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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05347	A treatise of the authority of the church The summe wherof was delivered in a sermon preached at Belfast, at the visitation of the diocese of Downe and Conner the tenth day of August 1636. By Henrie Leslie bishop of the diocese. Intended for the satisfaction of them who in those places oppose the orders of our church, and since published upon occasion of a libell sent abroad in writing, wherin this sermon, and all his proceedings are most falsely traduced. Together with an answer to certaine objections made against the orders of our church, especially kneeling at the communion.	Leslie, Henry, 1580-1661.	1637 (1637)	STC 15499; ESTC S114016	124,588	210

thee as an Heathen man and a Publicane Matth. IX 10. We know that Heathens and Publicanes were aliens from the Common-wealth of Israel Luke XV. 1. they had no interest in God no fellowship with the Church In the Gospell commonly Publicanes and sinners be joyned together and sometimes Publicanes and harlots And the Apostle opposes sinners of the Gentiles to I●wes by nature Matth. XXI 31. Cal. II. 15. They were avoyded in common conversation in the fellowship of the private table in so much that Christ was often taxed by the Pharisees for eating with Publicanes Matth. IX 11. XI 19. And especially they were secluded from the Communion of Gods worship and in that there was a difference put betweene the Heathen man and the Publicane The Heathen might not so much as enter into the Temple if he did it was polluted Act. XXI 28. Hee hath brought Graecians into the Temple and hath polluted this holy place But the Publicane might enter into the Temple and pray Luk. XVIII 10. But he must not partake of their service and sacrifice Whereupon in the ancient Church they had two degrees of excommunication a lesser which was like the Publieanes separation and a greater like the Heathen mans separation In the same case should all excommunicate persons be amongstus we should not admit them to the Communion of our Sacraments and publicke prayers nor converse ordinarily with them nor have any fellowship with them as the Apostle commands I. Cor. V. 13. Put away therefore from among you that wicked man II. Thess III. 6. Withdraw your selves from every brother that walkeeh inordinately and vers 14. Have no company with them This is to esteeme them as Heathen men and Publicanes But there are some that are worse to persons excommunicate then eyther to Heathen men or to Publicanes who hate them deprive them of the society of those who are tyed unto them by naturall and civill obligations make a prey of their goods lands life and all and adjudge them unto hell yet Christ saith onely Sit tibi sicut Ethnicus not sit tibi plut aut pejore in loce quam Ethuicus Let him be unto thee as an Heathen not let him be unto thee worse then an Heathen Whence will follow I. That we are not to hate such men as we should not hate Heathen men nor Publicanes but pitty and pray for them It is true wee shunne the company of that which wee hate and abhorre so our Saviour will have us to shunne the company of contumacious offenders as if we did hate them but not to hate them for all that for sayes the Apostle yet count him not as an enemie II. Thess II. 15. II. That we are not barr'd from all commerce society with excommunicate persons not in cases of necessity not upon occasion of trade for the Iewes did trafficke with Publicanes and Heathen but especially not to give them good counsell and to exhort them to repentance This last is required by the Apostle admonish him as a brother II. Thess III. 15. The fellowship then that is forbidden us with such persons is a Communion in Gods worship lest it bee prophaned by them as also intire familiarity and needlesse society III. And some sorte of persons cannot bee barred from intire familiarity and daily conversation with them by any sentence of the Church as all those who are tyed unto them by naturall and civill obligations as the wife to her husband children to their parents servants to their master subjects to their Prince for the Apostle commands the beleeving woman not to depart from the unbeleeving husband I. Cor. VII 13. But to be subject even to their husbands which obey not the word I. Pet. III. 1. servants to count their masters even them that beleeve not worthy of all honour I. Tim. VI. 1. Cesar himselfe was Heathen when Christ instituted this censure and yet he commands to renderunto Cesar the things that are Cesars All kings were Heathen when the Apostles exercised this censure and yet they conimaund all obedience to be given unto them Rom. XVI 1. I. Pet. II. 13. The Christians in the Primitive Church upon all occasions tooke armes at the commaund of a heathen Emperour and St Augustin commends them for their faithfull service to Iulian that Apostate Emperour for that they were bound unto him as subjects Hence it will follow that the Church though she had never so much strength and power yet ought not can not excommunicate the King for heresie Apostasie or any other crime for that the maine end of excommunication is that the partie being deprived of all society of the faithfull may bee ashamed But the King can not be deprived of the company of any one within his kingdome all of them being his subjects and owing service and alleageance unto him So much a Popish Doctor doth acknowledge Radulph ardens in hom● Domin 1. post Pasch Reges ne excommunicare possunt sacerdotes excommunicatione majore propter publicam personam quam sustinent Priests cannot excommunicate Kings with the greater excommunication because of the publicke person which they sustaine Wee finde indeed that St Ambrose did barre the Emperour Theodosius from the Sacrament but that was onely the lesser censure called suspension Lib. V. epist 28. ad Theodosium as may appeare by his owne words Causam contumaciae in te nullam habeo sed habeo timoris offerre non audeosacrificium si volueris assistere He found no cause of contumacie in him which onely deserves the greater censures of excommunication but he was afraid lest the sacrifice might be profaned by his presence before he had by repentance expiated the guilt of blood which he had contracted And yet even in this I thinke that the Emperours humility was more to bee commended then the Bishops zeale howsoever it is most certaine that the ancient Church never offered to excommunicate any King though never so wicked That was a later practise of that man of sinne Who exalteth himselfe against all that is called God Finally if contumacious persons bee in no worse case then Heathen men and Publicanes then the Church by her censure cannot deprive them of goods lands or life for the Iewes did not so either to Heathen men or to Publicanes And besides such a punishment do●th not belong to the Church but to the civill Magistrate It hath beene therefore an intollerable tyranny in the Popes to depose Kings excommunicated give away their crownes dispose of their kingdomes and to arme not only strangers but also their owne subjects against them to take away their lives As if that Christian kings did far the worse for their baptisme and profession of Christ and held not their crownes upon so secure termes as Pagan princes doe This were to put them in a worse case then are Heathen and Publicanes which our Saviour never intended for as Crownes are not founded in faith so they are not lost by insidelitie

namely Confirmation of children absolution of penitents private baptisme of children in case of necessity the Communion of the sicke and almost whatsoever hath any conformity with the Ancient Church If I were not weary to dig in this dung-hill I could shew you many such portenta opinionum which these new masters have vented to the great scandall of the Church and hinderance of Religion that I may complaine with the Prophet Iet XII 10. Pastores multi yea and Stulti Many Pastors have destroyed my Vineyard There is crying out against dumbe dogges of the Cleargie who cannot preach for whom I thinke no man will plead but that lawlesse fellow called necessity Yet I know not whether it be more hurtfull for the Church to have Canes non latrantes or Catulos oblatrantes The ones silence or the others untimely barking In teaching is not so much good as there is hurt in teaching such doctrine when with the good seed of the word the tares of error and schisme are sowen and the children of the Church brought in dislike with their mother Prov. XXX 17. Solomon sayes The eye that mocketh his Father and despiseth the instruction of his Mother The Ravens of the valley shall picke it out and the young Eagles shall eate it What then shall become of his tongue who slandereth his Mother shall not Davids imprecation against Doeg fall upon him Psal LII 4.5 O thou deceitfull tongue God shall destroy thee for ever If you have slandered your neighbour you are bound in conscience to make him satisfaction what satisfaction then can you make unto the Church your Mother whom you have slandered with no lesse then whoredome Whereas even strangers have given her this testimony that shee is of all Churches this day for doctrine most pure for discipline most conforme unto the primitive and Apostolicke Churches for learning most eminent for good workes most fruitfull for Martyrs most glorious II. Albeit their strife were only about Ceremonies yet were it nor safe for the Church to winke at such persons though they contend but for trifles for if the contentious humour be not let out it will fester and spread like a gangrene Contention will grow a schisme and a schisme will prove an heresie So it was with the Corinthians I. Cor. XI Where the Apostle complaines first of their unreverent behaviour in the Church v. 16. Then of schismes v. 18. After that of heresies vers 19. If men be suffered to disgrace Ceremonies they wil proceed further to contemne and profane the Sacraments as in Corinth when they had sit covered at prayer they grew as unreverent and bold with the Sacrament eate and drunke as if they had beene in their owne houses vers 22. It is therefore good to quench the sparke when it is first kindled lest it increase unto a great flame and burne up Church Religion and all III. Consider that al●eit in Churches of diverse kingdomes the unity of faith may subsist with diversitie of Ceremonies and orders according to that saying of Gregory In unâ fide nil officit Ecclesiae sanctae consuetudo diversa yet in the same nationall Church we must labour not only for unity in faith but also for uniformity in discipline otherwise order can not bee maintayned peace cannot be preserved when every man hath a fashion by himselfe there will follow infinite distraction and confusion Therefore sayth the Synod of the Belgick Churches Articuli hi mutari augeri minui postulante ecclesiarum utilitate possunt debent non erit tamen privatae alicuius Ecclesiae id facere sed dabunt o●●nes operam ut illos observent donec Synodo aliter constituatur These Articles namely concerning outward order and Politie may be changed augmented or diminished yet it belongeth not unto any private Church to doe that but they must all labour to observe them untill the Synod shall otherwayes app●ynt Finally I pray you to remember that when those men had the government in their hands there was never any Church more zealous to vindicate her orders from contempt nor more forward to inflict severe censures for small offences then they were And so much they did professe The Church of Scotland in their constitutions which were printed with their Psalme Bookes say A small offence may justly deserve excommunication because of the offenders contempt and contumacy And againe Any sinne may be pardoned rather then contempt of wholsome admonitions and lawfull constitutions of the Church Now shall they inforce others to the observation of their orders and punish the disobedient with the severest censures And shall not the Kings Majesty and the governours of our Church inforce them to the observatiō of our orders which have beene established by the whole Church in a lawfull Synod and confirmed by Act of Parliament and by his Majesties Royall authority Oh my brethrē deceive not your selves think not that the Church the King the State the Law and all will stoope to your fancies No if you will not obey the constitutions of the Church you must feele the weight of her censures If you will not submit your selves unto the Church as to your Mother shee will not owne you for her children but cast you out as Hagar and Ismael were cast out of Abrahams house for their mocking and proud disobedience Thus have I spoken at large of the Churches power for instruction for Ordination for determination for direction or making of Lawes and finallie for Correction or censuring offenders In all which the Church is to be heard for if hee neglect to heare the Church Let him be unto thee c. And so I am come to the second part of my Text the inference sect 40 Let him bee unto thee as a heathen man and a Publicane In which words one thing is implyed and another thing expressed The censure of the Church is implyed for if wee must account such men as Heathens and Publicanes then the Church by her publicke sentence must declare them to be such else how shall we know that they refuse to heare the Church Againe obedience to the Churches sentence is expressely commaunded for in these words all the members of the Church are injoyned to take notice of her sentence accounting no otherwise of all those who despise her admonitions then as Heathen men and Publicanes For sit tibi is a worde of commaund you must hold them for such And that you may the better conceive the meaning of this phrase you must understand that our Saviour alludeth unto the custome of his owne time and the practise of the Iewes as St Paul borroweth a phrase from the Iewish Church ● Cor. XVI 22. when he useth that fearefull imprecation If any man love not the Lord Iesus Let him be Anathema Maranatha So our Saviour here borroweth a speech from the custome of the Iewes to expresse the condition of those who should bee excommunicated by the Christian Church Let him be unto