The Divine Right of Church Government and Excommunication, Table of contents
A Table of the CONTENTS of the Book.
Introduction, SECT. 1.
CHriſt hath not inſtituted a mutable Church-Government, Page 1, 2
Some things moral, ſome things natural in Gods worſhip, Ibid.
Phyſical Circumſtances are all eaſily known and numbred, p. 2
Circumſtances, and ſuch and ſuch Circumſtances, p. 3
Time and place of Ceremonies need not be proved by Scripture, as being ſuppoſed, p. 4, 5
1. Argument to prove, that the platform of Ch. governm…is not mutable at mens wil, p. 7
The Script. way of teaching that indifferent things are alterable, is it ſelf unalterable, p. 8
2. Argument, p. 9
The Scripture ſhall not teach when we ſin, in Church-policy, when not, if the platform be alterable at mens will, Ibid.
There is no reaſon why ſome things poſitive are alterable in Ch.-policy, ſome not, p. 10
3. Argument, ibid.
The place 1 Tim. 6. 13. touching the unviolable cōmand given to Timothy diſcuſſed, p. 10, 11, 12
Pauls cloak of leſſe conſequence then Poſitions of policy, p. 11
Widows, p. 12
SECT. 2.
4. Argument, p. 13
Chriſt is the head of the Church, even in the external policy thereof, p. 13, 14
A promiſe of pardon of ſin made to the right: uſe of the Keys, proveth Diſcipline to be a part of the Goſpel, p. 15, 16
The will of Chriſt as King, is the rule of the Government of his houſe, p. 17, 18
Things of policy, becauſe leſſe weighty then the greater things of the Law, are not therefore alterable at the will of men, p. 19, 20
Order requireth not a Monarchical p…elate, p. 21, 22
How the care & wiſdom of Chriſt hath left an immutable platform of Diſcipline, p. 22, 23
Chriſt the onelyonly immediate King, Head, and Law-giver of his Church, without any deputy heads or Vicars, p. 24, 25
SECT. 3.
5. Argument, p. 26, 27
Moſes and David might not alter or deviſe any thing in Worſhip or Government, nor may the Church now, p. 27, 28
Two notes of Divinity ought to be in the New Teſtament. Ceremonials, as were in the Old, p. 29, 30
How Moſes his doing all according to the patern, proveth an immutable platform. The Objections of Mr. Hooker and Mr. Pryn anſwered at length, p. 30, 31, 32, 33, 34, &c.
Gods care to us leadeth us to think he hath given us a better guide thē natural Reaſon in all morals of Church-Diſcipline, p. 33, 34
The occaſional writing of things in Scripture, no reaſon why they are alterable, p. 35, 36
Papiſts pretend, as Formaliſts do, that things are not written in the Word, becauſe of the various occurrences of providence, p. 36, 37
That there was no uniform platform of Government written in the time of Moſes and the Apoſtles, is no Argument that there is none now, p. 39, 40
Fundamentals, becauſe ſucceſſively delivered, are not alterable, p 41, 42
The Church of Ieruſalem, as perfect in Doctrine and Diſcipline, is our patern, p. 42, 43
The indifferency of ſome things in the Apoſtolick Church, cannot infer that the Government is alterable, p. 45, 46
The Argument of Moſes his doing all in the Tabernacle, to the leaſt pin, according to ſpecial direction, further conſidered, p. 47. 50
The Ark of Noah proveth the ſame, ib.
Formaliſts acknowledge Additions to the Scripture, contrary to Deut. 4. 2. & 12. 32. the ſame way that Papiſts do, p. 51,-56, &c.
Moſes and Canonick Writers are not Lawgivers under God, but Organs of God, in writing, and meer reporters of the Law of God, p. 62, 63
Papiſts ſay that the Church is limited in the making of Ceremonies, both in the matter and the number, and ſo do Formaliſts, p 62, 63, 64
Four wayes Poſitives are alterable, but by God onelyonly, p. 64
All things, never ſo ſmall, are alike unalterable, if they be ſtamped with Gods authority, ſpeaking in the Scripture, p. 64, 65
By what authority Canonical Additions of the Prophets and Apoſtles were added to the Books of Moſes, p. 65
Canonick Writers how immediately led by God, p 66
The Characters of Formaliſts Ceremonies & Papiſts Traditions one and the ſame, p. 67
What is it to be contained in Scripture, and how far it maketh any thing lawful, according to Hooker, p. 68
The Fathers teach, that all things are to be rejected that are not in Scripture, p. 69, 70
…t derogateth nothing f…om the honour of God, in Scripture, that hee be conſulted in the meaneſt things, p. 70
How things are in Scripture, p. 71
Some actions are ſupernaturally moral, ſome naturally or civilly moral, ſome mixt. p. 72
Some habitual reference to Scripture is required in all our moral actions. p 73
Works of Supererogation holden by Hooker, p. 77
Whether our obedience be reſolved, in all Church policy, in This ſaith the Lord in his Word, or in This ſaith the Church. p. 79
Two thing… in the external worſhip, 1. Subſtantials. 2. Accidentals or Circumſtantials, p. 80
SECT. 5.
The queſtion who ſhould be judge of things neceſſary or indifferent, in Church-policy, not to purpoſe, in this queſtion. p. 81, 82, &c.
SECT. 6.
What are Honour, Praiſe, Glory, Reverence, Veneration, Devotion, Religion, Service, Worſhip, Love, Adoration. p. 82, 83, 84, 85
Two acts of Religion imperated and elicite. p. 83
Honouring of holy men is not worſhip, p 84
The Religions object with the act of reverencing, maketh adoration to be Religious; but a civil object, except the intention concu…s, maketh not religious adoration of a civil object. p. 85, 86
What Worſhip is. p. 86, 87
Worſhip is an immediate honouring of God, but ſome worſhip honoureth him more immediately, ſome leſſe. p. 87, 88
A twofold intention in worſhip. p. 88, 89
Vncovering the head is veneration, not adoration, p. 89
Conſecration of Churches taken two wayes condemned. p. 90
Maſter Hookers moral grounds of the holineſſe of Temples, under the N. T. anſwered. p. 92
The place 1 Cor. 11. Have ye not houſes to eat and drink in, &c. maketh nothing for hallowing of Churches. p. 93
Nor the place Pſa. 74 8. p. 94
The Synagogue not Gods houſe, as the Temple was. ib.
Question 1.
The negative argument from Scripture valid. p 95
Not to command is to forbid. p. 96
How far Davids purpoſe to build the Temple was lawful. p. 97
Of additions to the Word. p. 98
Even perfecting additions of men are unlawful. p. 99
Every moral action is to be warranted by the Word. p. 102
What is man's, in worſhip, is not lawful p. 103
Not all actions in man, as actions of meer nature, of arts or trades of ſciences, but only moral actions are regulated by Scripture. p 104
Helps of faith, and the formal object of faith are different. p 105
What certitude of ſaith is required in all our actions of our daily converſation. p. 107
The Scripture a Warrant for the morality of our acts, of the ſecond Table. p. 107
Many actions of the ſecond Table are purely moral, all actions of the firſt Table are purely moral. p. 107, 108
What ever is beſide the Word of God, in morals, is contrary to it. p. 109
The vanity of the perfection of Scriptures in Eſſentials, not in Accidentals. p. 110
Whatſoever is not of faith, how true, p. 110, 111
Doubting condemneth. p 113
Papiſts ſay▪ the Scripture in general is perfect, but not in particulars, and ſo Form liſts. p 114
What is onelyonly negative in Gods worſhip, cannot be commanded. ibid.
Opinion of ſanctity and divine neceſſity, not eſſential to falſe-worſhip. ibid.
The diſtinction of worſhip, eſſential, and accidental, of Gods general and particular will, is to be rejected. p. 118, 119
The diſtinction of divine and apoſtolike traditions rejected. p. 125, 126
Circumſtances not poſitive, religious obſervances, as ceremonies are. p. 127
Ceremonies uſurpe eſſential properties of divine Ordinances. p. 128, 129, 130
We owe ſubjection of conſcience collateral onelyonly to Gods Ordinances. p. 135
The ſpirit worketh not with Ceremonies. p. 136
The place Matth. 15. concerning the traditions of the Elders, diſcuſſed. p 137, 138
Ceremonies Magical. p. 141
If the third command ſhall enjoyn decency in general, then muſt it enjoyn this ſpecial decency, Croſſe and Surplice. p. 141, 142
Iewiſh and Popiſh Ceremonies, are fruitleſſe profeſſions of unlawful worſhip. p. 142, 143
Whether the Ceremonies be Idolatry. p 144
Of religious kneeling. ibid.
Four things in adoration. ibid.
Intention of worſhip, not eſſential to worſhip. p. 145
Religious bowing, of its nature, and not by mans arbitrary and free intention, ſignifieth divine adoration. p. 147, 148
Objections of Swarez contending, that intention of adoration is eſſential to adoration, removed. p. 148, 149
Of the Idolatrous worſhip of the Iews and Papiſts. p. 150
The relative expreſſiō of God in the creature, is no ground of adoring the creature, p. 151
The Iews beleeved not the Golden calt to be really God. p. 151, 152
The adoring of Images not forbidden by the Ceremonial law, but by the Moral law. p 154
The evaſions of Bellarmine and Swarez anſwered. p. 155
Papiſts did of old adore before, or at the preſence of the Image, as a memorative ſigne and yet were Idolators. p. 158
Two ſort of ſignes. ibid.
Divers evaſions of Papiſts touching the adoring of Images. p. 161, 162, ſcq.
Swarez is not content at the hungry expreſſions of Durandus, Mirandula, Hulcot, in the worſhipping of Images. p. 165, 166
The place (worſhip at his footſtool) diſcuſſed, Pſal. 99, ibid.
Prayer may as lawfully be given to the creature, as Adoration. p. 169, 170
Divers Fables touching Images. p. 179, 180
The original of Images, p. 181
Images not in the ancient Church, neither worſhippe… therein, p. 182, …83, 184, &c.
Vaſquez will have all things to be adored. p. 190
Joan. d… Lugo proveth the ſame by four Reaſons. p. 191
Whether ſitting or kneeling, be the moſt convenient and lawful geſture, in the act of receiving the Sacrament of Chriſts Body and Blood. p. 192
Sitting the onelyonly convenient and lawful geſture. p. 193
What is occaſional in the firſt Supper. ibid.
Chriſt ſate at the firſt Supper. p. 194, 195
Sitting a ſign of our coheirſhip. p. 197, 198, 199
A ſigne of our coheirſhip may well conſiſt with our inferiority in worſhipping Chriſt, p. 198
Ceremonies fail againſt the Authority of Rulers. p. 201
Whether humane Laws binde the conſcience, or not. p. 201, 202, ſeq.
How civil poſitive Laws binde not the conſcience: p. 202, 203
A twofold goodneſſe. p. 207
The will of created Authority cannot create goodneſſe in things. p. 204, 205
Humane Laws obli…ge onelyonly in ſo far, as they agree with the Law of God. p. 206
A twofold conſideration of Humane Laws. p. 208
How Rulers are ſubordinate to God in commanding. p. 209
Humane authority is not the neareſt, nor the inſtrumental cauſe of Laws. p. 208, 209
A double obedience due to Rulers, objective, and ſubjective. p. 210
Objective obedience no more due to Rulers, then to equals. p 210, 211
Falſe Rules of obedience to Rulers, propoſed by D. Jackſon, refuted. p. 212.
The goodneſſe of ſuppoſed obedience to Rulers, cannot countervalue the evil in the ſinful manner of doing, with a doubting conſcience. p. 214
Other arguments for the obligation of humane Laws anſwered. p. 216
What it is to reſiſt to Ruler. p. 217
Why men cannot make Laws that layeth a tie on the conſcience. p. 219
That Chriſt hath a ſpiritual Kingdom, not onelyonly in the power of Preaching, but alſo in the power of the Keys, by cenſures. p. 220
That there is ſuch a divine Ordinance as Excommunication. p. 223
Objections againſt Excommunication removed. p. 224
How we are to rebuke our Brother. p. 225
The Church, Matth. 18. is not the civil Sanedrim. p. 226, 227, 229
How Heathen and Publicans were excluded from the Church. p. 230
Binding and looſing acts judicial, p. 235, 236
Excommunication is a divine Ordinance, proved by 1 Cor. 5. p. 238, 239, & ſeq. fuſe.
To deliver to Satan, is not miraculous killing, p. 238, 239
The eſſentials of Excommunication, 1 Cor. 5. p. 238, 239, &c.
Whether the Word doth warrant cenſures, and excluſion from the Seals? ibid.
Cutting off, not alwayes killing. p. 241
Moral ſcandals excluded men from holy things, amongſt the Iews. p. 243
The prophecy, Ezek 44. 11, 12, &c. to be fulfilled under the New Teſtament. p. 244, 245
Ceremonial excluſion from holy things under the old, did typi…ie excluſion for moral uncleanneſſe under the N. Teſt. p. 247, 248
The Churches excluſion from the Seals declarative, non coactive by violence. ibid.
Cenſures applyed to ſome by name. ibid.
Eſchuing the ſociety of ſcandalous Churchmembers, muſt be a Church-cenſure, p. 249
The hindering of Jezabel by preaching, not ſufficient. p. 251
Debarring of the ſcandalous from the Seals, proved. p. 252. ſeq.
It belongeth not to the Magiſtrate to debar from the Seals. p. 253
Eraſtus againſt excluſion from the Sacraments refuted. p. 253▪ ſeq. fuſe.
By Eraſtus his way, we cannot deny the Seals to a Turk. p. 258, 259
To exclude from the Kingdom of Heaven not one with Excommunication. p. 260
Excommunication is no real ſeparation of one from Chriſts inviſible body. p. 261, 262, 264
Though Excommunication be onelyonly declarative, yet its not empty. p. 266
Putting out 1 Cor. 5. p. 269
Whether Eraſtus doth prove, that none were excluded amongſt the Iews, for moral uncleanneſſe, from the holy things of God. p. 271
A twofold forgiveneſſe. p. 273
All are invited to come to the Sacraments, but not that they come any way. p. 274
The queſtion whether all ſhould be admitted to the Lords Supper, perverted by Erastus. p. 275
Two ſort of ſignes amongſt the Iews, ſome purely holy, ſome partly holy, partly neceſſary for the bodily life; the latter clean and unclean might eat, but not the former. p. 277
All are commanded to hear, but not to …ome to the Supper. p. 280
Whether Eraſtus doth juſtly deny Excommucation to be typified of Old. p. 281
Ceremonial uncleanneſſe typified excluſion out of the viſible Church for ſcandals, not out of the Kingdom of Heaven▪ p 287, 288
Legal uncleanneſſe was ſin, p. 289
The ſcope and ſenſe of Matth. 18. perverted by Erastus, p. 290
Our Saviour ſpeaketh of all, not of private or leſſer ſcandals onelyonly, p. 291
By the word (Brother) is not meaned a Iew onelyonly, ib.
Chriſts ſpeaking in the ſecond perſon, argueth not the privacy of the ſcandal, p. 294
A twofold forgiving, p. 295
Chriſt ſpeaketh not of ſuch ſins as private men may forgive, as Eraſtus dreameth, p. 297
Chriſts ſcope ſpiritual, Erastus his way carnal, p. 298
A Publican moſt odious to the Iews, p. 305
Its not private forgiveneſſe which is holden forth, Matth. 18. 17. p. 308
Binding and looſing proper to Stewarts, p. 309
To excommunicate is not formally to debar from the Seals, p. 311
Chriſt might well give directions touching a Church not yet erected, p. 314, &c.
The place 1 Cor. 5. vindicated from Erastus his gloſſe, p. 316, 317, &c.
The prayers of the Church intervene not for this particular miracle, p. 318, 319
Faith of miracles not in all the faithful at Corinth, p. 320
Delivering to Satan not miraculous, p. 321
The Church, not Paul alone, had hand in delivering the man to Satan, p. 326
What delivering to Satan is, p. 327
The deſtruction of the fleſh, what it is, p. 328
Hymeneus and Alexander not killed by Satan, p. 332
Delivering to Satan not miraclous, p 336
foreign, to put away, not alwayes to kill, p. 337
To eſchew the ſcandalous, a mean to ſave them, p. 339
The ſimilitude of a cut off member to hold forth Excommunication vindicated, p. 340
No warrant that the Apoſtles killed any, by the miniſtery of Satan, p. 341
No miraculous faith required in the Corinthians, to pray for the killing of the man, p. 342, &c.
Of the Leaven, 1 Cor. 5. p. 344
What it is to purge out the Leaven, none killed for eating Leavened Bread, p. 346
To eat the Paſſeover with Leavened Bread, a violation of that Sacrament, p. 348, &c.
Putting away of Leaven, p. 349
What is meaned by the whole lump, and what by leaven. p. 352, 533
Hymeneus and Alexander, not miraculouſly killed by Satan. p. 354, 355
Eraſtus his expoſitions, all without ground in Scripture. p. 354
Withdrawing from ſcandalous Brethren, argueth Excommunication. p. 357
How eſchewing intimate fellowſhip with a ſcandalous Brother is a Church-Cenſure, p. 357, 358, 359
Sacraments, though helps of piety, yet not to be given to all. p. 361, 362
Eraſtus his contradiction in excluding both ſome, and none at all from the Sacraments, p. 363
How withdrawing from ſcandalous Brethren, may infer Excommunication. p. 365
The ſcandalous are forbidden to come to the Sacraments, p. 368
An evident contradiction in Erastus thorow his whole Book. p. 369
Whom Erastus excludeth from the Sacraments, p. 370
Some on earth muſt try who are to be admitted to the Sacrament, who not, p. 371
Other arguments for Excommunication vindicated, p. 37…
The place Gal. 5. 12. vindicated. p. 373
Paul did not judicially condemn the inceſtuous man, 1 Cor. 5. p 374
To eſchew the ſcandalous is materially to excommunicate them▪ p. 377
What Presbyteries Erastus yeeldeth. p. 379
A Presbytery at Corinth. p. 380
Erastus granteth an Examination of ſuch as are admitted to the Sacraments, and yet denieth that any ſhould be debar'd, p. 382, 383
The places Deut. 17. and 2 Chro. 19. do prove two different Iudicatures, p. 383, 384
How the Kingly and Prieſtly office are different. p. 384, 385
Eraſtus denyeth the Miniſtery to be peculiar to ſome, but proper to all under the New Teſtament. p. 385, 386
Two diſtinct Iudicatures, 2 Chron. 19. page 386, 387
The Magiſtrates are not to diſpence the Word and Sacraments, as Eraſtus ſaith. p. 391, 392
The Magiſtrate is not to judge who is to be admitted to the Sacrament, who not; nor hath he power of Church Diſcipline, page 394, 395
How Eraſtus confuteth a Presbytery. p. 398
A Church Iudicature in the Iewiſh Church, Deut. 17. ibid.
The …ieſt put no man to death. p. 401
Teaching and Judging not one. p. 406
The Civil Iudge as a Iudge, cannot teach, p. 406, 407
Eraſtus maketh the Magiſtrate or Prieſt, and Paſtor, formally one, p. 406
What are the Matters of the Lord, and of the King, 2 Chro. 19. p. 411, 412
Levites ſometimes imployed in civil buſineſſes, p. 414
The power of the civil Magiſtrate, p. 417
Men hauehave need of two ſort of Governors, ib.
Magiſtracy and Miniſtery both Supreme in their own kinde, p. 417, 418
Eraſtus alloweth no Government, but Popedom and Monarchy, p 418, 419
Chriſts kingdom, how not of this world, p. 421
Moſes, David, Salomon, appointed to the Prieſts nothing as Kings, p. 423
The Prieſts onelyonly judged de queſtione juris, of the queſtiō of law in matters of death, p. 424
The Prieſts and Levites had no Law-power, by Gods Law, or from Caeſar, to put Chriſt to death, p. 426, 427
The Sanedrim had no Law-power againſt Stev… to ſtone him, p▪ 427
The like of their dealing with Paul, true, ib.
How the Chriſtian Magiſtrat is to be acquainted with Excommunication, p. 429, 430
A Colledge of Church rulers in the New Teſtament, p. 431
The place, 1 Cor. 5. again vindicated, no miraculous killing, 1 Cor. 5. p 435, 436
Cap. 19. Quest 15.
Of the uſe of Excommunication, p. 437
Erastus yeeldeth there is a Presbytery, p. 43…
The Magiſtrate under Church-diſcipline, ib.
The Magiſtrate not a Church-officer, p▪ 440
A Iudicature proper to the Prieſt as Prieſt, ib.
The Magiſtrate under Ch.-diſcipline, p. 443
How the Magiſtrates conſent is requiſite in Excommunication, ib.
The Magiſtrates Sword no kindly mean of gaining ſouls, p. 445
The Scandalous are forbidden to partake of holy things, p. 448
The morally unclean debarred out of the Temple, 452, 453
No price of a Whore to be offered to God, and what is meant, p. 454, 455
Our chief Argument for Excommunication not anſwered, p. 456
The place, Mat. 5. When thou bringest thy gift, &c. diſcuſſed, p. 457
How men do judge of inward actions, p. 460
A frequent contradiction in Eraſtus, p. 462
What it is to be caſt out of the Synagogue, p. 464
Chriſt and the Apoſtles not caſt out of the Synagogue that we read, as Eraſtus dreams, 467
Miniſters ſubject to the Magiſtrate, 471, 472
Morally unclean debarred from the holy things, ibid.
Tell the Church diſcuſſed, p▪ 476, ſe que
Though there was no Chriſtian Church, yet Chriſt might ſay, Tell the Church, p. 480
There was no more a right conſti…uted Sanedrim in Chriſts time then a Chriſtian Church, ibid.
External Government of the Church not in the hands of the Magiſtrate, 481, 482
Rebuking of Princes argue no leſſe …u…iſdiction then all that the Presbytery doth, p. 484
Whō Eraſtus e…cludeth from the Sacrament, ib
Magiſtrates, if Scandalous, are to be debarred from the Sacrament, p. 487
Every profeſſion maketh not men capable of the holy things of God, p. 492
All ſins puniſhed with death in the Old Teſtament▪ are not therefore ſo puniſhed under the New Teſtament, p. 493
How great ſins debar men from the Sacrament, p 497
The Scandalous among the Iews, debarred from the holy things, p. 498
The Magiſtrate cannot admit to, or debar from the Sacraments, 499
The Sword no intrinſecal and kindly mean of gaining ſouls, p. 500
Of the power of the Chriſtian Magiſtrate in Eccleſiaſtical Diſcipline, p. 503, &c.
Idolaters and Apoſtates are to be excommunicated, as Eraſtus ſaith, ibid.
The Church as the Church, not ſubordinate to the Magiſtrate, ibid.
Government peculiar to Church-officers, as to Prieſts and Levites, p. 506
The Epiſtles to Timothy & Titus muſt chiefly be written to the Emperor and Magiſtrate, if Paſtors be but ſervants of the Magiſtrate, p. 507, 508
Civil and Eccleſiaſtical powers immediatly from God, p 510, 511
The Magiſtrate not ſubordinate to Chriſt as Mediator, ibid.
The patern-Church of the Apoſtles, not ruled by the Magiſtrate, p. 513
Eraſtus and Mr. Pryn grant there is ſuch an ordinance as Excommunication, ibid.
Suſpenſion, ex naturá rei, may be where there is no Excommunication, ibid.
Chriſts admitting Judas to the Supper no rule to us, p. 516, 517
The Goſpel preached to thoſe to whom the Sacraments cannot be diſpenſed, ibid.
The Sacrament a confirming ordinance, p, 518
We partake of the ſins of many, in diſpenſing to the unworthy the Sacraments, and not in preaching the Word to them, p. 520
We know no extraordinary▪ converſion by miracles, without the Word, p. 522
The Sacrament not a firſt converting ordinance, yet a confirming one, ibid.
The Lords Supper preſuppoſeth Faith and Converſion in the vvorthy Receiver in a Church-profeſſion, p. 523, &c.
The Magiſtrate ſubject to the Church, p. 528
The Church a perfit ſociety without the Magiſtrate, p. 529, 530
God efficacious by Preachers, not by Magiſtrates. p. 532
Differences between the Preachers, and the Magiſtrate, p. 532, &c.
The Magiſtrate cannot limit the Paſtors in the exerciſe of their calling, p▪ 535
That Magiſtrates are more hot againſt the Churches puniſhing of ſin, then againſt ſinful omiſſions, argueth that they are unpatient of Chriſts yoke, rather then that they deſire to vindicate the liberty of the Subject, p. 536, &c.
Of the Reciprocation of the Subordinations of Magiſtrates and Church-Officers to each other, ibid.
Not any power or office ſubject to any, but to God immediately ſubjection is properly of perſons, p. 538
A Magiſtrate and a Chriſtian Magiſtrate, different. p. 539
Two things in a Chriſtian Magiſtrate, jus, authority, aptitudo, hability, p. 539, &c.
Chriſtianity maketh no new power of Magiſtracy. p. 542
A fourfold conſideration of the exerciſe of Miniſterial power moſt neceſſary, upon which, and the former diſtinction followeth ten very conſiderable aſſertions, page 542, &c.
The Magiſtrate as the Magiſtrate, commandeth the exerciſe of the Miniſterial power, but not the ſpiritual and ſincere manner of the exerciſe▪ p. 544
Magiſtrates as godly men, not as Magiſtrates command ſincerity and zeal in the manner of the exerciſe of Miniſterial power, p. 545, &c.
A twofold goodneſſe in a Chriſtian Magiſtrate, eſſential, accidential, p. 548
The Magiſtrate as ſuch, commandeth onelyonly in order to temporary rewards and puniſhments, nor holdeth he forth commands to the conſcience. p. 549, &c.
Magiſtrates as Magiſtrates, forbid not ſin as ſin, under the pain of eternal wrath, p. 550
Two ſorts of Subordinations, Civil, Eccleſiaſtick, p 553
Subordination of Magiſtrate and Church, to each others, p. 554, &c.
Church Offices as ſuch, not ſubordinate to the Magiſtrate, ibid.
What power Eraſtians give to Magiſtrates in Church matters. p. 557
The minde of Arminians touching the power of the Magiſtrate in Church matters, ibid.
A threefold conſideration of the Magiſtrate in relation to the Church. p. 558
Reciprocation of ſubordinations between Church and Magiſtrate. p. 560
The Miniſters as Ministers, neither Magiſtrates nor Subjects. p. 564, &c.
The Magiſtrate as ſuch, neither manageth his office under Chriſt as mediator, nor under Satan, but under God as Creator. ibid.
The Prince as a gifted Chriſtian may Preach, and ſpred the Goſpel to a Land where the Goſpel hath not been heard before, page 570, &c.
The King and the Prieſt kept the Law, but in a far different way, p. 572, &c.
The Paſtors and the Iudges do reciprocally judge and cenſure one another. p. 574, &c.
God hath not given power to the Magiſtrate and Church, to Iudge contrary wayes juſtly and unjuſtly in one and the ſame cauſe, p. 577
Whether Appeals may ly from Church-aſſembles to the Civil Magiſtrate, p. 578
Of Pauls appeal to Caeſar. ibid.
Divers opinions of the Magiſtrates power in Cauſes Eccleſiaſtical. p. 579, &c.
It is one thing to complain, another thing to appeal, p. 580
What an appeal is, ibid.
Refuge to the Magistrate is not an Appeal, p. 581
A twofold appeal, p. 582
The Magiſtrates power of puniſhing or his, intereſt of faith proveth him not to be a Iudge in Synods. p. 585, &c.
Pauls appeal proveth nothing againſt appeals, for appeals from the Church to the Chriſtian Magiſtrate. p. 587
Paul appealed from an inferiour Civil Iudge, to a ſuperior Civil Heathen Iudge in a matter of his head and life, not in a controverſie of Religion, p. 588
What power a conqueror hath to ſet up a Religion in a conquered Nation. p 590
There were no appeals made to the godly Emperours of old. p. 594
To lay bands on the conſcience of the Magiſtrate, to ty him to blinde obedience, the Papiſts, not our Doctrine. p 595
Subjection of Magiſtrates to the Church, no Papal tyranny, p. 600, &c.
The Magiſtrate as a Magiſtrate, cannot forbid ſin as ſin, ibid.
The Magistrate pomoteth Chriſts mediatory Kingdom. ibid.
The Magiſtrate as ſuch, not the Vicar of the mediator Chriſt, p. 601
The Adverſaries in the Doctrine of the Magiſtrate Popiſh, not we at all, ibid.
Paſtors are made inferiour Magiſtrates in their whole Miniſtery, by the Adverſaries, p. 603, &c.
Chriſtian Magiſtracy no Eccleſiaſtical Adminiſtration, p. 604
The Magiſtrate as ſuch, not the Vicar of the mediatory Kingdom, ibid.
Heathen Magiſtrates as ſuch, are not oblieged to promote Chriſts mediatory Kingdom, p. 606
Magiſtracy from the Law of Nations, p. 608
The Adverſaries muſt teach univerſal Redemption, p 610
Magistrates as ſuch, not members of the Church, p. 613
Chriſt mediator not a temporary King, p 614
The Magiſtrat not the ſervant of the Church, p. 616
The adequate and complete cauſe why the Magiſtrate is ſubject to the Church, p. 617
That the Magiſtrate is ſubject to the Rebukes and cenſures of the Church, is proved from the Word, p. 618, &c.
The ſupreme and principal power of Church-affairs not in either Magiſtrate or Church, p 620
Though the Magiſtrate puniſh Eccleſiaſtical ſcandals, yet his power to Iudge and puniſh is not Eccleſiaſtical and ſpiritual, as the Church cenſureth breaches of the ſecond Table, and yet the Churches power, is not Civil for that, p. 622
People as people may give power to a Magiſtrate to adde his auxiliary power to defend the Church, to judge and puniſh offenders therein, p. 625
A Governour of, or over the Church; a Governour in the Church, a Governour for the Church, different, p. 628
The diſtinction of a 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 heedleſſ… and ſenſeleſſe notion, p. 629, &c.
That the Magiſtrates puniſhing with the ſword ſcandalous perſons, ſhould be a part of Church-government, a reaſonleſſe conceit, p. 631
There is neither coaction nor puniſhment properly ſo called in the Church, p. 632
Bullinger not of the minde of Eraſtus, p. 634
The Iudgement of Wolf…ag, Muſculus, Aretius, and Gualther, p. 634, &c.
The Errour of Gualther to pleaſe the uſurping Magiſtrate, p. 638
Their minde different from Erastus, p. 639
The Chriſtian Magistrates ſword cannot ſupply the place of Excommunication in the Church, p. 640
The confeſſions of the Proteſtant Church for this way, p. 642, &c.
The teſtimony of Salmaſius, p. 644
Of Simlerus, p. 645
Lavater, Ioan. Wolphius, ibid.
Of R…b. Burhillus. 646
The Contents of the Tractate or Diſpute touching Scandal.
WHether things indifferent, can be commanded. Introduction, p. 1
Indifferent things as ſuch, not the Matter of a Church-conſtitution. Introd.
Actions are not indifferent becauſe their circumſtances are indifferent. Introd.
Marrying not indifferent, Introd.
Indifferency Metaphyſical and Theological, Introd.
Neceſſity of obeying the Church in things onelyonly neceſſary for the Churches Commandment, is neither a lawful nor obliging neceſſity. Introd.
Actions meerly indifferent, cannot be done in faith. Introd.
The unlawfulneſſe unſeparably adhering to actions indifferent, maketh them unlawful, Introd.
How exſuperancy of goodneſſe is to ſway the will of Rulers and people. Introd.
The will of Rulers not a law to us, in things indifferent, Introd.
The definition of a Scandal, p. …
Propoſitions touching Scandal from Rom. 14. p, 4, 5, 6
Propoſitions and Rules touching Scandal, from 1 Cor. 7. and 8, and 10. p. 7, 8, 9
An object ſcandalous two wayes, p. 9
Four things may be ſcandalous objects. ibid.
What is malum aparens, appearance of evil, p. 11
Rules touching Scandal, p. 12, 13, 14
Whether or no we may deny obedience to the Laws of Superiors for fear of Scandal cauſeleſly taken, p. 15, 16, 17
Whether Information can remove Scandal from things not neceſſary, but only through the neceſſity of mans commandment, p. 20, 21
Whether the precept of obedience to ſuperiors, or the precept of eſchewing Scandal be more obligatory, p. 28, 29, &c.
The eſſence of an active Scandal, p. 36, 37
How the fifth Commandment is more obligatory then following precepts, and how no…, p. 46, 47, &c.
Whether or not in every indifferent things we are to eſchew the Scandal of all, even of the malicious? Affirmatur, p. 53, &c.
Occaſions of ſins as occaſions, are forbidden, p. 56
What is Chriſtian liberty in things indifferent, p. 57, 58
A further conſideration of things not neceſſary, how they he ſcandalous, p. 60
Of the neceſſity of things which remove Scandal, p. 61, 62
Some things neceſſary from the onelyonly p…i…ive Will of God, ſome thing neceſſary from ſomething in the things themſelves, p. 62
Two ſorts of monuments of Idolatry, p. 63
We cannot deviſe the uſe of any thing in worſhip, when we cannot deviſe the thing it ſelf, p 63
The place Deut. 7. 25. The graven Image of their gods, ſhall ye burn with fire cleared, p. 64
How Houſe… and Temples builded to Saints, are not to be demoliſhed, p. 65
Temples and Houſes have a like phyſical uſe in Gods worſhip; as out of Gods worſhip, p. 65, 66
No Houſes, no Temple, no Creatures, are now unclean under the New Teſtament, p. 67
How things not neceſſary are to be abſtained from, or uſed, in the caſe of Scandal, p 67, &c
Things ſcandalous under the New Teſtament are forbidden in a far other ſenſe; then meats, dayes, and other things in the Ceremonial Law, p. 73
How far a Moral, and perpetual reaſon maketh a Law perpetual, p 74, 75
Difuſing of houſes becauſe abuſed to idolatry a Iudaiſing, p. 75, 76, 77
Bells for convening of the people to publike worſhip, not to be aboliſhed, though they haye been abuſed to ſuperſtition, p. 77, &c.
A moſt neceſſary rule to be obſerved in the doctrine of Scandal, That emergent providences of natural neceſſity, are to us in place of divine commands in ſome caſes. p. 81
Eight conſiderable Rules touching the kindes and degrees of neceſſity in eſchewing Scandal, p. 82, 83, 84
The 1, 2, 3, 4, 5 Rule, p. 82, 83,
the 6. Rule, ib.
A ſcandal may flow from ignorance and corruption, and ſo be taken, when it alſo kindly iſſueth from the ſinful or unſeaſonable fact of another, and ſo is alſo kindly given, p. 84, 85.
the 7. Rule 84
A falſe rule of Papiſts that men may co operate in a ſinful act, and be free of ſcandal, becauſe of ſome neceſsity, p. 85
No relation of ſervant or c…ptive can render it lawfu…: to cooperate with ſin, p. 86
What things not neceſſary are to be removed from the worſhip of God as ſcandalous, p. 87,
the 8. Rule, ibid.
Ceremonies not ſo much as neceſſary by way of disjunction, which neceſsity agreeth to many circumſtances of worſhip in the Directory, p. 8…
Religious monuments of Idolatry are to be removed, p. 89, 90, &c.
What conformity with Idolaters is unlawful, p 93
Conformity with Idolaters in things, in Gods worſhip not neceſſary, unlawful, p. 94, 95
The ſame Ceremonies in Idolaters, and in the true Church, may be judged the ſame three wayes, p. 96
Formaliſts grant conformity with Heathen and Idolaters in Ceremonies, cloathed with a ſcriptural ſignification, p. 96, 97, 98
How the Scripture is a Rule, p. 99
Church-Government properly an Inſtitution, ibid.
The worſhip of God needeth no religious Ceremonies, but what God hath himſelf preſcribed, p. 100, 101
We need not ſay, that conformity with Idolaters, was the onelyonly cauſe why God forbad his people heatheniſh rites, p. 102, 103