra Ecclesiam , filium Ecclesiae , non judicem , non dominum supra Ecclesiam : I might adde Augustin , Epist. 48. 50. 162. l. 1. de doctr. Christ . c. 18. Cyril . Alexandrinus in an Epistle to the Synod of Antioch , all Protestant Divines of note and learning .

CHAP. XXVII .

Quest. 23.

Whether the subjecting of the Magistrates to the Church and Pastors , be any papal Tyranny ; and whether we differ not more from Papists in this , then our adversaries ? The Magistrate not the Vicar of the mediator Christ : The Testimonies of some learned Divines on the contrary answered .

IT is most unjustly imputed to us , that we lay a Law upon the To lay bands on the conscience of the Prince to tye him to blind obedience , Popish , not our Doctrine . Platina . in Bonifac. 3. Baronius an . 602. n. 18. Baronius . an . 606. n. 3. Baroni . an . 1085. conscience of the Magistrates , that they are bound to assist with their power , the decrees of the Church ; taking cognizance only of the fact of the Church , not inquiring into the Nature of the thing .

This Doctrine we disclaim , as Popish and Antichristian : It hath its rise from Bonifacius the III. who obtained from Phocas a bloody tyrant , who murthered Mauritius and his Children , as Baronius confesseth : and yet he saith of this murtherer optimortum imperatorum vestigia sequutus , he made an Edict that the Bishop of Constantinople should not be called Oecumenick nor universall Bishop ; but that this should be given only to the Bishop of Rome : So Baronius yieldeth , this tyranny was inlarged by Hildebrande , named Gregorius the seventh , a monster of tyrannicall wickednesse , and yet by Papists , he is sanctitate et miraculis clarus , Baronius extolleth him , these and others invaded both the swords : Bishops would be civill judges , and trample first upon the neck , then upon the consciences of Emperors , and make Kings the hornes of the beast , and seclude them from all Church businesses , except that with blind obedience , having given their power to the beast , as slaves they must execute the decrees of the Church . Paul the III. the confirmer of the order of Iesuits , who indicted the Councell of Trent , as Onuphrius saith , up braideth Charles the V. for meddling Onuphorius an , 1527. 1540. with Church businesse : They write that Magistrates do not see in Church matters with their owne eyes , but with Bishops eyes , and that they must obey without examining the decrees of Councels ; and this they write of all subject to the Church , Toletus in Instruct Sacerd●t . l. 4. c. 3. Si Rusticus circa articulos fidei credat suo episcopo proponenti-aliquod dogma hereticum , mor●tur in credendo , licet sit error ▪ Card. Cusanus excit . l. 6. sermon . obedientia irrationalis est consumata et perfectissima obedientia sicut Iumentum obedit domino . Ib. sententia pastoris ligat te , pro tua salute , etiam si injusta fuerit : Envy cannot ascribe this to us , Calvin , Beza , yea , all our writers condemne blind obedience as brutish : But our Adversaries in this are more Popish , for they substitute King and Parliament in a headship Mr. Prinne Truth triumphing . Remonstr. in apolog. p. 299. esse papatus corculum , esse id ipsum in quo ●i●a est f●rma papatus , five papalis hierar ●bi●s . over the Church , giving to the King all the same power in causes Ecclesiastick , that the Pope usurped . 2. They make the King a mixed person , to exercise spirituall jurisdiction , to ordaine Bishops , and deprive them ; and Mr. Prinne calleth the opinion of those who deny Ecclesiasticall jurisdiction , legislative ( a high word proper to God only ) coercive power of Christian Emperors , Kings , Magistrates , Parliaments , in all matters of Religion , ( what , in fundamentall Articles of salvation ? ) Church-government , Discipline , Ceremonies , &c. Anti-monarchicall , Anti-parliamentarie , Anarchicall , as holden by Papists , Prelates , Anabaptists , Arminians , Socinians , &c. It s that which Arminians objects to us , and calleth the soul , heart , and forme of papall tyranny .

But that the Magistrate is not obliged to execute the decrees of the Church , without further examination ; whither they be right or wrong , as Papists teach that the Magistrate is to execute the decrees of their Popish councels with blind obedience , and submit his faith to them ; because he is a layman , and may not dare to examine , whether the Church doth erre , or not , is clear ; 1. Because if in hearing the word , all should follow the example of the men of Berea , not relying on the Testimony of Paul or any preacher ; try , whether th●● which concerneth their conscience and faith , be agreeable to the Scriptures or no , and accordingly receive or reject ; so in all things of Discipline , the Magistrate is to try by the word , whether he ought to adde his sanction to these decrees , which the Church gives out for edification , and whether he should draw the sword against such a one as a heretick , and a perverter of souls : But the former is true , the Magistrates practise in adding his civill sanction , and in punishing herericks concerneth his conscience , knowing that he must do it in faith , as he doth all his moral actions ; Ergo , the Magistrate must examine what he practiseth in his office , according to the word , and must not take it upon the meer authority of the Church ; else his faith in these moral acts of his office should be resolved ultimaté on the authority of the Church , not on the word of God , which no doubt is Popery ; for so the warrant of the Magistrates conscience , should not be , Thus saith the Lord , but Thus saith the Church in their decrees . 2. The Magistrate and all men have a command to try all things ; Ergo , to try the decrees of the Church , and to retain what is good , 1 Thes. 5. 21. To try the spirits even of the Church , in their decrees , 1 Joh. 3. 1. 3. We behooved to lay down this Popish ground , that 1. The Church cannot erre in their decrees . 2. It s against Scripture and reason , that Magistrates , and by the like reason , all others should obey the decrees of the Church with a blinde faith , without inquiring in the warrants and grounds of their decrees , which is as good Popery , as , Magistrates and all men are to beleeve as the Church beleeveth with an implicite faith , so ignorance shall be the mother of Devotion ; who ever impute this to us who have suffered for non-conformity , and upon this ground that Synods can erre , refused the Ceremonies , are to consult with their own conscience whether this be not to make us appear disloyall & odious to Magistracy in that which we never thought , ●ar lesse to teach and professe it to the world . 4. Their chiefe reason is , the Magistrate by our doctrine , by his office , is obliged , 1. To follow the judgement of the Church , and in that he is a servant or inslaved , Qui enim judicia aliorum sequi tenetur , is non regit , sed regitur , adeoque Remonstr. in apolog. servus est , & mancipium brutum eorum , quorum judicium sequi obligatur , and the Magistrate ( say they ) as such , is neither to judge nor try what the Church decrees , but as a Burrio , or Hangman to execute that which the Church hath decreed . But 1. I put it in forme , and retort it thus , They are servants and slaves who are obliged not to despise , but to hear and obey , and so to follow the judgement of the Prophets , the faithfull Pastors of Christ , preaching the Word of God soundly and Orthodoxly .

But not onely Magistrates , but all within the visible Church are obliged , not to despise , but to hear and obey , and so to follow the judgement of the Prophets , the faithfull Pastors of Christ preaching the Word of God soundly and Orthodoxely ; Ergo , Magistrates and all within the visible Church are slaves and servants .

But the conclusion is absurd ; Ergo , some of the premises , but the Assumption is the word of God , Iudah was carried captive , because they would not hear the Prophets rising early in the morning and speaking to them : Also in the New Testament , this is true to the second coming of Christ , He that heareth you , heareth me , he that despiseth you , despiseth me . And this , He that will not obey the servant of the supream Magistrate , in that wherein he is a servant , and holdeth forth the Lawfull commands of the supream Magistrate , he will not obey the supream Magistrate : The Major proposition is the adversaries , the assumption is expresse Scripture ; let them see then to the conclusion . 2. When the adversary shall answer this argument with equal strength made against preaching and hearing the word , they will answer their owne argument made against Church-government . 3. This argument is made against Synods Popish , that cannot erre ▪ as our Protestant Divines object ; and therefore the adversarie is Popish here , not we : Thus they are servants and slaves who are obliged to follow the judgement of Councels absolutely , without limitation ; and because they say it , whether they warrant their decrees by the word of God , or not , that is a true Major proposition : But now the assumption is most false , for neither Magistrates nor any other , are to follow the judgement of the Church absolutely without limitation , and because they say it . The other part is , they are servants and slaves , who are to follow the judgement of the Church and Councels , with a reserve , and a condition , and limitation , in so far as they agree with the word ; now the Major is false .

2. He that is obliged to follow the judgement of another , does not rule , but is ruled , true , in that in which he followeth the judgement of another ; the Magistrate in so far as in matters of Religion , that concerneth his conscience , faith , and practise , he followeth Pastors ; he is not a ruler formally to those whose judgement he is obliged to follow : But in civill matters he may be , and is a ruler to those same ; for we answer to Papists who by this same argument would prove , that Churchmen are not subject to the Magistrate , nor to civill Laws : He that is a sheep , is not to rule and So Stapleton , Bellarmine and other Papists argue . command his shepheard ; but the Magistrate is a sheep and a member of the Church , and Pastors and Doctors are shepheards : We answer , in divers considerations a Magistrate as a Magistrate in civill things , is not ruled by Pastors and Doctors , but he is to rule them : But a Magistrate as a member of the Church , as a Christian in things that concerneth his conscience , is a sheep and to be ruled , not a ruler to Pastors and Doctors , and so here ; and therefore , non concluditur quod est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

3. The adversaries are to answer this also ; for if Pastors and Doctors be as such , but servants under the Magistrate ; and if he have that same Architectonica potestas , that same supremacy and headship in Ecclesiasticall matters , as in civill matters , to command alike in both by the same power : Then , 1. The Pastors and Doctors are obliged to follow his judgement , without appeal or examination , and they are servants and slaves , and ruled , and not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not over the Magistrates as Christians , neither over the people in the Lord . 2. The Elders as Elders , are not to examine what the Magistrates as Magistrates command in Ecclesiasticall matters or in Religion , they may possibly not as Elders but as as Christians , judge with the judgement of discretion , as all other Christians may do ; For Videlius , Erastus , and other Adversaries say , the Magistrate may not command what he pleaseth ; for in Church matters he may command but according to the rule of the word , and in civill matters according to equity , justice , and prudence . True : But , 1. The Magistrate as supream head of the Church , is by office , to judge what government of the Church is most agreeable to the word , what is sinfull , Antichristian , and tyrannicall ; and the Magistrates lips in thus judging , as he is a Magistrate , and not the Pastors are to preserve knowledge ; and both Pastors as Pastors , and the people as members of the Church , and as they may worship and serve God in this government , or may sin , are to seek the Law at the Magistrates mouth , and directions for their conscience from him , as from a Magistrate , and not as from a Christian , not from Pastors as Pastors that handle the Law . And if the government as a way of serving God , may be prescribed and held forth to the consciences of all by the Magistrate as the Magistrate ; by the same reason all the wayes of God , in which the Church of Ephesus , Pergamus , Thyatira , may so approve themselves to Christ , and as he is to walk in the midst of the Golden Candlesticks , and as a Magistrate , he is to forbid such sins in Government , as may procure the removing of the Candlestick ; and why may he not by the same reason , hold forth to their conscience all the other parts of the Gospel ? If any say , who can deny but the Magistrate as the Magistrate may command that which is obedience to Christ , and reward it , and forbid sin and punish it ?

Ans. But the Magistrate as such , forbiddeth not sin as sin , for The Magistrate as a Magistrate cannot forbid sin as sin . then as a Magistrate he should forbid sin under the punishment of eternall wrath , which he cannot do as a Magistrate , he onely can forbid sin under the pain of his temporary punishment , which he can inflict , and as it disturbes societies , and incorporations .

Obj. The Magistrate as the Magistrate shall not serve Christ as Mediator , if he doe not command the dispensing of Word and Sacraments , as they are spirituall meanes leading us to a supernaturall end , and if he forbid not Idolatry and blasphemie against Christ as they are sins , and Gospel sins done against Christ , as Mediator .

Ans. I utterly deny this consequence : For 1. the Magistrate The Magistrate as the Magistrate promoteth Christs mediatory Kingdom materially , not directly and formally . may serve Christ as Christ , and promote and advance the Kingdome of Iesus Christ as Mediator , when he contributes his power to those things that materially conduce to a supernaturall end , though he doe not contribute any thing that formally conduceth to such an end . 2. So you may say a Christian Husband as a Husband ; a godly Physitian , as a Physitian , a Printer who printeth the Bible , do nothing serviceable to Christ as Christ , and in promoting Christs Mediatory Kingdom , when the one begetteth children , that being borne in the visible Church are made heires of the Kingdome of Christ ; and the other when by his Art and skill he preserveth the life of a godly and zealous Preacher : The third , when by his Art he publisheth in print the Testament of Christ ; the Physitian doth somewhat as a Physitian that is serviceable to Christ as Mediator , yet ( I hope ) it is no Ecclesiasticall businesse to restore to health a godly Minister ; nor to beget a child who is made an heir of Grace , nor to print the Bible ; so a Philosopher as a Philosopher doth convince one that worshippeth bread , that the man leaveth his error , and this is materially service to Christ , and a promoting of Christs Mediatory Kingdom ; but neither Husband , Physitian , Printer or Philosopher , are in these acts , the Vicars and Deputies of Iesus Christ , as the Magistrate is holden to be by the Adversary : Nor 2. do they as Ecclesiasticall persons formally advance the kingdom of Christ as do the preachers of the Gospel , far lesse more principally do they advance Christs Kingdom , as the Magistrate is supposed to do . Nor 3. hath their thus promoting of Christs Kingdom any influence upon the conscience as the Magistrate must have , if he forbid sin as sin ; now the Magistrate as such , doth nothing to promote formally the mediatory Kingdome of Christ , for he may doe , and doth all hee doth as a Magistrate ; yea suppose he were a Turk set over ▪ Christians as their Magistrate granting that Christ was a true Prophet , yet may he as a Magistrate , punish those who shall teach that Christ was a false Prophet and an impostor , and though his Magistraticall acts be serviceable to Christ materially , yet not formally . 1. Because this Magistrate denieth Christ to be the Saviour of the world , and yet as a Magistrate he justly punisheth the man that blasphemo●sly calleth Christ a deceiver , and an impostor . 2. Because as a Magistrate he believeth him not to be God , and so ex intentione operantis , he punisheth him not for a wrong done to Christ as Christ , The Magistrate as such not the Vicar of the Mediator Christ . The adversaries in the doctrine of the Magistrate Popish , not we at all . Andreas Rivetus Iesuit . Vapul . in Castigati Notarum in Epist. ad Balsacum Edit. 1644. c. ●1 . page 40. Christus neque Reges neque principes instituit in Ecclesia , sed neque successores habet , neque vicarios quibus competat jus dominatus , ministros tantum instituit , nomine principis unius legatione , legati● autem neque legatos , neque reges , neque principes , constituit legatos , sed ministros qui serviunt , non regnant . In regno Christi solus ille spiritualiter regnat ; servi summi Regis , regnum sui principis promovent , nec unquam sibi usurpa●t regalia jura . and as the Saviour of mankind , but as a wrong done to the common wealth , and as a disturber of the peace thereof ; Hence these Propositions touching the Magistrates relation to the Mediator Christ and his Church .

Propos. 1. The Magistrate as a Magistrate is not the Vicar nor Deputie of Iesus Christ as Mediator ; 1. Because this is the heart and soul of Popery , that the Papists teach that Christ as Mediator hath left a temporall , an earthly and visible Monarch as his Vicar on earth . Now that learned and singular ornament of the Protestant Churches , Andreas Rivetus hath well said , Christ hath instituted neither Kings nor Princes in the Church as his successors , nor any Vicars with a domination , but onely Ministers and Servants , who are to discharge their Embassage , in the Name of the onely Prince Christ ; for an Embassage cannot institute other Ambassadors , either Kings or Princes , but onely Ministers , who do serve , not reigne in the Kingdom of Christ , he himselfe onely reignes ; the Servants of this great King promote the Kingdom of their Prince , nor do they ever usurpe the royall power . Yea , all the arguments of Protestants that are brought to prove that the Pope , a Bishop , and a Church man ▪ because he is a Bishop and a Steward in the Church , and in Christs spirituall Kingdom that is not of this world , cannot be an earthly Prince and Monarch having power either directly or indirectly in ordine ad spiritualia , to dispose of Kingdomes and crownes , and enthrone and dethrone Kings , doe also prove that the King cannot be head of the Church , nor the Magistrate Cardinall Bertrandus tract . de Orig . jurisd. q. 4. n. 5. Non videretur diseretus dominus ( ut cum reverentiâ ejus loquar ) nisi unieum post se talem vicarium reliquisset ▪ qui haec omnia posset , Armacan , l. 4. quest. Armen . c. 16. Becan . tom. 2. opuscul . Suarez tom . de incarnat . Christi diso . 48. sect. 2. Aegid . Conninck . de incarnat . disp. 23. dub . 5. ● . 43 p. 697. Communior itaque doctorum sententia , Christum etiam q●â hominem habere veram potestatem regiam , ac directum dominium in omnia regna mundi , &c. August . de Ancona , de potest Papae , q. 1. art. 1 quia est eadem jurisdictio delegantis & delegati , Coninck . tom. de incarn . disp. 23 ▪ dub . 5. Vasquez tom . de incarnat : disp. 87. c. 2. &c. 6. Pet. Wald. de incar . dis. 11. de adop . & dominio Christi , dub . 5. n. 50 , 51. an Officer of the Church . Doe not Protestant Divines condemn that blasphemous speech of Cardinall Bertrandus , that Christ who was a temporall Lord on earth , should not seem a discreet and wise Prince , if he had not left a Temporall Vicar behinde him in the Church , and that of Armacanus to be false ; that Christ by birth was the true King of Iudea , and so a Temporary Prince , hence ( say they ) there should be a temporary Prince , and an earthly Monarch , the successor of Christ as King and Mediator . This Becanus the Iesuite maketh a speciall ground of the Popes Headship of the Church , and for this Suarez disputeth ; yea , the Iesuite Aegid . Conninck saith , It is the common and received opi●●●n of all the ( Romish ) Doctors , that Christ as man hath a true Kingly power , and a direct dominion over all the Kingdomes of the world , to give them lawes , and to exercise all Kingly power over them , though de facto he abstained from it ; and is not upon this pillar builded the Popes Supremacy ? and that which Augustinus de Ancona saith , Idem esse dominium dei & Pap● , it is the same dominion which God and the Pope hath , because it is the same jurisdiction of the Ambassador , and of the Lord who sent him ? I deny not , but many Papists give to Christ an indirect Kingly power , and to the Pope they give the same indirect power in ordine ad spiritualia , as Vasquez , and Pet. Waldingus and others ; but this we say ; if Iesus Christ forbid a preacher of the Gospell remaining a preacher to be a civill Magistrate or temporall Lord , as he doth both by precept and and practise , Luke 22. 24 , 25 , 26. and 12. 13 , 14. Ioh. 18 , 36. and 6 , 15. then upon the same ground he must forbid the civill Magistrate to be a Church Governour , as if God should forbid a Physitian to be a Painter , ( because the two callings cannot lawfully consist in the person of one man ) he should also forbid a Painter to be Pastors are made inferiour Magistrates by the adversaries in their whole Ministery . a Physitian ; then the Arguments against a Monarchy and Magistraticall power in the Bishop of Rome , must fight against any Ecclesiasticall power in a Magistrate , if then the Pastors doe as Pastors , rebuke , exhort , excommunicate , and censure , as directly subordinate to the Magistrate , then Pastors as Pastors discharge their office as inferiour and under Magistrates , and so they partake in so farre of a temporall dominion , being direct instruments under Temporall Lords ; and if the Magistrate as the Magistrate doe command them to dispense Word , and Sacraments and discipline , and make and unmake Pastors , and regulate and limit them , and make Lawes to them , then the Magistrate as the Magistrate doth partake of an Ecclesiasticall jurisdiction , and both are forbidden by Christ in the places cited . 2. If the Magistrate be the onely supream Church Governour under Christ , the government of the Church must be a visible Monarchy , and the Magistrate must have both the Swords , Temporall and Spirituall , and Christs Kingdom must be of this world , and the weapons thereof carnall to fight for Christ , and the supream Church-officer as such must bear the Sword , be a valiant man of warre by office , and Christs Kingdome must be not of this world , and the weapons thereof not carnall , but spirituall , Joh. 18. 36. 2 Cor. 10. 4 , 5. and the supream Church-officer must be no striker , no fighter , no man of war , no sword-bearer by office , which are contradictory . 3. We prove the Pope to be no Vicar of Christ , because we read not in the Word of any such Vicar , nor do we read any thing of a supream Church-officer , who is the Vicar of Christ . 4. No spirituall Ambassador as such , can substitute other Ambassadors with Majority of power , that he hath in his Name to dispense Word , Sacraments ; and Discipline ; nor can one great Ministeriall Church-head create lesser Ministeriall Church-heads , such as Justices , Majors , Sheriffes , Bailiffes , Constables , no more then the High Priest could substitute in his place other little High Priests , if he were sick and absent , to goe into the Holy of Holiest with blood once a yeere , no more then the Apostle Paul immediately called of God can substitute other lesser Apostles immediately called of God to act as lesser Apostles , but limited by the higher , in the exercise of power ; nor can these lesser Apostles create other Apostles yet lesser , and these in a subalternation yet lesser , while you come as low as a Constable , as the King doth send lesser Kings indued in part with his Royalty or Iudges under him , and those Iudges may appoint other Iudges under them ; and because the whole visible Catholick Church hath an externall visible policy , if Oecumenick councels have any warrant in the word , then ought Christ to have instituted one civil Emperour over all the Churches on earth , to conveen Oecumenick Synods , to preside in them , to limit and regulate them , to make Lawes to all the world ; and that this is not , it falleth out through mans corruption , but it ought to be according to divine institution , no lesse then every single Magistrate is by institution the head of every particular Church , indued as our adversary say with that supream power under Christ the mediator , that they call Potestas Architectonica , the headship of the Church .

Proposi . 2. The Magistrate as such is not a Vicar of Christs mediatory The Magistrate as such not the vicar of the mediatory kingdome . Kingdom , 1. Because then as the Magistrates are called Gods 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Scripture , Exod. 21. 6. Psal. 82. 1 Ioh. 10. 34 , 35. so the Magistrates should be called little Mediators , or submediators , between God and man ; little Kings of the Church , little Priests , little Prophets of the Church : for God giveth his name to Magistrates , because he communicateth also to them some of his Majesty and power ; now what mediatory , what Princely , Priestly , o● Propheticall power hath Christ communicated to Magistrates as Magistrates : Erastus saith , they may dispense word and Sacraments , Brotherly re-examination , pag. 20. if they had leasure : But if they be by office , little mediators , and Pastors under Christ , they should take leasure ; for every Magistrate ought to say , woe be unto me if I preach not : And Master Coleman saith , that Christian Magistracy is an Ecclesiasticall administration ; Christian Magistracy no Ecclesiasticall administration . he must speak of Christian Magistracy formally , as Christian Magistracy , otherwayes a Christian Tentmaker , a believing fisher was an Apostle ; if he mean that Christian Magistracy is a Church officer formally , he might say , it is a Mediatory office , and a Princely and Kingly office under Christ , to give repentance to Israel and forgivenesse of sins instrumentally ; would Master Coleman teach us how the Magistrates sword openeth the eyes of the blind , converteth men from the power of Sathan to God , begetteth men through the Gospel to Christ , as Pastors do ; and that formally as Magistrates , we should thank him . 2. Christian Magistracy , if it be a Church or Ecclesiasticall administration , then is it formally so either as Magistracy , or as Christian ; not as Magistracy , for then all Heathen Magistrates must formally , ho● ipso , that they be Magistrates , be Ecclesiasticall persons : so Nero when Rome makes him Emperour , they make him formally a Church-officer , and invest him with power to dispence Word and Sacraments , and Discipline , if he might find leasure for killing of men , and such businesse , so to do ; for quod convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 convenit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 where doth the Old or New Testament hold forth such an office given by Christ , as a fruit of his ascension to heaven ? Where do the Apostles who shew us the duty of Magistrates , Fathers , Masters , Pastors , Teachers , Rulers , Deacons , Husbands , insinuate any such office ? If as Christian , Christian Magistracy be an Ecclesiasticall office and administration : Christianity , 1. Is common to the Magistrate with all other professors , Painters , Merchants , Seamen , Lawyers , Musitians ; and no more can Christianity make a heathen formally a Church-officer , then it can make a Painter formally a Church-officer ? can faith in Christ , and professing thereof make any to be formally Church-officers ? then must all be Church-officers that are Members of the Church , for posita causa formali ponitur effectus formali● : Now Master Coleman saith , The heathen Magistrate as a Magistrate is an Ecclesiasticall administration ; because ( saith he ) he Mr. Coleman re-examination , pag. 1● . should , and ought to manage his power for Christ ; as the heathen and uttermost parts of the earth are given for Christs possession and inheritance , and Christ hath given no liberty to a great part of the world , to remaine infidels and enemies to him and his Government : I suppose Christ hath all Nations given to him , and all Nations ought to receive Christ , though as yet actually they do not ; God and Nature hath made Magistrates , and these Magistrates thus made , God hath given to Christ : But , 1. The title of Christian added to Magistracy , by this is superfluous , and put in only ad faciendum populum , for Christianity maketh no man formally a Magistrate by M. Colemans way ; yet saith he pag. 17. a Christian Magistrate as a Christian Magistrate , is a Governour in the Church : he should say by his way , a Magistrate Christian as a Magistrate , is a Governour not only in the Church , but a Governour of the Church .

Arg. 2. If the Magistrate as the Magistrate be the Vicar and deputy of Christs mediatory kingdom , then all and every Magistrate as Magistrate by his office , is obliged under the pain of Gods wrath , to command that the Gospel be preached , and that men believe and obey Christ as mediator , in all his dominions ; that so he may manage his office for Christ : But the latter is utterly false , and contrary Heathen Magistrates as such are not obliged to promote Christs mediatory kingdom . to the Gospel ; Ergo , so is the former . The Major is undeniable , all service that Magistrates by office do , they sin before God , if they do it not ; and so must be obliged under the pain of sin , and Gods wrath to do it : And therefore are obliged to command that the Gospel be preached , and that men believe and obey Christ , if by office they be the Vicars and deputies of the mediatory Kingdom . I prove the assumption , These Magistrates amongst the Americans and other Heathen , who never by any rumour heard of Iesus Christ , are essentially and formally Magistrates : But neither are they obliged to command that the Gospel be preached , nor their people they are over , obliged to believe and obey Christ as mediatour ; because only those to whom Christ and the Gospel commeth , can be guilty of not receiving Christ the mediator , and of not promoting the mediatory Kingdome : Such Magistrates are obliged only with their sword to glorifie God the creator , and to punish sins against the Law of Nature , nor are they guilty for not punishing the not receiving of the Gospel , or for sins against the mediator , of whom they never heard ; for this is invincible and insuperable ignorance , and can make no man guilty , who never heard nor could hear of the Gospel , according to that , Ioh. 15. 22. If I had not come and spoken to them , they should not have had sin , but now they have no cloak for their sin , Rom. 2. 12. For as many as have sinned without Law , shall also perish without Law , and as many as have sinned in the Law , shall be judged by the Law ; Ergo , they that never heard of the Gospel or the mediator , cannot perish , nor be judged for refusing the Gospel ; and it were strange , if Magistrates were invincibly ignorant of their office , which is to set up the mediator Christ and his Church and visible Kingdom , if yet they never heard , nor ever could hear of the Word of the Kingdom ; for then to do and performe the duties of their office , should not only morally , but invincibly and physically be impossible , and so they should not be obliged to do the duties of their office .

Obj. 1. When the Heathen Magistrate is converted to the faith , and becometh a Christian Magistrate , he is obliged by his office as a Magistrate , to command his people to honour and receive the Lord Jesus , and the Ministery of reconciliation , and to punish such as blasphemeth the mediator Iesus Christ , such as Arrians , Antitrinitarians , and others ; Ergo , that officiall obligation lay on him before as a Magistrate : for you say that the heathen Magistrate turning Christian , acquireth no new Magistraticall power by turning Christian , which he had not before while he was a heathen Magistrate ; onely Christianity maketh him use the officiall power of a Magistrate , which he had before , while he was a heathen ignorant of Christ , now for the honour of the mediator Christ , and the promoting of his mediatory Kingdome .

Ans. 1. The Antecedent is denied , for when the heathen Magistrate is converted to the Christian faith , he is not obliged by his office , as a Magistrate to command his people ( whom we suppose now to be hearers of the Gospel , and possibly converted also ) to believe and prosesse Christ , nor is he obliged as a Magistrate to promote the mediatory Kingdome of Christ , as his mediatory and spirituall Kingdom ( he or his sword have nothing to do with spirits or consciences as they are such , nor with the subjects of a spirituall Kingdom ) nor can he punish blasphemers of Christ as such : nay , nor can he punish such as sin against God the creator , as they sin against God the Creator , by vertue of his office of a Magistrate , for so formally he commandeth obedience to Christ mediator , or to God creator , and punisheth sins and blasphemies against the mediator , or against God the creator only as such obedience and such blasphemies , may promote the externall safety , prosperity , and peace of the civill society , whereof he is head , or may dissolve the sinnues and nerves of that society . What he doth to uphold that society which is a part of Christs redeemed Kingdome , ●e doth it as a Magistrate in a far other Notion then the Pastors and reachers , who by office as spirituall watchmen , are to promote Christs mediatory Kingdom , as such a spirituall incorporation professing union with Christ the head of the body the Church .

Obj. 2. But yet it will follow that the heathen Magistrate remaining heathen , is invincibly ignorant of his office ; for in so far as he remaineth a heathen , he cannot promote the mediatory Kingdom of Christ in any Notion ; nay , not so much as it is a mean conducing to the externall safety and peace of that civill society , whereof he i● head ; Ergo , he must , while he remaineth an heathen , and never by rumor heareth of the Gospel , be by office a promoter of Christs Kingdom , and by office a punisher with the sword , of all such as blasphem the mediator Christ , though through his owne sinfull ignorance he cannot put forth in acts or exercise the very officiall and Magistraticall power , which he hath by office , and actu primo , while he remaineth an heathen Magistrate .

Ans. 1. It followeth not that the heathen Magistrate , being ignorant ( while he remaineth in that state ) of some acts , which would conduce to the peace and externall safety of the State , if the state were Christian , that he is invincibly ignorant of his office ; to be unable to exercise some acts of an office not consistent with an heathenish state , can never argue invincible ignorance of the office . 2. The consequence is nought , that because he is ignorant of some acts , and cannot exercise them ; that therefore the heathen Magistrate remaining heathen , is by office , and actu primo , an officer and vicegerent of Christs mediatory Kingdom : for at no time , and in no state , hath the Magistrates sword any influence in the mediatory Kingdome at all , but in so far as the sword may procure externall peace to the society of that Kingdome as they are a civill body , which peace he might by office procure by other means then by commanding the Gospel to be preached , or by punishing such as blaspheme Christ : for though the materiall object of the Magistrates sword be the spirituall Kingdom of Christ , yet the formall object is the naturall and civill peace of this Kingdome as a civill society , for to promote spirituall means , and to punish spirituall sins , such as heresie and blaspheming of Christ , do often conduce very much for civill peace . 3. It is false that the heathen Magistrate is unable to exercise his magistraticall power for the mediator Christ through his owne sinfull ignorance , his not knowing Christ of whom he never heard , is not any sin at all , nor is he obliged to know or believe in him , of whom he never heard , Rom. 10. 14.

Arg. 3. Every Magistrate is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an humane Ordinance , Magistracy from the Law of nations . 1 Pet. 2. 13. and is appointed by God the creator , and by a rationall Nature , yea saith Mr. Coleman , God and Nature made Magistrates , he must mean God the Creator and Nature , but I Suarez to . 1. de legi l. 5. c. 3. qui dat formam , dat consequenti● ad formam . l. 2. in prinf●de instit. & jure cod . tit. c. jus ●at . 1. dispitemdominium est jus quoddam l. fin . ad med. c. de long . temp. prestit . l. qui usum fert . F●rd . Vasq. illust. quest. l. 1. c. 41. ● . 28 , 29. D. cl. Salmasius de primatu Papae par. 1. cap. 14. page 60. eam ( jurisdictionem Patriarchalem ) omnem haud mi●●● quam ipsi Metropolitani , aut rescriptis principium , aut sanctionibus patrum Synodalibus , acceptam refer ant oportet , non ulli institutioni divinae . hope God as creator , and Nature made not the Magistrate the head of the Church , the Vicar of the Mediator Christ , this must have its rise from a higher fountain then Nature ; Ecclesiasticall Offices tend to a supernaturall end , Magistracy and humane Laws ( saith Suarez ) is from Nature , and the Law saith , de jure gentium est omnis principatus . That excellent and learned Lawyer , Ferd. Vasquius saith , That all Princedome hath its rise from the secondary Law of Nature , to wit , à jure gentium , from the Law of Nations : Hence Kings , Princes , Parliaments , Iudges , Lord justices , Majors , Sheriffes , Constables , &c. in their root are naturall , but in particulars , Rulers are from the prudence of humane societies , there is a higher institution for Church ▪ officers , Eph. 4. 11. they have not their rise from Nature , and therefore that Celebrious and renowned Antiquarie , D. Salmasius in that learned work of his , De primatu papae condemneth the dignity and jurisdiction of Patriarchs above Metropolitans , as flowing from the writs of Princes , and Synodical constitutions of Fathers , not from any Divine Institution , the highest was as Theodoret saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Now God as creator and Nature doth not , sure Nature cannot appoint a Vicar of the Mediator Christ , for if the Magistrate be an Ecclesiasticall administration , then it must be an office intrinsecally supernaturall , and intrinsecally and directly tending to a supernaturall end ; now the Papists for shame doe build their head of the Church upon a divine institution , and on Christs words , Thou art Peter , and on this rock I will build my Church , and I will give to thee the keyes of the Kingdom of heaven ; Christ never said any such thing to a Magistrate ; and if the Magistrate be an Ecclesiasticall administration , and the head of the Church , and the Vicar of Christ as Mediator , he must have more then this , and the keyes of the Kingdom of God must be given to him above Peter and all the Apostles , for all Church-officers act their part as such , à & sub Magistratu , from and under the Magistrate , as his Vicars , so as the Magistrate in America who lived and died never hearing of the Gospel , nor of his Lord Mediator , is yet by office the Vicar of the Mediator , and obliged as a Magistrate though a meer heathen to beleeve in him of whom he never heard , if the adversary say right , which is unpossible , Rom. 10. 14. But saith Mr. Coleman , If Christ be rightfull King of the whole earth , where did Christ grant a liberty to a great part of the world , to remain Infidels and enemies to him and his Government ?

Arg. 4. In Answer to which , I draw a fourth Argument ; All the Heathen Magistrates who never heard of the Mediator Christ and the Gospel , cannot by office be the Deputies and Vicars of the mediatory Kingdom , for they are not the professed subjects of The Adversaries must teach universall Redemption . Christ as Mediator , nor given to him as his possession and inheritance , neither actually , nor in Gods decree ; for thousands of them lived and died without Christ or any obligation to beleeve in , or serve the Lord Iesus as Mediator , for if Christ be not their rightfull King as Mediator , nor their King at all as Mediator , they cannot be his subjects as Mediator , far lesse can they be his Deputies and Vicars by office of his Kingdome ; but Christ is not King as Mediator in any sort or title of such as are Heathen Magistrates , for as Mediator he is neither King , titulo & jure acquisitionis , nor efficaci applicatione , neither merito , nor efficacia , he neither gave a price as Mediator to buy them , because the adversaries then must say , that Christ is so King of the whole earth , as he hath died for all and every one of mankind : nor are they his subjects so much as in the profession of the word of his Kingdom , for they never heard it ; if the Adversaries can say that Christ died for all and every one of mankinde , and so for these Heathen Kings , I can refute this Article of Arminianisme ; and though Christ had died for them , yet are they not subjects in so much as in profession , and so in no capacity nor obligation to serve with their sword , Christ as Mediator , for they are not in that state obliged to beleeve in him , nor to know him as Mediator ; how then are they obliged by office to serve him as Mediator , except he had revealed himself to them in the Gospel ? Hence I need not prove that Christ is their King by efficacious applying of the merits of his death to them , nor can any say this Argument may prove that Pastors by office are the Ambassadors of Christ , because they are not all the subjects of Christ given to him as Mediator , either in the decree of Election , nor actually redeemed ; for many Pastors who are by office the Ambassadors of Christ as Mediator , are Reprobates , as was Iudas and others ; for the Argument is not drawn from any saving claime that heathen Princes who never heard of Christ hath to Christ , but it is drawn from no claim at all , no not so much as in profession ; now this claim in profession all Pastors have , else they cannot be Pastors .

It is doubtsome that Master Coloman saith , and not to a purpose , That Christ granteth not a liberty to the greatest part of the world , to remain infidels and enemies to him and his Government : For thus he giveth them a liberty negative , so as they are not obliged to believe a Gospel that they never heard , nor is their negative infidelity a sin , for which they are condemned : they are condemned , Because they glorifie not the Creator as God , Rom. 1. 21. And do not the things of the Law , that are written in their hearts , Rom. 2. 12. 14. Mat. 25. 42 , 43 , 44. And in this sense God giveth to them liberty to remain infidels , but he giveth them not liberty positively to remain infidels and enemies to Christ , that is , he willeth not voluntate signi ; that they should live in a sinfull course of unrenewed nature ; but they are not positively enemies to Christ and to his Government , who never by the least rumour heard of Christ or his Kingdom or Government : Hence all our Divines say , that privative unbeliefe of those that hear the Gospel , doth condemn , but not the negative unbeliefe of those who never heard the Gospel : Thus the adversaries must say , except they with Arminians , and especically with Moses Amyrald teach , That there be two wayes of preaching Christ , and two sorts of faiths in Christ , one of those that hear the Gospel , and another of those who are to believe in Christ , though they never hear of , or know any letter of the Gospel , who yet by the book of creation and providence are obliged to believe in Christ , which were an irrationall obligation , Rom. 10. 14.

Arg. 5. All power mediatory in Heaven and in earth , that is given to Iesus Christ as Mediator , is all spirituall , all Ecclesiasticall power ; and therefore Christ upon this receipt of all power , Mat. 28. 18. draweth a conclusion , v. 19. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Go●ye therefore and teach all Nations , &c. but a Kingly power of this world by carnall weapons , and by sword to fight , is not given to Christ mediator ; for he denieth expresly , Ioh. 18. 36. that he hath such a Kingdom as Mediator , or that he was instructed with the sword as Mediator , Luk. 12. 13. Now as God and Creator of the world , Christ could not deny but he had a Kingdom worldly , and that he hath a regnum potentiae , an universall Kingdom of power , as Lord of Hoasts ; to dispose of all the Kingdoms of the world , and to rule amongst the children of men , and to rule over the children of men , and to give them to whomsoever he will , Dan. 4. 25. & 8. 18. ●er . 27. v. 6 , 7 , 8 , 9. Psal. 24. 1. Psal. 50. v. 12. Nor is this Kingdom and Power given to Christ , nor is he made Prince and a King as God ; but as Mediator to give repentance to the House of Israel , and forgivenesse of sins , Act. 5. 31. I grant it is said , Phil. 2. 9. God hath highly exalted Christ , and given him a name above every name , that at the name of Iesus every knee should bow , of things in heaven , and of things in earth , and things under the earth . What ? doth not this ( say the adversaries ) comprehend a royall power given to Christ ? and hath not Christ from this power to substitute Magistrates in his place , as his vicars under him , and as little mediators ? I answer , it doth in no sort follow : for that is a spirituall power , as is clear , Rom. 14. v. 9. For to this end Christ both died , and rose , and revived , that he might be Lord both of dead and living , v. 11. For it is written , as I live saith the Lord , every knee shall bow to me , and every tongue Cl. Salmasius de primatri pape , 1. Part. in apparatu , p. 148. 149. nullum jus in corpora ●abuernat ut Magistratus civiles , sad animarum curam gerebant ut veri pastores docere , pascere munera fuere spiritualia longè diversa ab imperio , potestate & jurisdictione Magistrat●um . shall confesse God : So it is clearly expounded of Christs exalting at the right hand of God , Act. 5. 31. for spirituall and supernaturall ends , I grant as Mediator and King he breaketh his enemies , Devils , and men , Psal. 2. 9. With a rod of yron , and dasheth them in pieces like a potters vessel , and maketh his enemies his footstool , Psal. 110. 1. But that is no carnall power , such as earthly Kings useth , it is a spirituall power , for the reason is given , ver. 2. The Lord shall send the rod of thy strength out of Sion : By which v. 5. as a great Anti-royalist , He strikes through Kings in the day of his wrath : Now Christ as Mediator sendeth not out Kings and Princes to conquer souls to him with their sword : Renowned Salmasius saith , When Christ sent his Apostles first to preach the Gospel , and to lay the foundation of the Christian Church , did he send out with them lictors , pursevants , men of war with a bundell of rods , and with axes to compell men to come in to his Kingdome ? Commanded he to smite them with swords and axes , who would not receive the Gospel ? No , yea he would not have them to take with them a staffe , a scrip , or shoes : But though Christ subdue all his enemies , Devils , and wicked men , it shall never follow that Christ is for that , King and head of Devils , and wicked men : For Christ is as Mediator King and Head , or mediatory King and Head of those that are the subjects , and redeemed conquest of this King , and of those who are members of the body of which he is Head , now this body is his Church only , Col. 1. 18. He is the Head of the Body the Church , Eph. 1. 22 , 23. And gave him to be Head over all things to the Church , Which is his Body , the fulnesse of him that filleth all : The Body of Christ to be edified , Ephesi . 4 12. Till we all ( all that body of the Saints to be perfected , v. 11. ) come in the unity of the faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulnesse of Christ , v. 16. from whom the whole Body fitly joyned together , and compacted by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the Body unto the edifying of it selfe in love : Now never Divine can say , that Devils and wicked men , who shall bow to Iesus , are the subjects of this Kingdom of Christ , who have right to the fruits of the Kingdom , Righteousnesse and peace , and joy in the Holy Ghost , Rom. 14. 17. far lesse that they are of the Body ; that is , Christs Body , Christs fulnesse , Christs Body to be perfected , edified , to Come in the unity of faith , and of the knowledge of the Son of God , into a perfect man , &c.

Arg. 6. These Megistrates that are the mediatory vicars , deputies , and heads of the Head Iesus Christ and his Kingdom , these are of his Body , and subjects under the King and Mediator Christ , Magistrates as such not members of the Church . the chiefe Head and King : For it is not to be presumed , that Christ will appoint these to be heads and vicars of his Body , and little Kings over his Kingdom , as he is Mediator , who are not members of his Church , nor subjects of his mediatory Kingdom : But Magistrates as Magistrates , are not members of his Church , nor subjects of his mediatory Kingdom : no more then Husbands as Husbands , Fathers as Fathers , are members ; and their should have been Husbands and Fathers , though the Lord Iesus never had been Mediator , advocate , and Priest of a redeemed Church .

Obj. But are Pastors and teachers , and Elders as such , members of the Christian Church ?

Ans. If eyes and ears be members of the body , and watchmen members of the city , then are they , ex officio , by their office members of the Church ▪ But if the Magistrate as a Magistrate be a member of the Church , then all Magistrates , Heathen , and Turkish are members of the Christian Church , ex officio , by vertue of their office .

Arg. 7. That opinion is not to be holden which layeth ground , that Christ Mediator is a temporary King , hath under him Magistrates , even heathenish , who have nothing to do with a Mediator Christ Mediator , not a temporary King . to bear a temporall sword : for a supernaturall and spirituall end as Christ● under heires , he himselfe being the first heir of all such ▪ and so maketh heathens within the verge of the mediatory Kingdom ; as if Christ were as Mediator , a King to Heathen , and all and every one of mankind , who must have Magistrates , and so maketh the Kingdome of men as men , and the Kingdom of Grace commensurable , and of alike latitude and extension , and maketh nature and grace of equall comprehension : But such is the former opinion , the proposition cannot be denied , except by Arminians , Socinians , Papists , who do maintain an universall redemption , a grace universall , a Catholick Kingdom of Grace comprehensive of all and every man , of Pharoah , Evil ▪ merodach , Belshazer , all the Kings of Romans , Persians , Assyrians , Chaldeans , and of Turk , India , and such as worship the Sunne and Moon , the Devil , and the work of mens hands : The assumption is granted by Master Coleman who saith , Christ is the rightfull King of the whole earth , he meaneth Christ as Mediator , to whom the Father hath given a Kingdom .

Obj. Doth not Christ as King make all his enemies his footstool , and subdue all things to himselfe ? Ergo , his Kingdome is as large as all things .

Ans. The Lord Iesus Christs power Kingly , and his power mediatory , which includeth a power as God ( for he is Mediator and a mediatory King , according to both natures ) doth no way make him King of Devils , of Hell , of sin , of the reprobate , and damned , no more then Davids power over Ammonites , and Moabites , makes him King and feeder of the Ammonites and Moabites : Never Divine said , that Christ was King of Devils , and King of Hell ; though he subdue Devils and Hell , and make them his footstool , Col. 2. 15. But as hability and gifts was not sufficient to make Christ a Priest , but he behooved to have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 authority and a lawfull calling , Heb. 5. 4 , 5. so he behooved to be called , set , and established on the Holy-hill of Zion , as a King of the Fathers making , Psal. 2. 5 , 6. Psal. 89. 26 , 27 , 28 , 29. Luk. 1. 32 , 33. ver. 68 , 69. 54 , 55. And therefore though as King and an eternall King , he subdue all things , even his enemies ; yet it followeth not , he is King and Mediator , and Head of his enemies .

Arg. 8. All those whom Christ maketh officers , Legats and Ambassadors of his mediatory Kingdom , they have either the word of the Kingdom committed to them , as Pastors and Doctors , and of old , Apostles , Evangelists , Prophets , that they may make work on the consciences of men to make them Kings and Priests unto God , or they are by the word of admonition and rebuke , to deal for the same end , as governours and Elders , 1 Cor. 12. 28. 1 Tim. 5. 17. for the officers of the Kingdome , and sword or scepter of the Kingdome , the Word of God , Psal. 45. 4. Rev. 19. 15. Heb. 4. 11. Rev. 1. 16. which are the means , are congruously proportioned , to the end , the gathering of the Saints , the perfecting of his body , Eph. 2. 11 , 12. But never did Christ appoint the Magistrate with his sword , and his temporary rewards , and praise of well doing , to have any action on the conscience of men , or to co-operate for so high an end directly and kindly ; for sure the sword cannot reach that end , except indirectly and by accident , in some imperated acts : He may procure that there be such means as word and seals , and So the Belgick Arminians , apol. fol. 302. Grotius in picta● ordi . Hol. p. 113. Vte●b . p. 28. Church-officers , and so be an intrinsecall mean to set up those which are the spirituall and truly intrinsecall means , and this is all .

Object . 1. Was not this the first step of papal tyranny , that the Church-men would be exempted from the power of the Magistrate , and s●t themselves up as supream , collaterall , Independent powers in all Ecclesiasticall affairs , as the Magistrate was supream in all politick businesse ?

Ans. It is a calumnious consequence , Pastors and Teachers will not be judged by the Magistrate in things meerly Ecclesisticall , ●o stand to his Ecclesiasticall decision , as if his lips , ex officio , should preserve knowledge ; Ergo , Pastors and Doctors do exempt themselves from the Lawfull power of the Magistrate in his civill judging by the sword ; it is as if they would say , Church-men refuse to submit to an usurped and unlawfull power of the Magistrate ; Ergo , they refuse to submit to their lawfull power . 2. They bring not one word to prove , that this was the first step of papal tyranny ; now a supremacy ▪ and independency in doctrinals and civill things , the adversaries deny not : If King Ahab finde the Priests of Iehovah turn Priests of Baal , and the Prophets prophesie lies , we and the adversaries agree that King Ahab hath a supream independent power , to judge and punish them with the sword , and if King Ahab will take on him to burne incense to the Lord , the Priests and Prophets of the Lord have an immediate supream independent power , to rebuke King Ahab for usurping that which is independently and incommunicably proper to the Priests onely , and they may refuse to bee judged by King Ahab , when he would judge them for giving out this sentence , It belongeth not to King Ahab , or King Vzziah to burne incense to the Lord , but to the Priests , the sons of Aaron , 2 Chron. 26. Will they say this supremacy of the Priests is a step to papall Tyranny ? 3. This is rather papall Tyranny it selfe that the Magistrate as head of the Church , and as an Ecclesiasticall person may as a Magistrate governe , in all externalls , the Church , as he pleaseth , with a royall , supream , independent power ; and because the Magistrate may send others to rule for him , 2 Chron. 19. 8 , 9. 1 Pet. 2. 13 , 14. Ergo , he may commit this royall power to a creature called a Prelate as to his Deputie , in his name to judge ; as Phocas gave first a supremacy to Boniface the third , which no Bishop of Rome had before ; and judge if this be not the first step to Papall Tyranny ? They possibly may say , The Magistrate can commit no Magistraticall power to any Churchman , for Christ for bad them to take on them the civill domination of the Lords of Gentiles , Luke 22. 26 , 27.

Ans. But this is an Ecclesiastick , not a civill administration ; and if it be a lawfull Ecclesiasticall supremacy , why may not the Magistrate who hath power to send Deputies to act in his name , depute a lawfull Ecclesiasticall power , to Ecclesiasticall persons , Pastors and Doctors , who in the mind of the adversaries are all but the Deputies of the Magistrate in all that they doe .

Obj. 2. But is it not Popery that the Magistrate shall be obliged as a Lictor to execute the decrees of the Church ? The Magistrate not the servant of the Church .

Ans. I know not , if the Lictor with blind obedience be to behead Iohn Baptist , or if Doeg should kill the Lords Priests , because King Saul commandeth him . 2. This Argument concludeth that neither Magistrate nor people should beleeve Articles of faith , because the Church and Pastors saith so , but because Iehovah saith so , nor is the Ruler to beleeve or execute what the Church decrees , because they decree it , but because he beleeveth it is the will of Christ , what they give out in Name of Christ . 3. Is it not Popery that the Pastors and Teachers should execute the lawes of the Magistrate both in dispensing Word , Sacraments , and Discipline ? for they may not as Pastors and Doctors judge whether the Ecclesiasticall decrees of the Magistrate be the will and minde of Jesus Christ or no. The Magistrate in doctrine and discipline is the onely supream judge here , as in all causes civill , as he exerciseth a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and a dominion in the on Luke 22. 27. so also in the other , except the Adversaries shew us a difference . Yea as Mr. Pryn with the Erastians say , Because there is no certain form of the government of the Church in Scripture , he hath an Arbitrary power as Magistrate to appoint any government in the Church not contrary to the Word , any Officers , Prelates , and Cardinals , any ceremonies as pleaseth him , and may impose them on the consciences of Pastors 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 , The adequate and compleat cause why the Magistrate is subject to the Church 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 , That the Magistrate is subject to the rebukes and censures of the Church proved from the Word . 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 ●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 ; Erast . l. 5. c. 1 p 299 , 300. Erast . l 6. c. 3. p 349. Sanè ut Idololatram et Apostatatam negamus membrum esse Ecclesiae Christi sic etiam nequitiem suam defendentem negamus inter membra Ecclesiae censendum esse et quem admodum illos ex Christiano caetu juaicamus exterminandos , sic hoc putamus in ●o caetu non esse ferendos . Arminiani in apolog. The supream and principall power of Church affairs not in either Magistrate or Church . and when he granteth that Apostates and Idolaters are not members of the Church , and that they are to be cast out of the Church , as he doth also ; he must either grant that Christian Magistrates cannot turn Apostates and Idolaters , which is against Scripture and experience , or that if they turn Apostates and Idolaters , they remain no longer members of the Church , but are to be excommunicated ; or then Christ must have made some speciall exception , that Kings though Idolaters and Apostates , do yet remain members of the Church , and are not to be cast out of the Church , which ( beside that Erastus cannot shew ) is contradictory to his words : Hence it is clear , the Magistrate if he turn as Saul did , a wicked man , he is to be excommunicated : But 1. By whom ? by the Church ? Erastus will deny he can be judged by the Church , because he is above the Church : by himselfe ? that is against reason : By other Magistrates ? he is the only supream in that Church , and by what reason he is above the Church , he is above the other Magistrates , and other Magistrates are guilty of the same fault .

Obj. 5. The supream and principall power ( called Architectonica of governing the Church in externals , either agree to the Magistrate , or to the Church ; not to the Magistrate ( as they say ) if to the Church : Then 1. The universall care and inspection over the Church is taken from the Magistrate , and given to the Church ; Ergo , 2. Then the Christian Magistrate not indirectly only , but directly must be obliged to follow the judgement of the Church , in ordaining , depriving , punishing of Ministers , or of any excommunicated . 3. The subjects must be obliged not to obey , yea , to disobey the Magistrate , if he decern any thing contrary to the Church ; and the Magistrate as a lictor and servant must execute all .

Ans. 1. There is no reason to say , that the supream and principall power by way of royall dominion ( as the argument supposeth ) in Church matters , should agree to either Magistrate on earth , or Church ; it is a Rose of the Crown of him who is the only King of Kings , and Lord of Lords , and so the Major is false : Nor is that care and inspection which is due to the Magistrate , taken from him when we ascribe to Christ what is his due . 2. Neither doth it follow , that the Magistrate is directly obliged to follow the judgement of the Church , except we did make the judgement of the Church supream and absolute , and armed with such a dominion as the adversaries give to the Magistrate ; in which case it followeth , that the Church is directly and absolutely obliged to follow the judgement of the Magistrate , according to the way of the adversaries ; and that if this argument be good , they must ascribe blind obedience , either to the Church or Magistrate , not to the Magistrate they say ; Ergo , to the Church : Nor can they take it off by saying that the Magistrates dominon is limited by the Word of God ; for they know that we teach , that all the constitutions and decrees of Synods made by the Church as the Church , is limited by the Word of God ; yet they cease not to object to us , that we make the Magistrate a servant , and a lictor to the Church , and obliged by his place to give blind obedience to the Church , and therefore they are obliged to answer the argument , and remove papal dominion from their way , according to their owne argument , if they will be willing to take in to themselves , with the same measure , that they give out to others : But if they give a ministeriall power of judging to the Church , ( the argument is easily answered ) which they cannot give to the Magistrate , except they make his office to oblige the conscience , and his commands as magistraticall to be given out under the pain of the second death : Now his sword is too short to reach to this , I hope , except you make the vengence that he executeth on evil doers Rom. 13. to be eternall fire , and his sword to be no materiall nor visible sword , but such as commandeth Devils and Hell , which is absurd ; for the Magistrates power of judging and commanding , is commensurable to his power of rewarding and punishing , that is , both is temporary , within time , on the body of this world : The Pastors have a power of commanding , though only ministeriall , but free of all domination , or externall coaction , which is spirituall , and the punishment is accordingly spirituall , a binding in earth and heaven ; I borrow only the word of punishment , it being no such thing properly .

Obj. 6. If the end of the Church be a spirituall , and of the Magistrate be a temporall good ; and if the Magistrate have no spirituall power to attain to his temporall end , no more then the Church hath any temporall power to attain to her spirituall end ; is not this a contradiction , that the Magistrate should determine what the true Church and Ordinances are , and then set them up with the power of the sword ? for the Magistrates power to judge and punish in spirituall causes , must be either spirituall or civill , or then he hath none , and so acts without commission : Now for civill power , the Magistrate hath it only over the bodies and goods of men , and hath it not over the soul , nor can he have it ( say ● ) in soul cases : It is confessed that the Magistrate hath no spirituall power to attain a temporall end , and therefore those who provoke the Magistrate , without either civill or Blood Ten. c. 84. p. 122 , 12 ▪ spirituall power to punish , or prosecute , in spirituall causes , are to fear that they come too near to those frogs that proceed out of the mouth of the Dragon and Beast , and false Prophet , who with the same argument stirre up the Kings of the earth to make war against the Lambe and his followers , Rev. 17. Bloody Tenent .

Answ. 1. All this argument is builded on a great mistake , and a And. Riv. in decal . in Mand. 5. pag. 206. Though the Magistrate pupunish Ecclesiasticall scandals , yet his power to judge and punish is not Ecclesiasticall and spirituall ▪ as the Church rebuketh and censureth civil breaches of the second table , and yet their power is not civill . conseqence never proved , except by this one word of the Author . ( Therefore say I ) and it is this : The Magistrate hath no civill power over the soul , therefore ( say I ) he hath no power in soul matters , and cannot judge and punish in spirituall causes . Sir , this is a non sequitur , The learned Divine Rivetus saith well , The Magistrates power in spirituall things to judge and punish , is formaliter , and in it self and intrinsecally civill , but objective in regard of the object and extrinsecally , it is spirituall . 1. I ask when the Author and his take a professor into Church-communion , they judge whether he be just , mercifull , and peaceable , when they excommunicate any member , for murther , for unjustice in taking away the goods of his brother ? whether the Church doth judge and punish in the causes of justice , mercy and peace , which properly belongeth to the civill Magistrate , not to the Church properly ; but only ratione scandali as they are offensive in the Church of God : I ask ( I say ) if the Churches power in judging and punishing be civill , or spirituall ; not civill , for this Author will say , that the Church hath no power over the lives and goods of men , those belong to the Magistrate , and to his civill power : Yet he cannot deny , but the Churches power in judging and punishing here , is formally spirituall , and objectively and unproperly civill ; so say I the Mgaistrates power in spirituall causes , is formally civill and objectivel● only spirituall , and he neither hath , nor needeth any spirituall power formally to attain his temporall end , nor needeth the Church any power formally civill to attain her spirituall end : The reason is , because powers have their specification and nature from their formall object , not from the materiall ; because the Magistrate punisheth here●ies and false Doctrine as they disturbe the Peace of the civill State ; therefore his power is civill , and because the Church censureth unjustice , incest , 1 Cor. 5 , 1 , 2. and sins against the second Table , because they are scandalous in the Church , and maketh the name of God to be ill spoken of , though materially those sins be punishable by the Magistrate , yet is the Churches power spirituall , because it judgeth those as scandalous and offensive to God ; and therefore the power is spirituall , because the object , to wit , as scandalous to the Church , and as offensive to God is spirituall , even as destructive to civill Peace , is formally a civill object . 2. The Magistrate without any spirituall power judges what is the true Church and true ordinances , setteth them up by his sword ; he doth set them up only for a civill end , because they conduce most for the peace and flourishing condition of the civill state , whereof he is head , not that the members of his state may attain life eternall ; for the Magistrate intendeth life eternall to his subjects in setting up a true Church , and true Ordinances , not as a Magistrate , but as a godly man : As the woman of Samaria brought out the Samaritanes , that they might receive Christ in their heart by saith , as she had done : But as a Magistrate he intendeth not life eternall to his subjects ; so a Master as a Master , hireth a man to serve who is a believer , and as a Master he judgeth such a one will be most faithfull , and active in his service ; now the Master judgeth him not to be a Saint , that he may be a fit member of the Church : The Church only as the Church is to judge so of this servant , nor doth he judge him a believer , that he may obtain life eternall , nor doth he love and chuse him as his servant , that he may obtain life eternall ; Christians as Christians , judge and love one another that way : So the Husband as a Husband doth chuse a believing woman for his Wife , judging she will perform the duties of a Wife , better then an unbelieving Wife , he judgeth her to be a believer as a Husband , and loveth her with a Husband-love as a Husband ; but if he love her because the image of God is in her , and as an heir of life eternall , then he loveth her as a Christian man , not as a Husband , and it is a Christian love he hath to her , such as he hath to other godly women that are also co ▪ heirs with himself of life eternall ; and this is a lawfull and a Christian love : But if this Husband should bear a Husband-love , such as he doth to his own Wife , to all other godly Wives , it should be an adulterous and unlawfull love : So the Magistrate as a Magistrate , judges , loves , chuses , and setteth up true Ordinances , a true Church , as means of a flourishing Kingdom , and of externall Peace , and pulleth down the contrary as means destructive to the peace and safety of his subjects : But he judgeth not in a spirituall manner , and with any spirituall power of the sword , of those as fitting and conducing to life eternall , and inward peace of conscience with God ; but as a justified and believing Saint , he judgeth , chuseth , and loveth Ordinances , and the true Church in this consideration , and no wise as a Magistrate : If those Relations of Magistrate and Christian had been considered by the Author , he had not compared the Magistrate punishing idolatry to the Dragon , and the godly Pastors who exhort the Magistrate to punish false teachers to the Beast , and the false Prophet , who maketh war with the Lambe : For the godly magistrate who advanceth the throne of the Lambe , is praise worthy ; he doth cut off all wicked doers from the city of the Lord , Psal. 101. 8. and doth this as a Magistrate , that his Kingdome might have peace and well grounded prosperity ; but as a man according to Gods heart he doth it formally set on high the throne of the Lambe , nor would he have compared those worthy and dear brethren of New England the Saints of the most high , especially reverend Master Cotton to the frogs that proceeded out of the mouth of the false Prophet , Rev. 17. 3. Nor do the Papists use this argument at all , but another argument , and for a contrary conclusion ; for the Pope as the Pope is an earthly Monarch , and as Pope hath power to translate Crowns and Kingdoms , and as Pope the Holy Ghost in him commandeth the Kings of the Earth , to make war with the Lambe and his followers , as Papists teach ; do we ascribe any such power be the Church or Churchmen ? are Malignants , Prelates , and Papists , the followers of the Lambe ?

Obj. 7. If the people may erect what government they will , and seems most fit for their civill condition ; then governments by them so erected have no more power , nor for no longer time then the civill power or people consenting and agreeing shall betrust them with ; for people are not deprived of their naturall freedom by the power of tyrants : And if so , that Magistrates receive their power of governing the Church from the people ; Then a people as a people naturally considered ( of what Nature or Nation soever in Europe , Asia , Africa , America ) have fundamentally and originally as men , a power to govern the Church , to see her do her duty , to correct her , to redresse , to reform , to establish , &c. And this is to subject God , Christ , heaven , the spirit , to naturall , sinfull , and unconstant men : Indian and American governments are as true and lawfull governments as in the world ; and therefore their governours are keepers of the Church and of both Tables ( if any Church should arise or be amongst them ) and therefore ( if Christ ▪ have betrusted the civill power with his Church ) they must judge according to their Indian and American consciences , for others they have not .

Ans. 1. No doubt the power that makes Magistrates , because Blood Tenent . c. 93. pag. 137 , 138. of vertue and dexterity to govern , may unmake them when they turn tyrants , and abuse their power ; and upon the same ground , as men create Magistrates , so Christian men as Christian men , act to chuse Christian and gracious Magistrates : as if a Husband as a man chuse a Wife ( as grace perfumeth and spiritualizeth all the common actions of men ) so Christian men are to chuse Christian Wives , Christian Masters , Christian servants ; so is a Church to chuse a Christian , not an American Magistrate , Deu. 17. they are not to chuse a stranger , but one from amongst their brethren , and men fearing God , and hating coveteousnes , Exo. 18. 21. Deu. 17. 15 , 16 , 17 , 18 , 19 , 20. and 1. 16. and that a Christian Magistrate receive People as people may give power to a Magistrate to adde his auxiliary power to defend the Church , judge and punish offenders in the Church power to govern in the Church ( I deny him to be a Governour of the Church ) from Christian people , I see no inconvenience : Suppose that a Christian woman chuse a Pagan Husband , she sins in her choise ; and as a sinful woman chuseth a Pagan who hath no other then a Pagan conscience , to be the guide of her youth , and her head , and to love her , as Christ loved his Church , and to rule her according to his marital and Husband-power in some acts of her Christian conversation : Yea , when Christians did fight under Heathen Emperours , they gave power as all souldiers do to their Commanders , to those Heathen Captains , to command Christians according to their Pagan consciences , for other consciences it cannot be supposed Heathen have as this Author speaketh ; nor do I see such an inconvenience , that men as men chuse a Magistrate who is a Heathen , to see not the Church as the Church ; but men of the Church do their duty , and to punish them civilly when they omit Church duties , when providence compelleth Iudah : Yea , when God commandeth Iudah to submit to a Babylonish or Persian King , who according to his Babylonish conscience is to command them to keep the oath of God , to abstain from murther ▪ yea , to build again the house of God , and is to punish the men of Iudah , if they do the contrary : Here evidently the Church is to chuse Heathen Kings , who according to their Heathen consciences , are to judge and punish sins against both Tables ; but they chuse them to adde there auxiliary power to help and desend the Church , not any privative or absolute power to set up what ordinances they will : Nor is it supposed that men as men may give to Indian and American Magistrates , power to judge , by rule of Indian consciences ; what is blasphemy against Iesus Christ , what is apostacy from the Christian saith , to Iuda●sme , and to punish it : For in that fare , the Indian Magistrate is uncapable of Magistracy in those acts , though essentially he be a lawfull Magistrate in other acts ; just as Christian men and Saints by calling may make a Christian Corinthia● amongst themselves , their Magistrate ; and yet he cannot judge whether Ti●ius the Physi●ian in Corinth hath poysoned Sempronius , as he hath a Christian conscience , but not a medicinall conscience ( to speak so ) or the skill and art of a Physi●ian to know what is poyson , what not ; yet did men as men create this Christian Magistrate , to judge & punish murthers , and poysoning of Christians . 2. Let us also turn the Tables : the Author cannot deny , but Ten thousand Christians and Indians , half of each side , may come to be one civil incorporation ; they create with common consent a Christian Magistrate over themselves , this they do as a society of men . The Indians worship their God in that society , by offering their children to the Devil , and this is their Indian conscience ; for it is not to be supposed that an Indian can worship his God with other then an Indian conscience : By this Authors way , Indians and Christians gave to this Christian Magistrate , to judge of this Indian and bloody worship , with a Christian conscience , for it is supposed he can judge with no other conscience : I demand whether or not this Magistrate be obliged to punish such horrid shedding of innocent blood ? If he be , he is set over this incorporation to bear the sword of the Lord , and with a Christian conscience to judge and punish Indian consciences : Is not this as great an inconvenience as what he objecteth to us ? Besides that , according to this way , he must not punish the killing of the children to the Devil ; why ? this is against the will of the meek Saviour in whom the Christian Magistrate believes , to persecute an Indian for his conscience , as this Author thinketh : Now it is no lesse an Indian conscience worship , and no murther to offer an innocent child to the Indian God , then it was to the Jews to offer an innocent Bullock or a Ram to Jehovah .

Obj. But God hath forbidden in the Law of nature to kill infants to God upon any pretence .

Ans. In the Law of nature God hath forbidden all false worship . 2. The Law of nature hath forbidden to offer any blood to God , that is , the Law of nature will never warrant us to offer in a whole brunt offering an innocent Beast to God , created for the use of man , and it should be against the Law of nature , to kill Beasts for any religious use , or for any use , except to be food or medicine for man : Except God in a positive Law , had commanded whole burnt offerings , and offering of Beasts to God : so the Law of nature forbids Indians to kill infants ; but they tell you , there is a positive Law of their God , and in conscience they are obliged to kill their children to this God , and you must convince their conscience , that this is murther , not right worship , by reason and light of truth , not with a club and force of sword , which hath no influence upon the conscience .

3. It followeth not , that God hath subjected God , Christ , Heaven , the Spirit to naturall men ; for an Indian Magistrate remaining an Indian , never received power from mem as men , nor from God , to judge of Christian worship : yea , Indian Magistrates as Indians are uncapable of judging or punishing what is against Christ , Heaven , the Spirit , and yet they are Lawfull Magistrates ; for their ignorance of Christ excludeth them from having any such formal power ; what Magistraticall power they have which they cannot put forth in acts , is not to a purpose for this power , which they cannot exercise , shall never subject , Christ , Heaven , the Spirit to the consciences of naturall men , or Indian Magistrates : this consequence therefore should have been proved ▪ not presumed as a truth . 4. He saith , If any Church should arise amongst those who have Indian Magistrates , Christ should betrust the Indian civill power with his Church . I answer , This is non-consequence also , for the state of heathenship in the Indian , should exclude him from any such trust ; if a Church arise they are to be under the Indian Magistrate , while God in his providence free them from under him , that they may chuse a Christian Magistrate , who may be a nurse-father to them ? 5. The Lord be trusteth his Church to the civil power as an auxiliary power , not to exercise any magistraticall power over the Church , and over their conscience ; but only for the Churches good , and for their conscience .

These would be distinguished , a governour of , or over the A governor of , or over the Church , a governor in the Church , a governor for the Church , are differen● . Church . 2. A Governour in the Church . 3. A Governour for the Church ; neither Christian nor Heathen Magistrate is a Governor of the Church , or over the Church : An Heathen Magistrate may be a Governour in the Church , giving to 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pag● dijs non malcdices . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 Mr. Colemans reexamination . p. 15. 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 The distinction of an doctrinal or declarative , and of a punitive part of Church-government , of which the former is given to Pastors , the latter to the Magistrate , a heedlesse and senselesse notion . 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 : n●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 That the Magistrates punishing with the sword , seandalous persons should be a part of Church-government , a reasonlesse conceit . 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. There is neither coaction , nor properly so called punishment in the Church . Trigland . dis. The●lo . de potest . civil et Ecclefiast . c. 13. p. 257.

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 Hyeronymus in Epitaphio N●potiani , Rex ●olentibus preest , episcopus volentibus . Cl. Salm. in apparatu ad libr●s de primati . part . 1. p. 154. 155. adeo autem vole●tibus p●nitentia dab●tur ut negata pro paena esset , et pro beneficio peteretur atque acciperetur , a delinquentibus , ut ex multis Canonibus concili●rum constat , Epistolis Canonicis , et scriptis aliis patrum . 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 humane societies , but as offensive to God , scandalous to the Church , and destructive to the souls of those who commit such offences : All the punishment Ecclesiasticall which we plead for ( though we borrow only the name , it being unproperly so called ) is spiritual rebukes , debarring of wicked men from the society of the Saints , and the holy things of God , that they pollute not such pearls . Bullinger is alledged by Erastus as a favourer of this way , and some private Epistles of Bullinger written to Erastus cited , but nothing of the publike writings of Bullinger : It is true he saith , he is pleased with Erastus his Theses , but 1. That he was not of Erastus his mind wholly , is evinced from these Epistles . 1. Bullinger strove with the Anabaptists of his time , That Bullinger is not of the mind of Erastus . Bulling. Epis. privat . ad Erastum . who contended for either a Church of regenerate persons , or none . Bullinger . Diu cum Anabaptistis nostris contendimus hac de re , et ostendimus veram Ecclesiam posse esse , et dici Ecclesiam , quae excommunicatione hâc careat . 2. He saith , he himself , D. Wolphius , Lavater , Hallerus , Zwinglius , Gualther , never condemned the Church of Geneva ; Ergo , they never condemned Presbyterial Government . 3. He saith it will be for the edification of the Churches of the Palatine , that this excommunication be . Now we know divers there ascribed to the Magistrate plus aequo , and said that the tythes belonged jure divino to the Magistrate : The truth is these Divines were too obnoxious to the lust of Christian Magistrates . Calvin , Farel , complain much of the Magistrates usurpation in this . 4. They thought hard to exulcerate the minds of Princes to excommunicate the Magistrate , and longè magis abalienatos reddere , inferiores gradus conscendere , superiores vero intactos reddere : But was it not an abuse to excommunicate the poor people , and spare the Magistrate ?

3. Bullinger would not have the question of excommunication Bul. Epis. ad Erast . to come in publike ; why ? cum hoc tempore aliâs satis afflicta sit Ecclesia .

4. He seems to incline that none should be debarred from the Lords Table , that acknowledgeth their sins , coena sit libera omnibus peccata sua agnoscentibus et veniam a Christo petentibus ; we say Amen , so they be truly penitent to the Church , and not such as Paul speak of , 2 Tim. 3. 1 , 2 , 3 , 4 , 5. to whom confession of sins before the Church is a manifest form of godlinesse .

5. Bullinger and Gualther writ to the Prince Elector to punish scandalous persons : But with all quanquam arbitramur illust. Principem admonitionem nostram sibi soli reservaturum , qua duntaxat dissidia manefesta in Ecclesia praevenire voluimus : Hence this ( tecum sentimus ) of Bullinger written to Erastus was ; 1. His private opinion , that he desired not to be known to the Churches ; therefore Erastus wronged Bullinger , who left his secret letters to be printed . 2. Many learned men in these Churches beside Anabaptists , and the Palatinate Catechisme were against Erastus .

6. He saith Zwinglius was the chief man to have excommunication Epist. ad Erastum . brought in inductam cuperet .

7. He desired Beza not to answer Erastus , for peaces cause , and the same he wrote to Erastus .

A learned and holy preacher to the Prince Elector , wrote thus Petr. Dathenus . to Bullinger . Queror ( fr. m. d. dilecte ) quod approbaris Theseis D. Erasti , contra disciplinam Ecclesiasticam scriptas , quae non tantum impiae sunt , sed viam sternunt ad Atheismum ; hortor et obsecro ut publicè testeris te novas illas Theseis improbare , Quod nisi seceris , futurum est ut videaris dissentire non tantum a doctâ illa vetustate , sed etiam a Zwinglio , et Oecolampadio aliisque , adeoque et cum teips● pugnare .

Bullinger in 1 Cor. 5. Excommunicatio non est exercenda , ut Anabaptistae volunt , a toto Ecclesiae coetu , sed a dilectis ad hoc hominibus .

Excommunicatio apud veteres est exclusio a communione Sacramentorum .

Excommunicatio est supplicium temporale , disciplina externa ad medendam instituta .

Bullinger in Mat. 18. esse Ethnicum et publicanum significat esse et haberi inter facinorosos , quibus nihil neque officij neque sinceri committas .

Idem . Hortor ut salutare hoc pharmacum ( excommunicationis ) e caetu Sanctorum pontificis avarit●a eliminatum reducatur .

Idem in Mat. 18. finis consilij domini est , ( in negotio disciplinae ) ut corrigantur scelerati in Ecclesia , et auferantur scandala .

Bullinger in 2 Thes. 3. hic habemus abstensionem sen exclusionem , qua a tribuum societate et publicorum pascisorum usu-fructu excludimus ●on●●maces et omnes admonitiones contemnentes ; aliter etiam locus potest interpretari . These be contradictory to Erastus his expositions , and way which maketh excommunication nothing , and putteth all Church-discipline on the point of the Magistrates sword . I cannot say but that saying did too little prevail with Bullinger , Amicus Socrates , Amicus Plato , sed magis amica veritas : for Erastus was his intimate and too dear friend , etiam er●ores amicorum et n●●i sunt nobis pergrati .

Bullinger in Mat. 18. in illa : Dic Ecclesiae . Excommunicatio est disciplina ●xterna sanctorum in Ecclesia conversantium , quâ ex communione abii●iuntur sanctorum , aut commodè alioqui corriguntur , coercent●●ve qui scandalizant Ecclesiam , — hae particulares Ecclesiae deligunt sibi quoque veluti Senatum Collegiumve optimorum virorum qui juxta Canonem sacrism disciplinam hanc exerceant : What is this but a Presbytery ? Ceterum qualis fuerit Ethnicorum et publicanorum reputatio facile est colliger● ex Evangelio et Paulo ad Ephe. 2. Certe alieni sunt a gratia , nihil Communionis haebentes cum sorte sanctorum .

Bullinger , Ser. 5. decad . 10. pag. 384. Sicut autem dominus privatim voluit admoneri et corripi praevaricantes Ecclesiae Ministres , ita ejusdem admonitions et correctionis bonum extendit ad universam Ecclesiam : Ergo , h●buit vetus Ecclesia sanctum Presbyterorum senatum , qui delinquentes in Ecclesia diligenter admonebat , corripiebat graviter , adde et consortio excludebat Ecclesiastico , si nihil emendationis expectari posse videretur , — 1 Cor. 5. decrevi ut is qui hot seelus patravir , &c.

Musculus in locis Commun . de Ministris verbi , pag. 204. disciplina Ecclesiastica includi● morum correctionem , tum privatorum , tum publicorum , deinde et judicia Ecclesiastica — hisce quoque de rebus non constituet Minister suopte arbitratu , sed erit ad institutionem earum director , et ad●ib●bit suffragia et consensum suae plebis , ne quid invitae Ecclesiae imponatur ; denique curabit ut plebs ipsa viros graves , timentes . Dei ac boni Testiomnij deligat , quorum cur ● et vigilantiâ Ecclesiae disciplina administretur , et si quid gravioris momenti accidat ad Ecclesiam ipsam referatur .

I grant it was the error of that worthy instrument of Reformation that he referreth all to the Christian Magistrate : and so he saith , haec omnia — pertinen● ad illas Ecclesias tantum quae Christianum Magistratum non habent ; non potest hic certi quiequam praescribi , sed fideles et prudentes Ministri pro conditione temporum , publici status et necessitatis Ecclesiasticae disciplinam hanc sic attemperabunt , ut omnia fiant decenter , honestè et in aedificationem Ecclesiae in Mat. 18. Habendi sunt pro hominibus prophanis et a Rep. Christianorum alienis , qui excommunicati sunt .

He favours not a little the Erastian way ; for he maketh Moses the institutor of Religion to Aaron , and the Ministers the servants of the Christian Magistrate , loc. de Magistratu . Wolfangus Musculus 16 de Magist . pag. 630. penes Magistratum est locorum Ecclesiasticorum constitutio ; defendere leges possunt Inferiores , sed constituere non possunt nisi Superiores , pag. 631 , 632. — Respondet ad illud dic Ecclesiae . Ecclesiae Dei magistratui pio ac fideli tunc distribuebantur ut ecclesiis ab apostolis plantatis usu uenit : Yet he goeth not with Erastus , for he saith , pag. 634. Neque docet Magistratus , neque administrat Sacramenta , sed haec faciunt Ministri , pag. 628. Moses primus Catholicus Israelis Magistratus — omnem in populo Dei religionem constituit ipsique Aaraoni et Levitarum ordini facienda et vitanda praescripsit — adeo ut cura instituendae ac moderandae religionis pertineat ad Magistratum , administrandae vero ad sacerdotem ; porro si peccaverit formam praescribit — quomodo procedendum sit cum impaenitentibus .

Lucratus es fratrem ; fructus est laboris tui . Dic Ecclesiae . Tertius gradus habet provocationem ad totam ecclesiam h. e. ad coetum fidelium cujus vos estis membra ; est autem Ecclesiae hic cetus fidelium in quo verbum Christi et Sacramenta recte administrantur ; hanc formulam post secuti sunt apostoli , ut est 1 Cor. 5. 3. et 2 Cor. 2. 6. sit tibi h. e. quo loco aperti hostes Christi et aperti peccatores habentur ; sic illum habeto ; nihil sit tibi cum eo negotij , separa te ab illo , satis jam cognovisti hominem , constat eum induratum et reprobum esse ; hic est authoritas finalis sententiae Ecclesiae .

Aretius Coment . in 1 Cor. 5. propositio . Homines Christum professi , quoad fieri potest , flagitiosos vitare debent . Corinthiis omni studio laborandum ut incestuosum suo et Ecclesiae bono ad tempus excludant .

Finis excommunieationis alter vt salvus sit totus homo in di● mortis , vel in novissimo judicio — alter finis respicit Ecclesiam , sic omnibus vitanda est vobis contagio .

In Matthew 7. Sanctum canibus non dandum . Vult Christus ostendere doctrinam Evangely et mysteria pietatis non esse Communicanda ingratis et contemptoribus — persecutoribus et voluptuarijs hominibus . Gualtherus in Matthew 18. homili . 220. Sit tibi volut quispiam Ethnicus et quispiam publicanus , id est , hoc judicio agnosce eum non esse civem aut membrum germanum Ecclesiae , et quia ipse sese a societate Ecclesiae segregat , dum hujus judicio refragatur , sit tibi Ethnici et publicani loco , cum quo nihil p●rro consorty habeas , sed Dei judicio illum permitte , qui tantam contumaciam inultam minimè sinet ; but he addeth , hunc ordinem observarunt olim Christiani homines dum nullos haberent Magistratus Christian●s .

Interdum etiam Satanae tradebant tales , quod non ex paucorum arbitrio fiebat , sed cum publico Ecclesiae consensu , 1 Cor. 5.

Quod autem hoc omne ad suam excommunicationem Anabaptistae The error of Gualther to please the usurping Magistrate . detorquent nimium inepte et ridicul● ( ut alia omnia ) faciunt ; nam primo insolenter vendicant quod apostolis datum fuit , et Satanae tradere volunt homines excommunicatione suâ , quâ ne culicem quidem possunt occidere ; deinde etiam in coenam invehunt sine Christi instituto et exemplo : To which I must say the Anabaptists were right , and Gualther in an error in this point .

Gualther . in 1 Cor. 5. accusat Eccl●siam propter incestum , quod incestuosum non sine publicâ totius Eccl●siae infamiâ nimis diu tolerarint — propter unius hominis scelus totam Corinthiorum Ecclesiam , et imprimis hujus praefectos et doctores ( quid hoc aliud est quam Col. legium pastorum et Seniorum ) tam graviter accusat ; sed ita illi merebantur , quod indulgentiores fuissent hactenus erga eum , quem punire poterant , et cujus libidinem coercere jam pridem debuissent .

Tota Ecclesia excommunicat — erant in Ecclesia tunc constituti Seniores , at horum arbitrio causam non permittit apostolus` — quotquot ergo rem tanti momenti ad paucos referunt , vel etiam sibi soli vindicant excommunicandi potestatem , ij Ecclesiam jure suo spoliant , & Tyrannidem affectant piis intolerabilem .

Nec enim mihi necessarium videtur , ut Ecclesiae Christi●nae ist a ad se trahant , quae principes habent vere Christianos , quorum authoritate , morum disciplina constitui & conservari potest , urgent quidem-Excommunicationem Anabaptistae , & quia hanc improbamus , nos Ecclesias impuras habereclamant ; sunt etiam alii qui etsi principes habeant verè Christianos , neque leges desint quibus morum licentia coercetur , ad hoc tamen senatu Eccl●siastico opus esse aiunt , qui in quorumvis mores animadvertat , et cui in principes quoque jus sit , et eos qui scandalum aliquod publicum dederunt , a caenae dominioae communione arceat , et eosdem non nisi suo judicio probatos , et praestitis prius satisfactionibus publicis ad Ecclesiae societatem et caenae usum rursus admittat — quasi vero non alia disciplinae forma institui posset , quam quae ipsis conficta est . Distingunt illi inter jurisdictionem Ecclesiasticam et politicam quoad meram disciplinam et scelerum poenas , at distinctio ista ex pontificorum officina deprompta est ; in sacris vero scripturis nusquam habetur .

In Lucam . c. 12. in illa ( quis me constituit judicem ) docet ut singuli se intra metas suas contineant neque res aggrediantur a sua vocatione alienas : He speaketh against Anabaptists of that time who preached without a calling .

The Reader may perceive that Bullinger , Gualther , and Musculus 1. Do acknowledge , that the place Mat. 18. and 1 Cor. 5. do clearly prove an Ecclesiastical excommunication , which Erastus denieth . 2. That Erastus expoundeth these two places against the Bullinger Gualther and others differ much from Erastus . mind of those his friends : And never Divine in the world , Protestant , Papist , Lutheran , never Councel , Father , Doctor , Ancient , or Modern , expounded the place Let him be to thee as a Heathen , as Erastus doth . 3. These Divines difference the Magistrate and the Church , in censures , power , function . Erastus confoundeth them , and saith as the Anabaptists of old did ; against whom , Luther , Bullinger , Gualther , Lavater , Musculus , Wolfius , Aretius , Simlerus , disputed , that the civil Magistrate may lawfully dispence the Word and Sacraments . 4. They never condemned the Discipline of Geneva ; Erastus doth . 5. They acknowledge there was in the apostolick Church , an Ecclesiastical Senate or Presbytery : Erastus saith , this is a devise wanting Scripture . 6. They denied Excommunication to be exercised by all the Church , as a devise of the Anabaptists : Bullinger saith , 1 Cor. 5. a dilectis ad hoc hominibus . Erastus saith , it must be exercised by the whole Church , if there be any such thing . 7. Bullinger and Gualther , think that Discipline is necessary in the Church : Erastus refuseth any such thing .

2. Bullinger and Gualther do think , that the Lords Supper , which is an action of publike thanksgiving and communion , should not be turned into a punishment , which is a Use that Christ and his Gual . in Ep. ad Theod. Bezam an caena á. inservire debeat excommunicationi , atque adeo in alium usum converti , quam qui nobis a Christo monstratus , & ab apostolis traditus est . Apostles hath not taught us : But this is easily answered , 1. The pearls and holy things of the Gospel are not turned into another Vse then Christ hath ordained ; because they are denied to dogs and swine as a punishment of their swinish disposition ; and if these pearls were given to swine , should they not be turned to another Use then is ordained by Christ ? Is not the union of members in a Church-body a sweet bound ? is this communion translated to a bastard end , unknown to Christ and the Apostles ? because the incestuous man is cast out of that Communion ? This is as who would say , the Table of the House is a symbol of a sweet Communion of all the children of the House ; Ergo , the Table is turned from its native Use , and is abused , if a flagitious and wicked son be turned out at the doors and removed from the Table . I think the contrary is true ; the Lords Table ordained for children , is converted into an Use not known to Christ and his Apostles , when the Table is prepared for dogs and swine ; and this argument is against Christ , Mat. 7. as much as against us . 2. By this the excommunicated cast out of the House , is not debarred from the Table of the House . What sense is here ? the offender is cast out from amongst the children of the Lords family , and yet is admitted to the Table of the family ?

3. These great Divines teach , that in the dayes of Christ and the Apostles , there was such an ordinance as excommunication , and that the Church who worketh not miracles , for any thing that we read , and received a precept from the Holy Ghost for Excommunication , as a moral and perpetual mean to remove scandals , to The Christian Magistrate cannot supply the place of Excommunication . humble and shame an obstinate offender , to preserve the Church from contagion , and to edifie all , as is clear , Mat. 18. 15 , 16 , 17 , 18 , 19. 1 Cor. 5. 1 , 2 , 3 , 4 , 5 , 6. 2 Thes. 3. 14 , 15. Rom. 16. 17. 2 Cor. 10. 8. that the Church ( I say ) or men must be wiser then Christ , and remove this mean of edification , and substitute the sword of the Magistrate that hath no activity or intrinsecal influence for such a supernatural end as edification : this cannot but be a condemning of the lawgiver Christs wisdom . Whereas Mr. Prinne and others say , that by the preaching of the Word , not by Church-discipline , men are converted to Christ , as witnesse the many thousands of godly people in England where there have been no government , but prelatical : I answer ▪ 1. This is to dispute against the wisdom of Christ who ascribeth to private rebukes and Church censures , the gaining of souls , the saving of the spirit , repentance , and humiliation , Mat. 18. 15 , 16. 1 Cor. 5. 5 , 6. 2 Cor. 2. 6 , 7 , 8 , 9. 2 Thes. 3. 14 , 15. Rom. 16. 17. 2 Cor. 10. 8. because preaching is more effectual ; Ergo , is the Discipline not effectual ? 2. Consider if thousands more would not have been converted if Christs Government had been set up for which Mr. Cartwright , Mr. Vdal , Mr. Dearing , and the godliest did supplicate the Parliament . 3. Consider if there hath not been in Scotland as many thousands , comparing the numbers rightly , when the Church was terrible as an Army with Banners . 4. Consider how the Tigurine Churches and others , for want of the hedge , have been scandalously wicked . 5. The Magistrate by punishing drunkennesse , or fornication or extortion ( for he cannot take away the life for these ) doth not keep the lump of the whole Church from being leavened and infected with the contagion of such : The Church by removing and casting out such an one , must do that ; and the personal separating from such as walk inordinately , cannot be an act of the Magistrate , and yet cannot but be a perpetual and moral mean or ordinance that the Church is to use , not only when they have not a Christian Magistrate , but perpetually ; for we are to withdraw from those that walk inordinately , and are not to be corrupted with having intire fellowship with wicked men , whether the Church have a Christian Magistrate or no : I am to gain my brother by rebuking , and by telling the Church , and to esteem one that heareth not the Church , as an Heathen , or a Publican , that I may gain him : Whether there be a Christian or an Heathen Magistrate in the Church , except it can be proved , that the Magistrate as the Magistrate , is to gain souls to God : Yea , Musculus , Bullinger , and Gualther , have alike reason to say , there is no need that we rebuke privately a trespasing brother , and that we forgive him seven times a day , when the Church hath a Christian Magistrate , as they can say there is no need of Excommunication : for if the sword can supply the room of one spiritual ordinance of God , why not of another also ? and the text will bear us out as well to say , we are not to eschew the company of a scandalous brother , for shaming of him , and for the danger of being leavened by him , because the Magistrates sword may supply the want of that mean of edifying , as well as it may supply the want of Excommunication : Yea , they may say there is no need of publike rebukes by the Word , the sword may supply these also . C. 18.

The Helvetian Con●ession is approved by the Tygurine Pastors , by the Divines of Berne , Basil , Geneva . Deus ad colligendam vel constituendam sibi Ecclesiam eamque gubernandam et conservandam semper usus est Ministris — Ministrorum virga , institutio , functio vetustissima ipsius Dei est , non nova , non hominum est ordinati● — cumque omninò oporteat esse in Ecclesia , disciplinam , et apud veteres quondam usitata fuerit excommunicatio , fuerint que judicia Ecclesiastica in populo Dei , in quibus per viros prudentes et pios ( ipsisimum presbyterium ) exercebatur disciplina , Ministorum quoque fuerit ad edificationem disciplinam moderari , &c. Magistratus officium praecipu●m est pacem et tranquillitatem publicam procurare et C. 30. conservare — Gallica Confessio . the 29. Credimus veram Ecclesiam gubernari debere eâ politiâ , sive disciplinâ quam D. N. I. C. sancivi● , ita ut , viz. in ea s●nt pastores , presbyteri sive Seniores et diaconi , &c. Anglicana , Art. 33. Qui per publicam Ecclesiae denunciationem rit● ab unitate Ecclesiae praecisus et excommunicatus is ab universa fidelium multitudine — habendus est tanquam Ethnicus et publicanus .

Art. 37. Cum Regiae Majestati Summam gubernationem tribuim●● — non damus Regibus nostris aut verbi Dei , aut Sacramentorum administrationem — sed eam tantum praerogativam quam in sacri● scripturis a deo ipso , omnibus piis princibus semper fuisse attributam , hoc est ut omnes status atque ordines fidei suae commissos , sive illi Ecclesiastici sint , sive civiles , in officio contineant , et con●umaces ac delinquentes gladio civili coerceant .

Scoticana , Art. 18. postremo loco ( nota verae Ecclesiae est ) disciplina Ecclesistica rectè administrata , sicut Dei verbum praescribit , ad reprimendum vitium , et vertatem fovendam . 24. Insuper Regum , principum , gubernatorum — esse potissimum et imprimis Religionis purgationem et conservationem affirmamus adeo ut non tantum propter civilem politi●●● , sed et propter conservationem verae religionis , ut Idololatria et superstitio quaevis supprimatur , a deo sint ordinati . The Belgick confession hath the same , Art. 30 , 31 , 32. and 36.

Confessio . Augustana . nonnulli incommodè commiscue runt potestatem Ecclestasticam & potestatem gladii . It distinguisheth well between the power of the keyes in the Church , and the power of the sword in the Magistrate . ▪ To this agreeth Confessio Swevica , Art. 13. and Confessio Bohemica , Saxonica , Basiliensis , Tetrapolitana .

Amongst our late writers , I should conceive that renowned Cl. Salmasi . de primatu papae , Part , 1. in apparatu , pag. 288. 289. Hyeronicus Monstra mihi quisnam imperatorum celebrari id concilium iusserit . Salmasius , that rich treasure of Antiquity , can stand as one for all to speak for us in this point . The Emperours ( saith he ) had of old a suffrage in chusing of Metropolitans , Patriarchs , and Popes , and of convocating General Councels : So as Ierome maketh it a Mark of a General Councel , that it was indicted by the Emperour ; and there was reason , because , it concerned the consciences of the Magistrate as the Magistrate , what Pastors , Popes , and Doctors there were in their dominions to watch over their souls , and the souls of their subjects . It is true , de facto , Honorius the Emperour did ordain Marcellinus moderator of the conference at Carthage between the Catholicks and the Donatists , The Emperours added the force of a civil Law to the Councels : So Iustinian . Constitut . 130. sanxit ut quatuor conciliorum Canone● pro legibus haberentur ; Ergo , the Councels had the force of Ecclesiastical Lawes , without the Emperours ; But they had not the force of civil Lawes , having civil penalties annexed to them , without the Emperours ; Ergo , the confirmation of Councels made by the Emperours , were politick and civil confirmations : for the decrees of the Councel of Ierusalem , were Ecclesiastical decrees , without the will , Law , and Authority of any Emperour on earth , and laid an Ecclesiastical tye on the Churches , without the Emperour , Act. 16. 4 , 5. So is that of Salmasius to be expounded , as he expoundeth himself . Salmasius in apparatu , pag. 292. Principis est leges de Religione condere , de fide Catholicâ , de Episcopis , de Clericis , deque aliis huiusmodi que externam potestatem spectant , five 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circa res et personas Ecclesiasticas , eaque fecere Christiani Imperatores in Ecclesia sui temporis , haeo enim est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 potestas qua principles legum sanctionibus non uni generi sibi subditorum consulere debent , sed in universum , omnibus tam laicis , quam Ecclesiasticis , quatenus Ecclesia est in Repub. et Reip. pars , non Respublica Ecclesiae .

Now that Emperours appointed time and place of Synods , which were external circumstances , is clear : But that the Emperours nominated the persons , who should come , appointed an Ecclesiastical president in the Synod to moderate , and that they defined the number of Bishops , is denied : Except 1. That they did this in a great schisme , and when the Church could not agree amongst themselves : Or 2. In such a general defection , as was under Arrius , which was an extraordinary case . 3. That the Emperour requested by Letters , that such and such godly Bishops ●ight come to the Synod , not such : But whereas , d● facto , he as a Magistrate commanded such to come , and did discharge others under pains to come ( except they were other wayes incarcerated and known parties , and so could not be judges ) is against the liberty of the Church and the freedom of Synods .

So Salmasius , Non igitur leges tantum facere d● religione ac fide In ap●●●atu pag. 293. 294. omnibus observandas , dummodo verbo divino rei contraveniant , potest princeps Christianus , vel summus Magistratus , sed etiam suos subditos ad decreta Synodalia observanda quae verbo Dei conformia sunt , obligare , et Cogere : ubicunque sane imperio opus est per vim agente ac jubente , aut jurisdictione cogent●● , et ●●er●e●te , nihil istic habent qu●d agant verbi Ministri , neque jus agendi ullum , etiamsi de re aut persona Ecclesiasticâ questi● sit , aut de religione agatur , sed ad principes aut Magistratus ea vis coactiva oe illud jus imperativum et co●●●ivum pertinet .

There is a Law making ( unproper I grant , because declarative in Mortal men , constitutive in the head Christ only ) touching Faith and Religion which is politick ; but it is when there is a constitu●e Church , subsequent , not antecedent , and in order to bodily coaction by the sword which is due to the Magistrate ▪ O● this Law-giving doth Salmasius speak as his words clear , and because bodily and externall co-action is not the Churches , therefore the Magistrate as the Magistrate according to Salmasius , hath no proper Ecclesiastick power .

The reciprecation of subordination of Pastors and Magistrates In appar . p. 298. is clearly taught by Salmasius Minister , Ecclesiae principem Christianum ligare et solvere id est , suspendere et excommunicare aque potest ut alium quem libet de grege per illam internam potestatem et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quam a deo acc●pit . At princeps rursus potest Episcopum per illam suam exteriorem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quae no● animam , sed corpus curat , cogere , coercere , ad officium comp●●●ere , si exorbitet , etiam deponere , et abijcere , et exilio punire , vita quoq●● , si meruerit , s●nt●ntiam , dicere , privare — a principe abjectus Episcopus Ministerij tantum atque officij functionem amittit , atque exercitium intra limites jurisdictionis duntaxatvel ditionis quae principi subjecta est — at non potestatem , quam in ordinatione accepit , per impositionem manuum , potest eripere princeps , cum nec eam possit dare .

Cum sit duplex potestas Ecclesiastica , altera interna , externa altera , tam peccant qui utramque principi vel Magistratui civili tribunt , quam qui utramque denegant ministro Ecclesiastico . And he proveth that the Pastors have received immediately from Christ , and not from the Magistaate , their internal and external power of governing the Churches .

Josias . Simlerus professor Tigurinus comment . in Exod. 20. in p. 303. Mand. 5. Magistratuum officium est tollere idola , vi et armis — conciona●orum vero ut error●m ostendant , Idololatriam damnent , verbi gladi● jugulent , et Magistratum sui officij admoneant in rebus exteruis tollendis ut Can. 15 - Concil. Carthagi . 5.

Lavater in Ezech. c. 44. Dominus dicit repellend●s a ministerio incircumcisos carne , hoc est , indulgentes libidinibus et incircumcisos corde , hoc est , imbutos pravis opinionibus ; collige quanta cura et diligentia requiratur a sacerdotibus , conformiter enim custodibus .

Lavater in Ezech. 22. 26. reprehendit in sacerdotibus quod sancta sua violarint , non enim tractarint quemadmodum ipse instituerat . Nam in templo prostabant Idola , sacrificia non legitime offerebantur — an non hodie Sacramenta ab adulteris , ebriosis et aleatoribus admistrantur ?

Idem in Ezech. 23. 38. et quum immolassent filios idolis . Si adultera de adulteri stratis surgens rectâ ad maritum suum veniat , et amorem coniugalem simulet , judicium est magnae impudentiae — redeuntes a valle Hinnon et cultu daemonum , tanquam re bene gesta , cruentis manibus templum ingrediebantur citra conscientiam oraturi .

Ioan. Wolphius in Nehemiam ait , c. 2. v. 20. aedificatores Ecclesiae nihil agere debere quam quod in mandatis divinitus datum sit .

Idem in Ezram , c. 10. hoc enim exemplo V. T. discimus quae facto opus sit in N. T. nempe ut crebris synodis in vitam , in doctrinam et mores , in vocationem Ecclesiastorum inspiciatur .

Hence it is clear that Simler , Lavater , and Wolphius , do clearly 1. Difference between the two powers of the Sword and Church . 2. That the Priests in the Old , and Ministers in the New Testament are not to prophane holy things . 3. That by Assemblies and Synods Church-censures are to be dispensed .

Yea , even Robert ▪ Burhillus de primatu Regio contra Becanum Iesuitam . c. 10. sed neque in exteriore jurisdictione , aut excommunicationis aut ordinationis potestatem regi facimus , aut cultus divini novas formulas procudendi , aut dispensandi — adde quod nec ●●s ●itribuimus , leges suâ solius authoritate ferendi quae canonum Ecclesiasticorum vim obtin●ant .

The mind of D. Pareus and P. Martyr may be known by what is said , and is cleared in that learned dissertation of Iac. Trig. Nor shall I need to burden the Reader with citations of Fathers , Greek and Latine , Doctors , Councels , with all our Protestant Divines , Luther , Calvin , Beza , Farel , Marlorat , Piscator , Sibrandas , Iunius , Gomaras , Trelcatius , Bucanus , &c. which were easie to do if not needlesse , and acknowledged by the Adversary . I have also in answering Erastus ( I hope ) answered all that Mr. Prinne hath said , either in his questions , or vindication ; because most of all he hath ( I speak it not to diminish or detract from the learning of that reverend man , ●●r ●●sse to irritate ) is fully to be seen in Erastus : so that in answering Erastus , I hope , that ingenuous , zealous , and learned Divine will Acquiesce . The Lord establish Ierusalem and make her a peaceable habitation .

FINIS .