Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	successor_n	2,614	5	9.1249	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35696	Jus Cæsaris et ecclesiæ vere dictæ or, A treatise wherein independency, presbytery, the power of kings, and of the church, or of the brethren in ecclesiastical concerns, government and discipline of the church : and wherein also the use of liturgies, tolleration, connivence, conventicles or private assemblies, excomminication, election of popes, bishops, priests what and whom are meant by the term church, 18 Matthew are discoursed : and how I Cor. 14. 32. generally misunderstand is rightly expounded : wherein also the popes power over princes, and the liberty of the press, are discoursed / by William Denton ...	Denton, William, 1605-1691.	1681 (1681)	Wing D1066; ESTC R9164	326,898	268

private resolutions can abrogate the Laws of a Nation wherein he lives For as Civil Law being the Act of a whol Body Politick doth therefore overrule each several part of the same Body so there is no reason that any one Common-wealth it self should to the prejudice of another annul that whereupon the whole world hath agreed Now as there is great cause of Communion and consequently of Laws for the maintenance of communion amongst Nations so amongst Nations Christian the like in regard even of Christianity hath been always adjudged needful And in this kind of correspondence amongst Nations the force of General Councils doth stand For as one and the same Law divine is unto all Christian Churches a rule for the chiefest things by means whereof they all in that respect make one Church as having all but one Lord and Lawgiver Christ one Faith one Baptism Jam. 4.12 Eph. 4.5 So th● urgent necessities of mutual communion for propagation of the Gospel and for preservation of unity in these things as also for order in some other things convenient to be every where uniformily kept maketh it requisite that the Church of God here on earth have her Laws also of spiritual commerce between Christian Nations Laws by vertue whereof all Churches may enjoy freely the use of those reverend religious and sacred consultations which are termed Councils General a thing whereof Gods own blessed Spirit was the Author a thing practised by the holy Apostles themselves a thing always afterwards kept and observed throughout the world a thing never otherwise than highly esteemed of till pride ambition and tyranny began by factions and vile endeavours to abuse that divine Invention unto the furtherance of wicked purposes But as the just Authority of Civil Courts and Parliaments is not therefore to be abolished because sometimes there is cunning used to frame them according to the private intents and interests of men over-potent in the Common-wealth so the grievous abuse which hath been of Councils should rather cause men to study how so gracious a thing may again be reduced to the first perfection than in regard of the stains and blemishes sithence growing be held for ever in extreme disgrace What hath been here affirmed of the Laws of Nations in general and of General Councils to make the thing we treat of more evident and reasonable the same reasons are as applicable and adequate to all intents and purposes of every particular Kingdom and Government and runs parallel throughout all Laws both of Church and State made by every particulat Church and Nation and it cannot be otherwise without shaking and hazarding the very foundation of all peaceable and good Governments in the World For should it be in the power of any small or greater numbers less than the whol to confederat and avowedly to act contrary to publick established Sanctions either of Church or State what issue could be expected but abominable disorder and confusion and every man to do what seems best in his own eyes as once in Israel when there was no King for as the Civil Laws of every Nation so of England are made for the whole Kingdom primarily and to the particular Divisions and Fraternities secondarily and obedience is yielded unto them not as Eastern or as Western Northern or Southern men but as Subjects of the same Kingdom So the Laws of Christ are given to the whole Church primarily and yet they oblige every particular Church to the observation of them but not because in such a particular congregated Brotherhood but because Subjects of Christs visible ministerial Church I am verily perswaded that it cannot demonstratively be made appear by any that every congregated Church in the best and purest times after the days of the Apostles was a Plenipotentiary Church unto it self to all intents and purposes I must confess that they would very much have obliged us if they had at any time given us any one instance of such a Church but they having not yet done it I take it for granted that it is not to be done though if such an instance could be made yet the posture of Ecclesiastical persons and affairs being so much different now from what it was then may quite alter the case I must confess it cannot reasonably be imagined that it could then be otherwise because in those days all Kingdoms and Governments were so far from being friends to Christianity or Christian Churches that they were all Persecutors thereof and therefore not possible that there should be any National Churches and happily were none till the lays of Constantine the first Christian Emperor § Their Maxim or Position is this viz. 1. That they who are called out of the world by the ministry of the Gospel as all Christians are have power given them by Christ being a competent number to gather themselves together in his name 2. That a Church so gathered becomes a Body or spiritual Corporation and being joyned thus by mutual assent of each person have power one over another as in all Fraternities and liberty from Christ to choose their Officers censure Offenders make Canons and Orders in Circumstantials for the regulating of their affairs § Unto the first part of their Position I can so far subscribe that it is tru that where but two or three whether with or without a Priest are gathered together in Christs Name the presence of Christs Spirit is by promise annexed unto them Matth. 18.20 and the particular Assemblies of Christians were thereby intended and approved by Christ viz. to have communion in the publick exercise of holy duties mentioned Act. 2.42 46. viz. breaking of bread and prayer But that it doth describe or purport a mutual agreement which doth formally constitute them a Church Independent without any regard had to the National Church wherein they live is not so very clear the Text not warranting the same in the least if it do then every Family by the same Text might claim Independency § As unto the other part of the Position I can by no means submit without very great qualifications But if the second part of their Position be tru of every particular Assembly it must necessarily be much more tru of the whole or National Church for which they were primarily given and ordained and unto other Churches under the same Government but secondarily and subordinat Moreover consider the Original Commission for gathering of Churches Go teach all Nations and baptize them in the Name of the Father Son and Holy Ghost Matth. 28.19 which Commission was before the Church was cantonized into divisions and subdivisions by publick Authority or the Independent Congregational Fraternities set up by any particular men The distinction of Churches fell out naturally and necessarily as this or that City or Nation was here or there converted by some one or other of the Apostles and their Successors and so division of Churches came secondarily for convenient administration of Ordinances and communication of

before shewing that the Apostles had jurisdiction over Prophets Evangelists Presbyters and Deacons and I think will not be denied Then the Canons stiled Apostolical say Canon 38. let the Presbyters and Deacons do nothing without the knowledge or consent of the Bishop he is the man that is trusted with the Lords People and that must render an account of their Souls Ignatius Bishop of Antioch almost 30 years in the Apostles times agreeth fully with that Canon saying do nothing neither Presbyter nor Deacon without the Bishop neither let any thing seem orderly without his liking for it is unlawful and displeasing unto God And again without the Bishop let no man do any thing that pertaineth to the Church Ignat. ep 3. ad Magnes Ibid. ep 7. ad Smyrneos Cencil Ancyran can 13. Laodicens 56. Aralatens c. 19. Tolet. 1. c. 20. by which it plainly appears that in the purest times Bishops were both Pastors of the Churches and Governours of the Presbyters in every City that believed so long as they ruled well and were instead of the Apostles and as their Successors they had charge of ordaining others for the work of the Ministry and guiding the Keys with the advice and Consent of the Brethren and Church there Congregated § Christ being now ascended in triumph into Heaven the eleven Apostles returned from Mount Olivet unto Jerusalem where they continued with one accord in Prayer and Supplication with the Women and Mary the Mother of Jesus and with his Brethren and Peter standing up in the midst of the Disciples the number of Names together being about 120. moved that of these Men which had companied with them all the time that the Lord Jesus went in and out amongst them one might be ordained in the room of Judas to be a witness with them of his Resurrection and they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that he may take part of this Ministry and Apostleship from which Judas by transgression fell that he might go to his own place And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven Apostles 1. Acts 12. c. It s observable that this being the first and most considerable action that the Apostles together with those Disciples who had given their Names to Christ did after his Ascension and before the Holy Ghost had been powered out upon them they did not go about it without taking the other Disciples which were Laicks into their Council and making them partakers of the Facts for when they had prayed they cast Lots The like the Apostles did when there grew a'murmuring for the neglect of the Grecian Widdows they called the Multitude of the Disciples directing them to look out seven men of honest report full of the Holy Ghost and Wisdome c. And the saying pleased the whole Multitude and they chose Steven and the rest whom they set before the Apostles who laid their hands on them 2. Acts 2.3.4.5.6 so that upon the whole matter the choice and election of those seven Deacons was committed by the whole Chorus of the Apostles unto the Multitude they had their concern their part to act in it Paul being in danger of being killed by the Jews at Jerusalem the Brethren having notice thereof brought him down to Caesarea and sent him forth to Tarsus 9. Acts. 30. News being brought to the Apostles and Brethren that were at Jerusalem of the Conversion of Cornelius when Peter came up to Hierusalen they that were of the Circumcision the Brethren there contended with him saying thou wentest in to men uncircumcised and didst eat with them 11. Acts 23. by which it is manifest that the Brethren the Church that then was at Jerusalem by their own right did impose a kind of necessity on Peter Prince of the Apostles and Pope of Rome in the esteem of Romanists to vindicate himself by rehearsing the whole matter and he as humbly without standing upon his Apostolical Dignity or Papal Authority did give the Body of the Church satisfaction and then had their approbation also by their saying then hath God also to the Gentiles granted repentance unto life v. 18. When Peter was miraculously delivered out of Prison by an Angel he came to the House of Mary where many were gathered together praying 12. Acts 12. and spake unto them saying go shew these things unto James president of the Church at Jerusalem and to the Brethren v. 17. and that ex aequo that the whole Body might sympathize and participate of the joy and might not be held in suspence between Hope and Fear In the Church at Antioch famous for Prophets and Teachers as they were ministring to the Lord and fasting the holy Ghost said to the whole Congregation seperate me Barnabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them by the Elders they sent them away 13. Acts 1.2.3 Paul and Barnabas having been persecuted from Iconium returned to Antioch and having gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 14. Acts 27.15 Acts 1. In the Church of Antioch there being a great dissention raised by certain men which came down from Judea concerning Circumcision with whom Paul and Barnabas had had no small disputation they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question where they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them and after Peter had spoken all the Multitude kept silence and gave audience to Barnabas and Paul declaring it c. and it pleased the Apostles and Elders with the whole Church to send chosen men of their own Company to Antioch with Paul and Barnabas and wrote Letters by them the title of which Letters was the Apostles and Elders and Brethren send greeting unto the Brethren c. It seemed good to the Holy Ghost and unto us to lay upon you no greater Burthen than these necessary things c. when they came to Antioch and when they had gathered the Multitude together they delivered the Epistle and Judas and Silas being Prophets also themselves exhorted the Brethren and confirmed them 32. and afterwards were let go in peace from the Brethren unto the Apostles 33. and Paul chose Silas and departed being recommended by the Brethren unto the Grace of God 40. And the Brethren immediately sent away Paul and Silas by night unto Baeraea 17. Acts 10. And the Brethren sent away Paul to go as it were by Sea v. 14. and Paul took his leave of the Brethren 18. Acts 18. and when he had landed

sent it by Stephanus and others signifying unto them that though he were absent in Body but present in Spirit had already judged as present him that had so done and therefore advised them in the Name of the Lord Jesus Christ that being gathered together and his Spirit with the vertue of the Lord Jesus Christ to deliver such a one unto Sathan Now it is observable that when St. Paul wrote this Epistle he was absent at Philippi a City of Macedonia and directed it not to any one single person Pope or other but unto the Church of God which was at Corinth and to them that were sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours He did not according to Romish Custom write by his Breves I excommunicate such a one and in one Scrap of Paper send as much as in him lieth Kings and Queens and Emperors nay whole Kingdoms and States to the Devil but he wrote to the Church a Collective Body that being gathered together with his Spirit they should deliver that Incestuous person to Sathan And again when he wrote his Second Epistle he directed it also unto the Church of God which was at Corinth with all the Saints which are in all Achaia declaring it sufficient to such a Man is this Punishment which was inflicted of many admonishing them to forgive and comfort him lest perhaps he should be swallowed up with overmuch sorrow whereby it is plain and not to be gainsaid that the Delivering of him unto Sathan be the Punishment be the Censure what it will it was inflicted by many 2 Cor. 2.6 Now if Paul an Apostle would not excommunicate or deliver unto Sathan at his own will and pleasure but would consult the Church that the Matter being transacted by common Authority and Approbation the Censure the Punishment might be performed by Common Consent It being most just and equal and of Moral Right that they who to morrow must deliver such a one to Sathan whom to day they account as a Brother dear in Christ should be fully satisfied why and wherefore Now how came Signore Papa alone to be entituled to exercise Powers greater than the Apostle Paul would use What hath he to do with it more than the rest of his Brethren If so interrogated I can make no other Answer but Ignoramus Moreover hath the practice of Christ's Vicars at Rome been correspondent to that of Paul the Apostle of such esteem and prevalency is publick consent with God himself even in the Affairs of the Church that though in his secret Decree Paul and Barnabas were to be set apart for the Work of the Ministry yet by God's own appointment were they separated after Fasting and Prayer to the same by the Church which was at Antioch Acts 13.2 Thereby teaching us not to despise the Office of the Church i.e. of the Multitude of Brethren where it may be had By these very small Hints it is easily discernable what a Nose of Wax the Papalins make both of Scripture and Tradition and Excommunication their great and terrible Thunderbolt even against Kings and Kingdoms not considering the little efficacy it hath What was the State of Venice and her Duke or Queen Elizabeth and her Dominions the worse for Romish Excommunications and Interdicts or what the worse the Kings of Spain for being excommunicated every Maunday Thursday And indeed what the worse his Holiness at Rome for being solemnly excommunicated every year by the Muscovite Fops § Some indeed of later days have intimated a great and just dislike of those who have hitherto endeavoured to hang Excommunication on some doubtful Places of Scripture but yet endeavour to settle it on another Basis viz. on the Nature and Constitution of the Church Christian as a Society Instituted by Jesus Christ whereby they say it is manifest that if Excommunication cannot be established upon some better and other Bottom than what hath hitherto been laid by their Predecessors on some doubtful places of Scripture it must necessarily decay and fall to the ground moreover they most ingenuously confess themselves unsatisfied as to any convincing Argument whereby it can be proved that any were denied Admission unto the Lords Supper who were admitted to all other parts of Church-Society and owned as Members in them § Though I have said enough already sparsim that if rightly applied doth demolish this Fabrick of Fundamental Right yet I will add a little and but a little more viz. that if by the Word Church in these Positions be meant only the Clergy met or not met in Councils Synods Consistories Convocations or Assemblies as the Representatives of the Church Assembled by their own power as by a Fundamental Right grounded on Christs Institution then to say no more is hereby justified Robert Bruce David Blake and those seventeen Scottish Ministers before-mentioned and their Tenets denying the King and his Council to have any Authority in Matters Ecclesiastical For certainly if God hath given them power of themselves to Assemble and Consult and make Laws and hath not withal given them Force and Power to put them in execution they have only a mock and ridiculous Authority which God never instituted nor ordained And if it be not so meant then they either say nothing to the purpose or equivocate But if herein by the Word * By the word Church may be meant either all Believers holding saving Truth in general of what condition or quality soever or else more striftly the collective Body of the Clergy for if we speak right of the Church Universal or this or that Particular Church as of Spain France England c. this Term may be taken in either of those two Sences Church be meant the Civil Power and Laity together with the Clergy then we are Friends and that Fundamental Right arising from the Constitution of the Church derived from Christ himself of Right belongs to the Commonwealth if Christian and to every congregated Number of Believers gathered in any Gentile State or People and united into one Society and not only to the Clergy thereof and the Laity are as capable and have as much Right to be of such Councils and Synods as the Ecclesiasticks Or that the Church be not semper and perpetuo a peculiar Society separate and distinct from the Commonwealth as certainly it is not or that the Officers thereof as limited by these Positions unto Teachers and Pastors injuriously enough if they pretend beyond Teachings Administrations of Sacraments Imposition of hands for Ordination and the publick use of the Keys are not only inflicters or executioners of Church-Censures as certainly they are not then the very Foundation of this Fabrick for the Support and Justification of Excommunication must necessarily fall to the ground It is true that every Church is a Society or Body Politick though every Society or Body Politick is not a Church every

other Two according to common acceptation rather respect the governing and cleansing of Christs Church and therefore in the opinion of some no reason they should be committed to the power of every Presbyter as the Word and Sacraments are as Independents and Presbyters would have it For as there can be no order but confusion in a Common-wealth where every man ruleth so would there be no peace but confusion in the Church of Christ if every Presbyter might impose hands and use the Keys at his pleasure Though the Presbyter of each Church had charge of the Word and Sacraments even in the Apostles times yet might they not impose hands nor use the Keys without the Apostles or such as the Apostles departing or dying left to be their Substitutes and Successors in the Churches which they had planted At Samaria Philip preached and baptized 8 Acts 5.12 and albeit he dispensed the Word and Sacraments yet could he not impose hands on them but Peter and John came from Hierusalem and laid their hands on them and so they received the Holy Ghost 8. Acts 14.17 The Churches of Lystra 14. Acts 20. Iconium and Antioch were planted before yet were Paul and Barnabas forced at their return to increase the number of Presbyters in each of those places by Imposition of their hands v. 23. The Churches of Ephesus and Crete were erected by Paul and had their Presbyters yet could they not create others but Timothy and Titus were left there to impose hands and ordain Elders in every City as occasion required Tim. 1.5 Tit. 1.5 § Having thus briefly seen what Powers Christ left unto his Ministers to continue in the Church let us now consider to whom he committed them To whom were committed the Powers Christ left to continue in the Church I find several persons under several Names and Titles to whom these powers were committed and by them shared as Apostles Prophets Evangelists Teachers Pastors and Deacons § Touching the Apostles whom the Bishops did succeed they probably had a superior Vocation and Jurisdiction above Prophets and Evangelists Pastors Teachers Deacons and the 70 Disciples in the Church of God and had the government and oversight of them which will soon appear If we consider what Paul writeth of himself and unto them directing and appointing what to do and how to be conversant in the Church of God what to refrain in themselves what to rebuke in others In which cases it is not to be said that the Apostle presumed above his calling or had a several Commission distinct from the rest of the Apostles But in his doings and Writings we may perceive the height and strength of Apostolic Authority so guided by the spirit of wisdom that it displeased none in the Church but the proud and contentious troublers of the Church such as drew Disciples after them to reign over their Brethren or seduced the simple to serve their own turns as Diotrephes 3 John 9. These Prerogatives were so proper to the Apostles that no Evangelist nor Prophet in the New Testament came near it § Touching Prophets Prophets they were such as having otherwise learned the Gospel had a special gift of expounding Scriptures bestowed on them from above and of foreshewing things to come of this sort was Agabus and sundry others in Jerusalem Acts 11.27 Acts 21.10 who notwithstanding are not therefore to be reckoned with the Clergy because no mans gifts or qualities can make a Minister of Holy things unless Ordination do give him power And we no where find Prophets to have been made by Ordination but all whom the Church did ordain were to serve either as Presbyters or Deacons § Touching Evangelists they were Presbyters of principal sufficiency Evangelists whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need such were Annanias Acts 9.18 Apollos Acts 18.27 Timothy 2 Tim. 3.15.5.14.28 and others and were thus employed In Trajans days according to Eusebius many of the Apostles Disciples and Scholars to shew their willing minds in execution of that which Christ first of all required at the hands of Men they sold their Possessions gave them to the poor and undertook the labour of * Evangelista 1º qui Evangelium scripsit ut Matcus Luca c. 2º qui annunciat missus vel primo a Christo ante mortem sio 70 discipuli 10 Luke Vel 2º ab Apostolis sic Timotheus dicitur Evangelista a Paulo constitutus Presbyter Episcopus 3º A Christo post resurrectionem sic Annanias Acts 9.18 Evangelists they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith § Touching Pastors and Teachers Pastors Teachers they were no other than Presbyters howbeit setled in some certain charge and thereby differing from Evangelists which title the Apostles likewise gave themselves 1 Pet. 1.5 The Elders which are among you I exhort who am also an Elder Albeit that Name was not proper but common unto them with others for of Presbyters some were greater some less in power and that by our Saviours own appointment the greater they which received fulness of spiritual power the less they to whom less was granted § Unto these 2 degrees appointed by Christ the Apostles soon after his Ascension annexed Deacons by Ordination Deacons whose office at first was to distribute the Churches Goods to provide therewith for the Poor and to see that all things of expence might be faithfully disposed of and they were also to attend upon the Presbyters at the time of Divine Service § By all which it appears that Churches Apostolic did know but 3 degrees in the power of Ecclesiastical order 1. Apostles 2. Presbyters 3. Deacons and afterwards instead of Apostles Bishops whether Bishops and Presbyters were two distinct Orders or one and the same I will not here enquire into only this is plain and beyond all contradiction viz. they have one and the same Ordination and Commission and not different and distinct and thereby become more essentially Officers of the Church § Many Errors have been broached and maintained and not without some more than ordinary warmth among the Ecclesiasties meerly through inadvertency through confounding and want of right distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity during which execution only they differ from others of the Laity which works and services they also may give over at any time and are no more of the Essence of the Church than Widows or indeed any other Laicks now are or were of old for that they are not admitted into the Church nor tyed by irrevocable Ordination as Bishops Presbyters and Deacons are which makes them to be of the Essence or more especially Officers of the Church These things considered there is no reason we should alter the Apostles Discipline without the Apostles warrant Produce that and we

perfectly 18 Acts 24 25 26. For he knew only the Baptism of John So that it is possible that some Doctrines and some Truths may be revealed or revealed more perfectly to Auditors and sitters by than to the Priests themselves tho qualified as Apollos was besides the practice of former times even in the days of the Apostles and times of persecution nothing more common witness 20 John 19.26 Then the same day at Evening being the first day of the week when the doors were shut ergo private when the Disciples were assembled for fear of the Jews c. And after 8 days again his Disciples were within and Thomas with them then came Jesus the doors being shut c. V. 26. The Rulers of the Jews being offended at Peters Sermon for that thousands were converted thereat did imprison him and John and commanded them to preach no more in that Name adding also threatnings but Peter and John boldly answered whether it be right in the sight of God to hearken unto you more than unto God judg ye for we cannot but speak the things we have heard and seen whereupon they being farther threatned and let go they did not desist but went to their own company and having prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and they spake the Word of God with boldness 4 Acts 1.2.17.19.20.23.31 And it came to pass that a whol year they assembled themselves with the Church and taught much People 11. Acts 26. K. Herod having persecuted the Christians killed James and imprisoned Peter whom an Angel delivered on the prayers of the Church assembled in the House of Mary the Mother of John where many were gathered together praying 12. Acts 2.3.12 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them continuing his speech until Midnight there being many lights in the upper Chamber whereby it is apparent that Paul did not only teach publickly in the Temple but also from House to House not ceasing to warn every one night and day with tears 20 Acts. 7.8.20.31 Paul having escaped shipwrack and being upon Melita many came to him unto his Lodging to whom he expounded and testified the Kingdom of God c. and Paul dwelt two whol years in his own hired house and received all that came in unto him preaching the Kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him 28. Acts 1.23.30.31 The application is easie and obvious without a Comment times of persecution can be no objection here nor alter the case if lawful then under Perscutors and Enemies of the Gospel nay a duty injoyned certainly much more lawful now under the Nursing Fathers and Mothers of the Church Reasons of State only can have room here either pro or con Conventicles of such nature being so far from being against Scripture that they are warranted thereby both by Precept and Example of Christ and his Apostles and of the most pure and primitive times which may be a Document at least and caution to all in Authority that they do not hand over head and without due consideration suppress all Conventicles promiscuously as if Conventicles and Schism and Conspiracy were termini convertibiles least by mistake or inadvertency they act over again the Priests of old the Captain of the Temple and the Sadduces or those lewd fellows of the baser sort who upon such like occasions being grieved that the Apostles taught the People and preached through Jesus the resurrection of the dead accusing them for turning the world upside down by acting contrary to the decrees of Caesar came upon them laid hands on them put them in prison and commanded them not to speak at all nor teach in the Name of Jesus But Peter filled with the Holy Ghost and John answered them boldly saying whether it be right in the sight of God to hearken unto you more than unto God judg ye 4. Acts 18.19 And being let go no fault having been found in them for so congregating and so preaching they went to their own Company and after report made of all that the Chief Priests and Elders had said unto them they lift up their voices with one accord and applied and said with David Why did the Heathen rage and the People imagine vain things the Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ V. 25.26 When many signs and wonders were wrought among the People by the Apostles few men daring to joyn themselves to them the temper and complexion of many in these our days I doubt but the People magnified them the High Priest with his Sect of Sadduces being filled with indignation imprisoned them whom the Angel of the Lord delivered miraculously by night the doors being shut with command to stand and speak in the Temple to the People all the words of this life and they were sound so teaching when by the command of the High Priest that the Captain of the Temple with his Officers seized them in the Temple and brought them without violence for they feared the People least they should have been stoned before the Council who tho cut to the heart at the stout and resolute answers and deportment of the Apostles yet waved the counsel given to slay them and followed the advice of Gamaliel a Pharisee a Doctor of Law had in reputation among all the People who cautioned them to take heed what they did to these Men invited thereunto by the example of Theudas and Judas of Galilee who advised to refrain from these Men and let them alone upon this grand reason because if this counsel or this work be of Men it will come to nought but if it be of God ye cannot overthrow it least happily ye be found even to fight against God to whom they all agreed yet not without beating and commanding them that they should not speak in the Name of Jesus and yet they ceased not to teach and preach Jesus Christ in the Temple and in every House 5. Acts 12.42 When Christ was ascending up to Jerusalem and being come even at the descent of the Mount of Olives the whole multitude of Disciples rejoyced and praised God with a loud voice for all the mighty works that they had seen whereat the Pharisees being offended said Master rebuke thy Disciples but instead of silencing them he rebuked the Pharisees and said unto them I tell you that if these should hold their peace the stones would immediately cry out 19. Luke 37.40 If our Separatists our Schismaticks falsly so miscalled do so assemble contrary to Decrees of Caesar yet it is not without strict Precepts and great Examples of Christ the Lord Paramount and of his Apostles If Paul that great Apostle 1. Rom. 11.12 did long to see the Romans that he might be comforted together with

Policarpus Nicomedes Lucianus Successus Sedatus Fortunatus Januarius Secundinus Pomponius Honoratus Victor Aurelius Satius Petrus Alius Januarius Saturninus Alius Aurelius Venantius Alius Saturninus Vincentius Libosus Geminius Marcellus Jambus Adelphius Victoricus Paulus Faelici Presbitero plebibus consistentibus ad legionem Asturicae c. And certainly all these could not be mistaken in so plain matter of fact Besides it is not this Epistle only that asserts this subject matter but St. Cyprian hath divers others Epistles of the same Purport and Tenor viz. 5.11.13 26.27.28.29.30.41.42 c. Written upon several the like occasions but the Epistle of 36 Bishops to the People of Leon Asturia and Emerita a shrewd argument of its universal practice in those more pure times so near the Apostles And it cannot be collected out of any place of Scripture that Christ instituting pastors in the Church hath exempted them from the Churches obedience she being the common Mother of all Christians as well Ecclesiastical as Secular the practice of those times which were freest from corruption even when the holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church whereof St. Cyprian gives abundant testimony Ibid. ep 68. pag. 113. The same is to be held of Excommunication seeing it behoveth the Christian Multitude to avoid the Fellowship of the Excommunicated not only in the course of Religion but even in common and familiar conversation the rights of Nature Family and Common-wealth ever kept inviolate and that whom yesterday we were to repute a Brother near and dear in Christ to morrow we must hold as an Heathen and Publican and as for destruction to the flesh delivered to Sathan 18. Mat. 1. Cor. 5. who is so unequal a Judg as not to think it a most equal thing that the Multitude should clearly and undoubtedly take knowledge both of the heynousness of the crime and the Incorrigible contumacy of the person after the use of all means and remedies for the reclaiming them If this be not allowed to the Brethren then doth the Church not herein live by her own but by her Officers Faith neither are her Governours to be reputed as Servants but as Lords over her contrary to 2. Cor. 4.5 neither do they exercise their Office for the good of the Brethren in the Church as they ought but tyrannically as they ought not of this opinion is Chrysost in Epist ad Titum and Celestine decreed that no Bishop should be ordained against the Will of the People but that the consent of the Clergy nd the People was requisite In the primitive times all Christians that lived in the Communion of the Catholick Faith were called ecclesiasticks but now it is most though abusively appropriated unto Church-Men both at Rome and elsewhere though no tolerable reason can be given why Princes and their People should be esteemed so inconsiderable and as it were of no value and concern in the esteem of the ecclesiasticks For if the variety of opinions of the vulgar their meanness of knowledge their passions and the like the usual and scornful objections of Papists against the Laicks be urged to render them uncapable and unfit these very objections if allowed for currant may possibly exclude the greatest part of the Clergy also from the Authority which they lay claim unto in this particular For it cannot be denied but that diversities of opinions malice ignorance animosities pride ambition selfconceitedness covetousness excess of exhorbitant passions have generally as great a share amongst the Clergy as the People nay often times many among the ordinary sort of Christians in a Church are more considerable for their Learning Piety Temper and meekn ss than their Pastors St. Ambrose serm 17. T. 4. p. 725. Plerunque clerus erravit Sacerdotum nutavit sententia divites cum seculi istius terreno rege senserunt Populus fidem propriam servavit hath informed us that many times the Clergy have erred the Bishops have wavered in their opinions the Rich men have adhered in their judgment to earthly Princes of the World mean while the People alone preserved the truth intire And it is well known that whole Nations have been converted by Laymen and women Soozm lib. 2. c. 14. Niceph. lib. 14. c. 10. Socrat. lib. 1. c. 19.20 seeing then that what hath happened may happen again that the Clergy hath held erroneous and heretical opinions whilst the People hath held the truth It is very evident that the Opinions and Councils and Advisoes of the Laity ought not so wholly to be neglected and slighted Certainly Divines only are not inspired from God nor only understand holy Mysteries Laicks in all ages have been that wanted neither Learning nor Piety St. Cyprian records that in the Council at Carthage where the question touching the Baptism of Hereticks was debated the greatest part of the People were present Praesente etiam plebis maxima parte f. 282 the like for the real presence confitentur alii quod sides sua qua astruunt quod panis vinum remanent post consecrationem in naturis suis adhue servatur Laicis antiquitus servabatur Jo. Tissington in Confessione cont Jo. Wiclisf quam MSS. habeo Vsher Serm. f. 24. This is no new nor yet strange Doctrine for in the very first Synod which of all others ought to be a rule and a Pattern for that it began in the life time and presence of the Apostles to decide whether the converted Gentiles were bound to observe Moses Law was composed by a meeting in Jerusalem of 4. Apostles and of all the Faithful that were in the City An example which in regard of Antiquity and Divine Authority is of more credit than all those that have succeeded take them all together and by which example the various doubts and differences relating to the Church which afterwards sprang up in every Province for the space of 200. years and more even all St. Cyprians time whom Chronologers have computed to have been created Bishop about Anno. Dom. 248. and longer the Bishops and chiefest of the Churches assembled themselves to qualify and compose them and I do not find that the right of assent and suffrage in elections of Church-men was taken from the People till about the year 870. Distinct. c. 36. § Let us look a little farther and trace matter of fact in point of Election of Priests and Bishops who were chosen either 1o. by Lots 2o. by voices or 3º by the Spirit of Prophesie Of these Three the First and the Third were by God himself which Use ceased with the Apostles who indeed found none fit but qualified them for the Work The Second to wit by Voices of all the Faithful only remaining In Scripture there is no Precept but Example for the same it is manifest that God committed and left this Point among others to the Body of the Church to whom he gave power to govern it self with other general Precepts of

England and letting John see the danger he was in advised him to become the Popes Foedatary John enforced by the present peril accepted the advice and made his Kingdom Tributary to the Pope to pay him yearly 1000 Marks of Gold Pandulphus hereupon returned into France and commanded Philip upon pain of Excommunication that he should molest John no longer as being now become the Foedatary of the Church but Philip refused to obey and the War continued whereupon in the year 1215. in the Council of Lateran Pope Innocent sent out an Excommunication against all those that molested John King of England And for that Cause in the year 1216. Another Legate called Guallo went to Paris who by vertue of that Sentence of Excommunication commanded Philip and Lewis his Son to forbear to pass with an Army into England which they were then prepared to do But notwithstanding all this Lewis desisted not but entred John's Kingdom with a great power altho the same Guallo was gone over into England and there ceased not dayly to thunder out his Excommunications This War continued unto the death of John after which Lewis had gotten many places of that Kingdom into his hands made Truce for five years with Henry the Son of John who succeeded his Father Thus you see how the very Holiness of Rome can Handy Dandy play fast and loose with Kings themselves § Concerning the desperate damnable Doctrines of this Chapter Novit little ought to be said for that they rather deserve a Spunge than an answer to be obliterated out of all Records minds and memories and because Gabriel Biel a man of their own Leaven hath taken great pains on that Can. Lec 75. to give some tollerable interpretation but can find none but this viz. that this Decretal and all other of the same tenor must be understood in foro poenitentiae A lame shift to help a lame Dog over a stile But Bellarmine will not be so consined he will extend it farther Frier Paolo and mark what follows even according to men of Rome that whoever will affirm as Bellarmine doth that they are to be understood in foro exteriori shall have much ado to avoid the absurdities and the utter overthrow of the Secular Power ordained of God and the confusion of the World which will arise out of these Doctrines For his purpose is to conclude that where Princes use their Power to the hurt of their own Souls or their Peoples and to the prejudice of Christian Religion the Pope may take the matter in hand to redress it If this must go for currant Doctrine mark what will follow viz. There is no action of man in Individuo but it is either a good work or it is a sin Now if it belongs to the Pope to exercise Jurisdiction over all Sins and withall to take upon him to determine what is sin and what not I say there is no longer any Prince but the Pope nay farther there is no place left for any private Government In sum the Pope may by this Doctrine examine all Laws all Edicts all Parliaments all Councils all Successions all Translation of Princes he may call in question and examine all Inheritances and Contracts of all private Men all Marriages all Treatises of Peace and War between Prince and Prince because it belongs to the Shepherd to have a care of his Sheep And this inference doth not only necessarily follow of this supposition but it is also allowed by the Canonists that write upon that Chapter Novit And yet nevertheless have the wisest men and of the most understanding noted and taxed it to be full of Absurdities which to avoid some have out of that Chapter Novit framed a distinction where there can be none viz. that it is one thing to judge of the matter or of the Action or of the contract and another to judge of the sin for if it be the Pope's right to judge of all things as they are sins and to forbid them and to enforce all men to obey his determinations therein what is there more left then for the Prince to do Not one of Democritus's Moats for Bellarmine hath taught us a very general Doctrine that to judge whether any Law contain in it sin or not it belongs to the Pope as it belongs to the Ecclesiastical Judge to determine whether a Civil Contract contain in it the sin of Vsury Hence it will necessarily follow Che il giudicare st una lege centient p●ccato è pregiudicio alla chi●●a tocca alt ' isteslo sommo Pontifice che è gindice supren o si come il giudlcare se un contratto civile contengo peccato di usura appertiene al medisimo Giudice Ecclesiallico quals appertient la cognitione de i p●ccati f. 330 331. that not only the Pope but every Ecclesiastical Judge shall have Power to determine all matters for it can belong no more to him to judge whether a Contract offend in Usury than whether it contain any other wrong or Injury to his neighbor for all that do so are sins as well as the other And by the same reason it will belong to the Ecclesiastical Judge to determine of all manner of sin And in brief because there is no Action or Affair either Publick or Private whereunto sin is not Incident if it shall be in the Power of the Ecclesiastical Judge to determine and judge of it and either to allow it or forbid it and to enforce obedience to his own determinations All transactions about Contracts all Courts of Justice and all private Families may well be transferred into the Bishops Palace good grist to that Mill But the true Christian Doctrine and the common practice all the World over avoids all these absurdities subjecting all Crimes and Offences unto the Temporal Jurisdiction according to the example of Christ and his Apostles who never pretended to have or exercise any Temporal coertion or coactive Authority over mens sins And if the Pope were Christ's true Vicar indeed he would never usurp more than ever Christ exercised himself or gave him Authority to do The main business of Peter and of the rest of the Apostles was to Teach and Preach dayly in the Temple and in every House Jesus Christ Acts 5.42 Thus you see that these very Doctrines contained in the Chapter Novit need little of our Confutation it is done to our hands by several of themselves and according to their own St. Thomas they are too general because there must be excepted all internal motions of the mind whereof the Pope hath no power at all to judge unless it be in foro Poenitentiae in which also every Priest hath equal power with himself no pleasing Doctrine at Rome and of this sort are the greatest number of sins And their own Divines and Canonists do generally agree that in the Excommunications granted against Hereticks those are not comprized which err mentally so that they which attempt to defend as

a sin as great as the former not to wrest and misapply the New Testament only but to hook in the Old Testament also by Head and Ears to serve a wicked turn and to make that intend the Pope also questo dispregiare Dio nel suo Vicario si chiama da Samuel Profeta 1 Sam. 15.23 una sorte d' Idolatria And this despising God in his Vicar is called by Samuel a kind of Idolatry If one should retort and say that so to expound Samuel is a kind of Nonsence what could be said against it The Text and Story is so well known that it requires no repetition There Samuel as a Prophet by Gods express Precept sharply rebukes Saul telling him that Obedience was more acceptable to God than Sacrifice and that it was as the sin of Idolatry not to rest upon his Commandment And shall Bellarmine now put a humane Precept subject to errors in the Ballance with an express Precept from God by a slight of wresting of Scripture Impune Can any Man that hath any spark of Grace bear it with patience that Humane Precepts should be thus equalled with Divine It is horrid Impiety thus to match and rank any man with God Almighty It is Gospel-like to perswade due obedience and reverence to the word of God in the Mouths of Prelates but to enhaunce and inlarge it beyond its just bounds is rather to abuse and villifie than advance it Who can but wonder and stand amazed that Samuel above 1100 years before there was any Pope or Prediction that there should be one or any description what manner of Person this omnipotent Vicar should be should yet by saying that not to obey Gods express Precept delivered by the mouth of his Prophet is as it were Idolatry should thereby intend the Pope And that Bellarmine should conclude from hence that to despise God in his Vicar is called by Samuel a kind of Idolatry Put all this together 1. That Samuel spake of Saul a King because thou hast rejected the word of the Lord not of a Pope or of his Vicar he hath also rejected thee from being King 2. That under the Law God had no Vicar 3. That Peter was Christ's first Vicar according to their own Confession 4. That the Authority of a Prophet in the Old Testament was Infallible yea even in the least things 5. That Christ's Vicar in the New Testament may by their own Confession err except in matters of Faith è Cathedra With what colour or shew of ingenuity or reason can this their great Goliah Bellarmine aver that Samuel terms this despising of God in his Vicar a kind of Idolatry Deus bone Unto what Absurdities will not Pride Ambition Interest drive men unto Now as Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt minds reprobate concerning the Faith But they shall proceed no farther for their folly shall be manifest unto all men as theirs also was 2 Tim. 3.8.9 without doubt one abuse of Power and Authority gives a greater Scandal to the World and is a cause of greater mischiefs than a hundred disobediences of the subject and the person of the Superior as more eminent is much more bound by his greater obligation to God to do his duty quo major sum eo plus laborabo ut Sol. § Tho it cannot be denied that to err manifestly against the Scriptures be the most dangerous and greatest blindness that can possibly besall any Christians and the greatest Chastisement that God can impose in punishment of them whosoever shall make use of the Divine Authority to serve their own turns in any Worldly Interests yet so Cative is their Zeal of inlarging the greatness and Impery of the Roman Pontiffs that Bellarmine and his Crew make no bones of wresting and perverting any Scripture Old or New to make it serve their turns as hath been Intimated before Bellarmine to prove the Pope's Power to be a Supream Power given of God Mat. 16.10 John 21.16 examined he produceth Mat. 16.19 whatsoever thou shalt bind c. and whatsoever thou shalt loose c. and that this power is universal and over all Christ's Sheep he produceth John 21.16 Feed my Sheep which Texts taken in their true and right sence we heartily imbrace i.e. bounded and limited unto things only belonging to the Kingdom of H●●●●n and ●● the Edification of the Church according to Evangelical Rules Hebr. 5.1 2. c. For every High Priest taken from among Men is ordained for men in things pertaining to God that he may offer both gifts and Sacrifices for sins c. But from hence to ground a new term of Vniversalium and by this ambiguous term to extend and strain it even to Worldly matters is a Doctrine not true nor peaceable nor according to Christ's meaning Nay Pope Gregory Lib. 7. Ep. 30. held this very word Vniversal supercilious and in very great Jealousie when he was first stiled Papa Vniversalis and said it was a proud Title and imported as much as if he were the only Bishop and no other man Bishop but himself And so to have Authority most Universal is sec quid to say that there is no other Authority but it For if the stile of Papa Vniversalis according to Gregory take away all other Bishops a most Universal Authority Pari ratione must needs take away all other Authorities Now to prove this Vniversal Authority it is said to Peter Matth. 16.19 and in his person to all Popes whatsoever thou shalt bind c. and whatsoever thou shalt loose c. ergo their Authority is most Universal Be it so but then by the same Logick in Matth. 18.18 it is said to all the Disciples and in their persons to all Priests their Successors whatsoever ye shall bind c. and whatsoever ye shall loose c. ergo there shall be sundry most Vniversal Authorities which implies a flat contradiction jam sumus ergo pares Indeed the Whatsoever is Vniversal but it is bounded and restrained by the words before viz. the Keys of the Kingdom of Heaven so that what pertains to the Kingdom of Heaven was committed to Peter and to the other Apostles but what pertains to the Kingdoms of the Earth Christ never committed to him and consequently to no Priest or Bishop or Pope whatsoever The Genuine sense of this Text is before delivered The other proof by feed my Sheep is also Vniversal in respect of my Sheep but God denieth by Ezek. 34. that to eat the Fat and to feed themselves and to Cloath themselves with the Wool is to feed his Sheep he denieth that to kill them that are fed that to domineer over thom with force and with Cruelty is to feed his Sheep he denieth that to eat up the good Pasture themselves and to tread down with their feet the residue of the Pastures that to drink up the clear water and to foul the residue with their feet is