Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	grace_n	work_n	6,662	5	5.6625	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92138	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.	Rutherford, Samuel, 1600?-1661.	1646 (1646)	Wing R2377; Thomason E326_1; ESTC R200646	722,457	814

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 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 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 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 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

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 Driedo and 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 vvith the use 7. Subjecteth us to the Ordinances of men 8. Hath a shew of wisdom Mr. Burges saith Some will-worship i● not unlavvfull a● three Sermons in one day The free-vvill offerings and vows vvere in some sort vvill-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

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 Morton and D. Burges that is I discommanded or forbade Ans So 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 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 Burges 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. 32. Prov. 30. 6. Rev. 22. 18. Ioh. 20. 31. Luk. 16. 29 30. 2 Tim 3 17. Psalme 19. 7 8. So Basilius Hieron Cyprian Chrysostome Procopius 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 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 a Sorbonist He forbiddeth other new Sacrifices as of the Gentiles who offered their Sons and Daughters So Valentia Vasquez Bellarmine Suarez Cajetan They are not added which the Church addeth they are from the spirit of God So 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

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. 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 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 tovvard humane societies in the kinde of duties of Righteousnesse and sobriety tovvards 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 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 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 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

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 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 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 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 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

a Turk and a Christian doe both worship Dagon it is the same Idolatrie though ●urcisme and Christianisme be different religions Though kneeling to an Image the similitude of God and that same kneeling to Jehovah represented in that similitude Es 40. v. 8. make one formall object the Image the materiall Jehovah the formall object yet is it idolatrie 4. Our circumstances of time and place cannot properly be called indifferent for they may be considered two wayes 1 Physically 2 Religiously Physically The Commandement injoyning a thing injoyneth also time and place convenient he that saith th● shalt not kill in that same very Commandement said Cain thou shalt not kill Abel in this place of the field at this time so to believe and to believe in this time and place falleth both under one and the same Commandement And it is true the lawfulness of Worship may be marred by bad Circumstantiating of the worship If one shall pray when the Pastor doth preach But Circumstances must be convenient and so commanded and so not indifferent but Circumstances have no religious respect put on them by God and therefore in that state have no roome in Gods worship V. 1● If any man see thee who hast knowledge sit at meat in the Idols Temple shall not the conscience of him that is weake ●e emboldened to eat these things that are offered to Idolls Hence a naked sight of that which is ordinarily exponed to be a Communion with an idoll as kneeling religiously to bread is must be a scandall 2. The supposed knowledge of one who saith an Idoll is nothing but directeth his worship to God when externall gestures are used in an idolatrous way doth not free the practise of such a worship from scandall V. 11. 12. 13. Scandalizing in eating things otherwise poore and cleane is a scandalizing of a weake brother against the price of Christs blood c. 1 Cor. 10. V. 16. 17. 18. Communion in Rites and Cerimonies o● a raise worship is a communion with the Idoll and Satan V. 22. Though you keep your heart to God ye provoke the Lord to jealousie V. 23. Rulers are not to seeke their owne in things indifferent V. 25. Things sacrificed to Idol● yet in no religious state are clean meates and may be eaten Surplice on a Noblemans porter is no Masse habit and so not scandalous 29. 30. In things indifferent I must abstaine from ●sing my libertie where I am in danger to be evill spoken of and that our liberty be called licentiousnesse Quest II. Whether or no the Ceremonies and things indifferent commanded by humane authority be objects scandalous and what rules are to be observed in eschewing scandalls FOrmalists object That Ceremonies be not no●ent agents in giving scandall but men doe unjustly take scandall whereas innocent Ceremonies give none But observe that a scandall is given two wayes 1 Physically 2. Morally Physically when the object hath an influence meerely physicall in raising Scandall in this meaning as there be no passion but it hath an action so there is no scandall taken but it is some way given The Pharisees are scandalized at Christs preaching The preached Word had some influence on their corruption to scandalize it but physicall not morall but sinfull and inordinate actions scandalize morally by contributing a morall influence culpably to the scandalizing of others Hence the question is wherein standeth this morall and culpable influence The objects in Generall from whence commeth scandall be foure 1. Things good 2. Things sinfull and evill 3. Things indifferent inordinatly or unseasonably done 4. Things that have appearance of evill A thing good of it selfe is not scandalous but there be two Goodthing● 1. Some simply necessary ●s to love God not to steale not to forsweare these be never scandalous 2. Some good duties positive of affirmative precepts as not necessarie hic nunc may be omitted to eschew scandall School men move a question If it be lawfull to omit workes commanded of God or of the law of nature to eschew the scandall of our brethren I answer a naturall commandement to eschew the scandalizing of my brother obliedgeth in some Circumstances but not simply for it obliedgeth not when there occurreth a Commandement naturall of greater obligation whether it be naturall or positive if I cannot decline the transgression of the law of God in the declining of scandalizing my brother Certainly the Commandement of not scandalizing doth not obliedge for I am more obliedged to have a care of my owne salvation then of my brothers and so to prevent my owne sinnes the●● the sinning of my brother yet Coeteris paribus if all other things be alike as Becanus saith A naturall command such as is not to scandalize that is not to commit soule-murther doth oblige more then a positive Commandement as to heare the Word hic nunc I am obliedged hic nunc to omit hearing of the Word to keep my brother from killing himselfe and to preserve my brothers temporall life because the Lord will have mercie and not sacrifice Though I be not obliedged universally to omit the hearing of the Word and receiving of the Sacraments to eschew the scandall of my brother 2. Sinnes publickly committed are of their owne nature culpably scandalous 3. In things indifferent from whence ariseth a Scandall there be two things 1. The use of the thing it selfe 2. The use of it with the non-necessitie of existence in it As the causey stones are not scandalous if any fall on them nor the layer of the causey to be blamed therefore because causay stones be necessarie but if any lay an huge block in the way which hath no necessary use there he who doth so is the cause of the fall because he contributeth to the fall that which is the occasion and so the cause of the fall for every occasion is a certaine cause 2. Because he contributeth such an occasion as hath no morall necessitie of existence so the brazen Serpent having lost its vertue of curing and being adored as God is formally a scandalous object and the Prince suffering that to remaine when it is not necessarie and withall occasioneth the idolatrie of many doth culpably scandalize and so these who for sole will commandeth such things as the worship of God may want doe also scandalize They object Christ might have healed on another day then the Lords Ergo the non-morall necessitie maketh not the object formally scandalous nor doth the contributer thereof culpably scandalize Answ That Christ should cure on the Sabbath was morally necessary 1. If it were but from his owne will but mens will cannot make things necessary 2. It was necessarie to shew that the Sonne of man was Lord of the Sabbath 3. That the Sabbath was made for man and not man for the Sabbath 4. To shew that workes of mercy are to be preserred to workes of Ceremonies and that God loveth mercie rather then Sacrifice When the dutie