them Powers then gifts of Cures Aides Governments kindes of Languages Are all Apostles Are all Prophets Are all Teachers Is there power in all Have all grace to cure Do all speak with Tongues Can all interpret But be you desirous of the better graces They which plainly discern first that some one general thing there is which the Apostle doth here divide into all these branches and do secondly conceive that general to be Church-Offices besides a number of other difficulties can by no means possibly deny but that many of these might concurr in one man and peradventure in some one all which mixture notwithstanding their form of discipline doth most shun On the other side admit that Communicants of special infused grace for the benefit of Members knit into one body the Church of Christ are here spoken of which was in truth the plain drift of that whole Discourse and see if every thing do not answer in due place with the fitness which sheweth easily what is likeliest to have been meane For why are Apostles the first but because unto them was granted the Revelation of all Truth from Christ immediately Why Prophets the second but because they had of some things knowledge in the same manner Teachers the next because whatsoever was known to them it came by hearing yet God withal made them able to instruct which every one could not do that was taught After Gifts of Edification there follow general abilities to work things above Nature Grace to cure men of bodily Diseases Supplies against occurrent defects and impediments Dexterities to govern and direct by counsel Finally aptness to speak or interpret foreign tongues Which Graces not poured out equally but diversly sorted and given were a cause why not onely they all did furnish up the whole Body but each benefit and help other Again the same Apostle other-where in like sort To every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith When he ascended up on high he led Captivity captive and gave gifts unto men He therefore gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of Saints for the work of the Ministery for the edification of the Body of Christ. In this place none but gifts of Instruction are exprest And because of Teachers some were Evangelists which neither had any part of their knowledge by Revelation as the Prophets and yet in ability to teach were farr beyond other Pastors they are as having received one way less than Prophets and another way more than Teachers set accordingly between both For the Apostle doth in neither place respect what any of them were by Office or Power given them through Ordination but what by grace they all had obtained through miraculous infusion of the Holy Ghost For in Christian Religion this being the ground of our whole Belief that the promises which God of old had made by his Prophets concerning the wonderful Gifts and graces of the Holy Ghost wherewith the Reign of the true Messias should be made glorious were immediately after our Lord's Ascension performed there is no one thing whereof the Apostles did take more often occasion to speak Out of men thus endued with gifts of the Spirit upon their Conversion to Christian Faith the Church had her Ministers chosen unto whom was given Ecclesiastical power by Ordination Now because the Apostle in reckoning degrees and varieties of Grace doth mention Pastors and Teachers although he mention them not in respect of their Ordination to exercise the Ministery but as examples of men especially enriched with the gifts of the Holy Ghost divers learned and skilfull men have so taken it as if those places did intend to teach what Orders of Ecclesiastical Persons there ought to be in the Church of Christ which thing we are not to learn from thence but out of other parts of holy Scripture whereby it clearly appeareth that Churches Apostolick did know but three degrees in the power of Ecclesiastical Order at the first Apostles Presbyters and Deacons afterwards in stead of Apostles Bishops concerning whose Order we are to speak in the seventh Book There is an errour which beguileth many who doe much intangle both themselves and others by not distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity whereas none have or can have the third but the Clergy Catechists Exorcists Readers Singers and the rest of like sort if the nature onely of their labours and pains be considered may in that respect seem Clergy-men even as the Fathers for that cause term them usually Clerks as also in regard of the end whereunto they were trained up which was to be ordered when years and experience should make them able Notwithstanding in as much as they no way differed from others of the Laity longer than during that work of Service which at any time they might give over being thereunto but admitted not tyed by irrevocable Ordination we finde them alwayes exactly severed from that body whereof those three before rehearsed Orders alone are natural parts Touching Widows of whom some men are perswaded that if such as Saint Paul describeth may be gotten we ought to retain them in the Church for ever Certain mean Services there were of Attendance as about Women at the time of their Baptism about the Bodies of the sick and dead about the necessities of Travellers Way-faring men and such like wherein the Church did commonly life them when need required because they lived of the Alms of the Church and were fittest for such purposes Saint Paul doth therefore to avoid scandal require that none but Women well-experienced and vertuously given neither any under threescore years of age should be admitted of that number Widows were never in the Church so highly esteemed as Virgins But seeing neither of them did or could receive Ordination to make them Ecclesiastical Persons were absurd The antientest therefore of the Fathers mention those three degrees of Ecclesiastical Order specified and no moe When your Captain saith Tertullian that is to say the Deacons Presbyters and Bishops fly who shall teach the Laity that they must be constant Again What should I mention Lay-men saith Optatus yea or divers of the Ministery it self To what purpose Deacons which are in the third or Presbyters in the second degree of Priesthood when the very Heads and Princes of all even certain of the Bishops themselves were content to redeem life with the loss of Heaven Heaps of Allegations in a case so evident and plain are needless I may securely therefore conclude that there are at this day in the Church of England no other than the same Degrees of Ecclesiastical Order namely Bishops Presbyters and Deacons which had their beginning from Christ and his blessed Apostles themselves As for Deans Prebendaries Parsons Vicars Curates Arch-deacons
were afterwards published and imposed upon the Churches of the Gentiles abroad as Laws the Records thereof remaining still the Book of God for a testimony that the power of making Ecclesiastical Laws belongeth to the Successors of the Apostles the Bishops and Prelates of the Church of God To this we answer That the Councel of Ierusalem is no Argument for the power of the Clergy to make Laws For first there hath not been sithence any Councel of like authority to that in Ierusalem Secondly The cause why that was of such authority came by a special accident Thirdly The reason why other Councels being not like unto that in nature the Clergy in them should have no power to make Laws by themselves alone is in truth so forcible that except some Commandment of God to the contrary can be shewed it ought notwithstanding the foresaid example to prevail The Decrees of the Councel of Ierusalem were not as the Canons of other Ecclesiastical Assemblies Human but very Divine Ordinances for which cause the Churches were farr and wide commanded every where to see them kept no otherwise than if Christ himself had personally on Earth been the Author of them The cause why that Council was of so great Authority and credit above all others which have been sithence is expressed in those words of principal observation Unto the Holy Ghost and to us it hath seemed good which form of speech though other Councels have likewise used yet neither could they themselves mean nor may we so understand them as if both were in equal sort assisted with the power of the Holy Ghost but the latter had the favour of that general assistance and presence which Christ doth promise unto all his according to the quality of their several Estates and Callings the former the grace of special miraculous rare and extraordinary illumination in relation whereunto the Apostle comparing the Old Testament and the New together termeth the one a Testament of the Letter for that God delivered it written in stone the other a Testament of the Spirit because God imprinted it in the hearts and declared it by the tongues of his chosen Apostles through the power of the Holy Ghost feigning both their conceits and speeches in most Divine and incomprehensible manner Wherefore in as much as the Council of Ierusalem did chance to consist of men so enlightened it had authority greater than were meet for any other Council besides to challenge wherein such kinde of Persons are as now the state of the Church doth stand Kings being not then that which now they are and the Clergy not now that which then they were Till it be proved that some special Law of Christ hath for ever annexed unto the Clergy alone the power to make Ecclesiastical laws we are to hold it a thing most consonant with equity and reason that no Ecclesiastical laws be made in a Christian Common-wealth without consent as well of the Laity as of the Clergy but least of all without consent of the highest Power For of this thing no man doubteth namely that in all Societies Companies and Corporations what severally each shall be bound unto it must be with all their assents ratified Against all equity it were that a man should suffer detriment at the hands of men for not observing that which he never did either by himself or by others mediately or immediately agree unto Much more than a King should constrain all others no the strict observation of any such Human Ordinance as passeth without his own approbation In this Case therefore especially that vulgar Axiom is of force Quod omnes tangit ab omnibus tractari approbari debet Whereupon Pope Nicolas although otherwise not admitting Lay-persons no not Emperors themselves to be present as Synods doth notwithstanding seem to allow of their presence when matters of Faith are determined whereunto all men must stand bound Ubinam legistis Imperatores Antecessores vestros Synodalibus Conventibus interfuisse nisi forsitan in quibus de Fide tractatum est quae non solum ad Clericos verum etiam ad Laicos omnes pertinet Christianos A Law be it Civil or Ecclesiastical is a Publick Obligation wherein seeing that the whole standeth charged no reason it should pass without his privity and will whom principally the whole doth depend upon Sicut Laici jurisdictionem Clericorum perturbare ita Clerici jurisdictionem Laicorum non debent minuere saith Innocentius Extra de judic novit As the Laity should not hinder the Clergy's jurisdiction so neither is it reason that the Laity's right should be abridged by the Clergy saith Pope Innocent But were it so that the Clergy alone might give Laws unto all the rest forasmuch as every Estate doth desire to inlarge the bounds of their own Liberties is it not easie to see how injurious this might prove to men of other conditions Peace and Justice are maintained by preserving unto every Order their Rights and by keeping all Estates as it were in an even ballance which thing is no way better done than if the King their common Parent whose care is presumed to extend most indifferently over all do bear the chiefest sway in the making Laws which All must be ordered by Wherefore of them which in this point attribute most to the Clergy I would demand What evidence there is whereby it may clearly be shewed that in antient Kingdoms Christian any Canon devised by the Clergy alone in their Synods whether Provincial National or General hath by mere force of their Agreement taken place as a Law making all men constrainable to be obedient thereunto without any other approbation from the King before or afterwards required in that behalf But what speak we of antient Kingdoms when at this day even the Papacy it self the very Tridentine Council hath not every where as yet obtained to have in all points the strength of Ecclesiastical Laws did not Philip King of Spain publishing that Council in the Low Countries adde thereunto an express clause of special provision that the same should in no wise prejudice hurt or diminish any kinde of Priviledge which the King or his Vassals a fore-time had enjoyed touching either possessory Judgements of Ecclesiastical Livings or concerning nominations thereunto or belonging to whatsoever right they had else in such Affairs If therefore the Kings exception taken against some part of the Canons contained in that Council were a sufficient barr to make them of none effect within his Territories it followeth that the like exception against any other part had been also of like efficacy and so consequently that no part therof had obtained the strength of a Law if he which excepted against a part had so done against the whole as what reason was there but that the same Authority which limited might quite and clean have refused that Council who so alloweth the said Act of the Catholick Kings for good and
notwithstanding I knew well what speech it deserved and what some zealous earnest man of the spirit of Iohn and Iames â—irnamed Boanerges Sons of Thunder would have said in such a case yet I chose rather to content my self in exhorting him to revisit his Doctrine as Nathan the Prophet did the device which without consulting with God he had of himself given to David concerning the building of the Temple and with Peter the Apostle to endure to be withstood in such a Case not unlike unto this This is effect was that which passed between us concerning this matter and the invectives I made against him wherewith I am charged Which rehearsal I hope may clear me with all that shall indifferently consider it of the blames laid upon me for want of Duty to Mr. Hooker in not conferring with him whereof I have spoken sufficiently already and to the High-Commission in not revealing the matter to them which yet now I am further to answer My Answer is That I protest no contempt not wilful neglect of any lawful Authority stayed me from complaining unto them but these Reasons following First I was in some hope that Mr. Hooker notwithstanding he had been ovencarried with a shew of Charity to prejudice the Truth yet when it should be sufficiently proved would have acknowledged it or at the lest induced with Peace that it might be offered without either offence to him or to such as would receive it either of which would have taken away any cause of just Complaint When neither of these fell out according to my expectation and desire but that he replied to the Truth and objected against it I thought he might have some doubts and scruples in himself which yet if they were cleared he would either embrace sound Doctrine or at lest suffer it to have its course Which hope of him I nourished so long as the matter was not bitterly and immodestly handled between us Another Reason was the Cause it self which according to the Parable of the Tares which are said to be sown among the Wheat sprung up first in his Grass Therefore as the Servants in that Place are not said to have come to complain to the lord till the Tares came to shew their fruits in their kinde so I thinking it yet but a time of discovering of it what it was desired not their fickle to cutt it down For further answer It is to be considered that the conscience of my Duty to God and to his Church did binde me at the first to deliver sound Doctrine in such Points as had been otherwise uttered in the Place where I had now some years taught the Truth Otherwise the rebuke of the Prophet had fallen upon me for not going up to the breach and standing in it and the peril for answering the blood of the City in whose Watch-Tower I sate if it had been surprized by my default Moreover my publick Protestation in being unwilling that if any were not yet satisfied some other more convenient way might be taken for it And lastly that I had resolved which I uttered before to some dealing with me about the matter to have protested the next Sabbath day that I would no more answer in that Place any Objections to the Doctrine taught by any means but some other way satisfie such as should require it These I trust may make it appear that I failed not in Duty to Authoritie notwithstanding I did not complain nor give over so soon dealing in the Case If I did how is he clear which can alledge none of all these for himself who leaving the expounding of the Scriptures and his ordinarie Calling voluntarily discoursed upon School-Points and Questions neither of edification nor of Truth who after all this as promising to himself and to untruth a Victory by my silence added yet in the next Sabbath day to the maintenance of his former Opinions these which follow That no additament taketh away the Foundation except it be a Privative of which sort neither the Works added to Christ by the Church of Rome nor Circumcision by the Galatians were as one denieth him not to be a man that saith he is a Righteous man but he that saith he is a dead man Whereby it might seem that a man might without hurt adde Works to Christ and pray also that God and Saint Peter would save them That the Galatians Case is harder than the Case of the Church of Rome because the Galatians joyned Circumcision with Christ which God had forbidden and abolished but that which the Church of Rome joyned with Christ were good Works which God hath commanded Wherein he committed a double fault one in expounding all the questions of the Galatians and consequently of the Romans and other Epistles of Circumcision onely and the Ceremonies of the Law as they doe who answer for the Church of Rome in their Writings contrary to the clear meaning of the Apostle as may appear by many strong and sufficient reasons The other in that he said the addition of the Church of Rome was of Works commanded of God Whereas the least part of the Works whereby they looked to merit was of such works and most were works of Supererogation and works which God never commanded but was highly displeased with as of Masses Pilgrimages Pardons pains of Purgatory and such like That no one sequel urged by the Apostle against the Galatians for joyning Circumcision with Christ but might be us well enforced against the Lutherans that is that for their ubiquity it may be as well said to them If ye hold the Body of Christ to be in all places you are fallen from grace you are under the curse of the Law saying Cursed be he that fulfilleth not all things written in this Book with such like He added yet further That to a Bishop of the Church of Rome to a Cardinal yea to the Pope himself acknowledging Christ to be the Saviour of the World denying other errours and being discomforted for want of Works whereby he might be justified he would not doubt but use this speech Thou holdest the foundation of Christian Faith though it be but by a slender thred thou holdest Christ though but by the hem of his Garment why shouldst thou not hope that vertue may pass from Christ to save thee That which thou holdest of Iustification by thy Works overthroweth indeed by consequent the foundation of Christian Faith but be of good chear thou hast not to do with a captionus Sophister but with a merciful God who will justifie thee for that thou holdest and not take the advantage of doubtful construction to condemn thee And if this said he be an Errour I hold it willingly for it is the greatest comfort I have in this World without which I would not wish either to speak or to live Thus farr beng not to be answered in it any more he was bold to proceed the absurdity of which Speech I need not
three Synods consisting of many Elderships Deacons Women Church-servants or Widows free consent of the people unto actions of greatest moment after they be by Churches or Synods orderly resolved All this Form of Polity if yet we may term that a form of building when men have laid a few Rafters together and those not all of the foundest neither but howsoever all this Form they conclude is prescribed in such sort that to adde to it any thing as of like importance for so I think they mean or to abrogate of it any thing at all is unlawful In which resolution if they will firmly and constantly persist I see not but that concerning the points which hitherto have been disputed of they must agree that they have molested the Church with needless opposition and henceforward as we said before betake themselves wholly unto the tryal of particulars whether every of those things which they esteem as principal be either so esteemed of or at all established for perpetuity in holy Scripture and whether any particular thing in our Church Polity be received other then the Scripture alloweth of either in greater things or in smaller The Matters wherein Church Polity is conversant are the Publick Religious Duties of the Church as the Administration of the Word and Sacraments Prayers Spiritual Censures and the like To these the Church standeth always bound Laws of Polity are Laws which appoint in what manner these duties shall be performed In performance whereof because all that are of the Church cannot joyntly and equally work the first thing in Polity required is A difference of Persons in the Church without which difference those Functions cannot in orderly sort be executed Hereupon we hold That Gods Clergy are a State which hath been and will be as long as there is a Church upon Earth necessarily by the plain Word of God himself a State whereunto the rest of Gods people must be subject as touching things that appertain to their Souls health For where Polity is it cannot but appoint some to be Leaders of others and some to be led by others If the blinde lead the blinde they both perish It is with the Clergy if their persons be respected even as it is with other men their quality many times far beneath that which the dignity of their place requireth Howbeit according to the Order of Polity they being The lights of the World others though better and wiser must that way be subject unto them Again for as much as where the Clergy are any great multitude order doth necessarily require that by degrees they be distinguished we hold there have ever been and ever ought to be in such case at leastwise two sorts of Ecclesiastical Persons the one subordinate unto the other as to the Apostles in the beginning and to the Bishops always since we finde plainly both in Scripture and in all Ecclesiastical Records other Ministers of the Word and Sacraments have been Moreover it cannot enter into any Mans conceit to think it lawful that every man which listeth should take upon him charge in the Church and therefore a solemn admittance is of such necessity that without it there can be no Church Polity A number of Particularities there are which make for the more convenient Being of these Principal and Perpetual parts in Ecclesiastical Polity but yet are not of such constant use and necessity in Gods Church Of this kinde are times and places appointed for the Exercise of Religion Specialties belonging to the Publick Solemnity of the Word the Sacraments and Prayer the Enlargement or Abridgement of Functions Ministerial depending upon those two Principals beforementioned To conclude even whatsoever doth by way of Formality and Circumstance concern any Publick Action of the Church Now although that which the Scripture hath of things in the former kinde be for ever permanent yet in the latter both much of that which the Scripture teacheth is not always needful and much the Church of God shall always need which the Scripture teacheth not So as the Form of Polity by them set down for perpetuity is three ways faulty Faulty in omitting some things which in Scripture are of that nature as namely the difference that ought to be of Pastors when they grow to any great multitude Faulty in requiring Doctors Deacons Widows and such like as things of perpetual necessity by the Law of God which in Truth are nothing less Faulty also in urging some things by Scripture Immutable as their Lay-Elders which the Scripture neither maketh Immutable nor at all teacheth for any thing either we can as yet finde or they have hitherto been able to prove But hereof more in the Books that follow As for those marvellous Discourses whereby they adventure to argue That God must needs have done the thing which they imagine was to be done I must confess I have often wondred at their exceeding boldness herein When the question is Whether God have delivered in Scripture as they affirm he hath a compleat particular Immutable Form of Church Polity why take they that other both presumptuous and superfluous labor to prove he should have done it there being no way in this case to prove the Deed of God saving onely by producing that evidence wherein he hath done it But if there be no such thing apparent upon Record they do as if one should demand a Legacy by force and vertue of some Written Testament wherein there being no such thing specified he pleadeth That there it must needs be and bringeth arguments from the love or good will which always the Testator bore him imagining that these or the like proofs will convict a Testament to have that in it which other men can no where by reading finde In matters which concern the Actions of God the most dutiful way on our part is to search what God hath done and with meekness to admire that rather then to dispute what he in congruity of Reason ought to do The ways which he hath whereby to do all things for the greatest good of his Church are more in number then we can search other in Nature then that we should presume to determine which of many should be the fittest for him to chuse till such time as we see he hath chosen of many some one which one we then may boldly conclude to be the fittest because he hath taken it before the rest When we do otherwise surely we exceed our bounds who and where weare we forget And therefore needful it is that our Pride in such cases be contrould and our Disputes beaten back with those Demands of the blessed Apostle How unsearchable are his Iudgments and his Ways past finding out Who hath known the Minde of the Lord or who was his Counsellor OF THE LAWS OF Ecclesiastical Polity BOOK IV. Concerning their Third Assertion That our Form of Church-Politie is corrupted with Popish Orders Rites and Ceremonies banished out of certain Reformed Churches whose example
for Secular as Sacred uses was commanded to make not to sanctifie but the Unction of the Tabernacle the Table the Laver the Altar of God with all the instruments appertaining thereunto this made them for ever holy unto him in whose service they were imployed But what of this Doth it hereupon follow that all things now in the Church from the greatest to the least are unholy which the Lord hath not himself precisely instituted for so those Rudiments they say do import Then is there nothing holy which the Church by her Authority hath appointed and consequently all positive Ordinances that ever were made by Ecclesiastical Power touching Spiritual affairs are prophane they are unholy I would not with them to undertake a Work so desperate as to prove that for the Peoples instruction no kinde of Reading is good but only that which the Jews devised under Antiochus although even that he also mistaken For according to Elius the Levite out of whom it doth seem borrowed the thing which Antiochus forbad was the Publick reading of the Law and not Sermons upon the Law Neither did the Jews read a Portion of the Prophets together with the Law to serve for an interpretation thereof because Sermons were not permitted them But instead of the Law which they might not read openly they read of the Prophets that which in likeness of matter came nearest to each Section of their Law Whereupon when afterwards the liberty of reading the Law was restored the self-same Custom as touching the Prophets did continue still If neither the Jews have used publickly to read their Paraphrasts nor the Primitive Church for a long time any other Writings than Scripture except the Cause of their not doing it were some Law of God or Reason forbidding them to do that which we do why should the latter Ages of the Church be deprived of the Liberty the former had Are we bound while the World standeth to put nothing in practice but onely that which was at the very first Concerning the Council of Laodicea is it forbiddeth the reading of those things which are not Canonical so it maketh some things not Canonical which are Their Judgment in this we may not and in that we need not follow We have by thus many years experience found that exceeding great good not incumbred with any notable inconvenience hath grown by the Custome which we now observe As for the harm whereof judicious men have complained in former times it came not of this that other things were read besides the Scripture but that so evil choyce was made With us there is never any time bestowed in Divine Service without the reading of a great part of the holy Scripture which we acount a thing most necessary We dare not admit any such Form of Liturgy as either appointeth no Scripture at all or very little to be read in the Church And therefore the thrusting of the Bible out of the House of God is rather there to be feared where men esteem it a matter so indifferent whether the same be by solemn appointment read publickly or not read the bare Text excepted which the Preacher haply chuseth out to expound But let us here consider what the Practise of our Fathers before us hath been and how far-forth the same may be followed We find that in ancient times there was publickly read first the Scripture as namely something out of the Books of the Prophets of God which were of old something out of the Apostles Writings and lastly out of the holy Evangelists some things which touched the Person of our Lord Jesus Christ himself The cause of their reading first the old Testament then the New and always somewhat out of both is most likely to have been that which Iustin Martyr and Saint August observe in comparing the two Testaments The Apostles saith the one hath taught us as themselves did learn first the Precepts of the Law and then the Gospels For what else is the Law but the Gospel foreshewed What other the Gospel than the Law fulfilled In like sort the other What the Old Testament hath the very same the New containeth but that which lyeth there at under a shadow in here brought forth into the open Sun Things there prefigured are here performed Again In the Old Testament there is a close comprehension of the New in the New an open discovery of the Old To be short the method of their Publick readings either purposely did tend or at the least-wise doth fitly serve That from smaller things the mindes of the Hearers may go forward to the Knowledge of greater and by degrees climbe up from the lowest to the highest things Now besides the Scripture the Books which they called Ecclesiastical were thought not unworthy sometime to be brought into publick audience and with that Name they intituled the Books which we term Apocryphal Under the self-same Name they also comprised certain no otherwise annexed unto the New than the former unto the Old Testament as a Book of Hermes Epistles of Clement and the like According therefore to the Phrase of Antiquity these we may term the New and the other the Old Ecclesiastical Books or Writings For we being directed by a Sentence I suppose of Saint Ierom who saith That All Writings not Canonical are Apocryphal use not now the Title Apocryphal as the rest of the Fathers ordinarily have done whose Custom is so to name for the most part only such as might not publickly be read or divulged Ruffinus therefore having rehearsed the self-same Books of Canonical Scripture which with us are held to be alone Canonical addeth immediately by way of caution We must know that other Books there are also which our Fore-fathers have used to name not Canonical but Ecclesiastical Books as the Book of Wisdom Ecclesiasticus Toby Judith the Macchabees in the Old Testament in the New the Book of Hermes and such others All which Books and Writings they willed to be read in Churches but not to be alleadged as if their authority did binde us to build upon them our Faith Other Writings they named Apocryphal which they would not have read in Churches These things delivered unto us from the Fathers we have in this place thought good to set down So far Ruffinus He which considereth notwithstanding what store of false and forged Writings dangerous unto Christian Belief and yet bearing glorious Inscriptions began soon upon the Apostles times to be admitted into the Church and to be honoured as if they had been indeed Apostolick shall easily perceive what cause the Provincial Synod of Laodicea might have as then to prevent especially the danger of Books made newly Ecclesiastical and for feat of the fraud of Hereticks to provide that such Publick readings might be altogether taken out of Canonical Scripture Which Ordinance respecting but that abuse which grew through the intermingling of
hath credit with all that confess it as we all do to be his Word every Proposition of holy Scripture every Sentence being to us a Principle if the Principles of all kindes of Knowledge else have that vertue in themselves whereby they are able to procure our Assent unto such Conclusions as the industry of right Discourse doth gather from them we have no reason to think the Principles of that Truth which tendeth unto man's everlasting happiness less forcible than any other when we know that of all other they are for their certainty the most infallible But as every thing of price so this doth require travel We bring not the knowledge of God with us into the World And the less our own opportunity or ability is that way the more we need the help of other men's Judgments to be our direction herein Nor doth any man ever believe into whom the doctrin of Belief is not instilled by instruction some way received at the first from others Wherein whatsoever fit means there are to notifie the Mysteries of the Word of God whether Publickly which we call Preaching or in Private howsoever the Word by every such mean even ordinarily doth save and not only by being delivered unto men in Sermons Sermons are not the only Preaching which doth save Souls For concerning the use and sense of this word Preaching which they shut up in so close a Prison although more than enough have already been spoken to redeem the liberty thereof yet because they insist so much and so proudly insult thereon we must a little inure their Ears with hearing how others whom they more regard are in this Case accustomed to use the self-same language with us whose manner of speech they deride Iustin Martyr doubteth not to tell the Grecians That even in certain of their Writings the very Judgment to come is preached not the Council of Vaeus to insinuate that Presbyters absent through infirmity from their Churches might be said to preach by those Deputies who in their stead did but read Homilies nor the Council of Toledo to call the usual Publick reading of the Gospels in the Church Preaching nor others long before these our days to write that by him who but readeth a Lesson in the Solemn Assembly as part of Divine Service the very Office of Preaching is so far-forth executed Such kind of speeches were then familiar those Phrases seemed not to them absurd they would have marvelled to hear the Out-cryes which we do because we think that the Apostles in writing and others in reading to the Church those Books which the Apostles wrote are neither untruly nor unfitly said to preach For although mens Tongues and their Pens differ yet to one and the self-same general if not particular effect they may both serve It is no good Argument St. Paul could not write with his Tongue therefore neither could he preach with his Pen. For Preaching is a general end whereunto Writing and Speaking do both serve Men speak not with the Instruments of Writing neither write with the Instruments of Speech and yet things recorded with the one and uttered with the other may be preached well enough with both By their Patience therefore be it spoken the Apostles preached as well when they wrote as when they spake the Gospel of Christ and our usual Publick reading of the Word of God for the Peoples instruction is Preaching Nor about words would we ever contend were not their purpose in so restraining the same injurious to God's most Sacred Word and Spirit It is on both sides confest That the Word of God outwardly administred his Spirit inwardly concurring therewith converteth edifieth and saveth Souls Now whereas the external Administration of his Word is as well by reading barely the Scripture as by explaining the same when Sermons thereon be made in the one they deny That the Finger of God hath ordinarily certain principal operations which we most stedfastly hold and believe that it hath in both 22. So worthy a part of Divine Service we should greatly wrong if we did not esteem Preaching as the blessed Ordinance of God Sermons as Keyes to the Kingdom of Heaven as Wings to the Soul as Spurrs to the good Affections of Man unto the Sound and Healthy as Food as Physick unto diseased Mindes Wherefore how higly soever it may please them with words of Truth to extoll Sermons they shall not herein offend us We seek not to derogate from any thing which they can justly esteem but our desire is to uphold the just estimation of that from which it seemeth unto us they derogate more than becometh them That which offendeth us is first the great disgrace which they offer unto our Custom of bare reading the Word of God and to his gracious Spirit the Principal vertue whereof thereby manifesting it self for the endless good of mens Souls even the Vertue which it hath to convert to edifie to save Souls this they mightily strive to obscure and Secondly The shifts wherewith they maintain their opinion of Sermons whereunto while they labour to appropriate the Saving power of the Holy Ghost they separate from all apparent hope of Life and Salvation thousands whom the goodness of Almighty God doth not exclude Touching therefore the use of Scripture even in that it is openly read and the inestimable good which the Church of God by that very mean hath reaped there was we may very well think some cause which moved the Apostle Saint Paul to require that those things which any one Churches affairs gave particular occasion to write might for the Instruction of all be published and that by reading 1. When the very having of the Books of God was a matter of no small charge and difficulty in as much as they could not be had otherwise than only in written Copies it was the necessity not of Preaching things agreeable with the Word but of reading the Word it self at large to the People which caused Churches throughout the World to have publick care that the sacred Oracles of God being procured by Common charge might with great sedulity be kept both intire and sincere If then we admire the providence of God in the same continuance of Scripture notwithstanding the violent endeavours of Infidels to abolish and the fraudulence of Hereticks always to deprave the same shall we set light by that Custom of Reading from whence so precious a benefit hath grown 2. The Voyce and Testimony of the Church acknowledging Scripture to be the Law of the Living God is for the truth and certainty thereof no mean Evidence For if with Reason we may presume upon things which a few mens depositions do testifie suppose we that the mindes of men are not both at their first access to the School of Christ exceedingly moved yea and for ever afterwards also confirmed much when they consider the main consent of all the Churches in the whole World witnessing
main the Substance the Form of Baptism in which respect the Church did neither simply disannul nor absolutely ratifie Baptism by Hereticks For the Baptism which Novarianists gave stood firm whereas they whom Samosotenians had baptized were rebaptized It was likewise ordered in the Council of Arles That if any Arian did reconcile himself to the Church they should admit him without new Baptism unless by examination they found him not baptized in the Name of the Trinity Dionysius Bishop of Alexandria maketh report how there live under him a man of good reputation and of very ancient continuance in that Church who being present at the Rites of Baptism and observing with better consideration then ever before what was there done came and with weeping submission craved of his Bishop not to deny him Baptism the due of all which profess Christ seeing it had been so long sithence his evil hap to be deceived by the fraud of Hereticks and at their hands which till now he never throughly and duly weighed to take a Baptism full fraught with blasphemous impieties a Baptism in nothing like unto that which the true Church of Christ useth The Bishop was greatly moved thereat yet durst not adventure to Rebaptize but did the best he could to put him in good comfort using much perswasion with him not to trouble himself with things that were past and gone nor after so long continuance in the Fellowship of Gods people to call now in question his first entrance The poor man that law himself in this sort answered but not satisfied spent afterwards his life in continual perplexity whereof the Bishop remained fearful to give release perhaps too fearful if the Baptism were such as his own Declaration importeth For that the substance whereof was rotten at the very first is never by tract of time able to recover soundness And where true Baptism was not before given the case of Rebaptization is clear But by this it appeareth that Baptism is not void in regard of Heresie and therefore much less through any other Moral defect in the Minister thereof Under which second pretence Doâ—atists notwithstanding took upon them to make frustrate the Churches Baptism and themselves to Rebaptize their own sry For whereas some forty years after the Martyrdom of Blessed Cyprian the Emperor Dioclesian began to persecute the Church of Christ and for the speedier abolishment of their Religion to burn up their Sacred Books there were in the Church it self Traditors content to deliver up the Books of God by composition to the end their own lives might be spared Which men growing thereby odious to the rest whose constancy was greater it fortuned that after when one Caecilian was ordained Bishop in the Church of Carthage whom others endeavored in vain to defeat by excepting against him as a Traditor they whose accusations could not prevail desperately joyned themselves in one and made a Bishop of their own crue accounting from that day forward their Faction the onely true and sincere Church The first Bishop on that part was Majorinus whose Successor Donatus being the first that wrote in defence of their Schism the Birds that were hatched before by others have their names from him Arians and Donatists began both about one time Which Heresies according to the different strength of their own sinews wrought as hope of success led them the one with the choicest wits the other with the multitude so far that after long and troublesome experience the perfectest view men could take or both was hardly able to induce any certain determinate resolution whether Error may do more by the curious subtilty of sharp Discourse or else by the meer appearance of zeal and devout affection the latter of which two aids gave Donatists beyond all mens expectation as great a sway as ever any Schism or Heresie had within that reach of the Christian World where it bred and grew the rather perhaps because the Church which neither greatly feared them and besides had necessary cause to bend it self against others that aimed directly at a far higher mark the Deity of Christ was contented to let Donatists have their course by the space of Threescore years and above even from Ten years before Constantine till the time that Optatus Bishop of Nilevis published his Books against Parmenian During which term and the space of that Schisms continuance afterwards they had besides many other Secular and Worldly means to help them forward these special advantages First the very occasion of their breach with the Church of God a just hatred and dislike of Traditors seemed plausible they easily perswaded their hearers that such men could not be holy as held communion and fellowship with them that betrayed Religion Again when to dazle the eyes of the simple and to prove that it can be no Church which is not holy they had in shew and sound of words the glorious pretence of the Creed Apostolick I believe the holy Catholick Church We need not think it any strange thing that with the multitude they gain credit And avouching that such as are not of the true Church can administer no true Baptism they had for this point whole Volums of St. Cyprians own writing together with the judgment of divers Affrican Synods whose sentence was the same with his Whereupon the Fathers were likewise in defence of their just cause very greatly prejudiced both for that they could not inforce the duty of mens communion with a Church confest to be in many things blame-worthy unless they should oftentimes seem to speak as half-defenders of the faults themselves or at the least not so vehement accusers thereof as their adversaries And to withstand itâ—ration of Baptism the other Branch of the Donatists Heresie was impossible without manifest and profest rejection of Cyprian whom the World universally did in his life time admire as the greatest among Prelates and now honor as not the lowest in the Kingdom of Heaven So true we finde it by experience of all Ages in the Church of God that the teachers error is the peoples tryal harder and heavier by so much to bear as he is in worth and regard greater that mis-perswadeth them Although there was odds between Cyprians cause and theirs he differing from others of sounder understanding in that point but not dividing himself from the Body of the Church by Schism as did the Donatists For which cause saith Vincentius Of one and the same opinion we judge which may seem strange the Authors Catholick and the followers heretical we acquit the Masters and condemn the Scholars they are Heirs of Heaven which have writen those Books the defenders whereof are trodden down to the pit of Hell The Invectives of Catholick Writers therefore against them are sharp the words of Imperial Edicts by Honorius and Theodosius made to bridle them very bitter the punishments severe in revenge of their folly Howbeit for fear as we may conjecture lest much
were properly theirs and are not by us expedient to be continued According to the Rule of which general directions taken from the Law of God no less in the one then the other the practice of the Church commended unto us in holy Scripture doth not onely make for the justification of black and dismal days as one of the Fathers termeth them but plainly offereth it self to be followed by such Ordinances if occasion require as that which Mordecai did sometimes devise Esther what lay in her power help forward and the rest of the Jews establish for perpetuity namely That the Fourteenth and fifteenth days of the Moneth Adar should be every year kept throughout all Generations as days of Feasting and Joy wherein they would rest from bodily labor and what by gifts of Charity bestowed upon the poor what by other liberal signs of Amity and Love all restifie their thankful mindes towards God which almost beyond possibility had delivered them all when they all were as men dead But this Decree they say was Divine not Ecclesiastical as may appear in that there is another Decree in another Book of Scripture which Decree is plain noâ— to have proceeded from the Churches Authority but from the mouth of the Prophet onely and as a poor simple man sometime was fully perswaded That it Pontius Pilate had not been a Saint the Apostles would never have suffered his name to stand in the Creed so these men have a strong opinion that because the Book of Esther is Canonical the Decree of Esther cannot be possibly Ecclesiastical If it were they ask how the Jews could binde themselves always to keep it seeing Ecclesiastical Laws are mutable As though the purposes of men might never intend constancy in that the nature whereof is subject to alteration Doth the Scripture it self make mention of any Divine Commandment Is the Scripture witness of more then onely that Mordecai was the Author of this Custom that by Letters written to his brethren the Jews throughout all Provinces under Darius the King of Persia he gave them charge to celebrate yearly those two days for perpetual remembrance of Gods miraculous deliverance and mercy that the Jews hereupon undertook to do it and made it with general consent an order for perpetnity that Esther secondly by her Letters confirmed the same which Mordecai had before decreed and that finally the Ordinance was written to remain for ever upon Record Did not the Jews in Provinces abroad observe at the first the Fourteenth day the Jews in Susis the Fifteenth Were they not all reduced to an uniform order by means of those two Decrees and so every where three days kept the first with fasting in memory of danger the rest in token of deliverance as festival and joyful days Was not the first of these three afterwards the day of sorrow and heaviness abrogated when the same Church saw it meet that a better day a day in memory of like deliverance out of the bloody hancs of Nicanor should succeed in the room thereof But for as much as there is no end of answering fruitless oppositions let it suffice men of sober mindes to know that the Law both of God and Nature alloweth generally days of rest and festival solemnity to be observed by way of thankful and joyful remembrance if such miraculous favors be shewed towards mankinde as require the same that such Graces God hath bestowed upon his Church as well in latter as in former times that in some particulars when they have faln out himself hath demanded his own honor and in the rest hath lest it to the Wisdom of the Church directed by those precedents and enlightned by other means always to judge when the like is requisite About questions therefore concerning Days and Times our manner is not to stand at bay with the Church of God demanding Wherefore the memory of Paul should be rather kept then the memory of Daniel We are content to imagine it may be perhaps true that the least in the Kingdom of Christ is greater then the greatest of all the Prophets of God that have gone before We never yet saw cause to despair but that the simplest of the people might be taught the right construction of as great Mysteries as the Name of a Saints day doth comprehend although the times of the year go on in their wonted course We had rather glorifie and bless God for the Fruit we daily behold reaped by such Ordinances as his gracious Spirit maketh the ripe Wisdom of this National Church to bring forth then vainly boast of our own peculiar and private inventions as if the skill of profitable Regiment had left her publick habitation to dwell in retired manner with some few men of one Livery We make not our childish appeals sometimes from our own to Forein Churches sometime from both unto Churches ancienter then both are in effect always from all others to our own selves but as becometh them that follow with all humility the ways of Peace we honor reverence and obey in the very next degree unto God the voice of the Church of God wherein we live They whose wits are too glorious to fall to so low an ebb they which have risen and swoln so high that the Walls of ordinary Rivers are unable to keep them in they whose wanton contentions in the cause whereof we have spoken do make all where they go a Sea even they at their highest float are constrained both to see and grant that what their fancy will not yield to like their judgment cannot with reason condemn Such is evermore the final victory of all Truth that they which have not the hearts to love her acknowledge that to hate her they have no cause Touching those Festival days therefore which we now observe their number being no way felt discommodious to the Commonwealth and their grounds such as hitherto hath been shewed what remaineth but to keep them throughout all generations holy severed by manifest notes of difference from other times adorned with that which most may betoken true vertuous and celestial joy To which intent because surcease from labor is necessary yet not so necessary no not on the Sabbath or Seventh day it self but that rarer occasions in mens particular affairs subject to manifest detriment unless they be presently followed may with very good conscience draw them sometimes aside from the ordinary rule considering the favorable dispensation which our Lord and Saviour groundeth on this Axiom Man was not made for the Sabbath but the Sabbath ordained for Man so far forth as concerneth Ceremonies annexed to the principal Sanctification thereof howsoever the rigor of the Law of Moses may be thought to import the contrary if we regard with what severity the violation of Sabbaths hath been sometime punished a thing perhaps the more requisite at that instant both because the Jews by reason of their long abode in
whether wilfully to break and despise the wholesome laws of the Church herein be a thing which offendeth God whether truly it may not be said that penitent both weaping and fasting are means to blot out sin means whereby through Gods unspeakable and undeserved mercy we obtain or procure to our selves pardon which attainment unto any gracious benefit by him bestowed the phrase of Antiquity useth to express by the name of Merit but if either Saint Augustine or Saint Ambrose have taught any wrong opinion seeing they which reprove them are not altogether free from Error I hope they will think it no error in us so to censure mens smaller faults that their vertues be not thereby generally prejudiced And if in Churches abroad where we are not subject to Power or Jurisdiction discretion should teach us for Peace and Quietness sake to frame our selves to other mens example Is it meet that at home where our freedom is less our boldness should be more Is it our duty to oppugn in the Churches whereof we are Ministers the Rites and Customs which in Foreign Churches Piety and Modesty did teach us as strangers not to oppugn but to keep without shew of contradiction or dislike Why oppose they the name of a Minister in this case unto the state of a private man Doth their order exempt them from obedience to Laws That which their Office and place requireth is to shew themselves patterns of reverend subjection not Authors and Masters of contempt towards Ordinances the strength whereof when they seek to weaken they do but in truth discover to the World their own imbecillities which a great deal wiselier they might conceal But the practice of the Church of Christ we shall by so much the better both understand and love if to that which hitherto hath been spoken there be somewhat added for more particular declaration how Hereticks have partly abused Fasts and partly bent themselves against the lawful use thereof in the Church of God Whereas therefore Ignatius hath said If any keep Sundays or Saturdays Fasts one onely Saturday in the year excepted that man is no better then a murtherer of Christ the cause of such his earnestness at that time was the impiety of certain Hereticks which thought that this World being corruptible could not be made but a very evil Author And therefore as the Jews did by the Festival Solemnity of their Sabbath rejoyce in the God that created the World as in the Author of all Goodness so those Hereticks in hatred of the Maker of the World sorrowed wept and fasted on that day as being the birth-day of all evil And as Christian men of sound belief did solemnize the Sunday in joyful memory of Christs Resurrection so likewise at the self-same time such Hereticks as denied his Resurrection did the contrary to them which held it When the one sort rejoyced the other fasted Against those Hereticks which have urged perpetual abstinence from certain Meats as being in their very nature unclean the Church hath still bent herself as an enemy Saint Paul giving charge to take heed of them which under any such opinion should utterly forbid the use of Meats or Drinks The Apostles themselves forbad some as the order taken at Ierusalem declareth But the cause of their so doing we all know Again when Tertullian together with such as were his followers began to Montanize and pretending to perfect the severity of Christian Discipline brought in sundry unaccustomed days of Fasting continued their Fasts a great deal longer and made them more rigorous then the use of the Church had been the mindes of men being somewhat moved at so great and so sudden novelty the cause was presently inquired into After notice taken how the Montanists held these Additions to be Supplements of the Gospel whereunto the Spirit of Prophesie did now mean to put as it were the last hand and was therefore newly descended upon Montanus whose orders all Christian men were no less to obey then the Laws of the Apostles themselves this Abstinence the Church abhorred likewise and that justly Whereupon Tertullian proclaiming even open War of the Church maintained Montanism wrote a Book in defence of the new Fast and intituled the same A Treatise of Fasting against the opinion of the Carnal sort In which Treatise nevertheless because so much is sound and good as doth either generally concern the use or in particular declare the Custom of the Churches Fasting in those times men are not to reject whatsoever is alledged out of that Book for confirmation of the Truth His error discloseth it self in those places where he defendeth Fasts to be duties necessary for the whole Church of Christ to observe as commanded by the Holy Ghost and that with the same authority from whence all other Apostolical Ordinances came both being the Laws of God himself without any other distinction or difference saving onely that he which before had declared his will by Paul and Peter did now farther reveal the same by Montanus also Against us ye pretend saith Tertullian that the Publick Orders which Christianity is bound to keep were delivered at the first and that no new thing is to be added thereunto Stand if you can upon this point for behold I challenge you for Fasting more then at Easter your selves But in fine ye answer That these things are to be done as established by the voluntary appointment of men and not by vertue or force of any Divine Commandment Well then he addeth Ye have removed your first footing and gone beyond that which was delivered by doing more then was at the first imposed upon you You say you must do that which your own judgments have allowed We require your obedience to that which God himself doth institute Is it not strange that men to their own will should yield that which to Gods Commandment they will not grant Shall the pleasure of men prevail more with you then the power of God himself These places of Tertullian for Fasting have worthily been put to silence And as worthily Aerius condemned for opposition against Fasting The one endeavored to bring in such Fasts as the Church ought not to receive the other to overthrow such as already it had received and did observe The one was plausible unto many by seeming to hate carnal loosness and riotous excess much more then the rest of the World did the other drew hearers by pretending the maintenance of Christian Liberty The one thought his cause very strongly upheld by making invective declamations with a pale and a withered countenance against the Church by filling the ears of his starved hearers with speech suitable to such mens humors and by telling them no doubt to their marvellous contentment and liking Our new Prophesies are refused they are despised It is because Montanus doth Preach some other God or dissolve the Gospel of Iesus Christ or overthrow any Canon of Faith and Hope No our crime is We teach
to keep the wound of Contrition bleeding they unfold the circumstances of their Transgressions and endeavour to leave nothing which may be heavy against themselves Yet do what they can they are still fearful lest herein also they do not that which they ought and might Come to Prayer their coldnesse taketh all heart and courage from them with fasting albeit their Flesh should be withered and their Blood clean dryed up would they ever the lesse object What is this to David's humiliation Wherein notwithstanding there was not any thing more than necessary In works of Charity and Alms-deed It is not all the World can perswade them they did ever reach the poor bounty of the Widdow's two Mites or by many millions of Leagues come near to the mark which Cornelius touched so farr they are off from the proud surmise of any Penitential Supererrogation in miserable wretched Wormes of the Earth Notwithstanding for as much as they wrong themselves with over-rigorous and extreme Exactions by means whereof they fall sometimes into such Perplexities as can hardly be allayed It hath therefore pleased Almighty God in tender commiseration over these imbecillities of men to ordain for their Spiritual and Ghostly comfort consecrated Persons which by Sentence of Power and Authority given from above may as it were out of his very mouth ascertain timerous and doubtful mindes in their own particular ease them of all their scrupulosities leave them settled in Peace and satisfied touching the Mercy of God towards them To use the benefit of this help for the better satisfaction in such cases is so natural that it can be forbidden no man but yet not so necessary that all men should be in case to need it They me of the two the happier therefore that can content and satisfie themselves by judging discreetly what they perform and soundly what God doth require of them For having that which is most material the substance of Penitency rightly bred touching signes and tokens thereof we may affirm that they do boldly which imagine for every offence a certain proportionable degree in the Passions and Griefs of Minde whereunto whosoever aspireth not repenteth in vain That to frustrate mens Confession and Considerations of Sinne except every Circumstance which may aggravate the same be unript and laid in the Ballance is a mercilesse extremity although it be true that as near as we can such Wounds must be searched to the very bottom Last of all to set down the like stint and to shut up the doors of Mercy against Penitents which come short thereof in the devotion of their Prayers in the continuance of their Falls in the largeness and bounty of their Almes or in the course of any other such like Duties is more than God himself hath thought meet and consequently more than mortal men should presume to do That which God doth chiefly respect in mens penitency is their Hearts The Heart is it which maketh Repentance sincere Sincerity that which findeth favour in God's sight and the favour of God that which supplyeth by Gracious acceptation whatsoever may seem defective in the faithful hearty and true Offices of his Servants Take it saith Chrysostome upon my credit Such is God's merciful inclination towards men that repentance offered with a single and sincere minde he never refuseth no not although we be come to the very top of Iniquity If there be a will and desire to return he receiveth imbraceth and omitteth nothing which may restore us to former happiness yea that which is yet above all the rest albeit we cannot in the duty of satisfying him attain what we ought and would but come farre behinde our mark he taketh neverthelesse in good worth that little which we doe be it never so mean we lose not our labour therein The least and lowest step of Repentance in Saint Chrysostome's Judgement severeth and setteth us above them that perish in their Sinne I therefore will end with Saint Augustine's Conclusion Lord in thy Booke and Volume of Life all shall be written as well the Least of thy Saints as the Chiefest Let not therefore the Unperfect fear Let them onely proceed and go forward OF THE LAWS OF Ecclesiastical Polity BOOK VII Their Sixth Assertion That there ought not to be in the Church Bishops indued with such Authority and Honour as ours are The Matter contained in this Seventh Book 1. THe state of Bishops although sometime oppugned and that by such as therein would most seems to please God yet by his providence upheld hitherto whose glory it is to maintain that whereof himself is the Author 2. What a Bishop is what his name doth import and what doth belong unto his office as he is a Bishop 3. In Bishops two things traduced of which two the one their Authority and in is the first thing condemned their superiority over other Ministers what kinde of superiority in Ministers it â—â— which the one part holdeth and the other denieth lawful 4. From whence it hath grown that the Church is governed by Bishops 5. The time and cause of instituting every where Bishops with restraint 6. What manner of power Bishops from the first beginning have had 7. After what sort Bishops together with Presbyters have used to govern the Churches which were under them 8. How far the power of Bishops hath reached from the beginning in respect of territory or local compass 9. In what respects Episcopal Regiment hath been gainsaid of old by Aerius 10. In what respect Episcopal Regiment is gainsaid by the Authors of pretended Reformation at this day 11. Their arguments in disgrace of Regiment by Bishops as being a meer invention of man and not found in Scripture answered 12. Their arguments to prove there was no necessity of instituting Bishops in the Church 13. The fore-alleadged Arguments answered 14. An answer unto those things which are objected concerning the difference between that Power which Bishops now have and that which ancient Bishops had more then other Presbyters 15. Concerning the civil Power and Authority which our Bishops have 16. The Arguments answered whereby they would prove that the Law of God and the judgement of the best in all ages condemneth the ruling superiority of our Minister over another 17. The second malicious thing wherein the state of Bishops suffereth oblaquy is their Honour 18. What good doth publickly grow from the Prelacy 19. What kinds of Honor be due unto Bishops 20. Honor in Title Place Ornament Attendance and Priviledge 21. Honor by endowment with Lands and Livings 22. That of Ecclessiastical Goods and consequently of the Lands and Livings which Bishops enjoy the propriety belongs unto God alone 23. That Ecclesiastical persons are receivers of Gods Rents and that the honour of Prelates is to be thereof his chief Receivers not without liberty from him granted of converting the same unto their own use even in large manner 24. That for their unworthiness to deprive both them and their
of the New Testament See the Edition at Vienna Parâ— and Aâ—thrup Of Preaching by the Publick reading of other profitable instructions and concerning Books Apocryphal a T. C. l. 1. p 196. Neither the Homiles nor the Apocrypha are at all to be read in the Church Wherein first it is good to consider the Order which the Lord kept with his People in times past when he commanded Exod. 30. 25. that no Vessel nor no instrument either Besome or Flesh-hook or Pan should once come into the Temple but those only which were sanctified and set apart for that use And in the Book of Numbers he will have no other Trumpets blown to call the People together but those only which were set apart for that purpose Numb 10.2 * T. C. l. 1 p. 157. Besides this the Policy of the Church of God is times past is to be followed c. b Acts 13. 15. Acts 15. 21. c Justin Apol. 2. Origen Hom. 1. super Exod. â— in Judie d Concil Laâ—d c. â—9 e Concil Vasens 2. f Concl. Coâ—on par 2. g Ex. 30. 25. 32. h Exod. 40.15 i Numb 10.2 k Exod. 27. 3. 30. 36,27 28. l T. C. l. 1. p. 197. The Lord would by these Rudiments and Pâ—dagogies teach that he would have nothing brought into the Church but that which he had appointed m Esias Thesh in veron Patâ—r n Acts 15.21 o Acts 13. 15 p T. C. l. 1. 197. This Practice continued still in the Churches of God after the Apostles times as may appear by the second Apology of Iustin Martyr Idem p. 198. It was decreed in the Councel of Laodicea that nothing should be read in the Church but the Canonical Books of the Old and New Testament Afterwards as corruptions grew in the Church the reading of Homilies and of Martyrs lives was permitted But besides the evil success thereof that Use and Custom was controlled as may appear by the Councel of Collin albeit otherwise Popish The bringing in of Homilies and Martyrs lives hath thrust the Bible clean out of the Church or into a Corner The Apocalyps a T. C. l. 2. p. 381. It is untrue that simple reading is necessary in the Church A number of Churches which have no such Order of simple reading cannot be in this point charged with the breach of God's Commandment which they might be if simple reading were necessary By simple reading he meaneth the Custom of bare Reading more than the Preacher at the same time expoundeth unto the People b Colmus ad divinarum literarum commemorationem Tertul. Apol. p. 692. c Judaicorum Historiarum libri readiri sunt ab Apostolis legendi in Ecclestis Orig. in Jos. Hom. 15. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin. Apol. 2. p. 162. Factum est ut iste die Dominica Prophetica lectione jam lecta ante astate adslance qui lectionem S. Pauli proferret beâ—isimus Autistes Ambrestus c. Sulpâ— Sever. l. 3. de vita S. Mart. e Vide Concil Vâ—s â— habitum an Dom. 444. tom Concil 2. p. 19. Item Synod Laâ—d c. 16. Cypr. l. 2. epist. 5. l. 4. epist. 5. Amb. l. 1. Offic c. â— epist. 75. lib. de Helio arque jejunio cap. 20. Just. quaest 101. August quaest 33. in Num. Wâ—s Stâ—ab de rebes Ecsiast cap. 22. â—eron in â—rolâ—g Galeat Ruffinus in Symbol Apost apud Cypr. a Vâ—le Gelas. decree non Concil 2. p. 532. b Cires An. Dom. 366. c Concil Carâ—â—ag 3. c. 47. Praeâ—eâ— Sâ—ipâ—â— as Canoâ—â— câ—s nihil in Ecclesis ligatur suâ— nomine Divinarum scriprerarum Cireâ— An. Dom. 401. d Concil Vasen â— habitum An. Dom. 444. tom Concil p. 19. Si Presbyter ali qua infirmiraprehibente pee seâ—psum non potuerit praeliâ—are â—anctorum Partum Homilly à Diaconibus recitentur e Concil Carâ—tlug 3. Can. 13. Greg. Tuâ—on de gloris inâ—eâ— ca. 16. â—adria epist. ad Coral Magu f Gelas. câ—eâ— An. Do. 432. to Concil p. 451. g Concil Coâ—on celebraâ— An. Dom. 1535 paâ—â—a cap. 5. Melch. Can. â—ocor theol lib. 1â— Vir. de trâ—d â—â—se lib. 5. h In cremum â—arâ—aâ—heum sicliterrumâ— qui conceptus propitus â—atrum desiaiâ—i onibus antepodunt c. â—nde Religâ—o In Extra Hieron praes ad libros â—alom Aug de pâ—â—â—d Sanct. l. 1. c. 14. Praefat. gloss ord Lyr. ad prâ—â— Hieron in Iob. T. C. l. 2. p. 400 401. â—â—arm Conses sect 1. â—d con art 6. Lubert de pincip Christ. dougâ— Lâ—â—â—â— a The Libâ—â— of Metaphys School p. art 34. b Joseph cent App. lib. 1. c Epist. in Anâ—yâ—or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prael ad lib. Eccles. Of Preaching by Sermonsâ— and whether Sermons be the only uâ—â—llnary way of Teaching whereby men are brought to the saving knowledge of Gods Truth a Paraenet ad Gent. p. 17. b Concil Vaâ—iâ— 2. c 2. c Concil Tol. 4 cap. 11. d Rupert de Divin Offic. l. 1. c. 12 13. Isid. de Eccles Offic. l. 1. c. 10. e The libel of School part 11 T. C. lib. 2. pag. 388. Saint Paul's Writing is no more Preaching than his Pen or his Hand is his Tongue seeing they cannot be the same which cannot be made by the same Instruments f Evangelizo manu scriptione Rainol de Rom. Eccles Idolola praef ad Co. Essex g John 6.46 Mat. 16 17. 2 Cor. 4. 6. 1 Cor. 12. 3â— Acts 16. 14. What they attribute to Sermons only and what we to Reading also 2 Thes. â— 27. Colos. â— 16 John 5. 39. Isa. 8. 22. a T. C. l. 2. p. 376 377 395. b Pag. 3. 8. c Pag. 383. 2 Chro. â—â— 16 2 Chro. 34.3 Deut. 31. 13. Luke 16. 29. Exod. 14.7 John 20. 31. Prov. 1. 2,3,4 Rom. 1. 16. 2 Tim. 3. 15. T. C. l. 2. p. 376. a T. C. l. r. p. 375. b 1 Cor. 1.21 c Rom. 10.14 d Apologet. c. 18. in finc e This they did in a tongue which to all learned men amongst the Heathens and to a great part of the simplest was familiarly known as appeareth by a supplication offered unto the Emperor Iustinian wherein the Jews make request that it might be lawful for them to read the Greek Translations of the 70. Interpreters in their Synagogues as their Custom before had been Anthem 145. Cel. 10. incipit AEqaum sanc f Iâ— the Apostle uâ—eth the went 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a â— c. â— â— p. 373. This sayle of Readers The Bishops more than beggerly Preseâ—ts Those Rascal Ministers b T C. l. a. p. 37. c John 3. 39. d Gal. 1. 9. 1. Tim. 3 16. Heb. 4. 12. a T. C. l 2. p. 381. b Prov. 29.18 c T. C. l. a. p. 379. d 2 Cor. 2.16 e 2 Tim. 2 15. f Matth 16.19 g 1 Cor. 3. 6. h T. C. l. 2. p. 380. No Salvation to be looked for where no Preaching is i â— C. C. l. 2. p. 364. T. C. l. 2. p. 395.
SVNT MELIORA MIHI RICHARDVS HOOKER Exoniensis scholaris sociusque Collegij Corp. Chrisli Oxon̄ deinde Londi Templi interioris in sacris magister Rectorque huius Ecelesiae scripsit octo libros Politiae Ecclesiasticae Angelicanae quorum tres desiderantur Obijt An̄ Dō M.DC. III. AEtat suae L. Posuit hoc pijssimo viro monumentum Ano. Dō M. DC XXX V Guli Comper Armiger in Christo Iesu quem genuit per Evangelium 1 Corinth 4. 15. OF THE LAWES of ECCLESIASTICAL Politie Eight Bookes By RICHARD HOOKER LONDON Printed for Andrew Crooke at the greene Dragon in S Pauls Church-yard 1666. THE WORKS OF Mr. Richard Hooker That Learned and Judicious Divine IN EIGHT BOOKS OF Ecclesiastical Polity Compleated out of his own Manuscrips Never before Published With an account of his LIFE and DEATH Dedicated to the Kings most Excellency Majesty CHARLES IId. By whose ROYAL FATHER near His Martyrdom the former Five Books then onely extant were commended to His Dear Children as an excellent means to satisfie Private Scruples and settle the Publick Peace of this Church and Kingdom JAM 3. 17. The Wisdom from above is first pure then peaceable gentle easie to be intreated full of mercy and good works without partiality and hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Multitadio investiganda verilalis ad proximos divertunt errores Min. Fel. LONDON Printed by Thomas Newcomb for Andrew Crook at the Green-Dragon in St. Pauls Church-yard 1666. To the KINGS most Excellent MAJESTY CHARLES II d By the Grace of God King of Great Britain France and Ireland Defender of the Faith c. Most Gracious Soveraign ALthough I know how little leisure Great Kings have to read large Books or indeed any save onely Gods the study belief and obedience of which is precisely commanded even to Kings Deut. 17.18,19 And from which whatever wholly diverts them will hazard to damn them there being no affairs of so great importance as their serving God and saving their own Souls nor any Precepts so wise just holy and safe as those of the Divine Oracles nor any Empire so glorious as that by which Kings being subject to Gods Law have dominion over themselves and so best deserve and exercise it over their Subjects Yet having lived to see the wonderful and happy Restauration of Your Majesty to Your Rightful Kingdoms and of this Reformed Church to its just Rights Primitive Order and Pristine Constitution by Your Majesties prudent care and imparallel'd bounty I know not what to present more worthy of Your Majesties acceptance and my duty then these Elaborate and Seasonable Works of the Famous and Prudent Mr. Richard Hooker now augmented and I hope compleated with the Three last Books so much desired and so long concealed The publishing of which Volume so intire and thus presenting it to Your Majesty seems to be a blessing and honor reserved by Gods Providence to add a further lusture to Your Majesties glorious Name and happy Reign whose transcendent favor justice merit and munificence to the long afflicted Church of England is a subject no less worthy of admirasion then gratitude to all Posterity And of all things next Gods grace not to be abused or turned into wantonness by any of Your Majesties Clergy who are highly obliged beyond all other Subjects to Piety Loyalty and Industry I shall need nothing more to ingratiate this incomparable Piece to Your Majesties acceptance and all the English Worlds then those high commendations it hath ever had as from all prudent peaceable and impartial Readers so especially from Your Majesties Royal Father who a few days before he was Crowned with Martyrdom commended to His dearest Children the diligent Reading of Mr. Hookers Ecclesiastical Polity even next the Bible as an excellent means to settle them in the Truth of Religion and in the Peace of this Church as much Christian and as well Reformed as any under Heaven As if God had reserved this signal Honor to be done by the best of Kings and greatest Sufferers for this Church to Him who was one of the best Writers and ablest Defenders of it To this Compleated Edition is added such particular accounts as could be got of the Authors Person Education Temper Manners Fortunes Life and Death which is now done with much exactness and proportion That hereby Your Majesty and all the World may see what sort of Men are fittest for Church-work which like the Building of Solomons Temple is best carried on with most evenness of Iudgement and least noise of Passion Also what manner of Man he was to whom we all ow this Noble Work and durable Defence Which is indeed at once as the Tongues of Eloquent Princes are to themselves and their Subjects both a Treasury and an Armory to inrich their friends and defend them against the Enemies of the Church of England Arare composition of unpassionate Reason and unpartial Religion the mature product of a Indicious Scholar a Loyal Subject an Humble Preacher and a most Eloquent Writer The very abstract and quintessence of Laws Humane and Divine a Summary of the Grounds Rules and Proportions of true Polity in Church and State Vpon which clear solid and safe Foundations the good Order Peace and Government of this Church was anciently setled and on which while it stands firm it will be flourishing All other popular and specious pretensions being found by late sad experiences to be as novel and unfit so factious and fallacious yea dangerous and destructive to the Peace and Prosperity of this Church and Kingdom whose inseparable happiness and interests are bound up in Monarchy and Episcopacy The Politick and Visible managing of both which God hath now graciously restored and committed to Your Majesties Soveraign Wisdom and Authority after the many and long Tragedies suffered from those Club Masters and Tub-Ministers who sought not fairly to obtain Reformation of what might seem amiss but violently and wholly to overthrow the ancient and goodly Fabrick of this Church and Kingdom For finding themselves not able in many years to Answer this one Book long ago written in defence of the Truth Order Government Authority and Liberty in things indifferent of this Reformed Church agreeable to Right Reason and True Religion which makes this well tempered Peice a File capable to break the Teeth of any that venture to bite it they conspired at last to betake themselves to Arms to kindle those horrid fires of Civil Wars which this wise Author foresaw and foretold in his admirable Preface would follow those sparks and that smoak which he saw rise in his days So that from impertinent Disputes seconded with scurrilous Pamphlets they fled to Tumults Sedition Rebellion Sacriledge Parricide yea Regicide Counsels Weapons and Practices certainly no way becoming the hearts and hands of Christian Subjects nor ever sanctified by Christ for his Service or his Churches good What now remains but Your Majesties perfecting and preserving that in this Church which you have with
been stronger then your modest resolutions against it And I am thus far glad that the first Life was so impos'd upon you because it gave an unadvoidable cause of writing the second If not 't is too probable we had wanted both which had been a prejudice to all lovers of Honor and ingenuous Learning And let me not leave my Friend Sir Henry without this Testimony added to yours That he was a Man of as florid a Wit and elegant a Pen as any former or ours which in that kinde is a most excellent Age hath ever produced And now having made this voluntary observation of our two deceased Friends I proceed to satisfie your desire concerning what I know and believe of the ever-memorable Mr. Hooker who was Schismaticorum Malleius so great a Champion for the Church of Englands Rights against the Factious Torrent of Separatists that then ran high against Church-Discipline and in his unanswerable Books continues still to be so against the unquiet Disciples of their Schism which now under other names carry on their design and who as the proper Heirs of their Irrational Zeal would again rake into the scarce-closed Wounds of a newly bleeding State and Church And first though I dare not say I knew Mr. Hooker yet as our Ecclesiastical History reports to the honor of Ignaâ—ius That he lived in the time of St. Iohn and had seen him in his childhood so I also joy that in my minority I have often seen Mr. Hooker with my Father then Lord Bishop of London from whom and others at that time I have heard most of the material passages which you relate in the History of his Life and from my Father received such a Character of his Learning Humility and other Vertues that like Jewels of unvaluable price they still cast such a lustre as Envy or the Rust of Time shall never darken From my Father I have also heard all the circumstances of the Plot to defame him and how Sir Edwin Sandys outwitted his Accusers and gained their confession and could give an account of each particular of that Plot by that I judge it fitter to be forgotten and rot in the same Grave with the malicious Authors I may not omit to declare That my Fathers knowledge of Mr. Hooker was occasioned by the Learned Dr. Iohn Spencer who after the death of Mr. Hooker was so careful to preserve his unvaluable Sixth Seventh and Eighth Books of ECCLESIASTICAL POLITT and his other Writings that he procured Henry Iackson then of Corpus-Christi Colledge to transcribe for him all Mr. Hookers remaining written Papers many of which were imperfect for his Study had been rifled or worse used by Mr. Clark and another of principles too like his But as these Papers were they were endeavored to be compleated by his dear Friend Dr. Spencer who bequeathed them as a precious Legacy to my Father after whose death they rested in my hand till Dr. Abbot then Archbishop of Canterbury commanded them out of my custody authorising Dr. Iohn Barkham his Lordships Chaplain to require and bring them to him to Lambeth At which time I have heard they were put into the Bishops Library and that they remained there till the Martyrdom of Archbishop Laud and were then by the Brethren of that Faction given with the Library to Hugh Peters as a reward for his remarkable service in those sad times of the Churches confusion And though they could hardly fall into a fouler hand yet there wanted not other endeavors to corrupt and make them speak that Language for which the Faction then fought which was To subject the Soveraign Power to the People I need not strive to vindicate Mr. Hooker in this particular his known Loyalty to his Prince whilst he lived the sorrow expressed by King Iames for his death the value our late Soveraign of ever-blessed Memory put upon his Works now the singular Character of his worth given by you in the passages of his life especially in your Appendix to it do sufficiently clear him from that imputation And I am glad you mention how much value Robert Stapleton Pope Clement the Eighth and other eminent Men of the Romish perswasion have put upon his Books having been told the same in my youth by persons of worth that have travelled Italy Lastly I must again congratulate this undertaking of yours as now more proper to you then any other person by reason of your long knowledge and alliance to the worthy family of the Cranmers my old friends also who have been men of noted wisdom especially Mr. George Cranmer whose prudence added to that of Sir Edwin Sandys proved very useful in the compleating of Mr. Hookers matchless Books one of their Letters I herewith send you to make use of if you think fit And let me say further you merit much from many of Mr. Hookers best friends then living namely from the ever-renowned Archb. Whitgist of whose imcomparable worth with the Character of the times you have given us a more short and significant account then I have received from any other Pen. You have done much for Sir Henry Savile his contemporary and familiar friend amongst the surviving Monuments of whose Learning give me leave to tell you so two are omitted his Edition of Euclid but especially his Translation of King Iames his Apology for the Oath of Allegeance into elegant Latine Which flying in that dress as far as Rome was by the Pope and Conclave sent unto Franciscus Snarez to Salamanca he then residing there as President of that Colledge with a command to answer it When he had perfected the work which he calls Defensio Fidei Catholica it was transmitted to Rome for a view of the Inquisitors who according to their custom blotted out what they pleased and as Mr. Hooker hath been used since his death added whatsoever might advance the Popes Supremacy or carry on their own interest commonly coupling together Depâ—nere Occidere the deposing and killing of Princes Which cruel and unchristian Language Mr. Iohn Salikell his Amanuensis when he wrote at Salamanca but since a Convert living long in my Fathers-house often professed the good old man whose Piety and Charity Mr. Salikell magnified much not onely disavowed but detested Not to trouble you further your Reader if according to your desire my approbation of your work carries any weight will finde many just Reasons to thank you for it and for this circumstance here mentioned not known to many may happily apprehend one to thank him who is Chichester Novemb. 13. 15. Sir Your ever-faithful and affectionate Old Friend Henry Chichester THE LIFE OF Mr. Richard Hooker THE INTRODUCTION I Have been perswaded by a Friend that I ought to obey to write The Life of RICHARD HOOKER the happy Author of Five if not more of the Eight Learned Books of The Laws of Ecclesiastical Polity and though I have undertaken it yet it hath been with some unwillingness foreseeing that it must prove
When I lost the freedom of my Cell which was my Colledge yet I found some degree of it in my quiet Countrey Personage But I am weary of the noise and oppositions of this place and indeed God and Nature did not intend me for Contentions but for Study and Quietness And My Lord my particular Contests here with Mr. Travers have prov'd the more unpleasant to me because I believe him to be a good Man and that beliefe hath occasioned me to examine mine own Conscience concerning his opinions and to satisfie that I have consulted the holy Scripture and other Laws both Humane and Divine Whether the the Conscience of him and others of his Iudgment ought to be so far complied with us as to alter our Frame of Church-Government our manner of Gods worship our praising and praying to him and our establishe Ceremonies as often as their tender Consciences shall require us And in this Examination I have not onely satisfied my self but have begun a Treatise in which I intend the satisfaction of others by a demonstration of the reasonableness of our Laws of Ecclesiastical Policy and therein laid a hopeful foundation for the Churches Peace and so as not to provoke your Adversarie Mr. Cartwright nor Mr. Travers whom I take to be mine but not my enemy God knows this to be my meaning To which end I have searched many Books and spent many thoughtful hours and I hope not in vain for I write to reasonable men But My Lord I shall never be able to finish what I have begun unless I be remov'd into some quiet Countrey Parsenage where I may see Gods Blessings Spring out of my Mother Earth and eat mine own Bread in peace and privaty A place where I may without disturbance Meditate my approaching Mortality and that great account which all flesh must at the great day give to the God of all Spirits this is my design and as these are the desires of my heart so they shall by Gods assistance be the constant indevors of the uncertain remainder of my life And therefore if your Grace can think me and my poor labors worthy such a favour Let me beg it that I may perfect what I have begun which is a blessing I cannot hope for in this place About the time of this request to the Bishop the Parsonage or Rectory of Boscom in the Diocess of Sarum and six miles from that City became void The Bishop of Sarum is Patron of it but in the vacancy of that See which was three years betwixt the death of Bishop Peirce and Bishop Caldwells admission into it the disposal of that and all Benefices belonging to it during the time of this said vacancy came to be disposed of by the Archbishop of Canterbury and he presented Richard Hooker to it in the year 1591. And Richard Hooker was also in this said year Instituted Iuly 17. to be a minor Prebend of Salisbury the Corps to it being nether-Havin about ten miles from that City which Prebend was of no great value but intended chiefly to make him capable of a better preferment in that Church In this Boscum he continued till he had finished four of his eight proposed Books of the Laws of Ecclesiastical Polity and these were enter'd into the Register Book in Stationers-Hall the 9th of March 1592. but not printed till the year 1594. and then with the beforementioned large and affectionate Preface which he directs to them that seek as they term it the Reformation of the laws and orders Ecclesiastical in the Church of England of which Books I shall yet say nothing more but that he continued his laborious diligence to finish the remaining four during his life of all which more properly hereafter but at Boscum he finisht and publisht but only the first four being then in the 39 year of his Age. He left Boscum in the year 1595. by a surrender of it into the hands of Bishop Caldwell and he presented Benjamin Russel who was Instituted into it 23 of Iune in the same year The Parsonage of Bishops Borne in Kent three miles from Canterbury is in that Archbishops gift but in the latter end of the year 1594. Doctor William Redman the Rector of it was made Bishop of Norwich by which means the power of presenting to it was pro ca vice in the Queen and she presented Richard Hooker whom she loved well to this good living of Borne the 7 of Iuly 1595. in which Living he continued till his Death without any addition of Dignity or Profit And now having brought our Richard Hooker from his Birth-place to this where he found a Grave I shall only give some account of his Books and of his behaviour in this Parsonage of Borne and then give a rest both to my self and my Reader His first four Books and large Epistle have been declared to be printed at his being at Boscum Anno 1594. Next I am to tell that at the end of these four Books there is printed this Advertisement to the Reader I have for some causes thought it at this time more fit to let go these first four Books by themselves than to stay both them and the rest till the whole might together be published Such generalities of the cause in question as are here handled it will be perhaps not amiss to consider apart by way of Introduction unto the Books that are to follow concerning particulars in the mean time the Reader is requested to mend the Printers errors as noted underneath And I am next to declare that his fifth Book which is larger than his first four was first also printed by it self Anno 1597. and dedicated to his Patron for till them he chose none the Archbishop These Books were read with an admiration of their excellency in This and their just same spread it self into forain Nations And I have been told more than forty years past that Cardinal Alen or learned Doctor Stapleton both English men and in Italy when Mr. Hookers four Books were first printed meeting with this general fame of them were desirous to read an Author that both the Reformed and the Learned of their own Church did so much magnifie and therefore caused them to be sent for and after reading them boasted to the Pope which then was Clement the eighth that though he had lately said he never met with an English Book whose Writer deserved the name of an Author yet there now appear'd a wonder to them and it would be so to his Holiness if it were in Latin for a poor obscure English Priest had writ four such Books of Laws and church Polity and in a Style that exprest so Grave and such Humble Majesty with clear demonstration of Reason that in all their readings they had not met with any that exceeded him and this begot in the Pope an earnest desire that Doctor Stapleton should bring the said four Books and looking on the English read a part of them to
him in Latin which Doctor Stapleton did to the end of the first Book at the conclusion of which the Pope spake to this purpose There is no Learning that this man hath not searcht into nothing too hard for his understanding This man indeed deserves the name of an Author his Books will get Reverence by Age for there is in them such seeds of Eternity that if the rest be like this they shall last till the last Fire shall consume all Learning Not was this high the only testimony and commendations given to his Books for at the first coming of King Iames into this Kingdom he inquired of the Archbishop Whiâ—gift for his friend Mr. Hooker that writ the Books of Church Polity to which the answer was that he dyed a year before Queen Elizabeth who received the sad news of his Death with very much Sorrow to which the King replyed and I receive it with no less that I shall want the desired happiness of seeing and discoursing with that Man from whose Books I have received such satisfaction Indeed my Lord I have received more satisfaction in reading a Leaf or Paragraph in Mr. Hooker thought it were but about the fashion of Churches or Church Musick or the like but especially of the Sacraments then I have had in the reading particular large Treatises written but of one of those subjects by others though very Learned Men and I observe there is in Mr. Hooker no affected Language but a grave comprehensive cleer manifestation of Reason and that back't with the Authority of the Scripture the Fathers and Schoolmen and with all Law both Sacred and Civil And though many others write well yet in the next Age they will be forgotten but doubtless there is in every page of Mr. Hookers Book the Picture of a Divine Soul such Pictures of Truth and Reason and drawn in so sacred colours that they shall never fade but give an immortal memory to the Author And it is so truly true that the King thought what he spake that as the most Learned of the Nation have and still do mention Mr. Hooker with Reverence so he also did never mention him but with the Epithite of Learned or Iudicious or Reverend or Venerable Mr. Hooker Nor did his Son our late King Charles the first ever mention him but with the same Reverence enjoyning his Son our now gracious King to be studious in M. Hookers Books And our learned Antiquary Mr. Cambden mentioning the Death the Modesty and other Vertues of Mr. Hooker and magnifying his Books wisht that for the honour of this and benefit of other Nations they were turn'd into the Universal Language Which work though undertaken by many yet they have been weary and forsaken it but the Reader may now expect it having been long since begun and lately finisht by the happy pen of Doctor Earl now Lord Bishop of Salisbury of whom I may justly say and let it not offend him because it is such a truth as ought not to be conceal'd from Posterity or those that now live and yet know him not that since Mr. Hooker died none have liv'd whom God hath blest with more innocent Wisdom more sanctified Learning or a more pious peaceable primitive Temper so that this excellent person seems to be only like himself and our venerable Richard Hooker and only fit to make the learned of all Nations happy in knowing what hath been too long confin'd to the language of our little Island There might be many more and just occasions taken to speak of his Books which none ever did or can commend too much but I decline them and hasten to an account of his Christian behaviour and Death at Borne in which place he continued his customary rules of Mortification and Self-Denyal was much in Fasting frequent in Meditation and Prayers injoying those blessed Returns which only Men of strict lives feel and know and of which Men of loose and Godless lives cannot be made sensible for spiritual things are spiritually discerned At his entrance into this place his Friendship was much sought for by Doctor Hadrian Saravia then one of the Prebends of Canterbury a German by birth and sometimes a Pastor both in Flanders and Holland where he had studied and well considered the controverted points concerning Episcopacy and Sacriledge and in England had a just occasion to declare his Judgement concerning both unto his Brethren Ministers of the Low Countryes which was excepted against by Theodor Beza and others against whose exceptions he rejoyned and thereby became the happy Author of many Learned Tracts writ in Latin especially of three one of the Degrees of Ministers and of the Bishops Superiority above the Presbytery a second against Sacriledge and a third of Christian obedience to Princes the last being occasioned by Gretzerus the Jesuit And it is observable that when in a time of Church tumults Beza gave his reasons to the Chancellor of Scotland for the abrogation of Episcopacy in that Nation partly by Letters and more fully in a Treatise of a three-fold Episcopacy which he calls Divine Humane and Satanical this Doctor Saravia had by the help of Bishop Whitgift made such an early discovery of their intentions that he had almost as soon answered that Treatise as it became publique and therein discovered how Beza's opinion did contradict that of Calvins and his adherents leaving them to interfere with themselves in point of Episcopacy but of these Tracts it will not concern me to say more than that they were most of them dedicated to his and the Church of Englands watchful Patron Iohn Whitgift the Archbishop and printed about the year in which Mr. Hooker also appeared first to the world in the Publication of his four Books of Ecclesiastical Polity This friendship being sought for by this Learned Doctor you may believe was not denied by Mr. Hooker who was by fortune so like him as to be engaged against Mr. Travers Mr. Cartwright and others of their Judgment in a controversie too like Doctor Saravia's So that in this year of 1595. and in this place of Borne these two excellent persons began a Holy Friendship increasing dayly to so high and mutual affections that their two wills seemed to be but one and the same and designs both for the glory of God and peace of the Church still assisting and improving each others vertues and the desired comforts of a peaceable Piety which I have willingly mentioned because it gives a foundation to some things that follow This Parsonage of Borne is from Canterbury three miles and near to the common Road that leads from that City to Dover in which Parsonage Mr. Hooker had not been twelve moneths but his Books and the Innocency and Sanctity of his Life became so remarkable that many turn'd out of the road and others Scholars especially went purposely to see the Man whose Life and Learning were so much admired and alas as our Saviour said of St. Iohn Baptist
in Sir Thomas Bodlies Library in that of Doctor Andrews late Bishop of Winton in the late Lord Conwayes in the Archbishop of Canterburies and in the Bishop of Armaghs and in many others and most of these pretended to be the Authors own hand but much disagreeing being indeed altered and diminisht as Men have thought fittest to make Mr. Hookers Judgment suit with their Fancies or give authority to their corrupt designs and for proof of a part of this take these following testimonies Doctor Barnard sometime Chaplain to Doctor Usher late Lord Archbishop of Armagh hath declar'd in a late Book called Clavi Trabales Printed by Richard Hodgkinson Anno 1661. that in his search and examination of the said Bishops Manuscripts he there found the three written Books which were the supposed sixth seventh and eighth of Mr. Hookers Books of Ecclesiastical Polity and that in the said three Books now printed as Mr. Hookers there are so many Omissions that they amount to many Paragraphs and which cause many incoherencies the Omissions are by him set down at large in the said Printed Book to which I refer the Reader for the whole but think fit in this place to insert this following short part of them First as there could be in Natural Bodies no Motion of any thing unless there were some first which moved all things and continued Unmoveable even so in Politick Societies there must be some unpunishable or else no Man shall suffer punishment for sith punishments proceed always from Superiors to whom the administration of Iustice belongeth which administration must have necessarily a Fountain that deriveth it to all others and receiveth not from any because otherwise the course of Iustice should go infinitely in a Circle every Superiour having his Superiour without end which cannot be therefore a well spring it followeth there is a Supreme head of Iustice whereunto all are subject but it self in subjection to none Which kinde of Preheminency if some ought to have in a Kingdom who but the King shall have it Kings therefore or no man can have lawfull power to Iudge If Private men offend there is the Magistrate over them which Iudgeth if Magistrates they have their Prince if Princes there is Heaven a Tribunal before which they shall appear on Earth they are not accomptable to any Here says the Doctor it breaks off abruptly And I have these words also attested under the hand of Mr. Fabian Phillips a man of note for his useful Books I will make Oath if I shall be required that Doctor Sanderson the late Bishop of Lincoln did a little before his Death affirm to me he had seen a Manuscript affirmed to him to be the hand-writing of Mr. Richard Hooker in which there was no mention made of the King or Supreme Governors being accomptable to the People this I will make Oath that that good Man attested to me Fabian Phillips So that there appears to be both Omissions and Additions in the said last three printed Books and this may probably be one Reason why Doctor Sanderson the said Learned Bishop whose writings are so highly and justly valued gave a strict charge near the time of his Death or in his last Will that nothing of his that was not already Printed should be Printed after his Death It is well known how high a value our Learned King Iames put upon the Books writ by Mr. Hooker as also that our late King Charls the Martyr for the Church valued them the second of all Books testified by his commending them to the reading of his Son Charls that now is our Gratious King and you may suppose that this Charls the First was not a stranger to the pretended three Books because in a discourse with the Lord Say when the said Lord required the King to grant the truth of his Argument because it was the Judgement of Mr. Hooker quoting him in one of the three written Books the King replyed they were not allowed to be Mr Hookers Books but however he would allow them to be Mr. Hookers and consent to what his Lordship proposed to prove out of those doubtful Books if he would but consent to the Iudgment of Mr. Hooker in the other five that were the undoubted Books of Mr. Hooker In this Relation concerning these three doubtful Books of Mr. Hookers my purpose was to enquire then set down what I observ'd and know which I have done not as an engaged Person but indifferently and now leave my Reader to give Sentence for their Legitimation as to himself but so as to leave others the same Liberty of believing or disbelieving them to be Mr. Hookers and 't is observable that as Mr. Hooker advis'd with Doctor Spencer in the design and manage of these Books so also and chiefly with this dear Pupil George Cranmer whose Sister was the Wife of Doctor Spencer of which this following Letter may be a Testimony and doth also give authority to some things mentioned both in this Appendix and in the Life of Mr. Hooker and is therefore added GEORGE CRANMERS LETTER UNTO Mr. RICHARD HOOKER February 1598. WHat Posterity is likely to judge of these matters concerning Church Discipline we may the better conjecture if we call to mind what our own Age within few years upon better Experience hath already judged concerning the same It may be remembred that at first the greatest part of the Learned in the Land were either eagerly affected or favourably inclined that way The Books then written for the most part savoured of the Disciplinary Stile it sounded everywhere in Pulpits and in common phrase of mens speech the contrary part began to fear they had taken a wrong course many which impugned the Discipline yet so impugned it not as not being the better form of Government but as not being so convenient for our State in regard of dangerous Innovations thereby like to grow one man alone there was to speak of whom let no suspition of flattery deprive of his deserved Commendation wâ—o in the defiance of the one part and courage of the other stood in the gap and gave others respite to prepare themselves to the defence which by the sudden eagerness and violence of their Adversaries had otherwise been prevented wherein God hath made good unto him his own Impress Vincit qui patitur for what contumelious indignities he hath at their hands sustained the world is witness and what reward of Honour above his Adversaries God hath bestowed upon him themselves though nothing glad thereof must needs confess Now of late years the heat of men towards the Discipline is greatly decayed their Judgements begin to sway on the other side the Learned have weighed it and found it light wise men conceive some fear left it prove not only not the best kind of Government but the very bane and destruction of all Government The cause of this Change in Mens Opinions may be drawn from the general nature of Error disguised and
a Minister to Preach Christ crucified In regard whereof not onely worldly things but things otherwise precious even the Discipline it self is vile and base Whereas now by the heat of Contention and violence of Affection the Zeal of Men towards the one hath greatly decayed their love to the other Hereunto therefore they are to be exhorted to Preach Christ crucified the Mortification of the Flesh the Renewing of the Spirit not those things which in time of Strife seem precious but Passions being allayed are vain and childish GEO. CRANMER This Epitaph was long since presented to the World in Memory of Mr. Hooker by Sir William Cooper who also built him a fair Monument in Borne-Church and acknowledges him to have been his Spiritual Father THough nothing can be spoke worthy his Fame Or the Remembrance of that precious Name Iudicious Hooker though this cost be spent On him that hath a Lasting Monument In his own Books yet ought we to express If not his Worth yet oue Respectfulness Church Ceremonies he maintaiu'd Then Why Without all Ceremony should he die Was it because his Life and Death should be Both equal Patterns of Humility Or that perhaps this onely glorious one Was above all to ask Why had he none Yet he that lay so long obscurely low Doth now preferr'd to greater Honors go Ambitious men Learn hence to be more wise Humility is the true way to rise And God in me this Lesson did Inspire To bid this humble Man Friend sit up higher TO THE Most Reverend Father in GOD my very good Lord the Lord Archbishop of CANTERBURY his Grace Primate and Metropolitan of all ENGLAND MOst Reverend in Christ the long continued and more then ordinary favor which hither to your Grace hath been pleased to shew towards me may justly claim at my hands some thankful acknowledgment thereof In which consideration as also for that I embrace willingly the ancient received course and conveniency of that Discipline which teacheth inferior Degrees and Orders in the Church of God to submit their Writings to the same Authority from which their allowable dealings whatsoever in such affairs must receive approbation I nothing fear but that your accustomed clemency will take in good worth the offer of these my simple and mean Labors bestowed for the necessary justification of Laws heretofore made questionable because as I take it they were not perfectly understood For surely I cannot finde any great cause of just complaint that good Laws have so much been wanting unto us as we to them To seek Reformation of evil Laws is a commendable endeavor but for us the more necessary is a speedy redress of our selves We have on all sides lost much of our first fervency towards God and therefore concerning our own degenerated ways we have reason to exhort with St. Gregory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us return again unto that which we sometime were but touching the exchange of Laws in Practice with Laws in Device which they say are better for the State of the Church if they might take place the farther we examine them the greater cause we finde to conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although we continue the same we are the harm is not great These fervent Reprehenders of things established by Publick Authority are always confident and bold spirited men But their confidence for the most part riseth from too much credit given to their own wits for which cause they are seldom free from Error The Errors which we seek to reform in this kinde of men are such as both received at your own hands their first wound and from that time to this present have been proceeded in with that Moderation which useth by Patience to suppress boldness and to make them conquer that suffer Wherein considering the nature and kinde of these Controversies the dangerous sequels whereunto they were likely to grow and how many ways we have been thereby taught Wisdom I may boldly aver concerning the first that as the weightiest conflicts the Church hath had were those which touched the Head the Person of our Savior Christ and the next of importance those questions which are at this day between us and the Church of Rome about the Actions of the Body of the Church of God so these which have lastly sprung up from Complements Rites and Ceremonies of Church Actions are in truth for the greatest part such silly things that very easiness doth make them hard to be disputed of in serious manner Which also may seem to be the cause why divers of the Reverend Prelacy and other most judicious men have especially bestowed their pains about the Matter of Jurisdiction Notwithstanding led by your Graces example my self have thought it convenient to wade through the whole Cause following that method which searcheth the Truth by the causes of Truth Now if any marvel how a thing in it self so weak could import any great danger they must consider not so much how small the spark is that flieth up as how apt things about it are to take fire Bodies Politick being subject as much as Natural to dissolution by divers means there are undoubtedly more estates overthrown through diseases bred within themselves then through violence from abroad because our manner is always to cast a doubtful and a more suspicious eye towards that over which we know we have least power And therefore the fear of External dangers causeth forces at home to be the more united It is to all sorts a kinde of Bridle it maketh vertuous Mindes watchful it holdeth contrary Dispositions in suspense and it setteth those Wits on work in better things which could be else imployed in worse whereas on the other side domestical Evils for that we think we can master them at all times are often permitted to run on forward till it be too late to recal them In the mean while the Commonwealth is not onely through unsoundness so far impaired as those evils chance to prevail but farther also through opposition arising between the unsound parts and the sound where each endeavoreth to draw evermore contrary ways till destruction in the end bring the whole to ruine To reckon up how many Causes there are by force whereof Divisions may grow in a Commonwealth is not here necessary Such as rise from variety in Matter of Religion are not onely the farthest spred because in Religion all men presume themselves interessed alike but they are also for the most part hotlier prosecuted and pursued then other strifes for as much as coldness which in other Contentions may be thought to proceed from Moderation is not in these so favorably construed The part which in this present quarrel striveth against the Current and Stream of Laws was a long while nothing feared the wisest contented not to call to minde how Errors have their effect many times not proportioned to that little appearance of Reason whereupon they would seem built but rather to the vehement affection or
observe that Discipline nevertheless the Senate of Geneva having required their judgment concerning these three Questions First After what manner by Gods Commandment according to the Scripture and unspotted Religion Excommunication is to be exercised Secondly Whether it may not be exercised some other way then by the Consistory Thirdly What the use of their Churches was to do in this case Answer was returned from the said Churches That they had heard already of those Consistorial Laws and did acknowledge them to be godly Ordinances drawing towards the prescript of the Word of God for which cause that they did not think it good for the Church of Geneva by innovation to change the same but rather to keep them as they were Which answer although not answering unto the former demands but respecting what Mr. Calvin had judged requisite for them to answer was notwithstanding accepted without any further Reply in as much as they plainly saw that when stomach doth strive with wit the match is not equal and so the heat of their former contentions began to slake The present inhabitants of Geneva I hope will not take it in evil part that the faultiness of their people heretofore is by us so far forth laid open as their own Learned Guides and Pastors have thought necessary to discover it unto the World For out of their Books and Writings it is that I have collected this whole Narration to the end it might thereby appear in what sort amongst them that Discipline was planted for which so much contention is raised amongst our selves The Reasons which moved Calvin herein to be so earnest was as Beza himself testifieth For that he saw how needful these Bridles were to be put in the Jaws of that City That which by Wisdom he saw to be requisite for that people was by as great wisdom compassed But wise men are men and the truth is truth That which Calvin did for establishment of his Discipline seemeth more commendable then that which he taught for the countenancing of it established Nature worketh in us all a love to our own Counsels The contradiction of others is a fan to inflame that love Our love set on fire to maintain that which once we have done sharpneth the wit to dispute to argue and by all means to reason for it Wherfore a marvel it were if a man of so great capacity having such incitements to make him desirous of all kinde of furtherances unto his cause could espie in the whole Scripture of God nothing which might breed at the least a probable opinion of likelihood that Divine Authority it self was the same way somewhat inclinable And all which the wit even of Calvin was able from thence to draw by sifting the very utmost sentence and syllable is no more then that certain speeches there are which to him did seem to intimate that all Christian Churches ought to have their Elderships endued with power of Excommunication and that a part of those Elderships every where should be chosen out from amongst the Laity after that Form which himself had framed Geneva unto But what Argument are ye able to shew whereby it was ever proved by Calvin that any one sentence of Scripture doth necessarily inforce these things or the rest wherein your opinion concurreth with his against the Orders of your own Church We should be injurious unto Vertue it self if we did derogate from them whom their industry hath made great Two things of principal moment there are which have deservedly procured him honor throughout the World The one his exceeding pains in composing the Institution of Christian Religion the other his no less industrious travels for Exposition of holy Scripture according unto the same Institutions In which two things whosoever they were that after him bestowed their labor he gained the advantage of prejudice against them if they gainsaid and of glory above them if they consented His Writings published after the question about that Discipline was once begun omit not any the least occasion of extolling the use and singular necessity thereof Of what account the Master of Sentences was in the Church of Rome the same and more amongst the Preachers of Reformed Churches Calvin had purchased So that the perfectest Divines were judged they which were skilfullest in Calvins Writings His Books almost the very Canon to judge both Doctrine and Discipline by French Churches both under others abroad and at home in their own Countrey all cast according unto that mold which Calvin had made The Church of Scotland in erecting the Fabrick of their Reformation took the self-same pattern till at lenght the Discipline which was at the first so weak that without the staff of their approbation who were not subject unto it themselves it had not brought others under subjection began now to challenge Universal Obedience and to enter into open conflict with those very Churches which in desperate extremity had been relievers of it To one of those Churches which lived in most peaceable sort and abounded as well with men for their learning in other Professions singular as also with Divines whose equals were not elswhere to be found a Church ordered by Gualters Discipline and not by that which Geneva adoreth Unto this Church of Heidelburgh there cometh one who craving leave to dispute publickly defendeth with open disdain of their Government that to a Minister with his Eldership power is given by the Law of God to Excommunicate whomsoever yea even Kings and Princes themselves Here were the seeds sown of that controversie which sprang up between Beza and Erastus about the Matter of Excommunication Whether there ought to be in all Churches an Eldership having power to Excommunicate and a part of that Eldership to be of necessity certain chosen out from amongst the Laity for that purpose In which Disputation they have as to me it seemeth divided very equally the Truth between them Beza most truly maintaining the necessity of Excommunication Erastus as truly the non-necessity of Lay-Elders to be Ministers thereof Amongst our selves there was in King Edwards days some question moved by reason of a few mens scrupulosity touching certain things And beyond Seas of them which fled in the days of Queen Mary some contenting themselves abroad with the use of their own Service Book at home authorized before their departure out of the Realm others liking better the Common Prayer Book of the Church of Geneva translated Those smaller Contentions before begun were by this me an somewhat increased Under the happy Reign of Her Majesty which now is the greatest matter a while contended for was the wearing of the Cap and Surpless till there came Admonitions directed unto the High Court of Parliament by men who concealing their names thought it glory enough to discover their mindes and affections which now were universally bent even against all the Orders and Laws wherein this Church is found uncomformable to the Platform of Geneva Concerning the Defender of
which they of that place which the Lord hath chosen shew thee and thou shalt observe to do according to all that they inform thee According to the Law which they shall teach thee and according to the judgment which they shall tell thee shalt thou do thou shalt not decline from the thing which they shall shew thee to the right hand nor to the left And that man that will do presumptuously not hearkning unto the Priest that standeth before the Lord thy God to manister there or unto the Judge that man shall die and thou shalt take away evil from Israel When there grew in the Church of Christ a question Whether the Genti'es believing might be saved although they were not circumcised after the manner of Moses nor did observe the rest of those Legal Rites and Ceremonies whereunto the Jews were bound After great Dissention and Disputation about it their conclusion in the end was to have it determined by sentence at Jerusalem which was accordingly done in a Council there assemâ—led for the same purpose Are ye able to alledge any just and sufficient cause wherefore absolutely ye should not condescend in this Controversie to have your judgments over-ruled by some such Definitive Sentence Whether it fall out to be given with or against you that so these redious contentions may cease Te will perhaps make answer That being perswaded already as touching the truth of your Cause ye are not to hearken unto any sentence no not though Angels should define otherwise as the blessed Apostles own example teacheth Again That Men yea Councils may err and that unless the judgment given do satisfie your mindes unless it be such as ye can by no further argument oppugn in a word unless you perceive and acknowledge it your selves consonant with Gods Word to stand unto it not allowing it were to sin against your own consciences But consider I beseech you first As touching the Apostle how that wherein be was so resolute and peremptory our Lord Iesus Christ made manifest unto him even by Intuitive Revelation wherein there was no possibility of error That which you are perswaded of ye have it no otherwise then by your own onely probable collection and therefore such bold asseverations as in him were admirable should in your months but argue rashness God was not ignorant that the Priests and Iudges whose sentence in Matters of Controversie he ordained should stand both might and oftentimes would be deceived in their judgment Howbeit better it was in the eye of his understanding that sometime an erronious sentence Definitive should prevail till the same authority perceiving such oversight might afterwards correct or reverse it then that strifes should have respite to grow and not come speedily unto some end Neither wish we that men should do any thing which in their hearts they are perswaded they ought not to do but this perswasion ought we say to be fully setled in their hearts that in litigious and controversed causes of such quality the Will of God is to have them to do whatsoever the sentence of judicial and final Decision shall determine yea though it seem in their private opinion to swarve utterly from that which is right as no doubt many times the sentence amongst the Iews did seem unto one part or other contending And yet in this case God did then allow them to do that which in their private judgment it seemed yea and perhaps truly seemed that the Law did disallow For if God be not the Author of confusion but of peace then can he not be the Author of our refusal but of our contentment to stand unto some Definitive Sentence without which almost impossible it is that either we should avoid confusion or ever hope to attain peace To small purpose had the Council of Jerusalem been assembled if one their determination being set down men might afterwards have defended their former opinions When therefore they had given their Definitive Sentence all Controversoâ— was at an end Things were disputed before they came to be determined Men afterwards were not to dispute any longer but to obey The Sentence of Iudgment finished their strife which their disputes before judgment could not do This was ground sufficient for any reasonable Mans conscience to build the duty of Obedience upon whatsoever his own opinion were as touching the matter before in question So full of wilfulness and self-liking is our nature that without some Definitive Sentence which being given may stand and a necessity of silence on both sides afterward imposed small hope there is that strifes thus for prosecuted will in short time quietly end Now it were in vain to ask you Whether ye could be content that the Sentence of any Court already erected should be so far authorized as that among the Iews established by God himself for the determining of all Controversies That man which will do presumptuously not hearkning unto the Priest that standeth before the Lord to minister there nor unto the Judge let him die Ye have given us already to understand what your opinion is in part concerning Her sacred Majesties Court of High Commission the nature whereof is the same with that amongst the Iews albeit the power be not so great The other way happily may like you better because Master Beza in his last Book save one written about these Matters professeth himself to be now weary of such Combats and Encounters whether by word or writing in as much as he findeth that Controversies thereby are made but Brawls And therefore wisheth that in some common lawful Assembly of Churches all these strifes may at once be decided Shall there be then in the mean while no doings Yes There are the weightier Matters of the Law Judgment and Mercy and Fidelity These things we ought to do and these things while we contend about less we leave undone Happier are they whom the Lord when he cometh shall finde doing in these things then disputing about Doctors Elders and Deacons Or if there be no remedy but somewhat needs ye must do which may tend to the setting forward of your Discipline do that which wisemen who think some Statute of the Realm more fit to be repealed then to stand in force are accustomed to do before they come to Parliament where the place of enacting is that is to say spend the time in re-examining more duly your cause and in more throughly considering of that which ye labor to overthrow As for the Orders which are established sith Equity and Reason the Law of Nature God and Man do all favor that which is in Being till orderly Iudgment of Decision be given against it it is but Iustice to exact of you and perversness in you it should be to deny thereunto your willing obedience Not that I judge it a thing allowable for men to observe those Laws which its their hearts they are stredfastly perswaded to be against the Law of God But your perswasion
in this case ye are all bound for the time to suspend and in otherwise doing ye offend against God by troubling his Church without any just or necessary cause Be it that there are some reasons inducing you to think hardly of our Laws Are those reasons demonstrative are they necessary or but meer probabilities onely An Argument necessary and demonstrative is such as being proposed unto any man and understood she minde cannot chase but invardly assent Any one such reason dischargeth I grant the Gonscience and setteth it at full liberty For the publick approbation given by the Body of this whole Church unto those things which are established doth make it but probable that they are good And therefore unto a necessary proofe that they are not good it must give place But if the skilfullest amongst you can shew that all the Books ye have hitherto written be able to afford any one argument of this nature let the instance be given As for probabilities What thing was there ever set down so agreeable with sound reason but some probable shew against it might be made It is meet that when publickly things are received and have taken place General Obedience thereunto should cease to be exacted in case this or that private person led with some probable conceit should make open Protostation Peter or John disallow them and pronounce them naught In which case your answer will be That concerning the Laws of our Church they are not onely condemned in the opinion of a private man but of thousands year and even of those amongst which divers are in publick charge and authority At though when publick consent of the whole hath established any thing every mans judgment being thereunto compared were not private howsoever his calling be to some kinde of publick charge So that of Peace and Quietness there is not any way possible unless the probable voice of every intire Society or Body Politick over-rule all private of like nature in the same Body Which thing effectually proveth That God being Author of Peace and not of Confusion in the Church must needs be Author of those mens peaceable resolutions who concerning these things have determined with themselves to think and do as the Church they are of decreeth till they see necessary cause enforcing them to the contrary 7. Nor is mine own intent any other in these several Books of discourse then to make it appear unto you that for the Ecclesiastical Laws of this Land we are led by great reason to observe them and ye by no necessity bound to impugne them It is no part of my secret meaning to draw you hereby into hatred or to set upon the face of this cause any fairer gloss then the naked truth doth afford but my whole endeavor is to resolve the Conscience and to shew as near as I can what in this Controversie the Heart is to think if it will follow the light of sound and sincere judgment without either cloud of prejudice or mist of passionate affection Wherefore seeing that Laws and Ordinances in particular whether such as we observe or such as your selves would have established when the minde doth sift and examine them it must needs have often recourse to a number of doubts and questions about the nature kindes and qualities of Laws in general whereof unless it be throughly informed there will appear no certainty to stay our perswasion upon I have for that cause set down in the first place an Introduction on both sides needful to be considered declaring therein what Law is how different kindes of Laws there are and what force they are of according unto each kinde This done because ye suppose the Laws for which ye strive are found in Scripture but those not against which we strive And upon this surmise are drawn to hold it as the very main Pillar of your whole cause That Scripture ought to be the onely rule of all our actions and consequently that the Church Orders which we observe being not commanded in Scripture are offensive and displeasant unto God I have spent the second Book in sifting of this point which standeth with you for the first and chiefest principle whereon ye build Whereunto the next in degree is That as God will have always a Church upon Earth while the World doth continue and that Church stand in need of Government of which Government it behoveth himself to be both the Author and Teacher So it cannot stand with duty That man should ever presume in any wise to change and alter the same and therefore That in Scripture there must of necessity be found some particular Form of Ecclesiastical Polity the Laws whereof admit not any kinde of alteration The first three Books being thus ended the fourth proceedeth from the general Grounds and Foundations of your cause unto your general Accusations against us as having in the orders of our Church for so you pretend Corrupted the right Form of Church Polity with manifold Popish Rites and Ceremonies which certain Reformed Churches have banished from amongst them and have thereby given us such example as you think we ought to follow This your Assertion hath herein drawn us to make search whether these be just Exceptions against the Customs of our Church when ye plead that they are the same which the Church of Rome hath or that they are not the same which some other Reformed Churches have devised Of those four Books which remain and are bestowed about the Specialties of that Cause which little in Controversie the first examineth the causes by you alledged wherefore the publick duties of Christian Religion as our Prayers our Sacraments and the rest should not be ordered in such sort as with us they are nor that power whereby the persons of men are consecrated unto the Ministry be disposed of in such manner as the Laws of this Church do allow The second and third are concerning the power of Iurisdiction the one Whether Laymen such as your Governing Elders are ought in all Congregations for ever to be invested with that power The other Whether Bishops may have that power over other Pastors and therewithal that honor which with us they have And because besides the Power of Order which all consecrated persons have and the Power of Iurisdiction which neither they all nor they onely have There is a third power a Power of Ecclesiastical Dominion communicable as we think unto persons not Ecclesiastical and most fit to be restrained unto the Prince our Soveraign Commander over the whole Body Politick The eighth Book we have allotted unto this Question and have sifted therein your Objections against those preeminences Royal which thereunto appertain Thus have I laid before you the Brief of these my Travels and presented under your view the Limbs of that Cause litigious between us the whole intire Body whereof being thus compact it shall be no troublesome thing for any man to finde each particular Controversies resting place
regard the present State of the highest Governor placed over us if the quality and disposition of our Nobles if the Orders and Laws of our famous Universities if the Profession of the Civil or the Practice of the Common Law amongst us if the mischiefs whereinto even before our eyes so many others have faln head-long from no less plausible and fair beginnings then yours are There is in every of these Considerations most just cause to fear lest our hastiness to embrace a thing of so perilous consequence should cause Posterity to feel those evils which as yet are more easie for us to prevent then they would be for them to remedy 9. The best and safest way for you therefore my dear Brethren is To call your Deeds past to a new reckoning to re-examine the cause ye have taken in hand and to try it even point by point argument by argument with all the diligent exactness ye can to lay aside the Gall of that Bitterness wherein your mindes have hitherto ever-abounded and with meekness to search the Truth Think ye are Men deem it not impossible for you to err sift unpartially your own hearts whether it be force of Reason or vehemency of Affection which hath bred and still doth feed these Opinions in you If Truth do any where manifest it self seek not to smother it with gloâ—ing Delusion acknowledge the greatness thereof and think it your best Victory when the same doth prevail over youâ— That ye have been earnest in speaking or writing again and again the contrary way should be noblemish or discredit at all unto you Amongst so many so huge Volumes as the infinite pains of St. Augustine have brought forth what one hath gotten him greater love commendation and honor then the Book wherein he carefully collecteth his own over-sights and sincerely condemneth them Many speeches there are of Jobs whereby his Wisdom and other Vertues may appear but the glory of an ingenuous minde he hath purchased by these words onely Behold I will lay mine hand on my mouth I have spoken once yet will I not therefore maintain Argument yea twice howbeit for that cause further I will not proceed Far more comfort it were for us so small is the joy we take in these strises to labor under the same yoke as men that look for the same eternal reward of their labors to be enjoyned with you in Bands of indissoluble Love and Amity to live as if our persons being many our souls were but one rather than in such dismembred sort to spend our few and wretched days in a tedious prosecuting of wearisome contentions the end whereof if they have not some speedy end will be heavy even on both sides Brought already we are even to that estate which Gregory Nazianzen mournfully describeth saying My minde leadeth me sith there is no other remedy to flie and to convey my self into some corner out of sight where I may scape from this cloudy tempest of maliciousness whereby all parts are entred into a deadly war amongst themselves and that little remnant of love which was is now consumed to nothing The onely godliness we glory in is to finde out somewhat whereby we may judge others to be ungodly Each others faults we observe as matter of exprobration and not of grief By these means we are grown hateful in the eyes of the Heathens themselves and which woundeth us the more deeply able we are not to deny but that we have deserved their hatred With the better sort of our own our fame and credit is clean lost The less we are to marvel if they judge vilely of us who although we did well would hardly allow thereof On our backs they also build that are leud and what we object one against another the same they use to the utter scorn and disgrace of us all This we have gained by our mutual home-dissentions This we are worthily rewarded with which are more forward to strive then becometh men of vertuous and milde disposition But our trust in the Almighty is that with us Contentions are now at the highest flote and that the day will come for what cause of despair is there when the Passions of former Enmity being allayed we shall with ten times redoubled tokens of our unfeignedly reconciled love shew our selves each towards other the same which Joseph and the Brethren of Joseph were at the time of their enterview in Egypt Our comfortable expectation and most thirsty desire whereof what man soever amongst you shall any way help to satisfie as we truly hope there is no one amongst you but some way or other will The blessings of the God of Peace both in this World and in the World to come be upon him more then the Stars of the Firmament in number WHAT THINGS ARE HANDLED In the following BOOKS BOOK I. COncerning LAWS in General BOOK II. Of the use of Divine Law contained in Scripture Whether that be the onely Law which ought to serve for our Direction in all things without exception BOOK III. Of Laws concerning Ecclesiastical Polity Whether the Form thereof be in Scripture so set down that no Addition or Charge is lawful BOOK IV. Of General Exceptions taken against the Laws of our Polity as being Popish and banished out of certain Reformed Churches BOOK V. Of our Laws that concern the Publick Religious Duties of the Church and the manner of bestowing that Power of Order which enableth Men in sundry Degrees and Callings to execute the same BOOK VI. Of the Power of Iurisdiction which the Reformed Platform claimeth unto Lay-Elders with others BOOK VII Of the Power of Iurisdiction and the Honor which is annexed thereunto in Bishops BOOK VIII Of the Power of Ecclesiastical Dominion or Supream Authority which with us the highest Governor or Prince hath as well in regard of Domestical Iurisdictions as of that other Foreignly claimed by the Bishop of Rome OF THE LAWS OF Ecclesiastical Polity BOOK I. Concerning Laws and their several kindes in general The Matter contained in this First Book 1. THe cause of Writing this General Discourse concerning Laws 2. Of that Law which God from before the beginning hath set for himself to do all things by 3. The Law which Natural Agents observe and their necessary manner of keeping it 4. The Law which the Angels of God obey 5. The Law whereby Man is in his Actions directed to the Imitation of God 6. Mens first beginning to understand that Law 7. Of Mans Will which is the first thing that Laws of Action are made to guide 8. Of the Natural finding out of Laws by the Light of Reason to guide the Will unto that which is good 9. Of the benefit of keeping that Law which Reason teacheth 10. How Reason doth lead Men unto the making of Humane Laws whereby Politick Societies are governed and to agreement about Laws whereby the Fellowship or Communion of Independent Societies stanoeth 11. Wherefore God hath by Scripture
men to know and that many things are in such sort necessary the knowledge whereof is by the light of Nature impossible to be attained Whereupon it followeth that either all flesh is excluded from possibility of salvation which to think were most barbarous or else that God hath by supernatural means revealed the way of life so far forth as doth suffice For this cause God hath so many times and ways spoken to the sons of men Neither hath he by speech onely but by writing also instructed and taught his Church The cause of writing hath been to the end that things by him revealed unto the World might have the longer continuance and the greater certainty of assurance by how much that which standeth on Record hath in both those respects preheminence above that which passeth from hand to hand and hath no Pens but the Tongues no Book but the ears of Men to record it The several Books of Scripture having had each some several occasion and particular purpose which caused them to be written the Contents thereof are according to the exigence of that special end whereunto they are intended Hereupon it groweth that every Book of holy Scripture doth take out of all kindes of truth Natural Historical Foreign Supernatural so much as the matter handled requireth Now for as much as there have been Reasons alledged sufficient to conclude that all things necessary unto salvation must be made known and that God himself hath therefore revealed his Will because otherwise men could not have known so much as is necessary his surceasing to speak to the World since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the way of salvation is now sufficiently opened and that we need no other means for our full instruction then God hath already furnished us withal The main drift of the whole New Testament is that which St. Iohn setteth down as the purpose of his own History These things are written that ye might believe that Iesus is Christ the Son of God and that in believing ye might have life through his Name The drift of the Old that which the Apostle mentioneth to Timothy The holy Scriptures are able to make thee wise unto salvation So that the general end both of Old and New is one the difference between them consisting in this That the Old did make wise by teaching salvation through Christ that should come the New by teaching that Christ the Saviour is come and that Jesus whom the Jews did crucifie and whom God did raise again from the dead is he When the Apostle therefore affirmeth unto Timothy that the Old was able to make him wise to salvation it was not his meaning that the Old alone can do this unto us which live sithence the publication of the New For he speaketh with presupposal of the Doctrine of Christ known also unto Timothy and therefore first it is said Continue thou in those things which thou hast learned and art perswaded knowing of whom thou hast been taught them Again those Scriptures he granteth were able to make him wise to salvation but he addeth through the Faith which is in Christ. Wherefore without the Doctrine of the New Testament teaching that Christ hath wrought the Redemption of the World which Redemption the Old did foreshew he should work it is not the former alone which can on our behalf perform so much as the Apostle doth avouch who presupposeth this when he magnifieth that so highly And as his words concerning the Books of ancient Scripture do not take place but with presupposal of the Gospel of Christ embraced so our own words also when we extol the compleat sufficiency of the whole intire Body of the Scripture must in like sort be understood with this caution That the benefit of Natures Light be not thought excluded as unnecessary because the necessity of a Diviner Light is magnified There is in Scripture therefore no defect but that any man what place or cailing soever he hold in the Church of God may have thereby the light of his Natural Understanding so perfected that the one being relieved by the other there can want no part of needful instruction unto any good work which God himself requireth be it Natural or Supernatural belonging simply unto men as men or unto men as they are united in whatsoever kinde of Society It sufficeth therefore that Nature and Scripture do serve in such full sort that they both joyntly and not severally either of thou be so compleat that unto Everlasting felicity we need not the knowlegde of any thing more then these two may easily furnish our mindes with on all sides And therefore they which adde Traditions as a part of Supernatural necessary Truth have not the Truth but are in Error For they onely plead that whatsoever God revealeth as necessary for all Christian men to do or believe the same we ought to embrace whether we have received it by writing or otherwise which no man denieth when that which they should confirm who claim so great reverence unto Traditions is that the same Traditions are necessarily to be acknowledged divine and holy For we do not reject them onely because they are not in the Scripture but because they are neither in Scripture nor can otherwise sufficiently by any Reason be proved to be a God That which is of God and may be evidently proved to be so we deny not but it hath in his kinde although unwritten yet the self same force and authority with the written Laws of God It is by ours acknowledged That the Apostles did in every Church institute and ordain some Rites and Customs serving for the seemliness of Church Regiment which Rites and Customs they have not committed unto writing Those Rites and Customs being known to be Apostolical and having the nature of things changeable were no less to be accounted of in the Church then other things of the like degree that is to say capable in like sort of alteration although set down in the Apostles writings For both being known to be Apostolical it is not the manner of delivering them unto the Church but the Author from whom they proceed which doth give them their force and credit 15. Laws being imposed either by each man upon himself or by a Publick Society upon the particulars thereof or by all the Nations of Men upon every several Society or by the Lord himself upon any or every of these There is not amongst these four kindes any one but containeth sundry both Natural and Positive Laws Impossible it is but that they should fall into a number of gross Errors who onely take such Laws for Positive as have been made or invented of men and holding this Position hold also that all Positive and none but Positive Laws are mutable Laws Natural do always binde Laws Positive not so but onely
actions Is there question either concerning the Regiment of the Church in general or about Conformity between one Church and another or of Ceremonies Offices Powers Jurisdictions in our own Church Of all these things they judge by that rule which they frame to themselves with some shew of probability and what seemeth in that sort convenient the same they think themselves bound to practice the same by all means they labor mightily to uphold whatsoever any Law of Man to the contrary hath determined they weigh it not Thus by following the Law of Private Reason where the Law of Publick should take place they breed disturbance For the better inuring therefore of Mens mindes with the true distinction of Laws and of their several force according to the different kinde and quality of our actions it shall not peradventure be amiss to shew in some one example how they all take place To seek no further let but that be considered then which there is not any thing more familiar unto us our food What things are food and what are not we judge naturally by sense neither need we any other Law to be our Directer in that behalf then the self-same which is common unto us with Beasts But when we come to consider of food as of a benefit which God of his bounteous goodness hath provided for all things living the Law of Reason doth here require the duty of Thankfulness at our hands towards him at whose hands we have it And lest Appetite in the use of Food should lead us beyond that which is meet we ow in this case obedience to that Law of Reason which teacheth mediocrity in meats and drinks The same things Divine Law teacheth also as at large we have shewed it doth all parts of Moral duty whereunto we all of necessity stand bound in regard of the life to come But of certain lendes of food the Jews sometime had and we our selves likewise have a Mystical Religious and Supernatural use they of their Paschal Lamb and Oblations we of our Bread and Wine in the Eucharist Which use none but Divine Law could institute Now as we live in Civil Society the State of the Commonwealth wherein we live both may and doth require certain Laws concerning food which Laws saving onely that we are Members of the Commonwealth where they are of force we should not need to respect as Rules of Action whereas now in their place and kinde they must be respected and obeyed Yea the self-same matter is also a subject wherein sometime Ecclesiastical Laws have place so that unless we will be Authors of Confusion in the Church our private discretion which otherwise might guide us a contrary way must here submit it self to be that way guided which the Publick Judgment of the Church hath thought better In which case that of Zonaras concerning Fasts may be remembred Fastings are good but let good things be done in good and convenient manner He that transgresseth in his Fasting the Orders of the holy Fathers the Positive Laws of the Church of Christ must be plainly told that good things do lose the grace of their goodness when in good sort they are not performed And as here Mens private fancies must give place to the higher Judgment of that Church which is in Authority a Mother over them So the very Actions of whole Churches have in regard of Commerce and Fellowship with other Churches been subject to Laws concerning food the contrary unto which Laws had else been thought more convenient for them to observe as by that order of Abstinence from Strangled and Blood may appear an order grounded upon that Fellowship which the Churches of the Gentiles had with the Jews Thus we see how even one and the self-same thing is under divers considerations conveyed through many Laws and that to measure by any one kinde of Law all the Actions of Men were to confound the admirable Order wherein God hath disposed all Laws each as in nature so in degree distinct from other Wherefore that here we may briefly end Of Law there can be no less acknowledge then that her Seat is the Bosom of God her Voice the Harmony of the World All things in Heaven and Earth do her homage the very least as feeling her care and the greatest as not exempted from her Power Both Angels and Men and Creatures of what condition soever though each in different sort and manner yet all with uniform consent admiring her as the Mother of their Peace and Joy OF THE LAWS OF Ecclesiastical Polity Book II. Concerning their First Position who urge Reformation in the Church of England Namely That Scripture is the only rule of all things which in this life may be done be men The Matter contained in this Second Book 1. AN Answer to their first Proof brought out of Scripture Prov. 2. 9. 2. To their second 1 Cor. 10. 31. 3. To their third 1 Tim. 4. 5. 4. To their fourth Rom. 14. 23. 5. To their proofs out of Fathers who dispute negatively from the Authority of Holy Scripture 6. To their proof by the Scriptures custom of disputing from Divine Authority negatively 7. An Examination of their Opinion concerning the force of Arguments taken from humane Authority for the ordering of mens actions and perswasions 8. A Declaration what the truth is in this matter AS that which in the Title hath been proposed for the matter whereof we treat is only the Ecclesiastical Law whereby we are governed So neither is it my purpose to maintain any other thing then that which therein Truth and Reason shall approve For concerning the dealings of men who administer Government and unto whom the Execution of that Law belongeth they have their Judge who sitteth in Heaven and before whose Tribunal Seat they are accountable for whatsoever abuse or corruption which being worthily misliked in this Church the want either of Care or of Conscience in them hath bred We are no Patrons of those things therefore the best defence whereof is speedy redress and amendment That which is of God we defend to the uttermost of that ability which he hath given that which is otherwise let it wither even in the root from whence it hath sprung Wherefore all these abuses being severed and set apart which use from the corruption of men and not from the Laws themselves Come we to those things which in the very whole entire form of our Church-Polity have been as we perswade our selves injuriously blamed by them who indeavour to overthrow the same and instead thereof to establish a much worse onely through a strong misconceit they have that the same is grounded on Divine Authority Now whether it be that through an earnest longing desire to see things brought to a peaceable end I do but imagine the matters whereof we contend to be fewer then indeed they are or else for that in truth they are fewer when they come to be discust by Reason then
greatness and in regard thereof to fear him By being glorified it is not meant that he doth receive any augmentation of glory at our hands but his Name we glorifie when we testifie our acknowledgement of his glory Which albeit we most effectually do by the vertue of obedience nevertheless it may be perhaps a Question Whether S. Paul did mean that we sin as oft as ever we go about any thing without an express intent and purpose to obey God therein He saith of himself I do in all things please all men seeking not mine own commodity but rather the good of many that they may be saved Shall it hereupon be thought that St. Paul did not move either hand or foot but with express intent even thereby to further the common salvation of men We move we sleep we take the cup at the hand of our friend a number of things we oftentimes do only to satisfie some natural desire without present express and actual reference unto any Commandment of God Unto his glory even these things are done which we naturally perform and not only that which morally and spiritually we do For by every effect proceeding from the most concealed instincts of Nature his power is made manifest But it doth not therefore follow that of necessity we shall sin unless we expresly intend this in every such particular But be it a thing which requireth no more then onely our general presupposed willingness to please God in all things or be it a matter wherein we cannot so glorifie the Name of God as we should without an actual intent to do him in that particular some special obedience yet for any thing there is in this sentence alledged to the contrary God may be glorified by obedience and obeyed by performance of his will and his will be performed with an actual intelligent desire to fulfil that Law which maketh known what his will is although no special clause or sentence of Scripture be in every such action set before mens eyes to warrant it For Scripture is not the onely Law whereby God hath opened his will touching all things that may be done but there are other kinde of Laws which notifie the will of God as in the former Book hath been proved at large nor is there any Law of God whereunto he doth not account our obedience his glory Do therefore all things unto the glory of God saith the Apostle be inoffensive both to the Iews and Grecians and the Church of God even as I please all then in all things not seeking mine own commodity but manies that they may be saved In the least thing done disobediently towards God or offensively against the good of men whose benefit we ought to seek for as for our own we plainly shew that we do not acknowledge God to be such as indeed he is and consequently that we glorifie him not This the blessed Apostle teacheth but doth any Apostle teach that we cannot glorifie God otherwise then onely in doing what we finde that God in Scripture commandeth us to do The Churches dispersed amongst the Heathen in the East part of the World are by the Apostle S. Peter exhorted to have their conversation honest amongst the Gentiles that they which spake evil of them as of evil doers might by the good works which they should see glorifie God in the day of visitation As long as that which Christians did was good and no way subject unto just reproof their vertuous conversation was a mean to work the Heathens conversion unto Christ. Seeing therefore this had been a thing altogether impossible but that Infidels themselves did discents in matters of life and conversation when believers did well and when otherwise when they glorified their Heavenly Father and when not It followeth that somethings wherein God is glorified may be some other way known then onely but the sacred Scripture of which Scripture the Gentiles being utterly ignorant did notwithstanding judge rightly of the quality of Christian mens actions Most certain it is that nothing but onely sin doth dishonoar God So that to glorifie him in all things is to do nothing whereby the Name of God may be blasphemed nothing whereby the salvation of Jew or Grecian or any in the Church of Christ may be let or hindred nothing whereby his Law is transgrest But the Question is Whether only Scripture do shew whatsoever God is glorified in 3. And though meats and drinks be said to be sanctified by the Word of God and by Prayer yet neither is this a Reason sufficient to prove That by Scripture we must of necessity be directed in every light and common thing which is incident unto any part of Mans life Onely it sheweth that unto us the Word that is to say the Gospel of Christ having not delivered any such difference of things clean and unclean as the Law of Moses did unto the Jews there is no cause but that we may use indifferently all things as long as we do not like Swine take the benefit of them without a thankful acknowledgement of his liberality and goodness by whose Providence they are enjoyed And therefore the Apostle gave warning beforeshifhed to that need of such as should enjoyed to abstain from meats which God hath streased to be received will thanksgiving by them which believe and know the Truth For every creature of God in good and nothing to be refused if it be received with thanksgiving because it sanctified by the Word of God and Prayer The Gospel by not malling many things unclean as the Law did hath sanctified those things generally to asked which particularly each man unto himself must sanctifie by a reverend and holy the â—â— which will hardly be down so far as to serve their purpose who have imagined the World in such sort to sanctifie all things that neither food saw he tastest nor Principle on nor in the World any thing done but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it 4. But to come unto that which of all other things in Scripture is most stood upon that place of S. Paul they say is of all other most clear where speaking of those things which are called indifferent in the end he concludeth That whatsoever is not of faith of sin his Faith is not But th respect of the Word of God therefore whatsoever is not done by the Word of God is sin Whereunto the answer that albest the name of Faith being properly and strictly taken it must needs have reference unto some uttered word as the Object of belief nevertheless sith the ground of credit is the credibility of things credited and things are made credible either by the known condition and quality of the utterer or by the manifest likelihood of Truth which they have in themselves hereupon it riseth that whatsoever we are perswaded of the same we are generally said to
Law that inasmuch as Law doth stand upon Reason to alledge Reason serveth as well as to cite Scripture that whatsoever is reasonable the same is lawful whosoever is the Author of it that the authority of custom is great finally that the custom of Christians was then and had been a long time not to wear Garlands and therefore that undoubtedly they did offend who presumed to violate such a custom by not observing that thing the very inveterate Observation whereof was a Law sufficient to binde all men to observe it unless they could shew some higher Law some Law of Scripture to the contrary This presupposed it may stand then very well with strength and soundness of reason even thus to answer Whereas they ask what Scripture forbiddeth them to wear a Garland we are in this case rather to demand What Scripture commandeth them they cannot here alledge that that is permitted which is not forbidden them no that is forbidden them which is not permitted For long received custom forbidding them to do as they did if so be it did forbid them there was no excuse in the world to justifie their act unless in the Scripture they could shew some Law that did license them thus to break a received custom Now whereas in all the Books of Tertullian besides there is not so much found as in that one to prove not only that we may do but that we ought to do sundry things which the Scripture commandeth not out of that very Book these Sentences are brought to make us believe that Tertullian was of a clean contrary mind We cannot therefore hereupon yield we cannot grant that hereby is made manifest the Argument of Scripture negative to be of force not only in Doctrine and Ecclesiastical Discipline but even in matters arbitrary For Tertullian doth plainly hold even in that Book that neither the matter which he entreateth of was arbitrary but necessary inasmuch as the received custom of the Church did tie and binde them not to wear Garlands as the Heathens did yea and further also he reckoneth up particularly a number of things whereof he expresly concludeth Haram aliaram ejusmodi disciplinarum si legem expostules Scripturarum nullam invenies which is as much as if he had said in express words Many things thereare which concern the Discipline of the Church and the duties of men which to abrogate and take away the Scriptures negatively urged may not in any case perswade us but they must be observed yea although no Scripture be found which requireth any such thing Tertullian therefore undoubtedly doth not in this Book shew himself to be of the same minde with them by whom his name is pretended 6. But first the sacred Scriptures themselves afford oftentimes such Arguments as are taken from Divine Authority both one way and other The Lord hath commanded therefore it must be And again in like sort He hath not therefore it must not be some certainty concerning this point seemeth requisite to be set down God himself can neither possibly err nor lead into error For this cause his Testimonies whatsoever he affirmeth are always truth and most infallible certainty Yea further because the things that proceed from him are perfect without any manner of defect or maim it cannot be but that the words of his mouth are absolute and lack nothing which they should have for performance of that thing whereunto they tend Whereupon it followeth that the end being known whereunto he directeth his speech the Argument negatively is evermore strong and forcible concerning those things that are apparently requisite unto the same end As for example God intending to set down sundry times that which in Angels is most excellent hath not any where spoken so highly of them as he hath of our Lord and Saviour Jesus Christ therefore they are not in dignity equal unto him It is the Apostle S. Pauls Argument The purpose of God was to teach his people both unto whom they should offer sacrifice and what sacrifice was to be offered To burn their sons in fire unto Baal he did not command them he spake no such thing neither came it into his minde therefore this they ought not to have done Which Argument the Prophet Jeremy useth more then once as being so effectual and strong that although the thing he reproveth were not only not commanded but forbidden them and that expresly yet the Prophet chooseth rather to charge them with the fault of making a Law unto themselves than the crime of transgressing a Law which God had made For when the Lord had once himself pecisely set down a form of executing that wherein we are to serve him the fault appeareth greater to do that which we are not then not to do that which we are commanded In this we seem to charge the Law of God with hardness onely in that with foolishness in this we shew our selves weak and unapt to be doers of his Will in that we take upon us to be Controllers of his Wisdom in this we fail to perform the thing which God seeth meet convenient and good in that we presume to see what is meet and convenient better then God himself In those actions therefore the whole form whereof God hath of purpose set down to be observed we may not otherwise do then exactly as he hath prescribed In such things Negative Arguments are strong Again with a Negative Argument David is pressed concerning the purpose he had to build a Temple unto the Lord Thus saith the Lord Thou shalt not build me an House to dwell in Wheresoever I have walked with all Israel spake I one word to any of the Iudges of Israel whom I commanded to feed my people saying Why have ye not built me an house The Jews urged with a negative argument touching the aid which they sought at the hands of the King of Egypt We to those rebellious children saith the Lord which walk forth to go down into Egypt and have not asked counsel at my mouth to strengthen themselves with the strength of Pharaoh Finally the league of Ioshua with the Gibeonites is likewise with a Negative Argument touched It was not as it should be And why the Lord gave them not that advice They sought not counsel at the mouth of the Lord. By the vertue of which examples if any man should suppose the force of Negative Arguments approved when they are taken from Scripture in such sort as we in this question are pressed therewith they greatly deceive themselves For unto which of all these was it said that they had done amiss in purposing to do or in doing any thing at all which the Scripture commanded them not Our Question is Whether all be sin which is done without direction by Scripture and not whether the Israelites did at any time amiss by following their own mindes without asking counsel of God No it was that peoples singular priviledge a favour which
devices brought in which our Fathers never knew When their grave and reverend Superiors do reckon up unto them as Augustin did to the Donatists large Catalogues of Fathers wondred at for their wisdom piety and learning amongst whom for so many Ages before us no one did ever so think of the Churches affairs as now the World doth begin to be perswaded surely by us they are not taught to take exception hereat because such Arguments are Negative Much less when the like are taken from the sacred authority of Scripture if the matter it self do bear them For in truth the question is not Whether an Argument from Scripture negatively may be good but whether it be so generally good that in all actions men may urge it The Fathers I grant do use very general and large terms even as Hiero the King did in speaking of Archimedes From henceforward whatsoever Archimedes speaketh it must be believed His meaning was not that Archimedes could simply in nothing be deceived but that he had in such fort approved his skill that he seemed worthy of credit for ever after in matters appertaining unto the science he was skilful in In speaking thus largely it is presumed that mens speeches will be taken according to the matter whereof they speak Let any man therefore that carrieth indifferency of judgement peruse the Bishops speeches and consider well of those negatives concerning Scripture which he produceth out of Irenaeus Chrysostome and Leo which three are chosen from among the residue because the sentences of the others even as one of theirs also do make for defence of negative Argments taken from humane Authority and not from divine onely They mention no more restraint in the one then in the other yet I think themselves will not hereby judge that the Fathers took both to be strong without restraint unto any special kind of matter wherein they held such Argument forcible Nor doth the Bishop either say or prove any more then that an Argument in some kinds of matter may be good although taken negatively from Scripture 7. An earnest desire to draw all things unto the determination of bare and naked Scripture hath caused here much pains to be taken in abating the estimation and credit of man Which if we labour to maintain as far as Truth and Reason will bear let not any think that we travel about a matter not greatly needful For the scope of all their pleading against mans Authority is to overthrow such Orders Laws and Constitutions in the Church as depending thereupon if they should therefore be taken away would peradventure leave neither face nor memory of Church to continue long in the world the world especially being such as now it is That which they have in this case spoken I would for brevity sake let pass but that the drist of their speech being so dangerous then words are not to be neglected Wherefore to say that simply an Argument taken from mans Authority doth hold no way neither Affirmatively nor Negatively is hard By a mans Authority we here understand the force which his word hath for the assurance of anothers mind that buildeth upon it as the Apostle somewhat did upon their report of the house of Chloe and the Samaritans in a matter of far greater moment upon the report of a simple Woman For so it is said in S. Iohns Gospel Many of the Samaritans of that City believed in him for the saying of the woman which testified He hath told me all things that ever I did The strength of mans Authority is Affirmatively such that the weightiest affairs in the world depend thereon In judgement and justice are not hereupon proceedings grounded Saith not the Law that in the mouth of two or three Witnesses every word shall be confirmed This the Law of God would not say if there were in a mans testimony no force at all to prove any thing And if it be admitted that in matter of Fact there is some credit to be given to the testimony of man but not in matter of opinion and judgment we see the contrary both acknowledged and universally practised also throughout the world The sentences of wise and expert men were never but highly esteemed Let the title of a mans right be called in question are we not bold to relie and build upon the judgement of such as are famous for their skill in the Laws of this Land In matter of State the weight many times of some one mans authority is thought reason sufficient even to sway over whole Nations And this is not only with the simple sort but the learneder and wiser we are the more such Arguments in some cases prevail with us The Reason why the simpler sort are moved with Authority is the conscience of their own ignorance whereby it cometh to pass that having learned men in admiration they rather fear to dislike them then know wherefore they should allow and follow their judgements Contrariwise with them that are skilful authority is much more strong and forcible because they only are able to discern how just cause there is why to some mens Authority so much should be attributed For which cause the name of Hippocrates no doubt were more effectual to perswade even such men as Galen himself then to move a silly Emperick So that the very self-same Argument in this kind which doth but induce the vulgar sort to like may constrain the wiser to yield And therefore not Orators only with the people but even the very profoundest Disputers in all faculties have hereby often with the best learned prevailed most As for Arguments taken from humane Authority and that negatively for example sake if we should think the assembling of the people of God together by the sound of a Bell the presenting of Infants at the Holy Font by such as we commonly call their Godfathers or any other the like received custom to be impious because some men of whom we think very reverently have in their Books and Writings no where mentioned or taught that such things should be in the Church this reasoning were subject unto just reproof it were but feeble weak and unsound Notwithstanding even negatively an Argument from humane Authority may be strong as namely thus The Chronicles of England mention no more then only six Kings bearing the name of Edward since the time of the last Conquest therefore it cannot be there should be more So that if the question be of the authority of a mans testimony we cannot simply avouch either that affirmatively it doth not any way hold or that it hath only force to induce the simpler sort and not to constrain men of understanding and ripe judgement to yield assent or that negatively it hath in it no strength at all For unto every of these the contrary of most plain Neither doth that which is alledged concerning the infirmity of men overthrow or disprove this Men are blinded with ignorance and error many
them that so to do were so sin against their own souls and that they put forth their hands to iniquity whatsoever they go about and have not first the sacred Scripture of God for direction how can it chuse but bring the simple a thousand times to their wits end how can it chuse but vex and amaze them For in every action of common life to since out some seâ—tence clearly and infallibly setting before our eyes what we ought to do seem we in Scripture never so expert would trouble us more then we are aware In weak and tender minds we little know what misery this strict opinion would breed besides the stops it would make in the whole course of all mens lives and actions make all things sin which we do by direction of Natures light and by the rule of common discretion without thinking at all upon Scripture Admit this Position and Parents shall cause their children to sin as oft as they cause them to do any thing before they come to years of capacity and be ripe for Knowledge in the Scripture Admit this and it shall not be with Masters as it was with him him in the Gospel but servants being commanded to go shall stand still till they have errand warranted unto them by Scripture Which as it standeth with Christian duty in some cases so in common affairs to require it were most unfit Two opinions therefore there are concerning sufficiency of holy Scripture each extreamly opposit unto the other and both repugnant unto truth The Schools of Rome teach Scripture to be unsufficient as if except Traditions were added it did not contain all revealed and supernatural Truth which absolutely is necessary for the children of men in this life to know that they may in the next be saved Others justly condemning this opinion grow likewise unto a dangerous extremity as if Scripture did not only contain all things in that kinde necessary but all things simply and in such sort that to do any thing according to any other Law were not only unnecessary but even opposite unto salvation unlawful and sinful Whatsoever is spoken of God or things appertaining to God otherwise then as the truth is though it seem an honour it is an injury And as incredible praises given unto men do often abate and impair the credit of their deserved commendation so we must likewise take great heed lest in attributing unto Scripture more then it can have the incredibility of that do cause even those things which indeed it hath most abundantly to be less reverendly esteemed I therefore leave it to themselves to consider Whether they have in this First Point overshot themselves or not which God doth know is quickly done even when our meaning is most sincere as I am verily perswaded theirs in this case was OF THE LAWS OF Ecclesiastical Polity Book III. Concerning their Second Assertion That in Scripture there must be of necessity contained a Form of Church Polity the Laws whereof may in no wise be altered The Matter contained in this Third Book 1. WHat the Church is and in what respect Laws of Polity are thereunto necessarily required 2. Whether it be necessary that some particular Form of Church Polity be set down in Scripture sith the things that belong particularly to any such Form are not of necessity to salvation 3. That matters of Church Polity are different from matters of Faith and Salvation and that they themselves so teach which are out Reprovers for so teaching 4. That hereby we take not from Scripture any thing which thereunto with the soundness of truth may be given 5. Their meaning who first urged against the Polity of the Church of England that nothing ought to be established in the Church more then is commanded by the Word of God 6. How great injury men by so thinking should offer unto all the Churches of God 7. A shift notwithstanding to maintain it by interpreting Commanded as though it were meant that greater things onely ought to be found set down in Scripture particularly and lesser framed by the general Rules of Scripture 8. Another Device to defend the same by expounding Commanded as if it did signifie grounded as Scripture and were opposed to things sound out by the light of natural reason onely 9. How Laws for the Polity of the Church may be made by the advise of men and how those being nor repugnant to the Word of God are approved in his sight 10. The neither Gods being the Author of Laws nor yet his committing of them to Scripture is any Reason sufficient to prove that they admit no addition or change 11. Whether Christ must needs intend Laws unchangeable altogether or have forbidden any where to make any other Law then himself did deliver ALbeit the substance of those Controversies whereinto we have begun to wade be rather of outward things appertaining to the Church of Christ then of any thing wherein the nature and being of the Church consisteth yet because the Subject or Matter which this Position concerneth is A Forms of Church Government or Church-Polity It therefore behoveth us so far forth to consider the nature of the Church as is requisite for mens more clear and plain understanding in what respect Laws of Polity or Government are necessary thereunto That Church of Christ which we properly term his body Mystical can be but one neither can that one be sensibly discerned by any man inasmuch as the parts thereof are some in Heaven already with Christ and the rest that are on earth albeit their natural persons be visible we do not discern under this property whereby they are truly and infallibly of that body Only our minds by intellectual conceit are able to apprehend that such a real body there is a body collective because it containeth an huge multitude a body mystical because the mystery of their conjunction is removed altogether from sense Whatsoever we read in Scripture concerning the endless love and the saving mercy which God sheweth towards his Church the only proper subject thereof is this Church Concerning this Flock it is that our Lord and Saviour hath promised I give unto them eternal life and they shall never perish neither shall any pluck them out of my hands They who are of this Society have such Marks and Notes of distinction from all others as are not objects unto our sense only unto God who seeth their hearts and understandeth all their secret cogitations unto him they are clear and manifest All men knew Nathaniel to be an Israelite But our Saviour piercing deeper giveth further Testimony of him then men could have done with such certainty as he did Behold indeed an Israelite in whom there is no guile If we profess as Peter did that we love the Lord and profess it in the hearing of men charity is prone to believe all things and therefore charitablemen are likely to think we do so as long as they see
case our Apology shall not need to be very long 3. The mixture of those things by speech which by Nature are divided is the Mother of all Error To take away therefore that Error which Confusion breedeth distinction is requisite Rightly to distinguish is by conceit of minde to sever things different in Nature and to discern wherein they differ So that if we imagine a difference where there is none because we distinguish where we should not it may not be denied that we misdistinguish The only trial whether we do so yea or no dependeth upon comparison between our conceit and the nature of things conceived Touching matters belonging to the Church of Christ this we conceive that they are not of one sute Some things are meerly of Faith which things it doth suffice that we know and believe some things not onely to be known but done because they concern the actions of men Articles about the Trinity are matters of meer Faith and must be believed Precepts concerning the Works of Charity are matters of Action which to know unless they be practised is not enough This being so clear to all mens understanding I somewhat marvel that they especially should think it absurd to oppose Church Government a plain matter of Action unto matters of Faith who know that themselves divide the Gospel into Doctrine and Discipline For if matters of Discipline be rightly by them distinguished from matters of Doctrine why not matters of Government by us as reasonably set against matters of Faith Do not they under Doctrine comprehend the same which we intend by matters of Faith Do not they under Discipline comprise the Regiment of the Church When they blame that in us which themselves follow they give men great cause to doubt that some other thing then judgment doth guide their speech What the Church of God standeth bound to know or do the same in part Nature teacheth And because Nature can teach them but onely in part neither so fully as is requisite for mans salvation not so easily as to make the way plain and expedite enough that many may come to the knowledge of it and so be saved therefore in Scripture hath God both collected the most necessary things that the School of Nature teacheth unto that end and revealeth also whatsoever we neither could with safety be ignorant of nor at all be instructed in but by Supernatural Revelation from him So that Scripture containing all things that are in this kinde any way needful for the Church and the principal of the other sort This is the next thing wherewith we are charged as with an Error We teach that whatsoever is unto Salvation termed necessary by way of excellency whatsoever it standeth all men upon to know or do that they may be saved whatsoever there is whereof it may truly be said This not to believe is eternal death and damnation or This every soul that will live must duly observe Of which sort the Articles of Christian Faith and the Sacraments of the Church of Christ are All such things if Scripture did not comprehend the Church of God should not be able to measure out the length and the breadth of that way wherein for ever she is to walk Hereticks and Schismaticks never ceasing some to abridge some to enlarge all to pervert and obscure the same But as for those things that are accessary hereunto those things that so belong to the way of Salvation as to alter them is no otherwise to change that way then a path is changed by altering onely the uppermost face thereof which be it laid with Gravel or set with Grass or paved with stones remaineth still the same path In such things because discretion may teach the church what is convenient we hold not the Church further tied herein unto Scripture then that against Scripture nothing be admitted in the Church lest that path which ought always to be kept even do thereby come to be overgrown with Brambles and Thorns If this be unfound wherein doth the point of unsoundness lie Is it not that we make some things necessary some things accessory and appendent onely For our Lord and Saviour himself doth make that difference by terming Judgment and Mercy and Fidelity with other things of like nature The greater and weightier matters of the Law Is it then in that we account Ceremonies wherein we do not comprise Sacraments or any other the like substantial duties in the exercise of Religion but onely such External Rites as are usually annexed unto Church actions is it an oversight that we reckon these things and matters of Government in the number of things accessory not things necessary in such sort as hath been declared Let them which therefore think as blameable consider well their own words Do they not plainly compare the one unto Garments which cover the Body of the Church the other unto Rings Bracelets and Jewels that onely adorn it The one to that Food which the Church doth live by the other to that which maketh her Diet liberal dainty and more delicious Is dainty fare a thing necessary to the sustenance or to the cloathing of the Body rich attire If not how can they urge the necessity of that which themselves resemble by things not necessary Or by what construction shall any man living be able to make those comparisons true holding that distinction untrue which putteth a difference between things of External Regiment in the Church and things necessary unto Salvation 4. Now as it can be to Nature no injury that of her we say the same which diligent beholders of her works have observed namely that she provideth for all living Creatures nourishment which may suffice that she bringeth forth no kinde of Creature whereto she is wanting in that which is needful Although we do not so far magnifie her exceeding bounty as to affirm that she bringeth into the World the Sons of Men adorned with gorgeous attire or maketh costly buildings to spring up out of the Earth for them So I trust that to mention what the Scripture of God leaveth unto the Churches discretion in some things is not in any thing to impair the honor which the Church of God yieldeth to the sacred Scriptures perfection Wherein seeing that no more is by us maintained then onely that Scripture must needs teach the Church whatsoever is in such sort necessary as hath been set down and that it is no more disgrace for Scripture to have left a number of other things free to be ordered at the discretion of the Church then for Nature to have lest it unto the wit of man to devise his own attire and not to look for it as the Beasts of the field have theirs If neither this can import nor any other proof sufficient be brought forth that we either will at any time or ever did affirm the sacred Scripture to comprehend no more then onely those bare necessaries if we
or offensive unto any especially unto the Church of God All things in order and with seemliness All unto edification finally All to the glory of God Of which kinde how many might be gathered out of the Scripture if it were necessary to take so much pains Which Rules they that urge minding thereby to prove that nothing may be done in the Church but what Scripture commandeth must needs hold that they tie the Church of Christ no otherwise then onely because we finde them there set down by the Finger of the Holy Ghost So that unless the Apostle by writing had delivered those Rules to the Church we should by observing them have sinned as now by not observing them In the Church of the Jews is it not granted That the appointment of the hour for daily Sacrifices the building of Synagogues throughout the Land to hear the Word of God and to pray in when they came not up to Ierusalem the erecting of Pulpits and Chairs to teach in the order of Burial the Rites of Marriage with such like being matters appertaining to the Church yet are not any where prescribed in the Law but were by the Churches discretion instituted What then shall we think Did they hereby add to the Law and so displease God by that which they did None so hardly perswaded of them Doth their Law deliver unto them the self-same general Rules of the Apostle that framing thereby their Orders they might in that respect clear themselves from doing amiss St. Paul would then of likelihood have cited them out of the Law which we see he doth not The truth is they are Rules and Canons of that Law which is written in all mens hearts the Church had for ever no less then now stood bound to observe them whether the Apostle had mentioned them or no. Seeing therefore those Canons do binde as they are Edicts of Nature which the Jews observing as yet unwritten and thereby framing such Church Orders as in their Law were not prescribed are notwithstanding in that respect unculpable It followeth that sundry things may be lawfully done in the Church so as they be not done against the Scripture although no Scripture do command them but the Church onely following the Light of Reason judge them to be in discretion meet Secondly unto our purpose and for the question in hand Whether the Commandments of God in Scripture be general or special it skilleth not For if being particularly applied they have in regard of such particulars a force constraining us to take some one certain thing of many and to leave the rest whereby it would come to pass that any other particular but that one being established the general Rules themselves in that case would be broken then is it utterly impossible that God should leave any thing great or small free for the Church to establish or not Thirdly if so be they shall grant as they cannot otherwise do that these Rules are no such Laws as require any one particular thing to be done but serve rather to direct the Church in all things which she doth so that free and lawful it is to devise any Ceremony to receive any Order and to authorise any kinde of Regiment no special Commandment being thereby violated and the same being thought such by them to whom the judgment thereof appertaineth as that it is not scandalous but decent tending unto edification and setting forth the glory of God that is to say agreeable unto the general Rules of holy Scripture this doth them no good in the World for the furtherance of their purpose That which should make for them must prove that men ought not to make Laws for Church Regiment but onely keep those Laws which in Scripture they finde made The plain intent of the Books of Ecclesiastical Discipline is to shew that men may not devise Laws of Church Government but are bound for ever to use and to execute onely those which God himself hath already devised and delivered in the Scripture The self-same drift the Admonitioners also had in urging that nothing ought to be done in the Church according unto any Law of Mans devising but all according to that which God in his Word hath commanded Which not remembring they gather out of Scripture General Rules to be followed in making Laws and so in effect they plainly grant that we our selves may lawfully make Laws for the Church and are not bound out of Scripture onely to take Laws already made as they meant who first alledged that principle whereof we speak One particular Plat-form it is which they respected and which they labored thereby to force upon all Churches whereas these general Rules do not let but that there may well enough be sundry It is the particular Order established in the Church of England which thereby they did intend to alter as being not commanded of God whereas unto those general Rules they know we do not defend that we may hold any thing unconformable Obscure it is not what meaning they had who first gave out that grand Axiom and according unto that meaning it doth prevail far and wide with the Favorers of that part Demand of them wherefore they conform not themselves unto the Order of our Church and in every particular their answer for the most part is We finde no such thing commanded in the Word Whereby they plainly require some special Commandment for that which is exacted at their hands neither are they content to have matters of the Church examined by general Rules and Canons As therefore in controversies between us and the Church of Rome that which they practise is many times even according to the very grossness of that which the vulgar sort conceiveth when that which they teach to maintain it is so nice and subtil that hold can very hardly be taken thereupon In which cases we should do the Church of God small benefit by disputing with them according unto the finest points of their dark conveyances and suffering that sense of their Doctrine to go uncontrouled wherein by the common sort it is ordinarily received and practised So considering what disturbance hath grown in the Church amongst our selves and how the Authors thereof do commonly build altogether on this as a sure Foundation Nothing ought to be established in the Church which in the Word of God is not commanded Were it reason that we should suffer the same to pass without controulment in that current meaning whereby every where it prevaileth and stay till some strange construction were made thereof which no man would lightly have thought on but being driven thereunto for a shift 8. The last refuge in maintaining this Position is thus to construe it Nothing ought to be established in the Church but that which is commanded in the Word of God that is to say All Church Orders must be grounded upon the Word of God in such sort grounded upon the Word not that being sound out by some Star
therein we ought to have followed The Matter contained in this Fourth Book 1. HOw great use Ceremonies have in the Church 2. The First thing they blame in the kinde of our Ceremonies is that we have not in them ancient Apostolical simplicity but a greater pomp and stateliness 3. The second that so many of them are the same which the Church of Rome useth and the Reasons which they bring to prove them for that cause blame-worthy 4. How when they go about to expound what Popish Ceremonies they mean they contradict their own Argument against Popish Ceremonies 5. An Answer to the Argument whereby they would prove that sith we allow the customs of our Fathers to be followed we therefore may not allow such customs as the Church of Rome hath because we cannot account of them which are in that Church as of our Fathers 6. To their Allegation that the course of Gods own wisdom doth make against our conformity with the Church of Rome in such things 7. To the example of the eldest Church which they bring for the same purpose 8. That it is not our best Politie as they pretend it is for establishment of sound Religion to hâ—ve in these things no agreement with the Church of Rome being unsound 9. That neither the Papists upbraiding us as furnished out of their store nor any hope which in that respect they are said to conceive doth make any more against our Ceremonies then the former Allegations have done 10. The grief which they say godly Brethren conceive at such Ceremonies as we have câ—â—â—men with the Church of Rome 11. The third thing for which they reprove a great part of our Ceremonies is for that as we have them from the Church of Rome so that Church had them from the Jews 12. The fourth for that sundry of them have been they say abused unto Iâ—â—aery and arâ— by that mean become scandalous 13. The fifth for that we retain them still notwithstanding the example of certain Churches reformed before us which have cast them out 14. A Declaration of the proceedings of the Church of England â—or the establisement of things as they are SUch was the ancient simplicity and softness of spirit which sometimes prevailed in the World that they whose words were even as Oracles amongst men seemed evermore loth to give sentence against any thing publiquely received in the Church of God except it were wonderful apparently evil for that they did not so much encline to that seventy which delighteth to reprove the least things in seeth amiss as to that Charity which is unwilling to behold any thing that duty bindeth it to reprove The state of this present Age wherein Zeal hath drowned Charity and Skill Meekness will not now suffer any man to marvel whatsoever he shall hear reproved by whomsoever Those Rites and Ceremonies of the Church therefore which are the self-same now that they were when Holy and Vertuous men maintained them against profane and deriding Adversaries her own children have at this day in deâ—ision Whether justly or no it shall then appear when all things are heard which they have to alledge against the outward received Orders of this Church Which inasmuch as themselves do compare unto Mint and Cummin granting them to be no part of those things which in the matter of Polity are weightier we hope that for small things their strife will neither be earnest noâ— long The fifting of that which is objected against the Orders of the Church in particular doth not belong unto this place Here we are to discuss onely those general exceptions which have been taken at any time against them First therefore to the end that their nature and use whereunto they serve may plainly appear and so afterwards their quality the better be discerned we are to note that in every grand or main publique duty which God requireth at the hands of his Church there is besides that matter and form wherein the essence thereof consisteth a certain outward fashion whereby the same is in decent sort administred The substance of all religious actions is delivered from God himself in few words For example sake in the Sacraments Unto the Element let the Word be added and they both do make a Sacrament saith S. Augustine Baptism is given by the Element of Water and that prescript form of words which the Church of Christ doth use the Sacrament of the Body and Blood of Christ is administred in the Elements of Bread and Wine if those mystical words be added thereunto But the due and decent form of administring those holy Sacraments doth require a great deal more The end which is aimed at in setting down the outward form of all religious actions is the edification of the Church Now men are edified when either their understanding is taught somewhat whereof in such actions it behoveth all men to consider or when their hearts are moved with any affection suitable thereunto when their mindes are in any sort stirred up unto that reverence devotion attention and due regard which in those cases seemeth requisite Because therefore unto this purpose not onely speech but sundry sensible means besides have always been thought necessary and especially those means which being object to the eye the liveliest and the most apprehensive sense of all other have in that respect seemed the sittest to make a deep and strong impression from hence have risen not only a number of Prayers Readings Questionings Exhortings but even of visible signs also which being used in perfomance of holy actions are undoubtedly most effectual to open such matter as men when they know and remember carefully must needs be a great deal the better informed to what effect such duties serve We must not think but that there is some ground of Reason even in Nature whereby it cometh to pass that no Nation under Heaven either doth or ever did suffer publike actions which are of weight whether they be Civil and Temporal or else Spiritual and Sacred to pass without some visible solemnity The very strangeness whereof and difference from that which is common doth cause Popular eyes to observe and to mark the same Words both because they are common and do not so strongly move the phansie of man are for the most part but slightly heard and therefore with singular wisdom it hath been provided that the deeds of men which are made in the presence of Witnesses should pass not only with words but also with certain sensible actions the memory whereof is far more easie and durable then the memory of speech can be The things which so long experience of all Ages hath confirmed and made profitable let not us presume to condemn as follies and toys because we sometimes know not the cause and reason of them A wit disposed to scorn whatsoever it doth not conceive might ask wherefore Abraham should say to his servant Put thy hand under my thigh and swear was it not sufficient
for his servant to shew the Religion of an Oath by naming the Lord God of Heaven and Earth unless that strange Ceremony were added In Contracts Bargains and Conveyances a mans word is a token sufficient to express his will Yet this was the ancient manner in Israel concerning redeeming and exchanging to establish all things A man did pluck off his shoe and gave it to his neighbour and this was a sure witness in Israel Amongst the Romans in their making of a Bondman free was it not wondred wherefore so great a do should be made The Master to present his Slave in some Court to take him by the hand and not only to say in the hearing of the publike Magistrate I will that this man become free but after these solemn words uttered to strike him on the cheek to turn him round the hair of his head to be shaved off the Magistrate to touch him thrice with a rod in the end a cap and a white garment to be given him To what purpose all this circumstance Among the Hebrews how strange and in outward appearance almost against reason that he which was minded to make himself a perpetual servant should not only testifie so much in the presence of the Judge but for a visible token thereof have also his ear bored thorow with an awl It were an infinite labour to prosecute these things so far as they might be exemplified both in Civil and Religious actions For in both they have their necessary use and force These sensible things which Religion hath allowed are resemblances framed according to things spiritually understood whereunto they serve as a hand to lead and a way to direct And whereas it may peradventure be objected that to add to Religious duties such Rites and Ceremonies as are significant is to institute new Sacraments sure I am they will not say that Numa Pompilius did ordain a Sacrament a significant Ceremony he did ordain in commanding the Priests to execute the work of their Divine Service with their hands as far as to the fingers covered thereby signifying that fidelity must be defended and that mens right hands are the sacred seat thereof Again we are also to put them in minde that themselves do not hold all significant Ceremonies for Sacraments inasmuch as Imposition of hands they deny to be a Sacrament and yet they give thereunto a forcible signification For concerning it their words are these The party ordained by this ceremony was put in minde of his separation to the work of the Lord that remembring himself to be taken as it were with the hand of God from amongst others this might teach him not to account himself now his own nor to do what himself listeth but to consider that God hath set him about a work which if he will discharge and accomplish he may at the hands of God assure himself of reward and if otherwise of revenge Touching significant Ceremonies some of them are Sacraments some as Sacaments onely Sacraments are those which are signs and tokens of some general promised grace which always really descendeth from God unto the soul that duly receiveth them Other significant tokens are only as Sacraments yet no Sacraments Which is not our distinction but theirs For concerning the Apostles Imposition of hands these are their own words Magnum signum hoc quasi Sacramentum usurparunt They used this sign or as it were Sacrament Concerning Rites and Ceremonies there may be fault either in the kinde or in the number and multitude of them The First thing blamed about the kinde of ours is That in many things we have departed from the ancient simplicity of Christ and his Apostles we have imbraced more outward stateliness we have those Orders in the exercise of Religion which they who best pleased God and served him most devoutly never had For it is out of doubt that the first state of things was best that in the prime of Christian Religion faith was foundest the Scriptures of God were then best understood by all men all parts of godliness did then most abound and therefore it must needs follow that Customs Laws and Ordinances devised since are not so good for the Church of Christ but the best way is to cut off later inventions and to reduce things unto the ancient state wherein at the first they were Which Rule or Canon we hold to be either uncertain or at least wise unsufficient if not both For in case it be certain hard it cannot be for them to shew us where we shall find it so exactly set down that we may say without all controversie These were the Orders of the Apostles times these wholly and onely neither fewer nor more then these True it is that many things of this nature be alluded unto yea many things declared and many things necessariy collected out of the Apostles writings But is it necessary that all the Orders of the Church which were then in use should be contained in their Books Surely no. For if the tenor of their Writings be well observed it shall unto any man easily appear that no more of them are there touched then were needfull to be spoken of sometimes by one occasion and sometimes by another Will they allow then of any other Records besides Well assured I am they are far enough from acknowledging that the Church ought to keep any thing as Apostolical which is not found in the Apostles Writings in what other Records soever it be found And therefore whereas St. Augustine affirmeth that those things which the whole Church of Christ doth hold may well be thought to be Apostolical although they be not found written this his judgement they utterly condemn I will not here stand in defence of S. Augustines opinion which is that such things are indeed Apostolical but yet with this exception unless the Decree of some General Councel have haply caused them to be received for of Positive Laws and Orders received throughout the whole Christian world S. Augustine could imagine no other Fountain save these two But to let pass S. Augustine they who condemn him herein must needs confess it a very uncertain thing what the Orders of the Church were in the Apostles times seeing the Scriptures doe not mention them all and other Records thereof besides they utterly reject So that in tying the Church to the Orders of the Apostles times they tye it to a marvellous uncertain rule unless they require the observation of no Orders but only those which are known to be Apostolical by the Apostles own Writings But then is not this their rule of such sufficiency that we should use it as a touchstone to try the Orders of the Church by for ever Our end ought always to be the same our ways and means thereunto not so The glory of God and the good of the Church was the thing which the Apostles aimed at and therefore ought to be the mark
the impotent and not please ourselves It was a weakness in the Christian Jews and a maim of judgment in them that they thought the Gentiles polluted by the eating of those meats which themselves were afraid to touch for fear of transgressing the Law of Moses yea hereat their hearts did so much rise that the Apostle had just cause to fear lest they would rather forsake Christianity then endure any fellowship with such as made no conscience of that which was unto them abominable And for this cause mention is made of destroying the weak by meats and of dissolving the work of God which was his Church a part of the Living Stones whereof were believing Jews Now those weak Brethren before mentioned are said to be as the Jews were and our Ceremonies which have been abused in the Church of Rome to be as the scandalous Meats from which the Gentiles are exhorted to abstain in the presence of Jews for fear of averting them from Christian Faith Therefore as Charity did binde them to refrain from that for their Brethrens sake which otherwise was lawful enough for them so it bindeth us for our Brethrens sake likewise to abolish such Ceremonies although we might lawfully else retain them But between these two cases there are great odds For neither are our weak Brethren as the Jews nor the Ceremonies which we use as the meats which the Gentiles used The Jews were known to be generally weak in that respect whereas contrariwise the imbecillity of ours is not common unto so many that we can take any such certain notice of them It is a chance if here and there some one be found and therefore seeing we may presume men commonly otherwise there is no necessity that our practice should frame it self by that which the Apostle doth prescribe to the Gentiles Again their use of meats was not like unto our Ceremonies that being a matter of private action in common life where every man was free to order that which himself did but this a publick constitution for the ordering of the Church And we are not to look that the Church should change her publick Laws and Ordinances made according to that which is judged ordinarily and commonly fittest for the whole although it chance that for some particular men the same be found inconvenient especially when there may be other remedy also against the sores of particular incoveniences In this case therefore where any private harm doth grow we are not to reject instruction as being an unmeet plaister to apply unto it neither can we say that he which appointeth Teachers for Physicians in this kinde of evil is As if a man would set one to watch a childe all day long lest he should hurt himself with a Knife whereas by taking away the Knife from him the danger is avoided and the service of the man better employed For a Knife may be taken from a childe without depriving them of the benefit thereof which have years and discretion to use it But the Ceremonies which Children do abuse if we remove quite and clean as it is by some required that we should then are they not taken from Children onely but from others also which is as though because Children may perhaps hurt themselves with Knives we should conclude that therefore the use of Knives is to be taken quite and clean even from men also Those particular Ceremonies which they pretend to be so scandalous we shall in the next Book have occasion more throughly to sift where other things also traduced in the publick duties of the Church whereunto each of these appertaineth are together with these to be touched and such Reasons to be examined as have at any time been brought either against the one or the other In the mean while against the conveniency of curing such evils by instruction strange it is that they should object the multitude of other necessary Matters wherein Preachers may better bestow their time then in giving men warning not to abuse Ceremonies A wonder it is that they should object this which have so many years together troubled the Church with quarrels concerning these things and are even to this very hour so earnest in them That if they write or speak publickly but five words one of them is lightly about the dangerous estate of the Church of England in respect of abused Ceremonies How much happier had it been for this whole Church if they which have raised contention therein about the abuse of Rites and Ceremonies had considered in due time that there is indeed store of Matters fitter and better a great deal for Teachers to spend time and labor in It is through their importunate and vehement Asteveâ—ations more then through any such experience which we have had of our own that we are enforced to think it possible for one or other now and then at leastwise in the prime of the Reformation of our Church to have stumbled at some kinde of Ceremonies Wherein for as much as we are contented to take this upon their credit and to think it may be sith also they further pretend the same to be so dangerous a Snare to their Souls that are at any time taken therein they must give our Teachers leave for the saving of those Souls be they never so few to intermingle sometime with other more necessary things Admonition concerning these not unnecessary Wherein they should in reason more easily yield this leave considering that hereunto we shall not need to use the hundredth part of that time which themselves think very needful to bestow in making most bitter Invectives against the Ceremonies of the Church 13. But to come to the last point of all The Church of England is grievously charged with forgetfulness of her duty which duty had been to traine her self unto the Pattern of their Example that went before her in the Work of Reformation For as the Churches of Christ ought to be most unlike the Synagogue of Antichrist in their indifferent Ceremonies so they ought to be most like one unto another and for preservation of Unity to have as much as possible may be all the same Ceremonies And therefore St. Paul to establish this order in the Church of Corinth that they should make their gatherings for the Poor upon the first day of the Sabbath which is our Sunday alledgeth this for a Reason That he had so ordained in other Churches Again As children of one Father and Servants of one Family so all Churches should not onely have one Diet in that they have one Word but also wear as it were one Livery in using the same Ceremonies Thirdly This Rule did the Great Council of Nice follow when it ordained That where certain at the Feast of Pentecost did pray Kneeling they should pray Standing The reason whereof is added which is That one Custom ought to be kept throughout all Churches It is true That the diversity of Ceremonies
Superstition that riseth voluntarily and by degrees which are hardly discerned mingling it self with the Rites even of very Divine Service done to the onely true God must be considered of as a creeping and incroaching evil an evil the first beginnings whereof are commonly harmless so that it proveth onely then to be an evil when some farther accident doth grow unto it or it self come unto farther growth For in the Church of God sometimes it cometh to pass as in over-battle grounds the Fertile disposition whereof is good yet because it exceedeth due proportion it bringeth forth abundantly through too much rankness things less profitable whereby that which principally it should yield being either prevented in place or defrauded of nourishment faileth This if so large a discourse were necessary might be exemplified even by heaps of Rites and Customs now superstitious in the greatest part of the Christian World which in their first original beginnings when the strength of vertuous devout or charitable affection bloomed them no man could justly have condemned as evil 4. But howsoever Superstition doth grow that wherein unsounder times have done amiss the better ages ensuing must rectifie as they may I now come therefore to those accusations brought against us by Pretenders of Reformation the first in the rank whereof is such That if so be the Church of England did at this day therewith as justly deserve to be touched as they in this cause have imagined it doth rather would I exhort all sorts to seek pardon even with tears at the hands of God then meditate words of defence for our doings to the end that men might think favorably of them For as the case of this World especially now doth stand what other stay or succor have we to lean unto saving the testimony of our Conscience and the comfort we take in this that we serve the living God as near as our Wits can reach unto the knowledge thereof even according to his own will and do therefore trust that his mercy shall be our safeguard against those enraged Powers abroad which principally in that respect are become our Enemies But sith no man can do ill with a good Conscience the consolation which we herein seem to finde is but a meer deceitful pleasing of our selves in errour which at the length must needs turn to our greater grief if that which we do to please God most be for the manifold defects thereof offensive unto him For so it is judged our Prayers our Sacraments our Fasts our Times and Places of Publick meeting together for the worship and service of God our Marriages our Burials our Functions Elections and Ordinations Ecclesiastical almost whatsoever we do in the exercise of our Religion according to Laws for that purpose established all things are some way or other thought faulty all things stained with Superstition Now although it may be the wiser sort of men are not greatly moved hereat considering how subject the very best things have been always unto cavil when Wits possessed either with disdain or dislike thereof have set them up as their mark to shoot at safe notwithstanding it were not therefore to neglect the danger which from hence may grow and that especially in regard of them who desiring to serve God as they ought but being not so skilful as in every point to unwinde themselves where the shares of glosing speech do lye to intangle them are in minde not a little troubled when they hear so bitter invectives against that which this Church hath taught them to reverence as holy to approve as lawful and to observe as behoveful for the exercise of Christian duty It seemeth therefore at least for their sakes very meet that such as blame us in this behalf be directly answered and they which follow us informed plainly in the Reasons of that we do On both sides the end intended between us is to have Laws and Ordinances such as may rightly serve to abolish Superstition and to establish the service of God with all things thereunto appertaining in some perfect form There is an inward reasonable and there is a solemn outward serviceable Worship belonging unto God Of the former kinde are all manner of vertuous Duties that each man in reason and conscience to God-ward oweth Solemn and serviceable Worship we name for Distinction sake whatsoever belongeth to the Church or Publick Society of God by way of External adoration It is the later of these two whereupon our present question groweth Again this later being ordered partly and as touching Principal matters by none but Precepts Divine only partly and as concerning things of Inferiour regard by Ordinances as well Human as Divine about the substance of Religion wherein Gods only Law must be kept there is here no controversie the Crime now intended against us is that our Laws have not ordered those inferiour things as behoveth and that our Customs are either Superstitious or otherwise amiss whether we respect the exercise of Publick duties in Religion or the Functions of Persons authorised thereunto 5. It is with Teachers of Mathematical Sciences usual for us in this present question necessary to lay down first certain reasonable demands which in most Particulars following are to serve as Principles whereby to work and therefore must be before-hand considered The men whom we labour to inform in the truth perceive that so to proceed is requisite For to this end they also propose touching Customs and Rites indifferent their general Axioms some of them subject unto just Exceptions and as we think more meet by them to be farther considered than assented unto by us As that In outward things belonging to the Service of God Reformed Churches ought by all means to shun conformity with the Church of Rome that The first Reformed should be a Pattern whereunto all that come after might to conform themselves that Sound Religion may not use the things which being not commanded of God have been either devised or abused unto Superstition These and the rest of the same consort we have in the Book going before examined Other Canons they alledge and Rules not unworthy of approbation as That in all such things the glory of God and the edification or ghostly good of his People must be sought that nothing should be undecently or murderly done But forasmuch as all the difficulty is in discerning what things do glorifie God and edifie his Church what not when we should think them decent and fit when otherwise because these Rules being too general come not near enough unto the matter which we have in hand and the former Principles being nearer the purpose are too far from Truth we must propose unto all men certain Petitions incident and very material in Causes of this nature such as no man of moderate judgment hath cause to think unjust or unreasonable 6. The first thing therefore which is of force to cause Approbation with good conscience towards such Customs
men as contrariwise the ground of all our happiness and the seed of whatsoever perfect vertue groweth from us is a right opinion touching things divine this kind of knowledge we may justly set down for the first and chiefest thing which God imparteth unto his People and our duty of receiving this at his merciful hands for the first of those religious Offices wherewith we publickly honour him on earth For the instruction therefore of all sorts of men to eternal life it is necessary that the sacred and saving truth of God be openly published unto them Which open publication of heavenly mysteries is by an excellency termed preaching For otherwise there is not any thing publickly notified but we may in that respect rightly and properly say it is preached So that when the School of God doth use it as a word of Art we are accordingly to understand it with restraint to such special matter as that School is accustomed to publish We find not in the World any People that have lived altogether without Religion And yet this duty of Religion which provideth that publickly all sorts of men may be instructed in the fear of God is to the Church of God and hath been always so peculiar that none of the Heathens how curious soever in searching out all kinds of outward Ceremonies like to ours could ever once so much as endeavour to resemble herein the Churches care for the endless good of her Children Ways of teaching there have been sundry always usual in Gods Church For the first introduction of youth to the knowledge of God the Jews even till this day have their Catechisms With Religion it fareth as with other Sciences the first delivery of the Elements thereof must for like consideration be framed according to the weak and slender capacity of young Beginners unto which manner of teaching Principles in Christianity the Apostle in the sixth to the Hebrews is himself understood to allude For this cause therefore as the Decalogue of Moses declareth summarily those things which we ought to do the Prayer of our Lord whatsoever we should request or desire so either by the Apostles or at the least-wise out of their Writings we have the substance of Christian Belief compendiously drawn into few and short Articles to the end that the weakness of no mans wit might either hinder altogether the knowledge or excuse the utter ignorance of needful things Such as were trained up in these Rudiments and were so made fit to be afterward by Baptism received into the Church the Fathers usually in their Writings do term Hearers as having no farther communion or fellowship with the Church than only this that they were admitted to hear the Principles of Christian Faith made plain unto them Catechizing may be in Schools it may be in private Families But when we make it a kind of Preaching we mean always the publick performance thereof in the open hearing of men because things are preached not in that they are taught but in that they are published 19. Moses and the Prophets Christ and his Apostles were in their times all Preachers of Gods Truth some by Word some by Writing some by both This they did partly as faithful Witnesses making meer relation what God himself had revealed unto them and partly as careful Expounders Teachers Perswaders thereof The Church in like case Preacheth still first publishing by way of Testimony or relation the truth which from them she hath received even in such sort as it was received written in the sacred volumes of Scripture Secondly by way of explication discovering the mysteries which lye hid therein The Church as a Witness preacheth his meer revealed Truth by reading publickly the Sacred Scripture So that a second kind of preaching is the reading of holy Writ For thus we may the boldlier speak being strengthened with the examples of so reverend a Prelate as saith that Moses from the time of antient Generations and Ages long since past had amongst the Cities of the very Gentiles them that preached him in that he was read every Sabbath day For so of necessity it must be meant in as much as we know that the Jews have alwayes had their weekly Readings of the Law of Moses but that they always had in like manner their weekly Sermons upon some part of the Law of Moses we no where find Howbeit still we must here remember that the Church by her publick reading of the Book of God preacheth only as a Witness Now the principal thing required in a Witness is Fidelity Wherefore as we cannot excuse that Church which either through corrupt translations of Scripture delivereth instead of divine Speeches any thing repugnant unto that which God speaketh or through falsified additions proposeth that to the people of God as Scripture which is in truth no Scripture So the blame which in both these respects hath been laid upon the Church of England is surely altogether without cause Touching Translations of Holy Scripture albeit we may not disallow of their painful travels herein who strictly have tyed themselves to the very Original letter yet the judgment of the Church as we see by the practise of all Nations Greeks Latines Persians Syrians AEthiopians Arabians hath been ever That the fittest for publick Audience are such as following a middle course between the rigor of literal Translators and the liberty of Paraphrasts do with greatest shortness and plainness deliver the meaning of the Holy Ghost Which being a labour of so great difficulty the exact performance thereof we may rather wish than look for So that except between the words of translation and the mind of Scripture it self there be Contradiction every little difference should not seem an intolerable blemish necessarily to be spunged out Whereas therefore the Prophet David in a certain Psalm doth say concerning Moses and Aaron that they were obedient to the word of God and in the self-same place â—or allowed Translation saith they were not obedient we are for this cause challenged as manifest Gain-sayers of Scripture even in that which we read for Scripture unto the people But for as much as words are resemblances of that which the mind of the Speaker conceiveth and Conceits are Images representing that which is spoken of it followeth that they who will judge of words should have recourse to the things themselves from whence they rise In setting down that Miracle at the sight whereof Peter fell down astonished before the feet of Jesus and cryed Depart Lord I am a Sinner the Evangelist St. Luke saith the store of the Fish which they took was such that the Net they took it in brake and the Ships which they loaded therewith sunk St. Iohn recording the like Miracle saith That albeit the Fishes in number were so many yet the Net with so great a weight was not broken Suppose they had written both of one Miracle Although there be in their
Words a manifest shew of jar yet none if we look upon the difference of matter with regard whereunto they might both have spoken even of one Miracle the very same which they spake of divers the one intending thereby to signifie that the greatness of the burden exceeded the natural ability of the instruments which they had to bear it the other that the weakness thereof was supported by a supernatural and miraculous addition of strength The Nets as touching themselves brake but through the power oâ— God they held Are not the words of the Prophet Micheas touching Bethleem Thou Bethleem the least and doth not the very Evangelist translate these words Thou Bethleem not the least the one regarding the quantity of the Place the other the dignity Micheas attributeth unto it smallness in respect of circuit Matthew greatness in regard of honor and estimation by being the native soyle of our Lord and Saviour Christ. Sith therefore Speeches which gain-say one another must of necessity be applyed both unto one and the self-same Subject sith they must also the one affirm the other deny the self-same thing what necessity of contradiction can there be between the Letter of the Prophet David and our authorised Translation thereof if he understanding Moses and Aaron do say They were not disobedient we applying our speech to Pharaoh and the AEgyptians do say of them They were not obedient Or which the matter it self will easily enough likewise suffer if the AEgyptians being meant by both it be said that they in regard of their offer to let go the People when they saw the fearful darkness disobeyed not the Word of the Lord and yet that they did not obey his Word in as much as the Sheep and Cattel at the self-same time they with-held Of both Translations the better I willingly acknowledge that which cometh nearer to the very letter of the Original verity yet so that the other may likewise safely enough be read without any perâ—l at all of gain-saying as much as the least jot or syllable of God's most sacred and precious Truth Which Truth as in this we do not violate so neither is the same gain-sayed or crost no not in those very Preambles placed before certain readings wherein the steps of the Latin Service-Book have been somewhat too nearly followed As when we say Christ spake to his Disciples That which the Gospel declareth he spake unto the Pharises For doth the Gospel affirm he spake to the Pharisees only doth it mean that they and besides them no man else was at that time spoken unto by our Saviour Christ If not then is there in this diversity no contrariety I suppose it somewhat probable that St. Iohn and St. Matthew which have recorded those Sermons heard them and being Hearers did think themselves as wel respected as the Pharisees in that which their Lord and Master taught concerning the Pastoral care he had over his own Flock and his offer of Grace made to the whole World which things are the matter whereof he treateth in those Sermons Wherefore as yet there is nothing found wherein we read for the Word of God that which may be condemned as repugnant unto his Word Furthermore somewhat they are displeased in that we follow not the method of Reading which in their judgement is most commendable the method used in some foreign Churches where Scriptures are read before the time of Divine Service and without either choyce or stint appointed by any determinate Order Nevertheless till such time as they shall vouchsafe us some just and sufficient reason to the contrary we must by their patience if not allowance retain the antient received Custom which we now observe For with us the reading of the Scripture in the Church is a part of our Church-Liturgy a special Portion of the Service which we do to God and not an exercise to spend the time when one doth wait for anothers coming till the assembly of them which shall afterwards worship him be compleâ— Wherefore as the form of our Publick Service is not voluntary so neither are the parts thereof left uncertain but they are all set down in such order and with such choyce as hath in the wisdom of the Church seemed best to concur as well with the special occasions as with the general purpose which we have to glorifie God 20. Other Publick readings there are of Books and Writings not Canonical whereby the Church doth also preach or openly make known the Doctrine of vertuous conversation whereupon besides those things in regard whereof we are thought to read the Scriptures of God amiss it is thought amiss that we read in our Churches any thing at all besides the Scriptures To exclude the reading of any such profitable instruction as the Church hath devised for the better understanding of Scripture or for the easier trayning up of the People in holiness and righteousness of life they plead that God in the Law would have nothing brought into the Temple neither Besomes nor Flesh-hooks nor Trumpets but those only which were sanctified that for the expounding of darker places we ought to follow the Jews Polity who under Antiochus where they had not the commodity of Sermons appointed always at their Meetings somewhat out of the Prophets to be read together with the Law and so by the one made the other plainer to be understood That before and after our Saviours comming they neither read Onkelos nor Ionathan's Paraphrase though having both but contented themselves with the reading only of Scriptures that if in the Primitive Church there had been any thing read besides the Monuments of the Prophets and Apostles Iustin Martyr and Origen who mention these would have spoken of the other likewise that the most antient and best Councels forbid any thing to be read in Churches saving Canonical Scripture onely that when other things were afterwards permitted fault was found with it it succeeded but ill the Bible it self was thereby in time quite and clean thrust out Which Arguments if they be only brought in token of the Authors good-will and meaning towards the cause which they would set forward must accordingly be accepted of by them who already are perswaded the same way But if their drift and purpose be to perswade others it would be demanded by what Rule the legal hallowing of Besomes and Flesh-hooks must needs exclude all other readings in the Church save Scripture Things sanctified were thereby in such sort appropriated unto God as that they might never afterwards again be made common For which cause the Lord to sign and mark them as his own appointed oyle of holy oyntment the like whereunto it was not lawful to make for ordinary and daily uses Thus the anoynting of Aaron and his Sons tyed them to the Office of the Priest-hood for ever the anoynting not of those Silver Trumpets which Moses as well
Lessons Human with Sacred at such time as the one both affected the Credit and usurped the Name of the other as by the Canon of a later Council providing remedy for the self-same Evil and yet allowing the old Ecclesiastical Books to be read it doth more plainly and clearly appear neither can be construed nor should be urged utterly to prejudice our use of those old Ecclesiastical Writings much less of Homilies which were a third kinde of Readings usual in former times a most commendable Institution as well then to supply the casual as now the necessary defect of Sermons In the heat of general Persecution whereunto Christian Belief was subject upon the first promulgation thereof throughout the World it much confirmed the courage and constancy of weaker mindes when publick relation was made unto them after what manner God had been glorified through the sufferings of Martyrs famous amongst them for Holiness during life and at the time of their death admirable in all mens eyes through miraculous evidence of Grace divine assisting them from above For which cause the Vertues of some being thought expedient to be annually had in remembrance above the rest this brought in a fouth kinde of Publick Reading whereby the lives of such Saints and Martyrs had at the time of their yearly Memorials solemn recognition in the Church of God The fond imitation of which laudible Custom being in later Ages resumed where there was neither the like cause to do as the Fathers before had done nor any Care Conscience or Wit in such as undertook to perform that Work some brainless men have by great labour and travel brought to pass that the Church is now ashamed of nothing more than of Saints If therefore Pope Gelasim did so long sithence see those defects of Judgment even then for which the reading of the Acts of Martyrs should be and was at that time forborn in the Church of Rome we are not to marvail that afterwards Legends being grown in a manner to be nothing else but heaps of frivolous and scandalous vanities they have been even with disdain thrown out the very Nests which bred them abhorring them We are not therefore to except only Scripture and to make confusedly all the residue of one sute as if they who abolish Legends could not without incongruity retain in the Church either Homilies or those old Ecclesiastical Books Which Books in case my self did think as some others do safer and better to be left publickly unread nevertheless as in other things of like nature even so in this my private Judgement I should be loath to oppose against the force of their Reverend Authority who rather considering the Divine excellency of some things in all and of all things in certain of those Apocrypha which we publickly read have thought-it better to let them stand as a lift or marginal border unto the Old Testament and though with Divine yet as Human compositions to grant at the least unto certain of them publick audience in the House of God For in as much as the due estimation of heavenly Truth dependeth wholly upon the known and approved authority of those famous Oracles of God it greatly behoveth the Church to have always most especial care lest through confused mixture at any time Human usurp the room and Title of Divine Writings Wherefore albeit for the Peoples more plain instruction as the antient use hath been we read in our Churches certain Books besides the Scripture yet as the Scripture we read them not All men know our professed opinion touching the difference whereby we sever them from the Scripture And if any where it be suspected that some one or other will haply mistake a thing so manifest in every man's eye there is no lett but that as often as those Books are read and need so requireth the style of their difference may expresly be mentioned to barr even all possiblity of Error It being then known that we hold not the Apocrypha for sacred as we do the holy Scripture but for human compositions the subject whereof are sundry Divine matters let there be reason shewed why to read any part of them publickly it should be unlawful or hurtful unto the Church of God I hear it said that many things in them are very frivolous and unworthy of publick audience yea many contrary plainly contrary to the holy Scripture Which hitherto is neither sufficiently proved by him who saith it and if the proofs thereof were strong yet the very allegation it self is weak Let us therefore suppose for I will not demand to what purpose it is that against our Custom of reading Books not Canonical they bring exceptions of matter in those Books which we never use to read suppose I say that what faults soever they have observed throughout the passages of all those Books the same in every respect were such as neither could be construed nor ought to be censured otherwise than even as themselves pretend Yet as men through too much haste oftentimes forget the Errand whereabout they should go so here it appeareth that an eager desire to take together whatsoever might prejudice or any way hinder the credit of Apocryphal Books hath caused the Collector's Pen so to run as it were on Wheels that the minde which should guide it had no leisure to think whether that which might haply serve to with-hold from giving them the Authority which belongeth unto Sacred Scripture and to cut them off from the Canon would as effectually serve to shut them altogether out of the Church and to withdraw from granting unto them that publick use wherein they are only held as profitable for instruction Is it not acknowledged that those Books are Holy that they are Ecclesiastical and Sacred that to term them Divine as being for their excellency next unto them which are properly so termed is no way to honour them above desert yea even that the whole Church of Christ as well at the first as sithence hath most worthily approved their fitness for the publick informations of Life and manners Is not thus much I say acknowledged and that by them who notwithstanding receive not the same for any part of Canonical Scripture by them who deny not but that they are Faulty by them who are ready enough to give instances wherein they seem to contain matter scarce agreeable with holy Scripture So little doth such their supposed Faultiness in moderate mens Judgments inforce the removal of them out of the House of God that still they are judged to retain worthily those very Titles of Commendation than which there cannot greater be given to Writings the Authors whereof are Men. As in truth if the Scripture it self ascribing to the Persons of Men Righteousness in regard of their manifold vertues may not rightly be construed as though it did thereby clear them and make them quite free from all faults no reason we should judge
it absurd to commend their Writings as Reverend Holy and Sound wherein there are so many singular Perfections only for that the exquisite Wits of some few peradventure are able dispersedly here and there to finde now a word and then a sentence which may be more probably suspected than easily cleared of Error by as which have but conjectural knowledge of their meaning Against immodest Invectives therefore whereby they are charged as being fraught with outragious Lyes we doubt not but their more allowable censure will prevail who without so passionate terms of disgrace do note a difference great enough between Apocryphal and other Writings a difference such as Iosephus and Epiphanius observe the one declaring that amongst the Jews Books written after the days of Artaxerxe were not of equal credit with them which had gone before in as much as the Jews sithence that time had not the like exact succession of Prophets the other acknowledging that they are profitable although denying them to be Divine in such construction and sense as the Scripture it self is so termed With what intent they were first published those words of the Nephew of Jesus do plainly enough signifie After that my Grand-father Jesus had given himself to the reading of the Law and the Prophets and other Books of our Fathers and had gotten therein sufficient judgment he purposed also to write something pertaining to Learning and Wisdom to the intent that they which were desirous to learn and would give themselves to these things might profit much more in living according to the Law Their end in writing and ours in reading them is the same The Books of Iudith Toby Baruch Wisdome and Ecclesiasticus we read as serving most unto that end The rest we leave unto men in private Neither can it be reasonably thought because upon certain solemn occasions some Lessons are chosen out of those Books and of Scripture it self some Chapters not appointed to be read at all that we thereby do offer disgrace to the Word of God or lift up the Writings of men above it For in such choice we do not think but that Fitness of Speech may be more respected than Worthyness If in that which we use to read there happen by the way any Clause Sentence or Speech that soundeth towards Error should the mixture of a little dross constrain the Church to deprive herself of so much Gold rather than learn how by Art and Judgment to make separation of the one from the other To this effect very fitly from the counsel that St. Ierem giveth Lata of taking heed how she read the Apocrypha as also by the help of other learned men's Judgments delivered in like case we may take direction But surely the Arguments that should binde us not to read them or any part of them publickly at all must be stronger than as yet we have heard any 21. We marvel the less that our reading of Books not Canonical is so much impugned when so little is attributed unto the reading of Canonical Scripture it self that now it hath grown to be a question whether the Word of God be any ordinary mean to save the Souls of men in that it is either privately studied or publickly read and so made known or else only as the same is preached that is to say explained by a lively voyce and applyed to the People's use as the Speaker in his Wisdom thinketh meet For this alone is it which they use to call Preaching The publick reading of the Apocrypha they condemn altogether as a thing effectual unto Evil the bare reading in like sort of whatsoever yea even of Scriptures themselves they mislike as a thing uneffectual to do that good which we are perswaded may grow by it Our desire is in this present Controversie as in the rest not to be carried up and down with the waves of uncertain Arguments but rather positively to lead on the mindes of the simpler sort by plain and easie degrees till the very nature of the thing it self do make manifest what is Truth First therefore because whatsoever is spoken concerning the efficacy or necessity of God's Word the same they tye and restrain only unto Sermons howbeit not Sermons read neither for such they also abhor in the Church but Sermons without Book Sermons which spend their life in their birth and may have publick audience but once For this cause to avoid ambiguities wherewith they often intangle themselves not marking what doth agree to the Word of God in it self and what in regard of outward accidents which may befall it we are to know that the Word of God is his Heavenly Truth touching matters of eternal life revealed and uttered unto Men unto Prophets and Apostles by immediate Divine Inspiration from them to us by their Books and Writings We therefore have no Word of God but the Scripture Apostolick Sermons were unto such as heard them his Word even as properly as to us their Writings are Howbeit not so our own Sermons the exposition which our discourse of Wit doth gather and minister out of the Word of God For which cause in this present question we are when we name the Word of God always to mean the Scripture only The end of the Word of God is to save and therefore we term it the Word of Life The way for all men to be saved is by the knowledge of that Truth which the Word hath taught And sith Eternal life is a thing of it self communicable unto all it behooved that the Word of God the necessary mean thereunto be so likewise Wherefore the Word of Life hath been always a Treasure though precious yet easie as well to attain as to finde lest any man desirous of life should perish through the difficulty of the way To this and the Word of God no otherwise serveth than only in the nature of a Doctrinal Instrument It saveth because it maketh wise unto Salvation Wherefore the ignorant it saveth not they which live by the Word must know it And being it self the Instrument which God hath purposely framed thereby to work the knowledge of Salvation in the hearts of men what cause is there wherefore it should not of it self be acknowledged a most apt and a likely mean to leave an apprehension of things Divine in our understanding and in the minde an assent thereunto For touching the one sith God who knoweth and discloseth best the rich tresures of his own Wisdom hath by delivering his Word made choice of the Scriptures as the most effectual means whereby those treasures might be imparted unto the World it followeth That no man's understanding the Scripture must needs be even of it self intended as a full and perfect discovery sufficient to imprint in us the lively Character of all things necessarily required for the attainment of Eternal Life And concerning our assent to the Mysteries of Heavenly truth seeing that the Word of God for the Author's sake
of Religion before admission of degrees to Learning or to any Ecclesiastical Living the custom of reading the same Articles and of approving them in publick Assemblies wheresoever men have Benefices with Cure of Souls the order of testifying under their hands allowance of the Book of Common-Prayer and the Book of ordaining Ministers finally the Discipline and moderate severity which is used either in other wise correcting or silencing them that trouble and disturb the Church with Doctrines which tend unto Innovation it being better that the Church should want altogether the benefit of such mens labours than endure the mischief of their inconformity to good Laws in which case if any repine at the course and proceedings of Justice they must learn to content themselves with the answer of M. Curius which had sometime occasion to cutt off one from the Body of the Common-wealth in whose behalf because it might have been pleaded that the party was a man serviceable he therefore began his judicial sentence with this preamble Non esse open Reip. to cive qui parers nescires The Common-wealth needeth men of quality yet never those men which have not learned how to obey But the wayes which the Church of England hath taken to provide that they who are Teachers of others may do it soundly that the Purity and Unity as well of antient Discipline as Doctrine may be upheld that avoiding singularities we may all glorifie God with one heart and one tongue they of all men do least approve that do most urge the Apostle's Rule and Canon For which cause they alledge it not so much to that purpose as to prove that unpreaching Ministers for so they term them can have no true nor lawful calling in the Church of God Sainst Augustine hath said of the will of man that simply to will proceedeth from Nature but our well-willing is from Grace We say as much of the Minister of God publickly to teach and instruct the Church is necessary in every Ecclesiastical Minister but ability to teach by Sermons is a Grace which God doth bestow on them whom he maketh sufficient for the commendable discharge of their duty That therefore wherein a Minister differeth from other Christian men is not as some have childishly imagined the sound-preaching of the Word of God but as they are lawfully and truly Governours to whom authority of Regiment is given in the Common-wealth according to the order which Polity hath set so Canonical Ordination in the Church of Christ is that which maketh a lawful Minister as touching the validity of any Act which appertaineth to that Vocation The cause why Saint Paul willed Timothy not to be over-hasty in ordaining Ministers was as we very well may conjecture because imposition of hands doth consecrate and make them Ministers whether they have gifts and qualities fit for the laudable discharge of their Duties or no. If want of Learning and skill to preach did frustrate their Vocation Ministers ordained before they be grown unto that maturity should receive new Ordination whensoever it chanceth that study and industry doth make them afterwards more able to perform the Office than which what conceit can be more absurd Was not Saint Augustine himself contented to admit an Assistant in his own Church a man of small Erudition considering that what he wanted in knowledge was supplyed by those vertues which made his life a better Orator than more Learning could make others whose conversation was less Holy Were the Priests fithence Moses all able and sufficient men learnedly to interpret the Law of God Or was it ever imagined that this defect should frustrate what they executed and deprive them of right unto any thing they claimed by vertue of their Priesthood Surely as in Magistrates the want of those Gifts which their Office neâ—deth is cause of just imputation of blame in them that wittingly chuse unsufficient and unfit men when they might do otherwise and yet therefore is not their choyce void nor every action of Magistracy frustrate in that respect So whether it were of necessity or even of very carelesnesse that men unable to Preach should be taken in Pastours rooms nevertheless it seemeth to be an errour in them which think that the lack of any such perfection defeateth utterly their Calling To wish that all men were so qualified as their Places and Dignities require to hate all sinister and corrupt dealings which hereunto are any lett to covet speedy redress of those things whatsoever whereby the Church sustaineth detriment these good and vertuous desires cannot offend any but ungodly mindes Notwithstanding some in the true vehemency and others under the fair pretence of these desires have adventured that which is strange that which is violent and unjust There are which in confidence of their general allegations concerning the knowledge the Residence and the single Livings of Ministers presume not onely to annihilate the solemn Ordinations of such as the Church must of force admit but also to urge a kinde of universal proscription against them to set down Articles to draw Commissions and almost to name themselves of the Quorum for inquiry into mens estates and dealings whom at their pleasure they would deprive and make obnoxious to what punishment themselves list and that not for any violation of Laws either Spiritual or Civil but because men have trusted the Laws too farr because they have held and enjoyed the liberty which Law granteth because they had not the wit to conceive as these men do that Laws were made to intrap the simple by permitting those things in shew and appearance which indeed should never take effect for as much as they were but granted with a secret condition to be put in practice If they should be profitable and agreeable with the Word of God which condition failing in all Ministers that cannot Preach in all that are absent from their Livings and in all that have divers Livings for so it must be presumed though never as yet proved therefore as men which have broken the Law of God and Nature they are depriveable at all hours Is this the Justice of that Discipline whereunto all Christian Churches must stoop and sabmit themselves Is this the equity wherewith they labour to reform the World I will no way diminish the force of those Arguments whereupon they ground But if it please them to behold the visage of these Collections in another Glass there are Civil as well as Ecclesiastical Unsufficiencies Non residences and Pluralitiesâ— yea the reasons which Light of Nature hath ministred against both are of such affinity that much less they cannot inforce in the one than in the other When they that bear great Offices be Persons of mean worth the contempt whereinto their authority groweth weakneth the sinews of the whole State Notwithstanding where many Governours are needful and they not many whom their quality cannot commend the penury of worthier must needs make the meaner
so great unto them whose deserts are very mean that nothing doth seem more strange than the one sort because they are not accounted of and the other because they are it being every man's hope and expectation in the Church of God especially that the onely purchace of greater rewards should be alwayes greater deserts and that nothing should ever be able to plant a Thorn where a Vine ought to grow Fourthly that honourable Personages and they who by vertue of any principal Office in the Common-wealth are inabled to qualifie a certain number and make them capable of favours or Faculties above others suffer not their names to be abused contrary to the true intent and meaning of wholsom Laws by men in whom there is nothing notable besides Covetousness and Ambition Fifthly that the graver and wiser sort in both Universities or whosoever they be with whose approbation the marks and recognizances of all Learning are bestowed would think the Apostle's caution against unadvised Ordinations not impertinent or unnecessary to be born in minde even when they grant those degrees of Schools which degrees are not gratia gratis data kindnesses bestowed by way of humanity but they are gratiae gratum sacientes favours which always imply a testimony given to the Church and Common-wealth concerning mens sufficiency for manners and knowledge a testimony upon the credit whereof sundry Statutes of the Realm are built a testimony so far available that nothing is more respected for the warrant of divers mens abilitie to serve in the affairs of the Realm a testimony wherein if they violate that Religion wherewith it ought to be always given and thereby do induce into errour such as deem it a thing uncivil to call the credit thereof in question let them look that God shall return back upon their heads and cause them in the state of their own Corporations to feel either one way or other the punishment of those harms which the Church through their negligence doth sustain in that behalf Finally and to conclude that they who enjoy the benefit of any special Indulgence or Favour which the Laws permit would as well remember what in duty towards the Church and in conscience towards God they ought to do as what they may do by using of their own advantage whatsoever they see tolerated no man being ignorant that the cause why absence in some cases hath been yielded unto and in equity thought sufferable is the hope of greater fruit through industry elsewhere the reason likewise wherefore pluralities are allowed unto men of note a very soveraign and special care that as Fathers in the antient World did declare the preheminence of priority in birth by doubling the worldly portions of their first-born so the Church by a course not unlike in assigning mens rewards might testifie an estimation had proportionably of their Vertues according to the antient Rule Apostolick They which excel in labour ought to excel in honour and therefore unless they answer faithfully the expectation of the Church herein unless sincerely they bend their wits day and night both to sow because they reap and to sow so much more abundantly as they reap more abundantly than other men whereunto by their very acceptance of such benignities they formally binde themselves let them be well assured that the honey which they eat with fraud shall turn in the end into true gall for as much as Laws are the sacred Image of his wisedom who most severely punisheth those colourable and subtile crimes that seldome are taken within the walk of human Justice I therefore conclude that the grounds and maxims of Common right whereupon Ordinations of Ministers unable to Preach tolerations of absence from their Cures and the multiplications of their Spiritual Livings are disproved do but indefinitely enforce them unlawful not unlawful universally and without exception that the Laws which indefinitely are against all these things and the Priviledges which make for them in certain cases are not the one repugnant to the other that the Laws of God and Nature are violated through the effects of abused Priviledges that neither our Ordinations of men unable to make Sermons nor our dispensations for the rest can be justly proved frustrate by vertue of any such surmised opposition between the special Laws of this Church which have permitted and those general which are alledged to disprove the same that when Priviledges by abuse are grown in commodious there must be redress that for remedy of such evils there is no necessity the Church should abrogate either in whole or in part the specialties before mentioned and that the most to be desired were a voluntary reformation thereof on all hands which may give passage unto any abuse OF THE LAWS OF Ecclesiastical Polity BOOK VI. Containing their Fifth Assertion That our Laws are Corrupt and Repugnant to the Laws of God in matter belonging to the Power of Ecclesiastical Iurisdiction in that we have not throughout all Churches certain Lay-Elders established for the Exercise of that Power THE same Men which in heat of Contention do hardly either speak or give ear to reason being after sharp and bitter conflicts retired to a calm remembrance of all their former proceedings the causes that brought them into quarrel the course which their striving affections have followed and the issue whereunto they are come may peradventure as troubled waâ—eâ—s in small time of their own accord by certain easie degrees settle themselves again and so recover that clearness of well advised judgment whereby they shall stand at the length indifferent both to yeild and admit any reasonable satisfaction where before they could not endure with patience to be gain-said Neither will I despair of the like success in these unpleasant Controversies touching Ecclesiastical Polity the time of silence which both parts have willingly taken to breathe seeming now as it were a pledge of all Mens quiet Contentment to hear with more indifferency the weightiest and last remains of that Cause Jurisdiction Dignity Dominion Ecclesiastical For let any Man imagin that the bare and naked difference of a few Ceremonies could either have kindled so much fire or have caused it to flame so long but that the parties which herein laboured mightily for change and as they say for Reformation had somewhat more then this mark whereat to aim Having therefore drawn out a compleat Form as they suppose of publick service to be done to God and set down their Plot for the Office of the Ministry in that behalf they very well knew how little their labours so far forth bestowed would avail them in the end without a claim of Jurisdiction to uphold the Fabrick which they had erected and this neither likely to be obtained but by the strong hand of the people not the people unlikely to favour it the more if overture were made of their own Interest right and title thereunto Whereupon there are many which have conjectured this to be the cause
with our Ministerie God really performing the same which Man is authorized to act as in his Name there shall need for decision of this point no great labour To Remission of Sins there are two things necessary Grace as the only cause which taketh away Iniquity and Repentance as a Duty or Condition required in us To make Repentance such as it should be what doth God demand but inward sincerity joyned with fit and convenient Offices for that purpose the one referred wholly to our own Consciences the other best discerned by them whom God hath appointed Judges in this Court. So that having first the promises of God for pardon generally unto all Offenders penitent and particularly for our own unfeigned meaning the unfallible testimony of a good Conscience the sentence of God's appointed Officer and Vicegerent to approve with unpartial Judgement the quality of that we have done and as from his Tribunal in that respect to assoil us of any Crime I see no cause but that by the Rules of our Faith and Religion we may rest our selves very well assured touching God's most merciful Pardon and Grace who especially for the strengthening of weak timerous and fearful mindes hath so farr indued his Church with Power to absolve Sinners It pleaseth God that men sometimes should by missing this help perceive how much they stand bound to him for so precious a Benefit enjoyed And surely so long as the World lived in any awe or fear of falling away from God so dear were his Ministers to the People chiefly in this respect that being through tyranny and persecution deprived of Pastors the doleful rehearsal of their lost felicities hath not any one thing more eminent than that Sinners distrest should not now know how or where to unlade their Burthens Strange it were unto me that the Fathers who so much every where extol the Grace of Jesus Christ in leaving unto his Church this Heavenly and Divine power should as men whose simplicity had universally been abused agree all to admire the magnifie and needless Office The Sentence therefore of Ministerial Absolution hath two effects touching sin it only declareth us freed from the guiltiness thereof and restored into God's favour but concerning right in Sacred and Divine Mysteries whereof through Sin we were made unworthy as the power of the Church did before effectually binde and retain us from access unto them so upon our apparent repentance it truly restoreth our Liberty looseth and Chains wherewith we were tyed remitteth all whatsoever is past and accepteth us no less returned than if we never had gone astray For in as much as the Power which our Saviour gave to his Church is of two kindes the one to be exercised over voluntary Penitents only the other over such as are to be brought to Amendment by Ecclesiastical Censures the words wherein he hath given this Authority must be so understood as the Subject or Matter whereupon it worketh will permit It doth not permit that in the former kinde that is to say in the use of Power over voluntarie Converts to binde or loose remit or retain should signifie any other than only to pronounce of Sinners according to that which may be gathered by outward signes because really to effect the removal or continuance of Sinne in the Soul of any Offender is no Priestly act but a Work which farr exceedeth their Ability Contrariwise in the latter kinde of Spiritual Jurisdiction which by Censures constraineth men to amend their Lives It is is true that the Minister of God doth then more declare and signifie what God hath wrought And this Power true it is that the Church hath invested in it Howbeit as other truths so this hath by errour been oppugned and depraved through abuse The first of Name that openly in Writing withstood the Churches Authority and Power to remit Sinne was Tertullian after he had combined himself with Montanists drawn to the liking of their Heresie through the very sowreness of his own nature which neither his incredible skill and knowledge otherwise nor the Doctrine of the Gospel it self could but so much alter as to make him savour any thing which carried with it the taste of lenity A Spunge steeped in Worm-wood and Gall a Man through too much severity merciless and neither able to endure nor to be endured of any His Book entituled concerning Chastity and written professedly against the Discipline of the Church hath many fretful and angry Sentences declaring a minde very much offended with such as would not perswade themselves that of Sins some be pardonable by the Keyes of the Church some uncapable of Forgiveness That middle and moderate Offences having received chastisement may by Spiritual Authority afterwards be remitted but greater Transgressions must as touching Indulgence be left to the only pleasure of Almighty God in the World to come That as Idolatry and Bloodshed so likewise Fornication and sinful Lust are of this nature that they which so farr have fallen from God ought to continue for ever after barred from access unto his Sanctuary condemned to perpetual profusion of Tears deprived of all expectation and hope to receive any thing at the Churches hands but publication of their shame For saith he who will fear to waste out that which he hopeth he may recover Who will be careful for ever to hold that which be knoweth cannot for ever be withheld from him He which slackneth the Bridle to sinne doth thereby give it even the spurr also Take away fear and that which presently succeedeth in stead thereof is Licencious desire Greater Offences therefore are punishable but not pardonable by the Church If any Prophet or Apostle be found to have remitted such Transgressions they did it not by the ordinary course of Discipline but by extraordinary power For they also raised the Dead which none but God is able to do they restored the Impotent and Lame men a work peculiar to Jesus Christ Yea that which Christ would not do because executions of such severity beseemed not him who came to save and redeem the World by his sufferings they by their power strook Elymas and Ananias the one blinde and the other dead Approve first your selves to be as they were Apostles or Prophets and then take upon you to pardon all men But if the Authority you have be only Ministerial and no way Soveraign over-reach not the limits which God hath set you know that to pardon capital Sin is beyond your Commission Howbeit as oftentimes the vices of wicked men do cause other their commendable qualities to be abhorred so the honour of great mens vertues is easily a Cloak of their Errours In which respect Tertullian hath past with much less obloquy and reprehension than Novatian who broaching afterwards the same opinion had not otherwise wherewith to countervail the Offence he gave and to procure it the like toleration Novatian at the first a Stoical Phylosopher which kinde of men hath alwayes accounted
Presbyters and Bishops both were all subject unto Paul as to an higher Governor appointed of God to be over them But for as much as the Apostles could not themselves be present in all Churches and as the Apostles St. Paul foretold the Presbyters of the Ephesians that there would rise up from amongst their own selves men speaking perverse things to draw Disciples after them there did grow in short time amongst the Governors of each Church those emulations strifes and contentions whereof there could be no sufficient remedy provided except according unto the order of Ierusalem already begun some one were indued with Episcopal Authority over the rest which one being resident might keep them in order and have preheminence or principality in those things wherein the equality of many agents was the cause of disorder and trouble This one President or Governour amongst the rest had his known Authority established along time before that settled difference of name and title took place whereby such alone were named Bishops And therefore in the book of S. Iohns Revelation we find that they are entituled Angels It will perhaps be answered That the Angels of those Churches were onely in every Church a Minister Sacraments But then we ask Is it probable that in every of these Churches even in Ephesus it self where wany such Ministers were long before as hath been proved there was but one such when Iohn directed his speech to the Angel of that Church If there were many surely St. Iohn in naming but only one of them an Angel did behold in that one somewhat above the rest Nor was this order peculiar unto some few Churches but the whole world universally became subject thereunto insomuch as they did not account it to be a Church which was not subject unto a Bishop It was the general received perswasion of the ancient Christian world that Ecclesia est in Episcopo the outward being of a Church consisteth in the having of a Bishop That where Colledges of Presbyters were there was at the first equality amongst them S. Ierome thinketh it a matter clear but when the rest were thus equal so that no one of them could command any other as inferior unto him they all were controlable by the Apostles who had that Episcopal authority abiding at the first in themselves which they afterwards derived unto others The cause wherefore they under themselves appointed such Bishops as were not every whereat the first is said to have been those strifes and contentions for remedy whereof whether the Apostles alone did conclude of such a regiment or else they together with the whole Church judging it a fit and a needfull policy did agree to receive it for a custom no doubt but being established by them on whom the Holy Ghost was powred in so abundant measure for the ordering of Christs Church it had either Divine appointment beforehand or Divine approbation afterwards and is in that respect to be acknowledged the Ordinance of God no less then that ancient Jewish regiment whereof though Iethro were the Deviser yet after that God had allowed it all men were subject unto it as to the Polity of God and not of Iethro That so the ancient Fathers did think of Episcopal regiment that they held this order as a thing received from the blessed Apostles themselves and authorized even from heaven we may perhaps more easily prove then obtain that they all shall grant it wâ—o see it proved St. Augustine setteth it down for a principle that whatsoever positive order the whole Church every where doth observe the same it must needs have received from the very Apostles themselves unless perhaps some general Councel were the Authors of it And he saw that the ruling superiority of Bishops was a thing universally established not by the force of any Councel for Councels do all presuppose Bishops nor can there any Councel be named so ancient either General or as much as Provincial sithence the Apostles own times but we can shew that Bishops had their Authority before it and not from it Wherefore St. Augustine knowing this could not chuse but reverence the Authority of Bishops as a thing to him apparently and most clearly apostolical But it will be perhaps objected that Regiment by Bishops was not so universal nor ancient as we pretend and that an Argument hereof may be Ieroms own Testimony who living at the very same time with St. Augustine noteth this kind of Regiment as being no where antient saving onely in Alexandria his words are these It was for a remedy of Schism that one was afterwards chosen to be placed above the rest lest every mans pulling unto himself should rend asunder the Church of Christ. For that which also may serve for an Argument or taken hereof at Alexandria from Mark the Evangelist unto Heraclas and Dionysius the Presbyters always chose one OF THEMSELVES whom they placed in higher degree and gave unto him the Title of Bishop Now St. Ierom they say would never have picked out that one Church from amongst so many and have noted that in it there had been Bishops from the time that St. Mark lived if so be the self same order were of like antiquity every where his words therefore must be thus scholied In the Church of Alexandria Presbyters indeed had even from the time of St. Mark the Evangelist always a Bishop to rule over them for a remedy against Divisions Factions and Schisms Not so in other Churches neither in that very Church any longer then usque ad Heraclam Dionysium till Heraclas and his Successor Dionysius were Bishops But this construction doth bereave the words construed partly of wit and partly of truth it maketh them both absurd and false For if the meaning be that Episcopal Government in that Church was then expired it must have expired with the end of some one and not of two several Bishops days unless perhaps it fell sick under Heraclas and with Dionysius gave up the Ghost Besides it is clearly untrue that the Presbyters of that Church did then cease to be under a Bishop Who doth not know that after Dionysius Maximus was Bishop of Alexandria after him Theonas after him Peter after him Achillas after him Alexander of whom Socrates in this sort writeth It fortuned on a certain time that this Alexander in the presence of the Presbyters which were under him and of the rest of the Clergy there discoursed somewhat curiously and subtilly of the holy Trinity bringing high Philosophical proofs that there is in the Trinity an Unity Whereupon Arius one of the Presbyters which were placed in that degree under Alexander opposed eagerly himself against those things which were uttered by the Bishop So that thus long Bishops continued even in the Church of Alexandria Nor did their Regiment here cease but these also had others their Successors till St. Ieroms own time who living long after Heraclas and Dionysius had
their Complaints heard at all times and the faults they complained of if Mr. Alveyes private admonition did not serve then by some other means to be redressed but according to the old received Orders of both Houses Whereby the substance of their Honors Letters were indeed fully satisfied Yet because Mr. Travers intended not this but as it seemed another thing therefore notwithstanding the Orders which have been taken and for any thing I know do stand still in as much force in this Church now as at any time heretofore He complaineth much of the good Orders which he doth mean have been withstood Now it were hard if as many as did any ways oppose unto these and the like Orders in his perswasion good do thereby make themselves Dislikers of the present state and proceeding It they whom he aimeth at have any other wayes made themselves to be thought such it is likely he doth known wherein and will I hope disclose wherein it appertaineth both the Persons whom he thinketh and the causes why he thinketh them so ill-affected But whatsoever the men be doe their Faults make me faulty They doe if I joyn my self with them I beseech him therefore to declare wherein I have joyned with them Other joyning than this with any man here I cannot imagine It may be I have talked or walked or eaten or interchangeably used the Duties of common humanity with some such as he is hardly perswaded of For I know no Law of God or Man by force whereof they should be as Heathens and Publicans unto me that are not gracious in the eyes of another man perhaps without cause or if with cause yet such cause as he is privy unto and not I. Could he or any reasonable man think it is a charitable course in me to observe them that shew by external courtesies a favourable inclination toward him and if I spy out any one amongst them of whom I think not well hereupon to draw such an accusation as this against him and to offer it where he hath given up his against me which notwithstanding I will acknowledge to be just and reasonable if he or any man living shall shew that I use as much as the bare familiar company but of one who by word or deed hath ever given me cause to suspect or conjecture him such as here they are termed with whom complaint is made that I joyn my self This being spoken therefore and written without all possibility of proof doth not Mr. Travers give me over-great cause to stand in some fear lest he make too little conscience how he useth his Tongue or Pen These things are not laid against me for nothing they are to some purpose if they take place For in a minde perswaded that I am as he deciphereth me one which refuses to be at peace with such as embrace the truth and side my self with men sinisterly affected thereunto any thing that shall be spoken conferring the unsoundness of my Doctrine cannot choose but he favourably entertained This presupposed it will have likelihood enough which afterwards followeth that many of my Sermons have tasted of some sour leaven or other that in them he hath discovered many unsound matters A thing much to be lamented that such a place as this which might have been so well provided for hath fallen into the hands of one no better instructed in the truth But what if in the end it be found that he judgeth my words as they do colours which look upon them with green spectacles and think that which they see is green when indeed that is green whereby they see 7. Touching the first point of this discovery which is about the matter of Predestination to set down that I spake for I have it written to declare and confirm the several branches thereof would be tedious now in this Writing where I have so many things to touch that I can but touch them onely Neither is it herein so needful for me to justifie my speech when the very place and presence where I spake doth it self speak sufficiently for my clearing This matter was not broached in a blinde Alley or uttered where none was to hear it that had skill with Authority to controll or covertly insinuated by some gliding Sentence 8. That which I taught was at Pauls Cresse it was not hudled in amongst other matterr in such sort that it could passe without noting it was opened it was proved it was some reasonable time stood upon I see not which way my Lord of London who was present and heard it can excuse so great a fault as patiently without rebuke or controlment afterwards to hear any man there teach otherwise than the Word of God doth nor as it is understood by the private interpretation of some one or two men or by a special construction received in some few Books but as it is understood by alâ— Churches professing the Gospel by them all and therefore even by our own also amongst others A man that did mean to prove that he speaketh would surely take the measure of his words shorter 9. The next thing discovered is an opinion about the assurance of mens perswasâ—sions in matters of Faith I have taught he saith That the assurance of things which we believe by the Word is not so certain as of that we perceive by sense And is it as certain Yea I taught as he himself I trust will not deny that the things which God doth promise in his Word are surerunto us than any thing which we touch handle or see But are we so sure and certain of them If we be why doth God so often prove his Premises unto us as he doth by argument taken from our sensible experience We must be surer of the proof than of the thing proved otherwise it is no proof How is it that if ten men doe all look upon the Moon every one of them knoweth it as certainly to be the Moon as another but many believing one and the same Promise all have not one and the same fulnesse of Perswasion How falleth it out that men being assured of any thing by sense can be no surer of it than they are whereas the strongest in faith that liveth upon the earth hath always need to labour and strive and pray that his assurance concerning Heavenly and Spiritual things may grow encrease and be augmented 10. The Sermon wherein I have spoken somewhat largely of this point was long before this late Controversie rose between him and me upon request of some of my friends seen and read by many and amongst many some who are thought able to discern And I never heard that any one of them hitherto hath condemned it as containing unsound matter My Case were very hard if as oft as any thing I speak displeasing one man's taste my Doctrine upon his onely word should be taken for sour leaven 11. The rest of this discovery is all about the matter now in question wherein he hath
behold saith the Apostle I Paul say unto you that if ye be circumcised Christ shall profit you nothing Christ in the work of mans salvation is alone the Galathians were cast away by joyning Circumcision and the other Rites of the Law with Christ the Church of Rome doth teach her children to joyn other things likewise with him therefore their saith their belief doth not profit them any thing at all It is true that they do indeed joyn other things with Christ but how Not in the work of Redemption it self which they grant that Christ alone hath performed sufficiently for the salvation of the whole world but in the application of this inestimable treasure that it may be effectual to their salvation how demurely soever they confess that they seek remission of sins no otherwise then by the blood of Christ using humbly the means appointed by him to apply the benefit of his holy Blood they teach indeed so many things pernicious in Christian Faith in setting down the means whereof they speak that the very foundation of Faith which they hold is thereby plainly overthrown and the force of the blood of Jesus Christ extinguished We may therefore disputing with them urge them even with as dangerous sequels as the Apostle doth the Galatians But I demand If some of those Galatians heartily embracing the Gospel of Christ sincere and sound in Faith this one only error excepted had ended their lives before they were ever taught how perillous an opinion they held shall we think that the danger of this error did so over-weigh the benefit of their faith that the mercy of God might not save them I grant they overthrew the foundation of Faith by consequent doth not that so likewise which the Lutheran Churches do at this day so stifly and so firmly maintain For mine own part I dare not here deny the possibility of their salvation which have been the chiefest instruments of ours albeit they carried to their grave a perswasion so greatly repugnant to the truth Forasmuch therefore as it may be said of the Church of Rome she hath yet a little strength she doth not directly deny the foundation of Christianity I may I trust without offence perswade my self that thousands of our Fathers in former times living and dying within her walls have found mercy at the hands of God 18. What although they repented not of their errors God forbid that I should open my mouth to gain-say that which Christ himself hath spoken Except ye repent ye shall all perish And if they did not repent they perished But withall note that we have the benefit of a double Repentance the least sin which we commit in Deed Thought or Word is death without Repentance Yet how many things do escape us in every of these which we do not know How many which we do not observe to be sins And without the knowledge without the observation of sin there is no actual Repentance It cannot then be chosen but that for as many as hold the foundation and have holden all Sins and Errors in hatred the blessing of Repentance for unknown Sins and Errors is obtained at the hands of God through the gracious mediation of Jesus Christ for such suiters as cry with the Prophet David Purge me O Lord from my secret sins 19. But we wash a wall of lome we labour in vain all this is nothing it doth not prove it cannot justifie that which we go about to maintain Infidels and Heathen men are not so godless but that they may no doubt cry God mercy and desire in general to have their sins forgiven them To such as deny the foundation of Faith there can be no Salvation according to the ordinary course which God doth use in saving men without a particular repentance of that Error The Galathians thinking that unless they were circumcised they could not be saved overthrew the foundation of Faith directly therefore if any of them did die so perswaded whether before or after they were told of their Errors their end is dreadful there is no way with them but one death and condemnation For the Apostle speaketh nothing of men departed but saith generally of all If ye be circumcised Christ shall profit you nothing Ye are abolished from Christ whosoever are justified by the Law ye are fallen from grace Gal. 5. Of them in the Church of Rome the reason is the same For whom Antichrist hath seduced concerning them did not S. Paul speak long before they received not the word of truth that they might not be saved therefore God would send them strong delusions to beleeve lies that all they might be damned which believe not the truth but had pleasure in unrighteousness And S. Iohn All that dwell upon the earth shall worship him whose names are not written in the book of life Apoc. 13. Indeed many in former times as their Books and Writings do yet shew held the foundation to wit salvation by Christ alone and therefore might be saved God hath always had a Church amongst them which firmly kept his saving truth As for such as hold with the Church of Rome that we cannot be saved by Christ alone without works they do not only by a circle of consequence but directly deny the foundation of Faith they hold it not no not so much as by a thred 20. This to my remembrance being all that hath been opposed with any countenance or shew of reason I hope if this be answered the cause in question is at an end Concerning general Repentance therefore what a Murtherer a Blasphemer an unclean person a Turk a Iew any sinner to escape the wrath of God by a general Repentance God forgive me Truly it never came within my heart that a general Repentance doth serve for all sins it serveth only for the common over-sights of our sinful life and for the faults which either we do not mark or do not know that they are faults Our Fathers were actually penitent for sins wherein they knew they displeased God or else they fall not within the compass of my first speech Again that otherwise they could not be saved than holding the foundation of Christian Faith we have not only affirmed but proved Why is it not then confessed that thousands of our Fathers which lived in Popish Superstitions might yet by the mercy of God be saved First if they had directly denied the very foundations of Christianity without repenting them particularly of that sin he which saith There could be no salvation for them according to the ordinary course which God doth use in saving men granteth plainly or at the least closely insinuateth that an extraordinary priviledge of mercy might deliver their souls from Hell which is more then I required Secondly if the foundation be denied it is denied for fear of some Heresie which the Church of Rome maintaineth But how many were there amongst our Fathers who being seduced by the common Error of
we teach plainly that To hold the foundation is in express terms to acknowledg it 25. Now because the foundation is an affirmative Proposition they all overthrow it who deny it they directly overthrow it who deny it directly and they overthrow it by consequent or indirectly which hold any one assertion whatsoever whereupon the direct denial thereof may be necessarily concluded What is the Question between the Gentiles and Us but this Whether salvation be by Christ What between the Iews and Us but this Whether by this Iesus whom we call Christ yea or no This is to be the main point whereupon Christianity standeth it is clear by that one sentence of Festus concerning Pauls accusers They brought no crime of such things as I supposed but had certain questions against him of their superstition and of one Iesus which was dead whom Paul affirmed to be alive Where we see that Jesus dead and raised for the Salvation of the World is by Iesus denied despised by a Gentile by a Christian Apostle maintained The Fathers therefore in the Primitive Church when they wrote Tertullian the book which he called Apologeticus Minutius Faelix the Book which he intitleth Octavius Arnobius the seventh books against the Gentiles Chrysostom his Orations against the Jews Eusebius his ten books of Evangelical demonstration they stand in defence of Christianity against them by whom the foundation thereof was directly denied But the writings of the Fathers against Novatians Pelagians and other Hereticks of the like note refel Positions whereby the foundation of Christian Faith was overthrown by consequent onely In the former sort of Writings the foundation is proved in the latter it is alledged as a proof which to men that had been known directly to deny must needs have seemed a very beggerly kind of disputing All Infidels therefore deny the foundation of Faith directly by consequent many a Christian man yea whole Christian Churches have denied it and do deny it at this present day Christian Churches the foundation of Christianity not directly for then they cease to be Christian Churches but by consequent in respect whereof we condemn them as erroneous although for holding the foundation we do and must hold them Christians 26. We see what it is to hold the foundation what directly and what by consequent to deny it The next thing which followeth is whether they whom God hath chosen to obtain the glory of our Lord Jesus Christ may once effectually called and through faith justified truly afterwards fall so far as directly to deny the foundation which their hearts have before imbraced with joy and comfort in the Holy Ghost for such is the faith which indeed doth justifie Devils know the same things which we believe and the minds of the most ungodly may be fully perswaded of the Truth which knowledge in the one and in the other is sometimes termed faith but equivocally being indeed no such faith as that whereby a Christian man is justified It is the Spirit of Adoption which worketh faith in us in them not the things which we believe are by us apprehended not onely as true but also as good and that to us as good they are not by them apprehended as true they are Whereupon followeth the third difference the Christian man the more he encreaseth in faith the more his joy and comfort aboundeth but they the more sure they are of the truth the more they quake and tremble at it This begetteth another effect where the hearts of the one sort have a different disposition from the other Non ignoro plerosque conscientia meritorum nihil se esse per mortem magis optare quam credere Malunt cuim extingui penitus quam ad supplicia reparari I am not ignorant saith Minutius that there be many who being conscious what they are to look for do rather wish that they might then think that they shall cease when they cease to live because they hold it better that death should consume them unto nothing then God revive them unto punishment So it is in other Articles of Faith whereof wicked men think no doubt many times they are too true On the contrary side to the other there is no grief or torment greater then to feel their perswasion weak in thingsâ— whereof when they are perswaded they reap such comfort and joy of spirit such is the faith whereby we are justified such I mean in respect of the quality For touching the principal object of Faith longer then it holdeth the foundation whereof we have spoken it neither justifieth nor is but ceaseth to be faith when it ceaseth to believe that Jesus Christ is the onely Saviour of the World The cause of life spiritual in us is Christ not carnally or corporally inhabiting but dwelling in the soul of man as a thing which when the minde apprehendeth it is said to inhabite or possess the minde The minde conceiveth Christ by hearing the Doctrine of Christianity as the light of Nature doth the minde to apprehend those truths which are meerly rational so that saving truth which is far above the reach of Humane Reason cannot otherwise then by the Spirit of the Almighty be conceived All these are implied wheresoever any of them is mentioned as the cause of the spiritual life Wherefore if we have read that the spirit is our life or the Word our life or Christ our life We are in very of these to understand that our life is Christ by the hearing of the Gospel apprehended as a Saviour and assented unto through the power of the Holy Ghost The first intellectual conceit and comprehension of Christ so imbraced St. Peter calleth the seed whereof we be new born our first imbracing of Christ is our first reviving from the state of death and condemation He that hath the Son hath life saith St. Iohn and he that hath not the Son of God hath not life If therefore he which once hath the Son may cease to have the Son though it be for a moment he ceaseth for that moment to have life But the life of them which have the Son of God is everlasting in the world to come But because as Christ being raised from the dead dyed no more death hath no more power over him so justified man being allied to God in Jesus Christ our Lord doth as necessarily from that time forward always live as Christ by whom he hath life liyeth always I might if I had not otherwhere largely done it already shew by many and sundry manifest and clear proofs how the motions and operations of life are sometime so indiscernable and so secret that they seem stone-dead who notwithstanding are still alive unto God in Christ. For as long as that abideth in us which animateth quickneth and giveth life so long we live and we know that the cause of our Faith abideth in us for ever I. Christ the Fountain of Life may flit and leave the Habitation
defence against all temptations whereas there is no promise that by the Laying on of Hands upon Children any such gift shall be given and it maintaineth the Popish distinction That the Spirit of God is given at Baptism unto Remission of Sins and in Confirmation unto Strength Heb. 6. 3. Act. 8.13 17. Ephes. 3. 24. John 20. 22. Acts 1. 8. Of the Sacrament of the Body and Blood of Christ. John 6. 1â— John 6.25 Mark 14. 12. a Acceprum panem distributum discipulis Corpus suum illum secit hoe est Corpus meum dicendo id est figura corporiâ—mei Figura autem non suisset nisi veritatis esset Corpus cum vacua res quod est phateasma Figuram capere non posset Tertul. contra Marc. lib. 4. cap. 40. b Secundum haec that is to say If it should be true which Hereticks have taught denying that Christ took upon him the very nature of Man nec Dominus sanguine suo redemit nos neque Colix Eucharistiae communicatio senguinis ejuserit neâ— panis quem frangimus communicatio corporis ejus est Sanguis enim non est nisi à venis carnibus à reliqua quae est secondum hominem substantia Iren. lib. 5. cap. 1. c Es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. Dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Sacramenta quidem Quantom in se est sine propriâ— virture esse non possunt nec ullo modo â—â— absentat majestas mysteriis Cypr. de Coen cap. 7. e Sacramento visibili inesfabiliter divina se insundit essentia ut esset â— Religioni circa Sacramenta devotio Idem cap. 6. Invisibilis â—â— cerdos visibiles creaturas in substantiam corporis sanguinis sui verbo suo secreta poiestare convercit In spiritualibus Sacramentis verbi praecipit virtus servit effectus Euseb. Emissen Hom. 5 de Pasch. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Ex quo à Domino dictum est Hoc facite in meam commemorationem Haec est caro mea hic est sanguis meus quotiescunque his verbis hac fide actum est panis isle supersubstantialis calix benedictione solenni sacrarus ad totius hominis vitam salumtemique proficit Cypr. de Coen cap. 3. Immortalitatis alimonia datur à communibus cibis differens corporalis substantiae retinens speciem sed virtutis divinae invisibili efficientia probans adesse praetentiam Ibid. cap. â— g Sensibilibus Sacramentis inest vitae aeternae effectus non tam corporali quam spirituali transâ—ione Christo unimor Ipse enim ponis caro sanguis Idem cibus substantia vita factus est Ecclesiae suae quam corpus suum appellat dans ei participationem spiritius Ibid. cap. 5 Nostra Ipsius conjunctio nec miscet personas nec unit substanâ—iâ—s sed effectus consaciar confoederat voluntares Ibid. cap. 6 Mansio nostra in ipso est manducatio potus quasi quaedam incorporatio Ibid. cap. 9. Ille est in Patte per Naturam diuâ—nitaris nos in eo per corporalem ejus Nativitatem ille rursus in nobis per Sacramentorum mysterium Hilar de Trin lib. 8. h Panis hic azymus cibus verus fincerus per speciem Sacramentum nos ractu sanctificat side illuminat veritate Christo conformat Cypr. de Coen Cap. 6 Non aliud agit participatio corporis sanguinis Christi quà m ut in id quod sumimus transeamus in quo morâ—ui sepulti corresuscirati sumus ipsum per omnia spiritu carne gestemus Leo de Pasch. Serm. 14. Quemadmodum qui est à terra panis percipiens Dei vocationem id est facta invocatione divini numinis jam non communis pajo est sed Eucharistia ex duabus rebus constans terrena coelesti Sic corpora nostra percipientia Eucharistiam jam non sunt corruptibilia spem ressurectionis habentia Iren. lib. 4. cap. 34. Quoniam salutaris caro verbo Dei quod naturaliter vita est conjuncta vivifica effecta est Quindo eam comedimus tune vitam habemus in nobis illi carni conjuncti quae vita effecta est Cyril in Ioâ—an lib. 4. cap. 14. Of Faults noted in the Form of Administring the holy Communion 2 Chro. 3â— â— 1 Cor. 5. 11. a Numb 9.13 Câ—n. 9. Apost Concil 2. Brac. cap. 83. b T.C. lib. 3. pag. 166. Beâ—ules that it is good to leave the Pâ—pish 〈…〉 in those things which we may so conveniently do it is bâ—st to coâ—â—t as near â—he manner of celebration of the Supper which our Saviour Christ used as may be And if it be a good Argument to proâ—e that therefore we must rather saâ— Take thâ—â— thâ—n Take â—â— because the Sacrament is as Application of the benefits of Christs it be hoveth that the Preacher should direct his Admonitions particularly one after another unto all those which hear his Sermon which is a thing absurd T. C. lib. 1. p. 165. Kneeling carrieth a shew of worship Sitting agreeth better with the Action of the Supper Christ and his Apostles kneeled not a T. C. lib. 1. pag. 164. All things necessary were used in the Churches of God in the Apostles times but Examination was a necessary thing therefore used In the Book of Chronicles â— Chro 35 6. the Levites were commanded to prepare the people to the receiving of the Passover in place whereof we have the Lords Supper Now Examination being a part of Preparation it followeth that here is Commandment of the Examination b 1 Cor â— 11. T. C. lib. 1. pag 1â—7 c Although they would receive the Communion yet they ought to be kept back until such time as by their Religious and Gospel-like behavior they have purged themselves of that suspition of Popery which their former life and conversation hath caused to be conceived T. C. lib 1. pag. 167. Rom. 15. 5. 1 Cor. 1. 10. 1 John â— 19. 1 Tim. 3 14. Matth. 13. â—4 47. * T. C. lib. 1. pag. 167. If the place of the Fifth to the Corinthians do forbid that we should have any familiarity with notorious offenders it doth more forbid that they should he received to the Communion And therefore Papists being such as which are notoriously known to hold Heretical Opinions ought not to be admired much less compelled to the Supper For seeing that our Saviour Christ did iâ—stitute his Supper amongst his Disciples and those onely which were on St. Paul speaketh within it is evident that the Papists being without and Foreigners and Strangers from the Church of God ought not to be received if they would offer themselves And that Minister that shall give the Supper of the Lord to him which is known to be a Papist and which hath a 〈…〉 made any clear renouncing of Popery with which he hath been defilâ—d doâ—h profane the Table of the Lord and doth give the Meat that is prepared
infirmities and live in love because as St. Iohn says He that lives in love lives in God for God is Love And to maintain this holy Fire of Love constantly burning on the Altar of a pure Heart his advice was to watch and pray and always keep themselves fit to receive the Communion and then to receive it often for it was both a confirming and a strengthning of their Graces This was his advice and at his entrance or departure out of any house he would usually speak to the whole Family and bless them by name insomuch that as he seem'd in his youth to be taught of God so he seem'd in this place to teach his Precepts as Enoch did by walking with him in all Holiness and Humility making each day a step towards a blessed Eternity And though in this weak and declining age of the World such examples are become barren and almost incredible yet let his memory be blest with this true Recordation because he that praises Richard Hooker praises God who hath given such gifts to men and let this humble and affectionate Relation of him become such a pattern as may invite Posterity to imitate his Vertues This was his constant behavior at Borne thus as Enoch so he walked with God thus did he tread in the footsteps of Primitive Piety and yet as that great example of meekness and purity even our Blessed Iesus was not free from false accusations no more was this Disciple of his This most humble most innocent holy Man his was a slander parallel to that of chaste Susannaes by the wicked Elders or that against St. Athanasius as it is Recorded in his life for that holy Man had Heretical enemies and which this age calls Trepanning The particulars need not a repetition and that it was false needs no other Testimony then the publick punishment of his accusers and their open confession of his innocency 'T was said that the accusation was contrived by a Dissenting Brother one that indur'd not Church Ceremonies hating him for his Books sake which he was not able to Answer and his name hath been told me But I have not so much confidence in the Relation as to make my Pen fix a scandal on him to Posterity I shall rather leave it doubtful till the great day of Revelation But this is certain that he lay under the great charge and the anxiety of this accusation and kept it secret to himself for many moneths And being a helpless man had lain longer under this heavy burthen but that the Protector of the innocent gave such an accidental occasion as forced him to make it known to his two dear Friends Edwin Sandys and George Cranmer who were so sensible of their Tutors sufferings that they gave themselves no rest till by their disquisitions and diligence they had found out the Fraud and brought him the welcome news that his accusers did confess they had wrong'd him and begg'd his pardon To which the good mans reply was to this purpose The Lord forgive them and The Lord bless you for this comfortable news Now I have a just occasion to say with Solomon Friends are born for the days of Adversity and such you have prov'd to me And to my God I say as did the Mother of St. John Baptist Thus hath the Lord dealt with me in the day wherein he looked upon me to take away my reproach among men And O my God neither my life nor my reputation are safe in mine own keeping but in thine who didst take care of me when I yet hanged upon my Mothers Brest Blessed are they that put their trust in thee O Lord for when false witnesses were risen up against me when shame was ready to cover my face when I was bowed down with an horrible dread and went mourning all the day long when my nights were restless and my sleeps broken with a fear worse then death when my Soul thirsted for a deliverance as the Hart panteth after the Rivers of Waters Then thou Lord didst bear my complaints pitty my condition and art new become my Deliverer and as long as I live I will hold up my hands in this manner and magnifie thy Mercies who didst not give me over as a prey to mine enemies O blessed are they that put their trust in thee and no prosperity shall make me forget those days of sorrow or to perform those vows that I have made to thee in the days of my fears and affliction for with such sacrifices thou O God art well pleased and I will pay them Thus did the joy and gratitude of this good Mans heart break forth and 't is observable that as the invitation to this slander was his meek behavior and Dove like simplicity for which he was remarkable so his Christian Charity ought to be imitated For though the Spirit of Revenge is so pleasing to mankinde that it is never conquered but by a Supernatural Grace being indeed so deeply rooted in Humane Nature that to prevent the excesses of it for men would not know Moderation Almighty God allows not any degree of it to any man but says Vengeance is mine And though this be said by God himself yet this revenge is so pleasing that man is hardly perswaded to submit the menage of it to the Time and Justice and Wisdom of his Creator but would hasten to be his own executioner of it And yet nevertheless if any man ever did wholly decline and leave this pleasing Passion to the time and measure of God alone it was this Richard Hooker of whom I write For when his slanderers were to suffer he labored to procure their Pardon and when that was denied him his Reply was That however he would fast and pray that God would give them Repentance and Patience to undergo their Punishment And his Prayers were so for returned into his own bosom that the first was granted if we may believe a Penitent Behavior and an open Confession And 't is observable that after this time he would often say to Dr. Saravia O with what quietness did I enjoy my Soul after I was free from the fears of my slander And how much more after a conflict and victory ever my desires of Revenge In the Year One thousand six hundred and of his Age Forty six he fell into a long and sharp sickness occasioned by a Cold taken in his Passage betwixt London and Gravesend from the malignity of which he was never recovered for till his death he was not free from thoughtful days and restless nights but a submission to his Will that makes the sick mans bed easie by giving rest to his Soul made his very languishment comfortable And yet all this time he was solicitous in his Study and said often to Dr. Saravia who saw him daily and was the cheifâ— comfort of his life That he did not beg a long life of God for any other reason but to live to finish his three remaining Books of POLITY and
then Lord let thy Servant depart in peace which was his usual expression And God heard his Prayers though he denied the Church the benefit of them as compleated by himself and 't is thought he hastned his own death by hastning to give life to his Books But this is certain that the nearer he was to his death the more he grew in Humility in holy Thoughts and Resolutions About a moneth before his death this good man that never knew or at least never consider'd the pleasures of the Palate became first to lose his Appetite then to have an aversness to all Food insomuch that he seem'd to live some intermitted weeks by the smell of meat onely and yet still studied and writ And now his Guardian Angel seem'd to foretel him that his years were past away as a shadow bidding him prepare to follow the Generation of his Fathers for the day of his dissolution drew near for which his vigorous Soul appear'd to thirst In this time of his sickness and not many days before his death his House was robb'd of which he having notice his Question was Are my Books and Written Papers safe And being answered That they were His Reply was Then it matters not for no other loss can trouble me About one day before his death Dr. Saravia who knew the very secrets of his Soul for they were supposed to be Confessors to each other came to him and after a Conference of the Benefit the Necessity and Safety of the Churches Absolution it was resolved the Doctor should give him both that and the Sacrament the day following To which end the Doctor came and after a short retirement and privacy they return'd to the company and then the Doctor gave him and some of those friends that were with him the Blessed Sacrament of the Body and Blood of our Jesus Which being performed the Doctor thought he saw a reverend gaity and joy in his face but it lasted not long for his bodily infirmities did return suddenly and became more visible insomuch that the Doctor apprehended Death ready to seise him Yet after some amendment left him at night with a promise to return early the day following which he did and then found him better in appearance deep in contemplation and not inclinable to discourse which gave the Doctor occasion to require his present thoughts To which he replied That he was meditating the number and nature of Angels and their blessed Obedience and Order without which Peace could not be in Heaven and oh that it might be so on Earth After which words he said I have lived to see this World is made up of perturbations and I have been long preparing to leave it and gathering comfort for the dreadful hour of making my account with God which I now apprehend to be near And though I have by his Grace lov'd him in my youth and fear'd him in mine age and labor'd to have a Conscience void of offence to him and to all men yet if thou O Lord be extream to mark what I have done amiss who can abide it And therefore where I have failed Lord shew mercy to me for I plead not my Righteousness but the forgiveness of my unrighteousness for his Merits who died to purchase a pardon for penitent sinners And since I ow thee a death Lord let it not be terrible and then take thine own time I submit to it Let not mine O Lord but let thy Will be done With which expression he fell into a dangerous slumber dangerous as to his recovery yet recover he did but it was to speak onely these few words Good Doctor God hath heard my daily Petitions for I am at peace with all men and he is at peace with me and from which blessed assurance I feel that inward joy which this World can neither give nor take from me More he would have spoken but his spirits failed him and after a short conflict betwixt Nature and Death a quiet sigh put a period to his last breath and so he fell asleep And here I draw his Curtain till with the most glorious Company of the Patriarks and Apostles the most noble Army of Martyrs and Confessors this most Learned most Humble holy Man shall also awake to receive an Eternal Tranquillity and with it a greater degree of Glory then common Christians shall be made partakers of In the mean time Bless O Lord Lord bless his Brethren the Clergy of this Nation with ardent desires and effectual endeavors to attain if not to his great Learning yet to his remarkable meekness his godly simplicity and his Christian moderation For these are praise-worthy these bring peace at the last And let the Labors of his life his most excellent Writings be bless with what he designed when he undertook them Which was Glory to thee O God on high Peace in thy Church and good will to mankinde Amen Amen AN APPENDIX To the LIFE of Mr. Richard Hooker ANd now having by a long and Laborious search satisfied my self and I hope my Reader by imparting to him the true Relation of Mr. Hookers Life I am desirous also to acquaint him with some Observations that relate to it and which could not properly fall to be spoken till after his Death of which my Reader may expect a brief and true account in the following Appendix And first it is not to be doubted but that he died in the forty-seventh if not in the forty-sixth year of his Age which I mention because many have believed him to be more aged but I have so examined it as to be confident I mistake not and for the year of his death Mr. Cambden who in his Annals of Queen Elizabeth 1599. mentions him with a high commendation of his Life and Learning declares him to die in the year 1599. and yet in that Inscription of his Monument set up at the charge of Sir William Cooper in Borne Church where Mr. Hooker was buried his Death is said to be in Anno 1603. but doubtless both mistaken for I have it attested under the hand of William Somner the Archbishops Register for the Province of Canterbury that Richard Hookers Will bears date October the 26. in Anno 1600. and that it was prov'd the third of December following And this attested also that at his Death he left four Daughters Alice Cicily Iane and Margaret that he gave to each of them a hundred pound that he left Ione his Wife his sole Executrix and that by his Inventory his Estate a great part of it being in Books came to 1092l 91. 2d which was much more than he thought himself worth and which was not got by his Care much less by the good Huswifery of his Wife but saved by his trusty Servant Thomas Lane that was wiser than his Master in getting Money for him and more frugal than his Mistress in keeping it of which Will I shall say no more but that his dear Friend Thomas the Father of
of causes of Judgement to be highest let thus much suffice as well for declaration of our own meaning as for defence of the truth therein The cause is not like when such Assemblies are gathered together by Suream Authority concerning other affairs of the Church and when they meet about the making of Ecclesiastical Laws or Statutes For in the one they are onely to advise in the other to decree The Persons which are of the one the King doth voluntarily assemble as being in respect of quality fit to consult withal them which are of the other he calleth by prescript of Law as having right to be thereunto called Finally the one are but themselves and their Sentence hath but the weight of their own Judgment the other represent the whole Clergy and their voyces are as much as if all did give personal verdict Now the question is Whether the Clergy alone so assembled ought to have the whole power of making Ecclesiastical Laws or else consent of the Laity may thereunto be made necessary and the King's assent so necessary that his sole denial may be of force to stay them from being Laws If they with whom we dispute were uniform strong and constant in that which they say we should not need to trouble our selves about their Persons to whom the power of making Laws for the Church belongs for they are sometime very vehement in contention that from the greatest thing unto the least about the Church all must needs be immediately from God And to this they apply the pattern of the antient Tabernacle which God delivered unto Moses and was therein so exact that there was not left as much as the least pin for the wit of man to devise in the framing of it To this they also apply that streight and severe charge which God soosten gave concerning his own Law Whatsoever I command you take heed ye do it Thou shalt put nothing thereto thou shalt take nothing from it Nothing whether it be great or small Yet sometimes bethinking themselves better they speak as acknowledging that it doth suffice to have received in such sort the principal things from God and that for other matters the Church had sufficient authority to make Laws whereupon they now have made it a question What Persons they are whose right it is to take order for the Churches affairs when the institution of any new thing therein is requisite Law may be requisite to be made either concerning things that are onely to be known and believed in or else touching that which is to be done by the Church of God The Law of Nature and the Law of God are sufficient for declaration in both what belongeth unto each man separately as his Soul is the Spouse of Christ yea so sufficient that they plainly and fully shew whatsoever God doth require by way of necessary introduction unto the state of everlasting bliss But as a man liveth joyned with others in common society and belongeth to the outward Politick Body of the Church albeit the same Law of Nature and Scripture have in this respect also made manifest the things that are of greatest necessity nevertheless by reason of new occasions still arising which the Church having care of Souls must take order for as need requireth hereby it cometh to pass that there is and ever will be so great use even of Human Laws and Ordinances deducted by way of discourse as a conclusion from the former Divine and Natural serving as Principals thereunto No man doubteth but that for matters of Action and Practice in the Affairs of God for manner in Divine Service for order in Ecclesiastical proceedings about the Regiment of the Church there may be oftentimes cause very urgent to have Laws made but the reason is not so plain wherefore Human laws should appoint men what to believe Wherefore in this we must note two things 1. That in matters of opinion the Law doth not make that to be truth which before was not as in matter of Action is causeth that to be a duty which was not before but manifesteth only and giveth men notice of that to be truth the contrary whereunto they ought not before to have believed 2. That opinions do cleave to the understanding and are in heat assented unto it is not in the power of any Human law to command them because to prescribe what men shall think belongeth only unto God Corde creditur ore fit confessio saith the Apostle As opinions are either fit or inconvenient to be professed so man's laws hath to determine of them It may for Publick unities sake require mens professed assent or prohibit their contradiction to special Articles wherein as there haply hath been Controversie what is true so the same were like to continue still not without grievous detriment unto a number of Souls except Law to remedy that evil should set down a certainty which no man afterwards is to gain-say Wherefore as in regard of Divine laws which the Church receiveth from God we may unto every man apply those words of wisdom in Solomon My Son keep thou thy Fathers Precepts Conserva Fili mi praecepta Patris tui even so concerning the Statutes and Ordinances which the Church it self makes we may add thereunto the words that follow Etut dimitt as legem Matris tuae And forsake thou not thy Mothers law It is a thing even undoubtedly natural that all free and Independent Societies should themselves make their own Laws and that this power should belong to the whole not to any certain part of a Politick body though haply some one part may have greater sway in that action than the rest which thing being generally fit and expedient in the making of all Laws we see no cause why to think otherwise in Laws concerning the service of God which in all well-order'd States and Common-wealths is the first thing that Law hath care to provide for When we speak of the right which naturally belongeth to a Common-wealth we speak of that which must needs belong to the Church of God For if the Common-wealth be Christian if the People which are of it do publickly embrace the true Religion this very thing doth make it the Church as hath been shewed So that unless the verity and purity of Religion do take from them which embrace it that power wherewith otherwise they are possessed look what authority as touching laws for Religion a Common-wealth hath simply it must of necessity being of the Christian Religion It will be therefore perhaps alledged that a part of the verity of Christian Religion is to hold the power of making Ecclesiastical Laws a thing appropriated unto the Clergy in their Synods and whatsoever is by their only voyces agreed upon it needeth no further approbation to give unto it the strength of a Law as may plainly appear by the Canons of that first most venerable Assembly where those things the Apostle and Iames had concluded