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.

SECT. II.

THE Adversaries amongst these things of Church-Policy, do* 1.1 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 a∣dorning the word of God and his worship.

In opposition to this, our fourth Argument shall be, he who is* 1.2 the only Head, Lord, and King of his Church, must governe the po∣litick, externall body his Church, perfectly by Laws of his own spi∣rituall 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 Or∣gans, 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, with∣out a head Politick, and one that ruleth Politically, is a Monster. And Christ is the King, yea the only King of his own Kingdom, ei∣ther 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, its my Church, but he who is King of the Church; and Christ saith, Matth, 16. 18. that it is his Church, and up∣on 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 ex∣ternall binding on earth, and both are done by the keys of the Kingdom of Heaven: But Christ can have or give no Politi∣call 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, ex∣cluding 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 of∣fender by the Church is done by the keys of the Kingdom; Ergo, by Christ as a King, ruling the externall man Political∣ly, 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 Arbi∣trary 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* 1.3 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 Di∣vine

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 Pro∣position thus: That which essentially includeth a Promise of the New Testament, that must be a part of the Gospel which consisteth especi∣ally 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 remit∣ting 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 Obedi∣ence and Faith, are not Arbitrary to the Church; just so in Disci∣pline, 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 sub∣dueth 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 of∣ficers 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 Do∣ctors 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 Sub∣jects, Families and Souldiers, should be Ruled and Governed by their own will and wisdome, and not by their King, Iudges, Ma∣sters and Commanders; for the question is upon this undeniable* 1.4 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 Sub∣jects 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 po∣wer 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 Spi∣rit; but he is not a Politicall and visible Head in regard of exter∣nall Policie; this distinction must hold also in regard of the people, who as Christians and believers are rather under Christ as a My∣sticall 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 Ru∣lers 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 Bottom∣lesse Pit, the Pope usurpeth: But I would gladly be informed of Formalists, how the King is the Head and Vicegerent of Christ o∣ver 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 conscien∣ces of men under Jesus Christ, his power is only Politicall and Ci∣villy 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 im∣mutable, perpetuall, and unalterable Platform of Church-Govern∣ment. 1. Salomon for wisdome in the order, degrees, number, at∣tire 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* 1.5 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 weigh∣tier* 1.6 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 there∣fore 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 Sacra∣ments, 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 its too great bold∣nesse 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-gi∣ver: 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 perpe∣tuall, we prove, and that what we hold of this kinde, we make good to be contained in the Scripture, either expresly, or by due con∣sequence; 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 cen∣sures 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, Sacra∣ments and Censure in speciall; to wit, such a word, such Sacra∣ments,

Baptisme, the Lords-Supper, such Censures, Excommunica∣tion, 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•• er∣retis in nebulâ. Now to say, we may receive some truths of things Arbitrary or mutable, crosseth Cyrill. Allexand. Glaphyre in Gen. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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* 1.7 so would I: Yea, to bring in any thing that is not written, Basilius saith, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a demonstration of Pride, and Origen in Levit. Hom. 5. Si quid autem, superfuerit, quod non Divina Scrip∣tura decernat, nullam aliam debere tertiam Scripturam ad autorita∣tem 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 Lea∣ders, 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 ut∣terly 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, or∣der requireth that one be Pope to command all the rest: The A∣postles were a multitude; Ergo, There was a necessi••y of a Mo∣narch-Apostle, the Prelaticall Government is Monarchicall; doth* 1.8 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 juris∣diction, 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 ho∣linesse, 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 plead∣eth that there it must needs be, and bringeth Arguments from love and good will, which awayes the Testator bore him, ima∣gining that these or the like proofes will convict a Testament to have that in it, which other men can no where by reading finde, its our part to admire what he hath done, rather then to dispute what he in congruity of reason, ought to do: how unsearchable are* 1.9 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 writ∣ten 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, other∣wise 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 In∣fants, 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, ob∣served 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 compari∣son, 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 Testa∣ment 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 Testa∣tor 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 Govern∣ing 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, particular∣ly, 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: There∣fore 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 sim∣ply 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 Ce∣remonies, such as Crossing, Surplice, humane Feasts to the unsear∣chable Wisdom, and wayes of God, to which Paul, Romanes 11. re∣ferreth the great deeps of Supernaturall Providence in Gods E∣lection 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 Crea∣tures, 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 immedi∣ate* 1.10 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 juris∣diction in them to make Lawes, to suppresse and punish all manner of Idolatry, Superstition, Heresies. But I answer, that Christ is the on∣ly 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 vvorld, but also in that vvhich 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 vvork of the ministery, perfecteth the Saints,* 1.11 in vvhom the vvhole body (of the Church) is fitly joyned together and compacted by that which every joynt supplieth, according to the effectu∣all vvorking, 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 exter∣nals, and internall operation of that body which is the fulnesse of Christ: Let any of the Formalists, if Christ be not the only im∣mediate Head, Shew us of King or Bishop who is the Mediate, Ministeriall, inferior Head of the Catholick Church, even in exter∣nall Government: For Iohn Hart in his conference with D. Roi∣nald, 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 re∣pugnancy 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 De∣puties, 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 Catho∣lick 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 on∣ly 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 un∣der 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 Mo∣rall 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 Par∣liament they Promulgate the Lawes of King and Parlia∣ment: the Heralds are meer servants, and do indeed represent King and Parliament, and therefore to wrong them, in the pro∣mulgation 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 pro∣priety 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 ad∣vice of men or Angels, for who instructed him? neither Moses, nor Prophet, nor Apostle; yea, all here are Meri precones, only He∣ralds; 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 con∣sequence; 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.

Notes

• * 1.1

  Bilson of perpetuall Gover. c. 3. Hooker of Eccles. Po∣lic. l. 3.
• * 1.2

  4. Arg. Christ the Head of hi•• Church i•• the exter∣nall poli••y thereof.
• * 1.3

  A promise of Pardo∣ning of sin made to the right use of the keys pro∣veth disci∣pline to be a part of the Gos∣pel.
• * 1.4

  The will of Christ as King, is the Rule of the Go∣vernment of his house.
• * 1.5

  Hooker, Eccles. Policie, l. 3. 123, 124.
• * 1.6

  Things of Policie, be∣cause lesse weighty then the greater things of the Law, are not therefore mutable at the plea∣sure of men.
• * 1.7

  Basil. l. de Fide.
• * 1.8

  Order re∣quireth not a Monar∣chical Pre∣late.
• * 1.9

  How the care and wisdom of Christ pro∣veth, that Christ hath left an un∣alterable platforme in his te∣stament,
• * 1.10

  Mr. Prynne Truth tri∣umphing over false∣hood, p, 113. 114.
• * 1.11

  Collat. Roinal. cum, Io. Hartio. Sect. 2. p 40 Christ the only im∣mediate King and head, and Law-giver of his Church without any depu∣ty heads or Vi∣cars, D. Roinald. 16. d. 41.