offences do behold the plain image of our own imbecillity Besides also them that wander out of the way it cannot be unexpedient to win with all hopes of favour left strictness used towards such as reclaim themselves should make others more obstinate in errour Wherefore after that the Church of Alexandria had somewhat recovered it self from the tempests and storms of Artianism being in consultation about the re-establishment of that which by long disturbance had been greatly decayed and hindered the ferventer sort gave quick sentence that touching them which were of the Clergy and had stained themselves with Heresie there should be none so received into the Church again as to continue in the order of the Clergy The rest which considered how many mens cases it did concern thought it much more safe and consonant to bend somewhat down towards them which were fallen to shew severity upon a few of the chiefest Leaders and to offer to the rest a friendly reconciliation without any other demand saving onely the abjuration of their errour as in the Gospel that wastful young man which returned home to his Father's house was with joy both admitted and honored his elder Brother hardly thought of for repining thereat neither commended so much for his own Fidelity and vertue as blamed for not embracing him freely whose unexpected recovery ought to have blotted out all remembrance of misdemeanors and faults past But of this sufficient A thing much stumbled at in the manner of giving Orders is our using those memorable words of our Lord and Saviour Christ Receive the Holy Ghost The Holy Ghost they say we cannot give and therefore we foolishly bid men receive it Wise-men for their Authorities sake must have leave to befool them whom they are able to make wise by better instruction Notwithstanding if it may please their wisdom as well to hear what Fools can say as to control that which they doe thus we have heard some Wise-men teach namely That the Holy Ghost may be used to signifie not the Person alone but the Gift of the Holy Ghost and we know that Spiritual gifts are not onely abilities to do things miraculous as to speak with Tongues which were never taught us to cure Diseases without art and such like but also that the very authority and power which is given men in the Church to be Ministers of holy things this is contained within the number of those Gifts whereof the Holy Ghost is Author and therefore he which giveth this Power may say without absurdity or folly Receive the Holy Ghost such power as the Spirit of Christ hath endued his Church withal such Power as neither Prince not Potentate King nor Caesar on Earth can give So that if men alone had devised this form of speech thereby to expresse the heavenly well-spring of that Power which Ecclesiastical Ordinations do bestow it is not so foolish but that Wise-men might bear with it If then our Lord and Saviour himself have used the self-samen form of words and that in the self-same kinde of action although there be but the least shew of probability yea or any possibility that his meaning might be the same which ours is It should teach sober and grave men not to be too venturous in condemning that of folly which is not impossible to have in it more profoundness of wisdom than flesh and blood should presume to control Our Saviour after his resurrection from the dead gave his Apostles their Commission saying All power is given me in Heaven and in Earth Go therefore and teach all Nations baptizing them in the name of the Father and the Son and the Holy Ghosts teaching them to observe all things whatsoever I have commanded you In sum As my Father sent me so send I you Whereunto Saint Iohn doth adde farther that having thus spoken he breathed on them and said Receive the Holy Ghost By which words he must of likelyhood understand some gift of the Spirit which was presently at that time bestowed upon them as both the speech of actual delivery in saying Receive and the visible sign thereof his Breathing did shew Absurd it were to imagine our Saviour did both to the ear and also to the very eye expresse a real donation and they at that time receive nothing It resteth then that we search what special grace they did at that time receive Touching miraculous power of the Spirit most apparent it is that as then they received it not but the promise thereof was to be shortly after performed The words of Saint Luke concerning that Power are therefore set down with signification of the time to come Behold I will send the promise of my Father upon you but carry you in the City of Ierusalem untill ye be endued with power from on high Wherefore undoubtedly it was some other effect of the Spirit the Holy Ghost in some other kinde which our Saviour did then bestow What other likelier than that which himself doth mention as it should seem of purpose to take away all ambiguous constructions and to declare that the Holy Ghost which he then gave was an holy and a ghostly authority authority over the souls of men authority a part whereof consisteth in power to remit and retain sinnes Receive the Holy Ghost Whose sinnes server ye remit they are remitted whose sinnes ye retain they are retained Whereas therefore the other Evangelists had set down that Christ did before his suffering promise to give his Apostles the Keys of the Kingdom of Heaven and being risen from the dead promised moreover at that time a miracolous power of the Holy Ghost Saint Iohn addeth that he also invested them even then with the power of the Holy Ghost for castigation and relaxation of sinne wherein was fully accomplished that which the promise of the Keys did import Seeing therefore that the same power is now given why should the same form of words expressing it be thought foolish The cause why we breathe not as Christ did on them unto whom he imparted power is for that neither Spirit nor Spiritual authority may be thought to proceed from us who are but Delegates of Assigns to give men possession of his Graces Now besides that the power and authority delivered with those words is it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious donation which the Spirit of God doth bestow we may most assuredly perswade our selves that the hand which imposeth upon us the function of our Ministry doth under the same form of words so tye it self thereunto that he which receiveth the burthen is thereby for ever warranted to have the Spirit with him and in him for his assistance aid countenance and support in whatsoever he faithfully doth to discharge duty Knowing therefore that when we take Ordination we also receive the presence of the Holy Ghost partly to guide direct and strengthen us in all our wayes and partly to assume unto it self for the more
why in all the projects of their Discipline it being manifest that their drift is to wrest the Key of Spiritual Authority out of the hands of former Governours and equally to possess therewith the Pastors of all several Congregations the people first for surer accomplishment and then for better defence thereof are pretended necessary Actors in those things whereunto their ability for the most part is as slender as their title and challenge unjust Notwithstanding whether they saw it necessary for them to perswade the people without whose help they could do nothing or else which I rather think the affection which they bear towards this new Form of Government made them to imagin it Gods own Ordinance Their Doctrine is that by the Law of God there must be for ever in all Congregations certain Lay-Elders Ministers of Ecclesiastical Jurisdiction in as much as our Lord and Saviour by Testament for so they presume hath left all Ministers or Pastors in the Church Executors equally to the whole power of Spiritual Jurisdiction and with them hath joyned the people as Colleagues By maintenance of which Assertion there is unto that part apparently gained a twofold advantage both because the people in this respect are much more easily drawn to favour it as a matter of their own interest and for that if they chance to be crossed by such as oppose against them the colour of Divine Authority assumed for the Grace and Countenance of that Power in the vulgar sort furnisheth their Leaders with great abundance of matter behoveful of their encouragement to proceed alwaies with hope of fortunate success in the end considering their cause to be as David's was a just defence of power given them from above and consequently their Adversaries quarrel the same with Saul's by whom the Ordinance of God was withstood Now on the contrary side if this their surmise prove false if such as in Justification whereof no evidence sufficient either hath been or can be alledged as I hope it shall clearly appear after due examination and trial let them then consider whether those words of Corah Dathan and Abiram against Moses and against Aaron It is too much that ye take upon you seeing all the Congregation is holy be not the very true Abstract and abridgment of all their published Admonitions Demonstrations Supplications and Treatises whatsoever whereby they have laboured to void the rooms of their Spiritual Superiours before Authorized and to advance the new fancied Scepter of Lay Presbyterial Power The Nature of Spiritual Iurisdiction BUt before there can be any setled Determination whether Truth do rest on their part or on ours touching Lay-Elders we are to prepare the way thereunto by explication of some things requisite and very needful to be considered as first how besides that Spiritual Power which is of Order and was instituted for performance of those duties whereof there hath been Speech already had there is in the Church no less necessary a second kind which we call the Power of Jurisdiction When the Apostle doth speak of ruling the Church of God and of receiving accusations his words have evident reference to the Power of Jurisdiction Our Saviours words to the Power of Order when he giveth his Disciples charge saying Preach Baptize Do this in Remembrance of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Smyrn A Bishop saith Ignatius doth bear the Image of God and of Christ of God in ruling of Christ in administring holy things By this therefore we see a manifest difference acknowledged between the Power of Ecclesiastical Order and the power of Jurisdiction Ecclesiastical The Spiritual Power of the Church being such as neither can be challenged by right of Nature nor could by humane Authority be instituted because the forces and effects thereof are Supernatural and Divine we are to make no doubt or question but that from him which is the Head it hath descended unto us that are the Body now invested therewith He gave it for the benefit and good of Souls as a mean to keep them in the path which leadeth unto endless felicity a bridle to hold them within their due and convenient bounds and if they do go astray a forcible help to reclaim them Now although there be no kind of Spiritual Power for which our Lord Iesus Christ did not give both commission to exercise and direction how to use the same although his Laws in that behalf recorded by the holy Evangelists be the only ground and foundation whereupon the practice of the Church must sustain it self yet as all multitudes once grown to the form of Societies are even thereby naturally warranted to enforce upon their own subjects particularly those things which publick wisdom shall judge expedient for the common good so it were absurd to imagine the Church it self the most glorious amongst them abridged of this liberty or to think that no Law Constitution or Canon can be further made either for Limitation or Amplification in the practice of our Saviours Ordinances whatsoever occasion be offered through variety of times and things during the state of this inconstant world which bringeth forth daily such new evills as must of necessity by new remedies be redrest did both of old enforce our venerable Predecessor and will alwaies constrain others sometime to make sometime to abrogate sometime to augment and again to abridge sometime in sum often to vary alter and change Customs incident unto the manner of exercising that Power which doth it self continue alwaies one and the same I therefore conclude that Spiritual Authority is a Power which Christ hath given to be used over them which are subject unto it for the eternal good of their Souls according to his own most Sacred Laws and the wholsome positive Constitutions of his Church In Doctrine referred unto Action and Practice as this is which concerns Spiritual Jurisdiction the first sound and perfect understanding is the knowledge of the End because thereby both Use doth frame and Contemplation judge all things Of Penitency the chiefest End propounded by Spiritual Iurisdiction Two kinds of Penitency the one a Private Duty toward God the other a Duty of external Discipline Of the vertue of Repentance from which the former Duty proceedeth and of Contrition the first part of that Duty SEeing that the chiefest cause of Spiritual Jurisdiction is to provide for the health and safety of Mens Souls by bringing them to see and Repent their grievous offences committed against God as also to reform all injuries offered with the breach of Christian Love and Charity toward their brethren in matters of Ecclesiastical Cognizance the use of this Power shall by so much the plainlier appear if first the nature of Repentance it self be known We are by Repentance to appease whom we offend by Sin For which cause whereas all Sin deprives us of the favour of Almighty God our way of Reconciliation with him is the inward secret Repentance of the heart which inward
Church-Governours to their rooms of Prelacy Fifthly judicial authority higher then others are capable of And sixthly exemption from being punishable with such kind of Censures as the platform of Reformation doth teach that they ought to be subject unto What the Power of Dominion is VVIthout order there is no living in publick Society because the want thereof is the mother of confusion whereupon division of necessity followeth and out of division destruction The Apostle therefore giving instruction to publike Societies requireth that all things be orderly done Order can have no place in things except it be settled amongst the persons that shall by office be conversant about them And if things and persons be ordered this doth imply that they are distinguished by degrees For order is a gradual disposition The whole world consisting of parts so many so different is by this only thing upheld he which framed them hath set them in order The very Deity it self both keepeth and requireth for ever this to be kept as a Law that wheresoever there is a coagmentation of many the lowest be knit unto the highest by that which being interjacent may cause each to cleave to the other and so all to continue one This order of things and persons in publike Societies is the work of Policie and the proper instrument thereof in every degree is power power being that hability which we have of our selves or receive from others for performance of any action If the action which we have to perform be conversant about matters of meer Religion the power of performing it is then spiritual And if that power be such as hath not any other to over-rule it we term it Dominion or Power Supream so far as the bounds thereof extend When therefore Christian Kings are said to have Spiritual Dominion or Supream Power in Ecclesiastical affairs and causes the meaning is that within their own Precincts and Territories they have an authority and power to command even in matters of Christian Religion and that there is no higher nor greater that can in those cases overcommand them where they are placed to raign as Kings But withal we must likewise note that their power is termed supremacy as being the highest not simply without exception of any thing For what man is so brain-sick as not to except in such speeches God himself the King of all Dominion Who doubteth but that the King who receiveth it must hold it of and order the Law according to that old axiom Altribuat Rex legi quod lex attribuit es potestatem And again Rex non debet esse sub homine sed sub Deo lege Thirdly whereas it is altogether without reason That Kings are judged to have by vertue of their Dominion although greater power then any yet not than all the state of those Societies conjoyned wherein such Soveraign rule is given them there is not any thing hereunto to the contrary by us affirmed no not when we grant supream Authority unto Kings because Supremacy is not otherwise intended or meant to exclude partly sorraign powers and partly the power which belongeth in several unto others contained as parts in that politick body over which those Kings have Supremacy Where the King hath power of Dominion or Supream power there no forrain State or Potentate no State or Potentate Domestical whether it consisteth of one or many can possibly have in the same affairs and causes Authority higher than the King Power of Spiritual Dominion therefore is in causes Ecclesiastical that ruling Authority which neither any forraign State not yet any part of that politick body at home wherein the same is established can lawfully over-rule It hath been declared already in general how the best established dominion is where the Law doth most rule the King the true effect whereof particularly is found as well in Ecclesiastical as Civil affairs In these the King through his Supream Power may do sundry great things himself both appertaining to Peace and War both at home and by command and by commerce with States abroad because the Law doth so much permit Sometimes on the other side The King alone hath no right to do without consent of his Lords and Commons in Parliament The King himself cannot change the nature of Pleas nor Courts no not so much as restore blood because the Law is a hath unto him the positive Laws of the Realm have a priviledg therein and restrain the Kings power which positive Laws whether by custom or otherwise established without repugnancy to the Laws of God and nature ought not less to be in force even in supernatural affairs of the Church whether in regard of Ecclesiastical Laws we willingly embrace that of Ambrose Imperator bonus intrae Ecclesiam non supra Ecclesiam est Kings have Dominion to exercise in Ecclesiastical causes but according to the Laws of the Church whether it be therefore the nature of Courts or the form of Pleas or the kind of Governours or the order of proceeding in whatsoever business for the received Laws an Lib 〈…〉 o the Church the King hath Supream Authority and power but against them never What such positive Laws hath appointed to be done by others than the King or by others with the King and in what form they have appointed the doing of it the same of necessity must be kept neither is the Kings sole Authority to alter it yet as it were a thing unreasonable if in civil affairs the King albeit the whole universal body did joyn with him should do any thing by their absolute power for the ordering of their state at home in prejudice of those ancient Laws of Nations which are of force throughout all the World because the necessary commerce of Kingdoms dependeth on them So in principal matters belonging to Christian Religion a thing very scandalous and offensive it must needs be thought if either Kings or Laws should dispose of the Law of God without any respect had unto that which of old hath been reverently thought of throughout the World and wherein there is no Law of God which forceth us to swerve from the ways wherein so many and holy Ages have gone Wherefore not without good consideration the very Law it self hath provided That Iudges Ecclesiastical appointed under the Kings Commission shall not adjudg for heresie anything but that which heretofore hathbeen adjudged by the Authority of the Cononical Scriptures or by the first four general Counbels or lysome other general Council wherein the same hath been declared heresie by the express words of the said Canonical Scriptures or such at hereafter shall be determined to be heresie by the high Court of Parliament of this Realm with the assent of the Clergy in the Convocation An. 1. Reg. Eliz. By which words of the Law Who doth not plainly see how that in one branch of proceeding by vertue of the Kings supream authority the credit which those four first general Councels have throughout
part and impute their general acknowledgment of the lawfullness of Kingly Power unto the force of truth presenting it self before them sometimes above their particular contrarieties oppositions denyals unto that errour which having so fully possest their minds casteth things inconvenient upon them of which things in their due place Touching that which is now in hand weare on all sides fully agreed First that there is not any restraint or limitation of matter for regal Authority and Power to be conversant in but of Religion onely and of whatsoever cause thereunto appertaineth Kings may lawfully have change they lawfully may therein exercise Dominion and use the temporal Sword Secondly that some kind of actions conversant about such affairs are denyed unto Kings As namely Actions of Power and Order and of Spiritual Jurisdiction which hath with it inseparably joyned Power to Administer the Word and Sacraments power to Ordain to Judge as an Ordinary to bind and loose to Excommunicate and such like Thirdly that even in those very actions which are proper unto Dominion there must be some certain rule whereunto Kings in all their proceedings ought to be strictly tyed which rule for proceeding in Ecclesiasticall affairs and causes by Regal Power hath not hitherto been agreed upon with such uniform consent and certainty as might be wished The different sentences of men herein I will now go about to examine but it shall be enough to propose what Rule doth seem in this case most reasonable The case of deriving Supream Power from a whole intire multitude into some special part thereof as partly the necessity of expedition in publick affairs partly the inconvenience of confusion and trouble where a multitude of Equals dealeth and partly the dissipation which must needs ensue in companies where every man wholly seeketh his own particular as we all would do even with other mens hurts and haply the very overthrow of themselves in the end also if for the procurement of the common good of all men by keeping every several man is order some were not invested with Authority over all and encouraged with Prerogative-Honour to sustain the weighty burthen of that charge The good which is proper unto each man belongeth to the common good of all as part to the whole perfection but these two are things different for men by that which is proper are severed united they are by that which is common Wherefore besides that which moveth each man in particular to seek his own private good there must be of necessity in all publick Societies also a general mover directing unto common good and framing every mans particular unto it The end whereunto all Government was instituted was Bonum publicum the Universal or Common good Our question is of Dominion for that end and purpose derived into one such as all in one publick State have agreed that the Supream charge of all things should be committed unto one They I say considering what inconveniency may grow where States are subject unto sundry Supream Authorities have for fear of these inconveniencies withdrawn from liking to establish many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the multitude of Supream Commanders is troublesome No Nan saith our Saviour can serve two Masters surely two supream Masters would make any ones service somewhat uneasie in such cases as might fall out Suppose that to morrow the Power which hath Dominion in Justice require thee at the Court that which in War at the Field that which in Religion at the Temple all have equal Authority over thee and impossible it is that then in such case thou shouldst be obedient unto all By chusing any one whom thou wilt obey certain thou art for thy disobedience to incur the displeasure of the other two But there is nothing for which some comparable reason or other may not be found are we able to shew any commendable State of Government which by experience and practice hath felt the benefit of being in all causes subject unto the Supream Authority of one Against the policy of the Israelites I hope there will no man except where Moses deriving so great a part of his burthen in Government unto others did notwithstanding retain to himself Universal Supremacy Iehosaphat appointing one to be chosen in the affairs of God and another in the Kings affair's did this as having Dominion over them in both If therefore from approbation of Heaven the Kings of Gods own chosen people had in the affairs of Jewish Religion Supream Power why not Christian Kings the like also in Christian Religion First unless men will answer as some have done That the Jews Religion was of far less perfection and dignity then ours our being that truth whereof theirs was but a shadowish prefigurative resemblance Secondly That all parts of their Religion their Laws their Sacrifices and their Rights and Ceremonies being fully set down to their hands and needing no more but only to be put in execution the Kings might well have highest Authority to see that done whereas with us there are a number of Mysteries even in Belief which were not so generally for them as for us necessary to be with sound express acknowledgement understood A number of things belonging to external Government and our manner of serving God not set down by particular Ordinances and delivered to us in writing for which cause the State of the Church doth now require that the Spiritual Authority of Ecclesiastical persons be large absolute and not subordinate to Regal power Thirdly That whereas God armeth Religion Iewish as Christian with the Temporal sword But of Spiritual punishment the one with power to imprison to scourge to put to death The other with bare authority to Censure and excommunicate There is no reason that the Church which hath no visible sword should in Regiment be subject unto any other power then only unto theirs which have authority to bind and loose Fourthly That albeit whilst the Church was restrained unto one people it seemed not incommodious to grant their King the general Chiefty of Power yet now the Church having spread it self over all Nations great inconveniences must therby grow if every Christian King in his several Territory shall have the like power Of all these differences there is not one which doth prove it a thing repugnant to the Law either of God or of Nature that all Supremacy of external Power be in Christian Kingdoms granted unto Kings thereof for preservation of quietness unity order and peace in such manner as hath been shewed Of the Title of Headship FOr the Title or State it self although the Laws of this Land have annexed it to the Crown yet so far◠we should not strive if so be men were nice and scrupulous in this behalf only because they do wish that for reverence to Christ Jesus the Civil Magistrate did rather use some other form of speech wherewith to express that Soveraign Authority which he lawfully hath overall both
necessary for decision of Controversies rising between man and man and for correction of faults committed in the Affairs of God unto the due execution whereof there are three things necessary Laws Judges and Supream Governours of Judgements What Courts there shall be and what causes shall belong unto each Court and what Judges shall determine of every cause and what Order in all Judgements shall be kept of these things the Laws have sufficiently disposed so that his duty who sitteth in any such Court is to judge not of but after the same Law Imprimis illud observare debet Iudex ne aliter judicet quam legibus constitutionibus aut moribus proditum est ut Imperator Iustinianaus which Laws for we mean the positive Laws of our Realm concerning Ecclesiastical Affairs if they otherwise dispose of any such thing than according to the Law of Reason and of God we must both acknowledge them to be amiss and endeavour to have them reformed But touching that point what may be objected shall after appear Our Judges in Causes Ecclesiastical are either Ordinary or Commissionary Ordinary those whom we term Ordinaries and such by the Laws of this Land are none but Prelates onely whose Power to do that which they do is in themselves and belonging to the nature of their Ecclesiastical calling In Spiritual Causes a Lay-Person may be no Ordinary a Commissionary Judge there is no lett but that he may be and that our Laws do evermore referr the ordinary Judgement of Spiritual Causes unto Spiritual Persons such as are termed Ordinaries no man which knoweth any thing of the Practice of this Realm can easily be ignorant Now besides them which are Authorized to judge in several Territories there is required an universal Power which reacheth over all imparting Supream Authority of Government over all Courts all Judges all Causes the operation of which Power is as well to strengthen maintain and uphold particular Jurisdictions which haply might else be of small effect as also to remedy that which they are not able to help and to redress that wherein they at any time do otherwise than they ought to do This Power being sometime in the Bishop of Rome who by sinister Practises had drawn it into his hands was for just considerations by Publick consent annexed unto the Kings Royal Seat and Crown from thence the Authors of Reformation would translate it into their National Assemblies or Synods which Synods are the onely helps which they think lawful to use against such Evils in the Church as particular Jurisdictions are not sufficient to redress In which Cause our Laws have provided that the Kings supereminent Authority and Power shall serve As namely when the whole Ecclesiastical State or the Principal Persons therein do need Visitation and Reformation when in any part of the Church Errours Schismes Herusies Abuses Offences Contempts Enormities are grown which men in their several Jurisdictions either do not or cannot help Whatsoever any Spiritual Authority and Power such as Legates from the See of Rome did sometimes exercise hath done or might heretofore have done for the remedies of those Evils in lawful sort that is to say without the violation of the Laws of God or Nature in the deed done as much in every degree our Laws have fully granted that the King for ever may do not onely be setting Ecclesiastical Synods on work that the thing may be their Act and the King their Motioner unto it for so much perhaps the Masters of the Reformation will grant but by Commissions few or many who having the Kings Letters Patents may in the vertue thereof execute the premises as Agents in the right not of their own peculiar and ordinary but of his supereminent Power When men are wronged by inferiour Judges or have any just cause to take exception against them their way for Redress is to make their Appeal and Appeal is a present delivery of him which maketh it out of the hands of their Power and Jurisdictions from whence it is made Pope Alexander having sometimes the King of England at advantage caused him amongst other things to agree that as many of his Subjects as would might have appeal to the Court of Rome And thus saith one that whereunto a mean Person at this day would scorn to submit himself so great a King was content to he subject to Notwithstanding even when the Pope saith he had so great Authority amongst Princes which were farr off the Romans he could not frame to obedience nor was able to obtain that himself might abide at Rome though promising not to meddle with other than Ecclesiastical Affairs So much are things that terrifie more feared by such as behold them aloof off than at hand Reformers I doubt not in some Causes will admit Appeals but Appeals made to their Synods even as the Church of Rome doth allow of them so they be made to the Bishop of Rome As for that kinde of Appeal which the English Laws do approve from the Judge of any certain particular Court unto the King as the onely Supream Governour on Earth who by his Delegates may give a final definitive Sentence from which no farther Appeal can be made Will their Plat-form allow of this Surely forasmuch as in that estate which they all dream of the whole Church must be divided into Parishes in which none can have greater or less Authority and Power than another again the King himself must be but a common Member in the Body of his own Parish and the causes of that onely Parish must be by the Officers thereof determinable In case the King had so much favour or preferment as to be made one of those Officers for otherwise by their positions he were not to meddle any more than the meanest amongst his Subjects with the Judgement of any Ecclesiastical Cause how is it possible they should allow of Appeals to be made from any other abroad to the King To receive Appeals from all other Judges belongeth to the highest in power of all and to be in power over All as touching Judgment in Ecclesiastical Causes this as they think belongeth onely to Synods Whereas therefore with us Kings do exercise over all Things Persons and Causes Supream Power both of voluntary and litigious Jurisdictionsâ— so that according to the one they incite reform and command according to the other they judge universally doing both in farr other sort than such as have ordinary Spiritual power oppugned we are herein by some colourable shew of Argument as if to grant thus much to any Secular Person it were unreasonable For sith it is say they apparent out of the Chronicles that judgement in Church-matters pertaineth to God Seeing likewise it is evident out of the Apostles that the High-Priest is set over those matters in Gods behalf It must needs follow that the Principality or direction of the Iudgment of them is by Gods ordinance appertaining to the High-Priest and
consequently to the Ministry of the Church and if it be by Gods Ordinance appertaining unto them how can it be translated from them to the Civil Magistrate Which Argument briefly drawn into form lyeth thus That which belongeth unto God may not be translated unto any other but whom he hath appointed to have it in his behalf But principality of Judgement in Church-matters appertaineth unto God which hath appointed the High-Priest and consequently the Ministry of the Church alone to have it in his behalf Ergo it may not from them be translated to the Civil Magistrate The first of which Propositions we grant as also in the second that branch which ascribeth unto God Principality in Church-matters But that either he did appoint none but onely the High-Priest to exercise the said Principality for him or that the Ministry of the Church may in reason from thence be concluded to have alone the same Principality by his appointment these two Points we deny utterly For concerning the High-Priest there is first no such Ordinance of God to be found Every High-Priest saith the Apostle is taken from amongst men and is ordained for men in things pertaining to God Whereupon it may well be gathered that the Priest was indeed Ordained of God to have Power in things appertaining unto God For the Apostle doth there mention the Power of offering Gifts and Sacrifices for Sin which kinde of Power was not onely given of God unto Priests but restrained unto Priests onely The power of Jurisdiction and ruling Authority this also God gave them but not them alone For it is held as all men know that others of the Laity were herein joyned by the Law with them But concerning Principality in Church-affairs for of this our Question is and of no other the Priest neither had it alone nor at all but in Spiritual or Church-affairs as hath been already shewed it was the Royal Prerogative of Kings only Again though it were so that God had appointed the High-Priest to have the said Principality of Government in those maters yet how can they who alledge this enforce thereby that consequently the Ministry of the Church and no other ought to have the same when they are so farr off from allowing so much to the Ministry of the Gospel as the Priest-hood of the Law had by God's appointment That we but collecting thereout a difference in Authority and Jurisdiction amongst the Clergy to be for the Polity of the Church not inconvenient they forthwith think to close up our mouths by answering That the Iewish High-Priest had authority above the rest onely in that they prefigured the Soveraignty of Iesus Christ As for the Ministers of the Gospel it is altogether unlawful to give them as much as the least Title any syllable whereof may sound to Principality And of the Regency which may be granted they hold others even of the Laity no less capable than the Pastors themselves How shall these things cleave together The truth is that they have some reason to think it not at all of the fittest for Kings to sit as ordinary Judges in matters of Faith and Religion An ordinary Judge must be of the quality which in a Supream Judge is not necessary Because the Person of the one is charged with that which the other Authority dischargeth without imploying personally himself therein It is an Errour to think that the King's Authority can have no force nor power in the doing of that which himself may not personally do For first impossible it is that at one and the same time the King in Person should order so many and so different affairs as by his own power every where present are wont to be ordered both in peace and warr at home and abroad Again the King in regard of his nonage or minority may be unable to perform that thing wherein years of discretion are requisite for personal action and yet his authority even then be of force For which cause we say that the King's authority dyeth not but is and worketh always alike Sundry considerations there may be effectual to with-hold the King's Person from being a doer of that which notwithstanding his Power must give force unto even in Civil affairs where nothing doth more either concern the duty or better beseem the Majesty of Kings than personally to administer Justice to their People as most famous Princes have done yet if it be in case of Felony of Treason the Learned in the Laws of this Realm do affirm that well may the King commit his Authority to another to judge between him and the Offender but the King being himself there a Party he cannot personally sit to give Judgement As therefore the Person of the King may for just considerations even where the cause is Civil be notwithstanding withdrawn from occupying the Seat of Judgment and others under his Authority be fit he unfit himself to judge so the considerations for which it were haply no convenient for Kings to sit and give Sentence in Spiritual Courts where Causes Ecclesiastical are usually debated can be no barr to that force and efficacy which their Soveraign Power hath over those very Consistories and for which we hold without any exception that all Courts are the Kings All men are not for all things sufficient and therefore Publick affairs being divided such Persons must be authorized Judges in each kinde as Common reason may presume to be most fit Which cannot of Kings and Princes ordinarily be presumed in Causes merely Ecclesiastical so that even Common sense doth rather adjudge this burthen unto other men We see it hereby a thing necessary to put a difference as well between that Ordinary Jurisdiction which belongeth unto the Clergy alone and that Commissionary wherein others are for just considerations appointed to joyn with them as also between both these Jurisdictions And a third whereby the King hath transcendent Authority and that in all Causes over both Why this may not lawfully be granted unto him there is no reason A time there was when Kings were not capable of any such Power as namely when they professed themselves open Enemies unto Christ and Christianity A time there followed when they being capable took sometimes more sometimes less to themselves as seemed best in their own eyes because no certainty touching their right was as yet determined The Bishops who alone were before accustomed to have the ordering of such Affairs saw very just cause of grief when the highest favouring Heresie withstood by the strength of Soveraign Authority Religious proceedings Whereupon they oftentimes against this unresistable power pleaded the use and custom which had been to the contrary namely that the affairs of the Church should be dealt in by the Clergy and by no other unto which purpose the sentences that then were uttered in defence of unabolished Orders and Laws against such as did of their own heads contrary thereunto are now altogether impertinently brought in opposition against
them who use but that Power which Laws have given them unless men can shew that there is in those Laws some manifest iniquity or injustice Whereas therefore against the force Judicial and Imperial which Supream Authority hath it is alledged how Constantine termeth Church-Officers Over-seers of things within the Church himself of those without the Church how Augustine witnesseth that the Emperor not daring to judge of the Bishop's Cause committed it to the Bishops and was to crave paâ—â—â—on of the Bishops for that by the Donatists importunity which made no end to appealing unto him he was being weary of them drawn to give sentence in a matter of theirs how Hilary beseecheth the Emperor Constance to provide that the Governors of his Provinces should not presume to take upon them the Judgement of Ecclesiastical Causes to whom onely Common-wealth matters belonged how Ambrose affirmeth that Palaces belong unto the Emperor Churches to the Minister That the Emperor hath the authority over the Common-walls of the City and not in holy things for which cause he never would yield to have the Causes of the Church debated in the Princes Consistories but excused himself to the Emperor Valentinian for that being convented to answer concerning Church-matters in a Civil Court he came not We may by these testimonies drawn from Antiquity if wellst to consider them discern how requisite it is that Authority should always follow received Laws in the manner of proceeding For inasmuch as there was at the first no certain Law determining what force the principal Civil Magistrates authority should be of how farr it should reach and what order it should observe but Christian Emperors from time to time did what themselves thought most reasonable in those affairs by this means it cometh to passe that they in their practise vary and are not uniform Vertuous Emperors such as Constantine the Great was made conscience to swerve unnecessarily from the custom which had been used in the Church even when it lived under Infidels Constantine of reverence to Bishops and their Spiritual Authority rather abstained from that which himself might lawfully do than was willing to claim a Power not fit or decent for him to exercise The Order which hath been before he ratifieth exhorting the Bishops to look to the Church and promising that he would do the Office of a Bishop over the Common-wealth which very Constantine notwithstanding did not thereby so renounce all Authority in judging of Special Causes but that sometime he took as St. Augustine witnesseth even personal cognition of them howbeit whether as purposing to give therein judicially any Sentence I stand in doubt for if the other of whom St. Augustine elsewhere speaketh did in such sort judge surely there was cause why he should excuse it as a thing not usually done Otherwise there is no lett but that any such great Person may hear those Causes to and fro debated and deliver in the end his own opinion of them declaring on which side himself doth judge that the truth is But this kinde of Sentence bindeth no side to stand thereunto it is a Sentence of private perswasion and not of solemn jurisdiction albeit a King or an Emperour pronounce it Again on the contrary part when Governours infected with Heresie were possessed of the Highest Power they thought they might use it as pleased themselves to further by all means that opinion which they desired should prevail they not respecting at all what was meet presumed to command and judge all men in all Causes without either care of orderly proceeding or regard to such Laws and Customs as the Church had been wont to observe So that the one sort feared to do even that which they might and that which the other ought not they boldly presumed upon the one sort of modesty excused themselves where they scarce needed the other though doing that which was inexcusable bare it out with main power not enduring to be told by any man how farr they roved beyond their bounds So great odds was between them whom before we mentioned and such as the younger Valentinian by whom St. Ambrose being commanded to yield up one of the Churches under him unto the Arrians whereas they which were sent on his Message alledged That the Emperour did but use his own right forasmuch as all things were in his power The Answer which the holy Bishop gave them was That the Church is the House of God and that those things that are Gods are not to be yielded up and disposed of it at the Emperors will and pleasure His Palaces he might grant to whomsoever he pleaseth but Gods own Habitation not so A cause why many times Emperours do more by their absolute Authority than could very well stand with reason was the over-great importunity of wicked Hereticks who being Enemies to Peace and Quietness cannot otherwise than by violent means be supported In this respect therefore we must needs think the state of our own Church much better settled than theirs was because our Lawes have with farr more certainty prescribed bounds unto each kinde of Power All decision of things doubtful and correction of things amiss are proceeded in by order of Law what Person soever he be unto whom the administration of Judgment belongeth It is neither permitted unto Prelates nor Prince to judge and determine at their own discretion but Law hath prescribed what both shall do What Power the King hath he hath it by Law the bounds and limits of it are known the intire Community giveth general order by Law how all things publickly are to be done and the King as the Head thereof the Highest in Authority over all causeth according to the same law every particular to be framed and ordered thereby The whole Body Politick maketh Laws which Laws gave Power unto the King and the King having bound himself to use according unto Law that power it so falleth out that the execution of the one is accomplished by the other in most religious and peaceable sort There is no cause given unto any to make supplication as Hilary did that Civil Governors to whom Common-wealth-matters only belong may not presume to take upon them the Judgement of Ecclesiastical causes If the cause be Spiritual Secular Courts do not meddle with it we need not excuse our selves with Ambrose but boldly and lawfully we may refuse to answer before any Civil Judge in a matter which is not Civil so that we do not mistake either the nature of the Cause or of the Court as we easily may do both without some better direction than can be by the rules of this new-found Discipline But of this most certain we are that our Laws do neither suffer a Spiritual Court to entertain those Causes which by the Law are Civil nor yet if the matter be indeed Spiritual a mere Civil Court to give Judgement of it Touching Supream Power therefore to command all men and in all manner
Minde that his Soul is as the Soul of a Beast Mortal and corruptible with the Body Against which barbarous Opinion their own Atheism is a very strong Argument For were not the Soul a Nature separable from the Body how could it enter into discourse of things meerly Spiritual and nothing at all pertaining to the Body Surely the Soul were not able to conceive any thing of Heaven no nor so much as to dispute against Heaven and against God if there were nor in it somewhat Heavenly and derived from God The last which have received strength and encouragement from the Reformers are Papists against whom although they are most bitter enemies yet unwittingly they have given them great advantage For what can any enemy rather desire then the breach and dissention of those which are Confederates against him Wherein they are to remember That if our Communion with Papists in some few Ceremonies do so much strengthen them as is pretended How much more doth this Division and Rent among our selves especially seeing it is maintained to be not in light Matters onely but even in Matter of Faith and Salvation Which over-reaching Speech of theirs because it is so open to advantage for the Barrowist and the Papist we are to wish and hope for that they will acknowledge it to have been spoken rather in heat of affection then with soundness of judgment and that through their exceeding love that Creature of Discipline which themselves have bred nourished and maintained their mouth in commendation of her did soon overflow From hence you may proceed but the means of connexion I leave to your self to another Discourse which I think very meet to be handled either here or els where at large the parts whereof may be these 1. That in this cause between them and us Men are to sever the proper and essential Points in Controversie from those which are accidental The most essential and proper are these two Overthrow of Episcopal Erection of Presbyterial Authority But in these two Points whosoever joyneth with them is a counted of their number whosoever in all other Points agreeth with them yet thinketh the Authority of Bishops not unlawful and of Elders not necessary may justly be severed from their retinue Those things therefore which either in the Persons or in the Laws and Orders themselves are faulty may be complained on acknowledged and amended yet they no whit the nearer their main purpose For what if all Errors by them supposed in our Liturgy were amended even according to their own hearts desire if Non-Residence Pluralities and the like were utterly taken away are their Lay-Elders therefore presently authorised or their Soveraign Ecclesiastical Iurisdiction established But even in their complaining against the outward and accidental Matters in Church-Government they are many ways faulty 1. In their end which they propose to themselves For in declaiming against abuses their meaning is not to have them redressed but by disgracing the present State to make way for their own Discipline As therefore in Venice if any Senator should discourse against the Power of their Senate as being either too Soveraign or too weak in Government with purpose to draw their Authority to a Moderation it might well be suffered but not so if it should appear he spake with purpose to induce another State by depraving the present So in all Causes belonging either to Church or Commonwealth we are to have regard what minde the Complaining part doth bear whether of Amendment or Innovation and accordingly either to suffer or suppress it Their Objection therefore is frivolous Why may not Men speak against Abuses Yes but with desire to cure the Part affected not to destroy the Whole 2. A second fault is in their manner of Complaining not onely because it is for the most part in bitter and reproachful terms but also it is to the common people Who are Iudges incompetent and insufficient both to determine any thing amiss and for want of skill and authority to amend it Which also discovereth their intent and purpose to be rather destructive then corrective 3. Thirdly Those very Exceptions which they take are frivolous and impertinent Some things indeed they accuse as impious which if they may appear to be such God forbid they should be maintained Against the rest it is onely alleged That they are idle Ceremonies without use and that better and more profitable might be devised wherein they are doubly deceiv'd For neither is it a sufficient Plea to say This must give place because a better may be devised because in our judgments of better and worse we oftentimes conceive amiss when we compare those things which are in device with those which are in practice For the Imperfections of the one are hid till by time and tryal they be discovered the others are already manifest and open to all But last of all which is a Point in my Opinion of great regard and which I am desirous to have enlarg'd they do not see that for the most part when they strike at the State Ecclesiastical they secretly wound the Civil State For Personal Faults What can be said against the Church which may not also agree to the Commonwealth In both Statesmen have always been and will be always Men sometimes blinded with Error most commonly perverted by Passions Many unworthy have been and are advanced in both many worthy not regarded And as for abuses which they pretend to be in the Laws themselves when they inveigh against Non-Residence do they take it a matter lawful or expedient in the Civil State for a Man to have a great and gainful Office in the North himself continually remaining in the South He that hath an Office let him attend his Office When they condemn Plurality of Livings Spiritual to the Pit of Hell what think they of Infinite of Temporal Promotions By the Great Philosopher Pol. lib. 2. cap. 9. it is forbidden as a thing most dangerous to Commonwealths that by the same Man many great Offices should be exercised When they deride our Ceremonies as vain and frivolous were it hard to apply their Exceptions even to those Civil Ceremonies which at the Coronation in Parliament and all Courts of Iustice are used Were it hard to argue even against Circumcision the Ordinance of God as being a cruel Ceremony Against the Passover as being ridiculous should be giâ—t a staff in their hand to eat a Lamb To conclude You may exhort the Clergy or what if you direct your Conclusion not to the Clergy in general but onely to the Learned in or of both Universities You may exhort them to a due consideration of all things and to a right esteem and valuing of each thing in that degree wherein it ought to stand For it oftentimes falleth out that what Men have either devised themselves or greatly delighted in the price and the excellency thereof they do admire above desert The chiefest labor of a Christian should be know of
or Light of Reason or Learning or other help they may be received so they be not against the Word of God but according at leastwise unto the general Rules of Scripture they must be made Which is in effect as much as to say We know not what to say wel in defence of this Position And therefore lest we should say it is false there is no remedy but to say that in some sense or other it may be true if we could tell how First that Scholy had need of a very favorable Reader and a tractable that should think it plain construction when to be commanded in the Word and grounded upon the Word are made all one If when a man may live in the state of Matrimony seeking that good thereby which Nature principally desireth he make rather choice of a contrary life in regard of St. Pauls judgment That which he doth is manifestly grounded upon the Word of God yet not commanded in his Word because without breach of any Commandment he might do otherwise Secondly whereas no man in Justice and Reason can be reproved for those actions which are framed according unto that known Will of God whereby they are to be judged and the Will of God which we are to judge our actions by no sound Divine in the World ever denied to be in part made manifest even by the Light of Nature and not by Scripture alone If the Church being directed by the former of these two which God hath given who gave the other that man might in different sort be guided by them both if the Church I say do approve and establish that which thereby it judgeth meet and sindeth not repugnant to any word or syllable of holy Scripture who shall warrant our presumptuous boldness controuling herein the Church of Christ But so it is the name of the Light of Nature is made hateful with men the Star of Reason and Learning and all other such like helps beginneth no otherwise to be thought of then if it were an unlucky Comet or as if God had so accursed it that it should never shine or give light in things concerning our duty any way towards him but be esteemed as that Star in the Revelation called Wormword which being faln from Heaven maketh Rivers and Waters in which it falleth so bitter that men tasting them die thereof A number there are who think they cannot admire as they ought the power and authority of the Word of God if in things Divine they should attribute any force to Mans reason For which cause they never use reason so willingly as to disgrace Reason Their usual and common Discourses are unto this effect First The Natural Man perceiveth not the things of the Spirit of God For they are foolishness unto him neither can he know them because they are spiritually discerned Secondly It is not for nothing that St. Paul giveth charge to beware of Philosophy that is to say such knowledge as Men by Natural Reason attain unto Thirdly Consider them that have from time to time opposed themselves against the Gospel of Christ and most troubled the Church with Heresie Have they not always been great admirers of Humane Reason Hath their deep and profound skill in Secular Learning made them the more obedient to the Truth and not armed them rather against it Fourthly They that fear God will remember how heavy his sentences are in this case I will destroy the wisdom of the wise and will cast away the Understanding of the Prudent Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made the Wisdom of this World foolishness Seeing the World by Wisdom know not God In the Wisdom of God it pleased God by the foolishness of Preaching to save Believers Fifthly The Word of God in it self is absolute exact and perfect The Word of God is a two-edged sword as for the Weapons of Natural Reason they are as the Armor of Saul rather cumbersome about the Soldier of Christ then needful They are not of force to do that which the Apostles of Christ did by the power of the Holy Ghost My Preaching therefore saith Paul hath not been in the inticing speech of Mans wisdom but in plain evidence of the Spirit of Power that your Faith might not be in the Wisdom of men but in the Power of God Sixthly If I believe the Gospel there needeth no reasoning about it to perswade me If I do not believe it must be the Spirit of God and not the Reason of Man that shall convert my heart unto him By these and the like Disputes an opinion hath spred it self very far in the World as if the way to be ripe in Faith were to be raw in Wit and Judgment as if Reason were an enemy unto Religion childish simplicity the Mother of Ghostly and Divine Wisdom The cause why such Declamations prevail so greatly is For that men suffer themselves in two respects to be deluded one is that the Wisdom of Man being debased either in comparison with that of God or in regard of some special thing exceeding the reach and compass thereof it seemeth to them not marking so much as if simply it were condemned another That Learning Knowledge or Wisdom falsly so termed usurping a name whereof they are not worthy and being under that name controuled their reproof is by so much the more easily misapplied and through equivocation wrested against those things whereunto so precious names do properly and of right belong This duly observed doth to the former Allegations it self make sufficient answer Howbeit for all Mens plainer and fuller satisfaction First Concerning the inability of Reason to search out and to judge of things Divine if they be such as those properties of God and those duties of Men towards him which may be conceived by attentive consideration of Heaven and Earth We know that of meer Natural Men the Apostle testifieth How they knew both God and the Law of God Other things of God there be which are neither so found nor though they be shewed can ever be approved without the special operation of Gods good Grace and Spirit Of such things sometime spake the Apostle St. Paul declaring how Christ had called him to be a Witness of his Death and Resurrection from the Dead according to that which the Prophets and Moses had foreshewed Festus a meer Natural man an Infidel a Roman one whose ears were unacquainted with such matter heard him but could not reach unto that whereof he spake the suffering and the rising of Christ from the dead he rejected as idle superstitious fancies not worth the hearing The Apostle that knew them by the Spirit and spake of them with Power of the Holy Ghost seemed in his eyes but learnedly mad Which example maketh manifest what elswhere the same Apostle teacheth namely that Nature hath need of Grace whereunto I hope we are
Sacrifices of the ungodly Our fourth Proposition before set down was that Religion without the help of spiritual Ministery is unable to plant it self the fruits thereof not possible to grow of their own accord Which last Assertion is herein as the first that it needeth no farther confirmation If it did I could easily declare how all things which are of God he hath by wonderful art and wisdom sodered as it were together with the glue of mutual assistance appointing the lowest to receive from the neerest to themselves what the influence of the highest yieldeth And therefore the Church being the most absolute of all his works was in reason to be also ordered with like harmony that what he worketh might no less in grace than in nature be effected by hands and instruments duly subordinated unto the power of his own Spirit A thing both needful for the humiliation of man which would not willingly be debtor to any but to himself and of no small effect to nourish that divine love which now maketh each embrace other not as Men but as Angels of God Ministerial actions tending immediately unto God's honour and man's happinesse are either as contemplation which helpeth forward the principal work of the Ministery or else they are parts of that principal work of Administration it self which work consisteth in doing the service of God's House and in applying unto men the soveraign medicines of Grace already spoken of the more largely to the end it might thereby appear that we owe to the Guides of our Souls even as much as our Souls are worth although the debt of our Temporal blessings should be stricken off 77. The Ministery of things divine is a Function which as God did himself institute so neither may men undertake the same but by Authoritie and Power given them in lawful manner That God which is no way deficient or wanting unto Man in necessaries and hath therefore given us the light of his heavenly Truth because without that inestimable benefit we must needs have wandered is darkness to out endless perdition and woe hath in the like abundance of mercies ordained certain to attend upon the due execution of requisite Parts and Offices therein prescribed for the good of the whole World which men thereunto assigned do hold their authoritie from him whether they be such as himself immediately or as the Church in his name investeth it being neither possible for all not for every men without distinction convenient to take upon him a Charge of so great importance They are therefore Ministers of God not onely by way of subordination as Princes and Civil Magistrates whose execution of Judgement and Justice the supream hand of divine providence doth uphold but Ministiers of God as from whom their anthority is derived and not from men For in that they are Christ's Ambassadours and his Labourers Who should give them their Commission but he whose most inward affairs they mannage Is not God alone the Father of Spirits Are not Souls the purchase of Jesus Christ What Angel in Heaven could have said to Man as our Lord did unto Peter Feed my Sheep Preach Baptize Do this in remembrance of me Whose Sins ye retain they are retained and their offences in Heaven pardoned whose faults you shall in earth forgive What think we Are these terrestrial sounds or else are they voices uttered out of the clouds above The power of the Ministry of God translateth out of darknesse into glory it rayseth men from the Earth and bringeth God himself from Heaven by blessing visible Elements it maketh them invisible grace it giveth daily the Holy Ghost it hath to dispose of that flesh which was given for the life of the World and that blood which was poured out to redeem Souls when it poureth malediction upon the heads of the wicked they perish when it revoketh the same they revive O wreched blindnesse if we admire not so great power more wretched if we consider it aright and notwithstanding imagine that any but God can bestow it To whom Christ hath imparted power both over that mystical Body which is the societie of Souls and over that natural which is himself for the knitting of both in one a work which antiquitie doth call the making of Christ's Body the same power is in such not amiss both termed a kinde of mark or Character and acknowledged to be indelible Ministerial power is a mark of separation because it severeth them that have it from other men and maketh them a special order consecrated unto the service of the most High in things wherewith others may not meddle Their difference therefore from other men is in that they are a distinct order So Tertullian calleth them And Saint Paul himself dividing the body of the Church of Christ into two Moyeties nameth the one part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as to say the order of the Laity the opposite part whereunto we in like sort term the order of God's Clergy and the Spiritual power which he hath given them the power of their order so farr forth as the same consisteth in the bare execution of holy things called properly the affairs of God For of the Power of their jurisdiction over mens persons we are to speak in the Books following They which have once received this power may not think to put it off and on like a Cloak as the weather serveth to take it reject and resume it as oft as themselves list of which prophane and impious contempt these latter times have yielded as of all other kindes of Iniquity and Apostasie strange examples but let them know which put their hands unto this Plough that once consecrated unto God they are made his peculiar Inheritance for ever Suspensions may stop and degradations utterly cut off the use or exercise of Power before given but voluntarily it is not in the power of man to separate and pull asunder what God by his authority coupleth So that although there may be through mis-desert degradation as there may be cause of just separation after Matrimony yet if as sometime it doth restitution to former dignity or reconciliation after breach doth happen neither doth the one nor the other ever iterate the first knot Much less is it necessary which some have urged concerning the re-ordination of such as others in times more corrupt did consecrate heretofore Which Errour already quell'd by Saint Ierome doth not now require any other refutation Examples I grant there are which make for restraint of those men from admittance again into rooms of Spiritual function whose fall by Heresie or want of constancy in professing the Christian Faith hath been once a disgrace to their calling Nevertheless as there is no Law which bindeth so there is no cause that should alwaies lead to shew one and the same severity towards Persons culpable Goodnesse of nature it self more inclineth to clemency than rigour And we in other mens
greater then the rest and that with common advice they ought to govern the Church To clear the sense of these words therefore as we have done already the former Laws which the Church from the beginning universally hath observed were some delivered by Christ himself with a charge to keep them till the worlds end as the Law of Baptizing and administring the holy Eucharist some brought in afterwards by the Apostles yet not without the special direction of the Holy Ghost as occasions did arise Of this sort are those Apostolical orders and laws whereby Deacons Widows Virgins were first appointed in the Church This answer to Saint Ierom seemeth dangerous I have qualified it as I may by addition of some words of restraint yet I satisfie not may self in my judgment it would be altered Now whereas Jerom doth term the Government of Bishops by restraint an Apostolical tradition acknowledging thereby the same to have been of the Apostles own institution it may be demanded how these two will stand together namely that the Apostles by divine instinct should be as Jerom confesseth the Authors of that regiment and yet the custome of the Church he accompted for so by Jerom it may seem to be in this place accompted the chiefest prop that upholdeth the same To this we answer That for as much as the whole body of the Church hath power to alter with general consent and upon necessary occasions even the positive law of the Apostles if there be no commandment to the contrary and it manifestly appears to her that change of times have clearly taken away the very reason of Gods first institution as by sundry examples may be most clearly proved what laws the universal Church might change and doth not if they have long continued without any alteration it seemeth that St. Jerom ascribeth the continuance of such positive laws though instituted by God himself to the judgemement of the Church For they which might abrogate a Law and do not are properly said to uphold to establish it and to give it being The Regiment therefore whereof Jerom speaketh being positive and consequently not absolutely necessary but of a changeable nature because there is no Divine voice which in express words forbiddeth it to be changed he might imagine both that it came by the Apostles by very divine appointment at the first and notwithstanding be after a sort said to stand in force rather by the custome of the Church choosing to continue in it than by the necessary constraint of any Commandment from the Word requiring perpetual continuance thereof So that St. Ieroms admonition is reasonable sensible and plain being contrived to this effect The ruling superiority of one Bishop over many Presbyters in each Church is an Order descended from Christ to the Apostles who were themselves Bishops at large and from the Apostles to those whom they in their steads appointed Bishops over particular Countries and Cities and even from those antient times universally established thus many years it hath continued throughout the World for which cause Presbyters must not grudg to continue subject unto their Bishops unless they will proudly oppose themselves against that which God himself ordained by his Apostles and the whole Church of Christ approveth and judgeth most convenient On the other side Bishops albeit they may avouch with conformity of truth that their Authority had thus descended even from the very Apostles themselves yet the absolute and everlasting continuance of it they cannot say that any Commandment of the Lord doth injoyn And therefore must acknowledge that the Church hath power by universal consent upon urgent cause to take it away if thereunto she be constrained through the proud tyrannical and unreformable dealings of her Bishops whose Regiment she hath thus long delighted in because she hath found it good and requisite to be so governed Wherefore lest Bishops forget themselves as if none on earth had Authority to touch their states let them continually bear in mind that it is rather the force of custom whereby the Church having so long found it good to continue under the Regiment of her vertuous Bishops doth still uphold maintain and honour them in that respect than that any such true and heavenly Law can be showed by the evidence whereof it may of a truth appear that the Lord himself hath appointed Presbyters for ever to be under the Regiment of Bishops in what sort soever they behave themselves let this consideration be a bridle unto them let it teach them not to disdain the advice of their Presbyters but to use their authority with so much the greater humility and moderation as a Sword which the Church hath power to take from them In all this there is no leâ—â— why S. Ierom might not think the Authors of Episcopal Regiment to have been the very blessed Apostles themselves directed therein by the special mution of the Holy Ghost which the Ancients all before and besides him and himself also elsewhere being known to hold we are not without better evidence then this to think him in judgement divided both from himself and from them Another Argument that the Regiment of Churches by one Bishop over many Presbyters hath been always held Apostolical may be this We find that throughout all those Cities where the Apostles did plant Christianity the History of times hath noted succession of pastors in the seat of one not of many there being in every such Church evermore many Pastors and the first one in every rank of succession we find to have been if not some Apostle yet some Apostles Disciple By Epiphanius the Bishops of Ierusalem are reckoned down from Iames to Hilarion then Bishop Of them which boasted that they held the same things which they received of such as lived with the Apostles themselves Tertullian speaketh after this sort Let them therefore shew the beginnings of their Churches let them recite their Bishops one by one each in such sort succeeding other that the first Bishop of them have had for his Author and Predecessour some Apostle or at least some Apostolical Person who persevered with the Apostles For so Apostolical Churches are wont to bring forth the evidence of their estates So doth the Church of Smyrna having Polycarp whom Iohn did consecrate Catalogues of Bishops in a number of other Churches Bishops and succeeding one another from the very Apostles times are by Eusebius and Socrates collected whereby it appeareth so clear as nothing in the World more that under them and by their appointment this Order began which maketh many Presbyters subject unto the Regiment of some one Bishop For as in Rome while the civil ordering of the Common-wealth was joyntly and equally in the hands of two Consuls Historical Records concerning them did evermore mention them both and note which two as Collegues succeeded from time to time So there is no doubt but Ecclesiastical antiquity had done the very like had not one Pastors place and
Government is confirmed yea strengthened it is and ratified even by the not establishment thereof in all Churches every where at the first 2. When they further dispute That if any such thing were usedful Christ would in Scripture have set down particular Statutes and Laws appointing that Bishops should be made and prescribing in what order even as the Law doth for all kinde of Officers which were needful in the Iewish Regiment might not a man that would bend his wit to maintain the fury of the Petrobrusian Hereticks in pulling down Oratories use the self-same argument with as much countenance of reason If it were needful that we should assemble our selves in Churches would that God which taught the Iews so exactly the frame of their sumptuous Temple leave us no particular instructions in writing no not so much at which way to lay any one stone Surely such kinde of Argumentation doth not so strengthen the sinews of their cause as weaken the credit of their Judgement which are led therewith 3. And whereas Thirdly in disproof of that use which Episcopal Authority hath in Judgement of Spiritual Causes they bring forth the verdict of Cyprian who saith That equity requireth every man's Cause to be heard where the fault he was charged with was committed forasmuch as there they may have both Accusers and Witnesses in the Cause This Argument grounding it self on Principles no lesse true in Civil than in Ecclesiastical Causes unless it be qualified with some exceptions or limitations over-turneth the highest Tribunal Seats both in Church and Common-wealth it taketh utterly away all appeals it secretly condemneth even the blessed Apostle himself as having transgressed the law of Equity by his appeal from the Court of Iudea unto those higher which were in Rome The generality of such kinde of axioms deceiveth unless it be construed with such cautions as the matter whereunto they are applyable doth require An usual and ordinary transportation of causes out of Africa into Italy out of one Kingdom into another as discontented Persons list which was the thing which Cyprian disalloweth may be unequal and unmeet and yet not therefore a thing unnecessary to have the Courts erectted in higher places and judgement committed unto greater Persons to whom the meaner may bring their causes either by way of appeal ot otherwise to be determined according to the order of Justice which hath been always observed every where in Civil States and is no less requisite also for the State of the Church of God The Reasons which teach it to be expedient for the one will shew it to be for the other at leastwise not unnecessary Inequality of Pastors is an Ordinance both Divine and profitable Their exceptions against it in these two respects we have shewed to be altogether causless unreasonable and unjust XIV The next thing which they upbraid us with is the difference between that inequality of Pastors which hath been of old and which now is For at length they grant That the superiority of Bishops and of Arch-bishops is somewhat antient but no such kinde of Superiority as ours have By the Laws of our Discipline a Bishop may ordain without asking the Peoples consent a Bishop may excommunicate and release alone a Bishop may imprison a Bishop may bear Civil Office in the Realm a Bishop may be a Counsellor of State these thing antient Bishops neither did nor might do Be it granted that ordinarily neither in elections nor deprivations neither in excommunicating nor in releasing the excommunicate in none of the weighty affairs of Government Bishops of old were wont to do any thing without consultation with their Clergy and consent of the People under them Be it granted that the same Bishops did neither touch any man with corporal punishment nor meddle with secular affairs and Offices the whole Clergy of God being then tyed by the strict and severe Canons of the Church to use no other than ghostly power to attend no other business than heavenly Tarquinius was in the Roman Common-wealth deservedly hated of whose unorderly proceedings the History speaketh thus Hic Regum primus traditum à Prioribus morem de omnibus Senatum consulendi solvit domesticis Consillis Rempub. administravit bellum pacem foedera societates perse ipsum cum quibus voluit injussu Populi ac Senatus fecit diremitque Against Bishops the like is objected That they are Invaders of other mens right and by intolerable usurpation take upon them to do that alone wherein antient Laws have appointed that others not they onely should bear sway Let the Case of Bishops he put not in such sort as it is but even as their very heavyest Adversaries would devise it Suppose that Bishops at the first had encroached upon the Church that by sleights and cunning practises they had appropriated Ecclesiastical as Augustus did Imperial power that they had taken the advantage of mens inclinable affections which did not suffer them for Revenue-sake to be suspected of Ambition that in the mean while their usurpation had gone forward by certain easie and unsensible degrees that being not discerned in the growth when it was thus farr grown as we now see it hath proceeded the world at length perceiving there was just cause of complaint but no place of remedy left had assented unto it by a general secret agreement to bear it now as an helpless evil all this supposed for certain and true yet surely a thing of this nature as for the Superiour to do that alone unto which of right the consent of some other Inferiours should have been required by them though it had an indirect entrance at the first must needs through continuance of so many ages as this hath stood be made now a thing more natural to the Church than that it should be opprest with the mention of contrary Orders worn so many ages since quite and clean out of ure But with Bishops the case is otherwise For in doing that by themselves which others together with them have been accustomed to do they do not any thing but that whereunto they have been upon just occasion authorized by orderly means All things natural have in them naturally more or less the power of providing for their own safety And as each particular man hath this power so every Politick Society of men must needs have the same that thereby the whole may provide for the good of all parts therein For other benefit we have not any by sorting our selves into Politick Societies saving only that by this mean each part hath that relief which the vertue of the whole is able to yield it The Church therefore being a Politick Society or Body cannot possibly want the power of providing for it self And the chiefest part of that power consisteth in the Authority of making Laws Now forasmuch as Corporations are perpetual the Laws of the antienter Church cannot chuse but binde the latter while they are in force But we
consisteth in the matter about which the actions of each are conversant and not in this that Civil Royalty admitteth but one Ecclesiastical Government requireth many Supreme Correctors Which Allegation were it true would prove no more than only that some certain number is necessary for the assistance of the Bishop But that a number of such as they do require is necessary how doth it prove Wherefore albeit Bishops should now do the very same which the Antients did using the Colledge of Presbyters under them as their Assistants when they administer Church-Censures yet should they still swerve utterly from that which these men so busily labour for because the Agents whom they require to assist in those Cases are a sort of Lay-Elders such as no antient Bishop ever was assisted with Shall these fruitless jarrs and janglings never cease shall we never see end of them How much happier were the World if those eager Task-masters whose eyes are so curious and sharp in discerning what should be done by many and what by few were all changed into painful doers of that which every good Christian man ought either only or chiefly to do and to be found therein doing when that great and glorious Judge of all mens both deeds and words shall appear In the mean while be it One that hath this charge or be they Many that be his Assistants let there be careful provision that Justice may be administred and in this shall our God be glorified more than by such contentious Disputes XV. Of which nature that also is wherein Bishops are over and besides all this accused to have much more excessive power than the antient in as much as unto their Ecclesiastical authority the Civil Magistrate for the better repressing of such as contemn Ecclesiastical censures hath for divers ages annexed Civil The crime of Bishops herein is divided into these two several branches the one that in Causes Ecclesiastical they strike with the sword of Secular punishments the other that Offices are granted them by vertue whereof they meddle with Civil Affairs Touching the one it reacheth no farther than only unto restraint of liberty by imprisonment which yet is not done but by the Laws of the Land and by vertue of authority derived from the Prince A thing which being allowable in Priests amongst the Jews must needs have received some strange alteration in nature since if it be now so pernicious and venomous to be coupled with a Spiritual Vocation in any man which beareth Office in the Church of Christ. Shemaia writing to the Colledge of Priests which were in Ierusalem and to Zâ—phania the principal of them told them they were appointed of God that they might be Officers in the House of the Lord for every man which raved and did make himselfe a Prophet to the end that they might by the force of this their authority put such in Prison and in the Stocks His malice is reproved for that he provoketh them to shew their power against the innocent But surely when any man justly punishable had been brought before them it could be no unjust thing for them even in such sort then to have punished As for Offices by vertue whereof Bishops have to deal in Civil Affairs we must consider that Civil Affairs are of divers kindesâ— and as they be not all fit for Ecclesiastical Persons to meddle with so neither is it necessary nor at this day haply convenient that from meddling with any such thing at all they all should without exception be secluded I will therefore set down some few causes wherein it cannot but clearly appear unto reasonable men that Civil and Ecclesiastical Functions may be lawfully united in one and the same Person First therefore in case a Christian Society be planted amongst their professed enemies or by toleration do live under some certain State whereinto they are not incorporated whom shall we judge the meetest men to have the hearing and determining of such mere civil Controversies as are every day wont to grow between man and man Such being the state of the Church of Corinth the Apostle giveth them this direction Dare any of you having business against another be judged by the unjust and not under Saints Do ye not know that the Saints shall judge the World If the World then shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge the Angels How much more things that appertain to this life If then ye have judgement of things pertaining to this life set up them which are least esteemed in the Church I speak it to your shame Is it so that there is not a wise man amongst you us not one that can judge between his Brethren but a Brother goeth to law with a Brother and that under the Infidels Now therefore there is utterly a fault among you because ye go to Law one with another Why rather suffer ye not wrong why rather sustain ye not harm In which Speech there are these degrees Better to suffer and to put up Injuries than to contend better to end contention by Arbitrement then by Judgement better by Judgement before the wisest of their own than before the simpler better before the simplest of their own than the wisest of them without So that if judgement of Secular affairs should be committed unto wise men unto men of chiefest Credit and Account amongst them when the Pastors of their Souls are such Who more fit to be also their Judges for the ending of strikes The wisest in things divine may be also in things humane the most skilful At leastwise they are by likelihood commonly more able to know right from wrong than the common un-lettered sort And what St. Augustin did hereby gather his own words do sufficiently show I call God to witness upon my Soul saith he that according to the Order which is kept in well-ordered Monasteries I could wish to have every day my hours of labouring with my hands my hours of reading and of praying rather than to endure these most tumultuous perplexities of other men's causes which I am forced to bear while I travel in Secular businesses either by judging to discuss them or to cut them off by intreaty Unto which toyles that Apostle who himself sustained them not for any thing we read hath notwithstanding â—yed us not of his own accord but being thereunto directed by that Spirit which speaks in him His own Apostleship which drew him to travel up and down suffered him not to be any where settled for this purpose wherefore the wise faithful and holy men which were seated here and there and not them which travelled up and down to preach he made Examiners of such Businesses Whereupon of him it is no where written that he had leisure to attend these things from which we cannot excuse our selves although we be simple because even such he requireth if wise men cannot be had rather than
most willingly thereunto even of reverence to the Most High with the Flower of whose sanctified Inheritance as it were with a kinde of Divine presence unless their Chiefest Civil Assemblies were so farr forth beautified as might be without any notable impediment unto their Heavenly Fâ—nctions they could not satisfie themselves as having showed towards God an Affection most duâ—iful Thus first in defect of other Civil Magistrates Secondly for the ease and quietness of Scholastical Societies Thirdly by way of Political necessity Fourthly in regard of quality care and extraordinancy Fifthly For countenance into the Ministry And lastly even of Devotion and Reverence towards God himself there may be admitted at leastwise in some Particulars well and lawfully enough a conjunction of Civil and Ecclesiastical Power except there be some such Law or Reason to the contrary as may prove it to be a thing simply in it self naught Against it many things are objected as first That the matters which are noted in the holy Scripture to have belonged unto the ordinary Office of any Minister of God's holy Word and Sacraments are these which follow with such like and no other namely The watch of the Sanctuary the business of God the Ministry of the Word and Sacraments Oversight of the House of God Watching over his Flock Prophesie Prayer Dispensations of the Mysteries of God Charge and care of mens Souls If a man would shew what the Offices and Duties of a Chirurgion or Physician are I suppose it were not his part so much as to mention any thing belonging to the one or the other in case either should be also a Souldier or a Merchant or an House-keeper or a Magistrate Because the Functions of these are different from those of the former albeit one and the same man may happily be both The Case is like when the Scripture teacheth what Duties are required in an Ecclesiastical Minister in describing of whose Office to touch any other thing than such as properly and directly toucheth his Office that way were impertinent Yea But in the Old Testament the two Powers Civil and Ecclesiastical were distinguished not onely in Nature but also in Person the one committed unto Moses and the Magistrates joyned with him the other to Aaron and his Sons Jehosophat in his Reformation doth not onely distinguish Causes Ecclesiastical from Civil and erecteth divers Courts for them but appointeth also divers Iudges With the Jews these two Powers were not so distinguished but that sometimes they might and did concâ—â— in one and the same Person Was not Ely both Priest and Judge After their return from captivity Esâ—â—as a Priest and the same their Chief Governour even in Civil Affairs also These men which urge the necessity of making always a Personal distinction of these two Powers as if by Iehosaphat's example the same Person ought not to deal in both Causes yet are not scrupulous to make men of Civil Place and Calling Presbyters and Ministers of Spiritual Jurisdiction in their own Spiritual Consistories If it be against the Jewish Precedents for us to give Civil Power unto such as have Ecclesiastical is it not as much against the same for them to give Ecclesiastical Power unto such as have Civil They will answer perhaps That their Position is onely against conjunction of Ecclesiastical Power of Order and the Power of Civil Jurisdiction in one Person But this Answer will not stand with their Proofs which make no less against the Power of Civil and Ecclesiastical Jurisdiction in one Person for of these two Powers Iehosaphat's example is Besides the contrary example of Heli and of Ezra by us alledged do plainly shew that amongst the Jewes even the power of Order Ecclesiastical and Civil Jurisdiction were sometimes lawfully united in one and the same Person Pressed further we are with our Lord and Saviour's example who denyeth his Kingdom to be of this Wold and therefore as not standing with his Calling refused to be made a King to give sentence in a criminal Cause of Adultery and in a Civil of dividing an Inheritance The Jews imagining that their Messiah should be a Potent Monarch upon Earth no marvail though when they did otherwise wonder at Christ's greatness they sought forthwith to have him invested with that kinde of Dignity to the end he might presently begin to reign Others of the Jewes which likewise had the same imagination of the Messiah and did somehat incline to think that peradventure this might be He thought good to try whether he would take upon him that which he might do being a King such as they supposed their true Messiah should be But Christ refused to be a King over them because it was no part of the Office of their Messiah as they did falsely conceive and to intermeddle in those Acts of Civil Judgement be refused also because he had no such Jurisdiction in that Common-wealth being in regard of his Civil Person a man of mean and low Calling As for repugnancy between Ecclesiastical and Civil Power or any inconvenience that these two Powers should be united it doth not appear that this was the cause of his resistance either to reign or else to judge What say we then to the blessed Apostles who teach That Souldiers intangle not themselves with the businesses of this life but leave them to the end they may please him who hath chosen them to serve and that so the good Souldiers of Christ â—ught to do The Apostles which taught this did never take upon them any Place or Office of Civil Power No they gave over the Ecclesiastical care of the Poor that they might wholly attend upon the Word and Prayer St. Paul indeed doth exhort Timothy after this manner Suffer thou evil as a noble Souldier of Iesus Christ No man warring is entangled with the affairs of Life because he must serve such as have pressed him unto Warfare The sense and meaning whereof is plain that Souldiers may not be nice and tender that they must be able to endure hardnesse that no man betaking himself unto Wars continueth entangled with such kinde of Businesses as tend only unto the ease and quiet felicity of this Life but if the service of him who hath taken them under his Banner require the hazard yea the losse of their Lives to please himâ— they must be content and willing with any difficulty any peril be it never so much against the natural desire which they have to live in safety And at this point the Clergy of God must always stand thus it behoveth them to be affected as oft as their Lord and Captain leadeth them into the field whatsoever conflicts perils or evils they are to endure Which duty being not such but that therewith the Civil Dignities which Ecclesiastical Persons amongst us do enjoy may enough stand the Exhortation of Paul to Timothy is but a slender Allegation against them As well might we gather out of this place that Men having Children or Wives
in dealing is tyed unto the soundest perfectest and most indifferent Rule which Rule is the Law I mean not only the Law of Nature and of God but the National Law consonant thereunto Happier that people whose Law is their King in the greatest things then that whose King is himself their Law where the King doth guide the State and the Law the King that Common-wealth is like an Harp or Melodious Instrument the strings whereof are turned and handled all by one hand following as Laws the Rules and Canons of Musical Science Most divinely therefore Archytas maketh unto publike felicity these four steps and degrees every of which doth spring from the former as from another cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King ruling by Law the Magistrate following the Subject free and the whole Society happy Adding on the contrary side that where this order is not it cometh by transgression thereof to pass that a King groweth a Tyrant he that ruleth under him abhorreth to be guided by him or commanded the people subject unto both have freedome under neither and the whole Community is wretched In which respect I cannot chuse but commend highly their wisdom by whom the Foundations of the Common-wealth hath been laid wherein though no manner of Person or cause be unsubject unto the Kings Power yet so is the Power of the King over all and in all limited that unto all his proceedings the Law it self is a rule The Axioms of our Regal Government are these Lex facit regem The Kings Grant of any favour made contrary to the Law is void Rex nibil potest nisi quod jure potest Our Kings therefore when they are to take possession of the Crown they are called unto have it pointed our before their eyes even by the very Solemnities and Rites of their Inauguration to what affairs by the same Law their Supream Power and Authority reacheth crowned we see they are enthronized and annointed the Crown a Sign of a Military Dominion the Throne of Sedentary or Judicial the Oyl of Religious and Sacred Power It is not on any side denied that Kings may have Authority in Secular affairs The Question then is What power they may lawfully have and exercise in causes of God A Prince or Magistrate or a Community saith Doctor Stapleton may have power to lay corporal punishment on them which are teachers of perverse things power to make Laws for the Peace of the Church Power to proclaim to defend and even by revenge to preserve dogmata the very Articles of Religion themselves from violation Others in affection no less devoted unto the Papacy do likewise yield that the Civil Magistrate may by his Edicts and Laws keep all Ecclesiastical Persons within the bounds of their duties and constrain them to observe the Canons of the Church to follow the rule of ancient Discipline That if Ioash was commended for his care and provision concerning so small a part of Religion as the Church-treasure it must needs be both unto Christian Kings themselves greater honour and to Christianity a larger benefit when the custody of Religion and the worship of God in general is their charge It therefore all these things mentioned be most properly the affairs of Gods Ecclesiastical causes if the actions specified be works of power and if that power be such as Kings may use of themselves without the fear of any other power superior in the same thing it followeth necessarily that Kings may have supream power not only in Civil but also in Ecclesiastical affairs and consequently that they may withstand what Bishop or Pope soever shall under the pretended claim of higher Spiritual Authority oppose themselves against their proceedings But they which have made us the former grant will never hereunto condescend what they yield that Princes may do it is with secret exception always understood If the Bishop of Rome give leave if he enterpose no prohibition wherefore somewhat it is in shew in truth nothing which they grant Our own Reformes do the very like when they make their discourse in general concerning the Authority which Magistrates may have a man would think them to be far from withdrawing any jot of that which with reason may be thought due The Prince and Civil Magistrate saith one of them hath to see the Laws of God touching his Worship and touching all Matters and all Orders of the Church to be executed and duly observed and to see every Ecclesiastical Person do that office whereunto he is appointed and to punish those which fail in their office accordingly Another acknowledgeth That the Magistrate may lawfully uphold all truth by his Sword punish all persons enforce all to their duties towards God and men maintain by his Laws every point of Gods Word punish all vice in all men see into all causes visit the Ecclesiastical Estate and correct the abuses thereof Finally to look to his Subjects that under him they may lead their lives in all godliness and honesty◠A third more frankly prosesseth That in case their Church Discipline were established so little it shortneth the Arms of Soveraign Dominion in causes Ecclesiastical that Her Gracious Majesty for any thing they teach or hold to the contrary may no less then now remain still over all persons in all things Supream Governess even with that full and Royal Authority Superiority and Preheminence Supremacy and Prerogative which the Laws already established do give her and her Majesties Injunctions and the Articles of the Convocation house and other writings Apologetical of her Royal Authority and Supream Dignity do declare and explain Possidonius was wont to say of the Epicure That he thought there were no Gods but that those things which he spake concerning the Gods were only given out for fear of growing adious amongst men and therefore that in words he left gods remaining but in very deed overthrew them in so much as he gave them no kind of Action After the very self same manner when we come unto those particular effects Prerogatives of Dominion which the Laws of this Land do grant unto the Kings thereof it will appear how these men notwithstanding their large and liberal Speeches abate such parcels out of the afore alleadged grant and flourishing shew that a man comparing the one with the other may half stand in doubt lest their Opinion in very truth be against that Authority which by their Speeches they seem mightily to uphold partly for the avoiding of publike obloquie envie and hatred partly to the intent they may both in the cad by the establishment of their Discipline extinguish the force of Supream Power which Princes have and yet in the mean while by giving forth these smooth Discourses obtain that their savourers may have somewhat to alleadge for them by way of Apologie and that such words only sound towards all kind of fulness of Power But for my self I had rather construe such their contradictions in the better
Persons and Causes of the Church But I see that hitherto they which condemn utterly the name so applyed do it because they mislike that such Power should be given to Civil Governours The great exception that Sir Thomas Moor took against that Title who suffered death for denyal of it was for that it maketh a Lay a Secular Person the head of the State Spiritual or Ecclesiastical as though God himself did not name Said the Head of all the Tribes of Israel and consequently of that Tribe also among the rest whereunto the State Spiritual or Ecclesiastical belonged when the Authors of the Centuries reprove it in Kings and Civil Governours the reason is I st is non competit iste Primatus such kinde of Power is too high for them they fit it not In excuse of Mr. Calvin by whom this Realm is condemned of Blasphemy for intituâ—ing H. 8. Supream Head of this Church under Christ a charitable conjecture is made that he spake by misinformation howbeit as he professeth utter dislike of that name so whether the name be used or no the very Power it self which we give unto Civil Magistrates he much complaineth of and protesteth That their Power over all things was it which had ever wounded him deeply That un-advised Persons had made them too Spiritual that throughout Germany this fault did reign that in these very parts where Calvin himself was it prevailed more than was to be wished that Rulers by imagining themselves so Spiritual have taken away Ecclesiastical Government that they think they cannot reign unless they abolish all the Authority of the Cuurch and be themselves the chief Iudges as well in Doctrine as in the whole Spiritual Regency So that in truth the Question is Whether the Magistrate by being Head in such sense as we term him do use or exercise any part of that Authority not which belongeth unto Christ but which other men ought to have These things being first considered thus it will be easier to judge concerning our own estate whether by force of Ecclesiastical Government Kings have any other kinde of Prerogative that they may lawfully hold and enjoy It is as some do imagine too much that Kings of England should be termed Heads in relation of the Church That which we do understand by Headship is their only Supreme Power in Ecclesiastical Affairs and Causes That which lawful Princes are what should make it unlawful for men in Spiritual Stiles or Titles to signifie If the having of Supream Power be allowed why is the expressing thereof by the Title of Head condemned They seem in words at leastwise some of them now at the length to acknowledge that Kings may have Dominion or Supream Government even over all both Persons and Causes We in terming our Princes Heads of the Church do but testifie that we acknowledge them such Governours Again to this it will peradventure be replyed That howsoever we interpret our selves it is not fit for a mortal man and therefore not fit for a Civil Magistrate to be intituled the Head of the Church which was given to our Saviour Christ to lift him above all Powers Rules Dominions Titles in Heaven or in Earth Where if this Title belong also to Civil Magistrates then it is manifest that there is a Power in Earth whereunto our Saviour Christ is not in this point superiour Again if the Civil Magistrate may have this Title he may be termed also the first-begotten of all Creatures The first begotten of all the Dead yea the Redeemer of his People For these are alike given him as Dignities whereby he is lifted up above all Creatures Besides this the whole Argument of the Apostle in both places doth lead to show that this Title Head of the Church cannot be said of any Creature And further the very domonstrative Articles amongst the Hebrews especially whom St. Paul doth follow serveth to tye that which is verified of one unto himself alone so that when the Apostle doth say that Christ it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head it is as if he should say Christ and none other is the Head of the Church Thus have we against the entituling of the Highest Magistrate head with relation unto the Church four several Arguments gathered by strong surmise out of words marvellous unlikely to have been written to any such purpose as that whereunto they are now used and urged To the Ephesians the Apostle writeth That Christ God had set on his right hand in the Heavenly places above all Regency and Authority and Power and Dominion and whatsoever name is named not in this World only but in that which shall be also and hath under his feet set all things and hath given him head above all things unto the Church which is his Body even the fulness of him which accomplisheth all in all To the Colossians in like manner That he is the head of the body of the Church who is a first born Regency out of the dead to the end he might be made amongst them all such an one as both the Chiefty He meaneth amongst all them whom he mentioned before saying By him all things that are were made the things in the Heavens and the things in the Earth the things that are visible and the things that are invisible whether they be Thrones or Dominions or Regencies c. Unto the fore-alledged Arguments therefore we answer First that it is not simply the title of Head in such sort understood as the Apostle himself meant it so that the same being imparted in another sense unto others doth not any wayes make those others his Equals in as much as diversity of things is usually to be understood even when of words there is no diversity and it is onely the adding of one and the same thing unto divers Persons which doth argue equality in them If I term Christ and Cesar Lords yet this is no equalizing Cesar with Christ because it is not thereby intended To term the Emperor Lord saith Tertullian I for my part will not refuse so that I be not required to call him Lord in the same sense that God is so termed Neither doth it follow which is objected in the second place that if the Civil Magistrate may be intituled a Head he may as well be termed the first begotten of all Creatures the first begotten of the Dead and the Redeemer of his People For albeit the former dignity doth lift him up to less than these yet these terms are not applyable and apt to signifie any other inferior dignity as the former term of Head was The Argument of matter which the Apostle followeth hath small evidence or proof that his meaning was to appropriate unto Christ that the aforesaid title otherwise than only in such sense as doth make it being so understood too high to be given to any Creature As for the force of the Article where our Lord and Saviour is called the Head it serveth
hands of our Lord Jesus Christ with all reverence not disdaining to be taught and admonished by them nor with-holding from them as much as the least part of their due and decent honour All which for any thing that hath been alleadged may stand very well without resignation of Supremacy of Power in making Laws even Laws concerning the most Spiritual Affairs of the Church which Laws being made amongst us are not by any of us so taken or interpreted as if they did receive their force from power which the Prince doth communicate unto the Parliament or unto any other Court under him but from Power which the whole Body of the Realm being naturally possest with hath by free and deliberate assent derived unto him that ruleth over them so farr forth as hath been declared so that our Laws made concerning Religion do take originally their essence from the power of the whole Realm and Church of England than which nothing can be more consonant unto the law of Nature and the will of our Lord Jesus Christ. To let these go and return to our own Men Ecclesiastical Governours they say may not meddle with making of Civil Laws and of Laws for the Common-wealth nor the Civil Magistrate high or low with making of Orders for the Church It seemeth unto me very strange that these men which are in no cause more vehement and fierce than where they plead that Ecclesiastical Persons may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Lords should hold that the power of making Ecclesiastical Laws which thing of all other is most proper unto Dominion belongeth to none but Ecclesiastical Persons onely Their oversight groweth herein for want of exact observation what it is to make a Law Tully speaking of the Law of Nature saith That thereof God himself was Inventor Disceptator Lator the Deviser the Discusser and Deliverer wherein he plainly alludeth unto the chiefest parts which then did appertain to his Publick action For when Laws were made the first thing was to have them devised thesecond to sift them with as much exactness of Judgement as any way might be used the next by solemn voyce of Soveraign Authority to pass them and give them the force of Laws It cannot in any reason seem otherwise than most fit that unto Ecclesiastical Persons the care of devising Ecclesiastical Laws be committed even as the care of Civil unto them which are in those Affairs most skilful This taketh not away from Ecclesiastical Persons all right of giving voyce with others when Civil Laws are proposed for Regiment of the Common-wealth whereof themselves though now the World would have them annihilated are notwithstanding as yet a part much less doth it cut off that part of the power of Princes whereby as they claim so we know no reasonable cause wherefore we may not grant them without offence to Almighty God so much Authority in making all manner of Laws within their own Dominions that neither Civil nor Ecclesiastical do pass without their Royal assent In devising and discussing of Laws Wisdom especially is required but that which establisheth them and maketh them is Power even Power of Dominion the Chiefty whereof amongst us resteth in the Person of the King Is there any Law of Christs which forbiddeth Kings and Rulers of the Earth to have such Soveraign and Supream Power in the making of Laws either Civil or Ecclesiastical If there be our controversie hathan end Christ in his Church hath not appointed any such Law concerning Temporal Power as God did of old unto the Common-wealth of Israel but leaving that to be at the World 's free choice his chiefest care is that the Spiritual Law of the Gospel might be published farr and wide They that received the Law of Christ were for a long time People scattered in sundry Kingdoms Christianity not exempting them from the Laws which they had been subject unto saving only in such cases as those Laws did injoyn that which the Religion of Christ did forbid Hereupon grew their manifold Persecutions throughout all places where they lived as oft as it thus came to pass there was no possibility that the Emperours and Kings under whom they lived should meddle any whit at all with making Laws for the Church From Christ therefore having received Power who doubteth but as they did so they might binde them to such Orders as seemed fittest for the maintenance of their Religion without the leave of high or low in the Common-wealth for as much as in Religion it was divided utterly from them and they from it But when the mightiest began to like of the Christian Faith by their means whole Free-States and Kingdoms became obedient unto Christ. Now the question is Whether Kings by embracing Christianity do thereby receive any such Law as taketh from them the weightiest part of that Soveraignty which they had even when they were Heathens Whether being Infidels they might do more in causes of Religion than now they can by the Laws of God being true Believers For whereas in Regal States the King or Supream Head of the Common-wealth had before Christianity a supream stroak in making of Laws for Religion he must by embracing Christian Religion utterly deprive himself thereof and in such causes become subject unto his Subjects having even within his own Dominions them whose commandment he must obey unlesse his Power be placed in the Head of some foreign Spiritual Potentate so that either a foreign or domestical Commander upon Earth he must admit more now than before he had and that in the chiefest things whereupon Common-wealths do stand But apparent it is unto all men which are not Strangers unto the Doctrine of Jesus Christ that no State of the World receiving Christianity is by any Law therein contained bound to resign the Power which they lawfully held before but over what Persons and in what causes soever the same hath been in force it may so remain and continue still That which as Kings they might do in matters of Religion and did in matter of false Religion being Idolatrous and Superstitious Kings the same they are now even in every respect fully authorized to do in all affairs pertinent to the state of true Christian Religion And concerning the Supream Power of making Laws for all Persons in all causes to be guided by it is not to be let passe that the head Enemies of this Headship are constrained to acknowledge the King endued even with this very Power so that he may and ought to exercise the same taking order for the Church and her affairs of what nature of kinde soever in case of necessity as when there is no lawful Ministry which they interpret then to be and this surely is a point very remarkable wheresoever the Ministry is wicked A wicked Ministry is no lawful Ministry and in such sort no lawful Ministry that what doth belong unto them as Ministers by right of their calling the same to be annihilated in
respect of their bad qualities their wickedness in it self a deprivation of right to deal in the affairs of the Church and a warrant for others to deal in them which are held to be of a clean other Society the Members whereof have been before so peremptorily for ever excluded from power of dealing for ever with affairs of the Church They which once have learned throughly this Lesson will quickly be capable perhaps of another equivalent unto it For the wickedness of the Ministery transfers their right unto the King In case the King be as wicked as they to whom then shall the right descend There is no remedy all must come by devolution at length even as the Family of Brown will have it unto the godly among the people for confusion unto the wise and the great by the poor and the simple Some Kniper doling with his retinue must take this work of the Lord in hand and the making of Church-Laws and Orders must prove to be their right in the end If not for love of the truth yet for shame of grosse absurdities let these contentions and stifling fancies be abandoned The cause which moved them for a time to hold a wicked Ministery no lawful Ministry and in this defect of a lawful Ministery authorized Kings to make Laws and Orders for the Affairs of the Church till it were well established is surely this First They see that whereas the continual dealing of the Kings of Israel in the Affairs of the Church doth make now very strong against them the burthen whereof they shall in time well enough shake off if it may be obtained that it is indeed lawful for Kings to follow these holy examples howbeit no longer than during the case of necessity while the wickednesse and in respect thereof the unlawfulness of the Ministery doth continue Secondly They perceive right well that unlesse they should yield Authority unto Kings in case of such supposed necessity the Discipline they urge were clean excluded as long as the Clergy of England doth thereunto remain opposite To open therefore a door for her entrance there is no remedy but the Tenet must be this That now when the Ministery of England is universally wicked and in that respect hath lost all Authority and is become no lawful Ministery no such Ministery as hath the right which otherwise should belong unto them if they were vertuous and godly as their Adversaries are in this necessity the King may do somewhat for the Church that which we do imply in the name of Headship he may both have and exercise till they be entered which will disburthen and ease him of it till they come the King is licensed to hold that Power which we call Headship But what afterwards In a Church ordered that which the Supream Magistrate hath to do is to see that the Laws of God touching his Worship and touching all matters and orders of the Church be executed and duly observed to see that every Ecclesiastical Person do that Office whereunto he is appointed to punish those that fail in their Office In a word that which Allain himself acknowledgeth unto the Earthly power which God hath given him it doth belong to defend the Laws of the Church to cause them to be executed and to punish Rebels and Transgressors of the same on all sides therfore it is confest that to the King belongeth power of maintaining the Laws made for Church-Regiment and of causing them to be observed but Principality of Power in making them which is the thing we attribute unto Kings this both the one sort and the other do withstand Touching the Kings supereminent authority in commanding and in judging of Causes Ecclesiastical First to explain therein our meaning It hath been taken as if we did hold that Kings may prescribe what themselves think good to be done in the service of God how the Word shall be taught how the Sacraments administred that Kings may personally sit in the Consistory where the Bishops do hearing and determining what Causes soever do appertain unto the Church That Kings and Queens in their own proper Persons are by Judicial Sentence to decide the Questions which do rise about matters of Faith and Christian Religion That Kings may excommunicate Finally That Kings may do whatsoever is incident unto the Office and Duty of an Ecclesiastical Judge Which opinion because we account as absurd as they who have fathered the same upon us we do them to wit that this is our meaning and no otherwise There is not within this Realm an Ecclesiastical Officer that may by the Authority of his own place command universally throughout the Kings Dominions but they of this People whom one may command are to anothers commandement unsubject Only the Kings Royal Power is of so large compass that no man commanded by him according to the order of Law can plead himself to be without the bounds and limits of that Authority Isay according to order of Law because that with us the highest have thereunto so tyed themselves that otherwise than so they take not upon them to command any And that Kings should be in such sort Supream Commanders over all men we hold it requisite as well for the ordering of Spiritual as Civil Affairs in as much as without universal Authority in this kinde they should not be able when need is to do as vertuous Kings have done Josiah parposing to renew the House of the Lord assembled the Priests and Levites and when they were together gave them their charge saying Go out unto the Cities of Judah and gather of Israel money to repair the House of the Lord from year to year and haste the things But the Levites hastned not Therefore the King commanded Jehoida the Chief-priest and said unto him Why hast thou not required of the Levites to bring in out of Judah and Jerusalem the Tax of Moses the Servant of the Lord and of the Congregation of Israel for the Tabernacle of the Testimony For wicked Athalia and her Children brake up the House of the Lord God and all the things that were dedicated for the House of the Lord did they bestow upon Balaam Therefore the King commanded and they made a Chest and set it at the Gate of the House of the Lord without and they made a Proclamation through Judah and Jerusalem to bring unto the Lord the Tax of Moses the Servant of the Lord laid upon Israel in the Wilderness Could either he have done this or after him Ezekias the like concerning the celebration of the Passeover but that all sorts of men in all things did owe unto these their Soveraign Rulers the same obedience which sometimes Iosuah had them by vow and promise bound unto Whosoever shall rebel against thy Commandments and will not obey thy words in all thou commandest him let him be put to death only be strong and of a good courage Furthermore Judgement Ecclesiastical we say is
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
â—â— 31. Jer. â—9 13. Joel 2. 12. Chrys. de repar laps lib. ad Theodor. Deposit dist 3. c. Talis Aug. in Ps. l. â— The state of Bishops although somtime oppugned and that by such as therein would most seen to please God yeâ— by his providence upheld hitherto whose glory it is to maintain that whereof himself is the Author Cyp. l. 1. ep 3. Sulpit. Severe lb. 2. Beda Eccl. hist. l. 2. c. 2. a An. 1066. b Alfredus Eborac asis Archieâ— iseopus Galieimum cognomeâ—to Northum spirantem adhue minesua caelis in peâ—ulum mitem redâ—liAâ—â— religiâ—sis in pro conservands repub tuerd que ecclesiast also sacramento asiiuxit Nub. iâ— l. â— c. â— What a Bishop is what his name doth import and what doth belong to his Office as he is a Bishop a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys. Haltar de Numa Pompili Antiq. lib. 2. Vult â—â— Pompeius esse quem tora â—re Campania maricima ora habear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quem delectus negotii summa referatur Cic. ad Attie lib. 7. Epist. 11. b Acts 20. Phil. 1. 1. And God brought them unto Adam that Adam might see or consider what name it was meet he should give unto them Gen. 2. 19. So also the name Deacon a Minister appropriated to a certain order of Ministers The name likewise of a Minister was common to divers degrees which now is peculiarly among our selves given only to Pastors and not as anciently to Deacons also In Bishops two things traduced of which two the one their Authority in it the first thing condemned the superiority over other Ministers what kind of superiority in ministers is it which the one part holdeth and the other denieth lawful From whence it hath grown that the Church is governed by Bishops Meminise Diaconi debent quoniam Apostolos id est Episcopos praepoâ—â—os Dominus elegic Cyp. l. 3 cp 9. Rom. 2. 14 15. 1 Cor. 9.16 Joh. 22 15,1â— Gal. 2. 8. a Him Eusebius doth name the Governor of the Churches in Asia Lib 3. Hist. Eccles. cap. 16. Tertujian calleth the same Churches St. lohns Foster daughters Lib. 3. advers Marcion b Iacobus qui appe latur frarer Domini cognomento Justus pest pathonem Domini flatim ab Apostiolis Hierosolymerum Episeopus ordinatus est Hierom de script Eccles Eodem tempore Jacobum primumu fedem Episcopaslem Ecclesiae quae est Hierosolymis obtinuisse memoriae traditur Euseb. Hist. Eclces lib. 2. cap. 1. The same seemeth to be intimated Acts 15 13. and Acts 21. 18. c Acts 12. 2. d Acts 13.2 e Tit. 1. 5. f This appeareth by those subscriptions which are set after the Epistle to Titus and the second to Timothy and by Euseb. Eccles hist. lib. 3. c. 4. g Irem lib. 3. c. 3. h In Ep. ad Antioch Hiâ—ron ep 81. Cypr. ep ad plorent * Theed in 1 Tim 5. a Ipsius Apostolates nulla successio Pinitur enim legatio cum legoto nec aâ—l successores ipslus transit Srgpl. doct prin con b Act. 1. 21 22. 1 John 1. 3. c Gal. 1. 1. d Apoc. 21. 14. e Mar. 28. 19. The time and cause of instituting every where Bishops with restraint Acts 20. 36,37 Acts 20.29 30. As appeareth both by his sending to call the Presbyters of Ephesus before him as far as to Milituch Acts 20. 17 which was almost fifty miles and by his leaving Timothy in his place with his Authority and iâ—sh uffions for ordaining of Ministers there 1 Tim. 5. 22. and for proportioning their maintenance verse 17.18 and for judicial hearing of accusations broughâ— against estem verse 19. and for holding them in an uniformity of Doctrine chap. 1 vers 3. Revel 2 Cypr. l. 4. Epist. 9. Hiâ—ren Ep. ad Eâ—ag Exod. 18 19. Epist. ad Jan. Ep. ad Evag. T. C. a. p li. It is to be observed that Ierom saith It was so in Alexandria sign sung that in other Churches it was not so Socrat. l. 1. c. 3. a Unto Ignatius Bishop of Anâ—â—uh Herâ— a Deacon there was made Successor Chrysostom being a Presbyter of Anfiâ—ch we chosen to succeed Nictarius in the Bishop rick of Constantinople a Bishops he meaneth by restraint for Episcopal power was always in the Church instituted by Christ himself the Apostles being in government Bishops at large as no man will deny having received from Christ himself that Episcopal Authority For which cause Cyprian hath said of them Meminisse Diaconi debent quoniam Apostolos id est Episcopos praeposâ—ros Dominus elegit Diaconol aurem posla â—censum Domini in coâ—los Apostoli sibi constiruerunt Episcopatus sui Ecclesia ministros Lib 3. Ep. 9. Lib. a. â—o â— Hâ—â—res 4 â— De prescrâ— p. oâ—â—â— râ— hereâ— Acts. 13. Acts. â— Acts. 19. 1 Tim. 1. 1â— What manner of power Bishops from the first beginning have had Aug. Ep. 19. â—d Hierom. de haeres 53. 1 Cor. 7 29. 1 Tim. 5. 9. Tettul de râ—â— viâ—g Epiph. 3. l. 10 â— haer 7. Acts. 1. â— 23. Tim. 1. 5. 1 Tim. 5. 8. A pud AEgyptum Presbyteri consir mans si â— raesens non fit Eps. copus Comq vulgo Amb. dic in 4. Ep. ad Ephes. Numb 3. 32. Numb 4.17 2 Chron. 19. 11. Joseph Atnig p. 61 â— Cypr. l. 3. ep 9. ad Rogatianum Hâ—erom Ep. â—5 Ep. ad Smyr 1 Tim. 3. 19. Against a Presbyter receive no accusation under two or three witnesses Ignat Epist. ad Antioch Apud Cypr Ep. 1. Ep. 7. Tertul advers Psychic Episcopi universae ple bi r mandare jejunia assoleni Cypr. Ep. 27. Cypr. Ep. 39. Vide Ignat. ad Magnes a Quod Aaron tilios ejus hoc Episcojum Presbyteros esse noverimns Hier. Ep. 2. of Neporiaâ—um b Ita est ut in Episcopis Hominem in Presbyteris Apostolos recognoscas Auctor opuse de ordinib Eccl. inter opera Hieron c Ignat. Ep. ad Tra. d Inslit l. 4. cap. 4. Sect. â—â— Hiere n. Epist. od Euâ—gr 85. Chrysostom lo in 1 Tim. 3. a Velut in a 1 qua sublimi specula 〈…〉 dignantur videre moâ—tales alloqui conâ—erâ—os suos in a. â— Epist. ad Gal. a Nemo peccantibus Episcopis audet contradicere Nemo audet accusare majorem propteres quasi sancti beati in praerptis Domini ambulantes augent peccata peecatis Dissicilis est accusaâ—io in Episeâ—pum Si â—â—ha pâ—ecaverit non creditur si convictus suerit ron punirur in cap. 8. Ecclesiast b pessimae consuetudiâ—â— est in quiâ—usdam Ecclesâ—â— tacere Presbyteron praesentibus Episcopis non loqui quasi aâ—â— invideant aut non dignentur audice Ep. 2. ad Nepotian c Ep. 54. ad Ripâ—r d Hieron ad Nepoâ— e No Bishop may be a Lord in reference unto the Presbyters which are under him if we take that name in the worse part or Ierom here doth For a Bishop is no
of all these Inferences being this That in our Church there is no means of Salvation is out of the Reformers Principles most clearly to be proved For wheresoever any Matter of Faith unto Salvation necessary is denied there can be no means of Salvation But in the Church of England the Discipline by them accounted a Matter of Faith and necessary to Salvation is not onely denied but impugned and the Professors thereof oppressed Ergo. Again but this Reason perhaps is weak Every true Church of Christ acknowledgeth the whole Gospel of Christ the Discipline in their opinion is a part of the Gospel and yet by our Church resisted Ergo. Again The Discipline is essentially united to the Church By which term Essentially they must mean either an essential part or an essential property Both which ways it must needs be That where that Essential Discipline is not neither is there any Church If therefore between them and the Brownists there should be appointed a Solemn Disputation whereof with us they have been oftentimes so earnest challengers It doth not yet appear what other answer they could possibly frame to these and the like Arguments wherewith they might be pressed but fairly to deny the Conclusion for all Premises are their own or rather ingenuously to reverse their own Principles before laid whereon so soul absurdities have been so firmly built What further proofs you can bring out of their high words magnifying the Discipline I leave to your better remembrance But above all points I am desirous this one should be strongly inforced against them because it wringeth them most of all and is of all others for ought I see the most unanswerable you may notwithstanding say That you would be heartily glad these their Positions might so be salved as the Brownists might not appear to have issued out of their Loyns but until that be done they must give us leave to think that they have cast the Seed whereout these Tares are grown Another sort of Men there are which have been content to run on with the Reformers for a time and to make them poor instruments of their own designs These are a sort of Godless Politicks who perceiving the Plot of Discipline to consist of these two parts The overthrow of Episcopal and erection of Presbyterial Authority and that this latter can take no place till the former be remov'd are content to joyn with them in the Destructive part of Discipline bearing them in hand that in the other also they shall finde them as ready But when time shall come it may be they would be as loth to be yoaked with that kinde of Regiment as now they are willing to be released from this These Mens ends in all their actions is Distraction their pretence and colour Reformation Those things which under this colour they have effected to their own good are 1. By maintaining a contrary Faction they have kept the Clergy always in aw and thereby made them more pliable and willing to buy their Peace 2. By maintaining an opinion of Equality among Ministers they have made way to their own purposes for devouring Cathedral Churches and Bishops Livings 3. By exclaiming against abuses in the Church they have carried their own corrupt dealings in the Civil State more covertly for such is the nature of the multitude they are not able to apprehend many things at once so as being possessed with a dislike or liking of any one thing many other in the meantime may escape them without being perceived 4. They have sought to disgrace the Clergy in entertaining a conceit in mens minds and confirming it by continual practice that Men of Learning and specially of the Clergy which are imployed in the chiefest kinde of Learning are not to be admitted of sparingly admitted to Matters of State contrary to the practice of all well-governed Commonwealths and of our own till these late years A third sort of Men there are though not descended from the Reformers yet in part raised and greatly strengthned by them namely the cursed crew of Atheists This also is one of those Points which I am desirous you should handle most effectually and strain your self therein to all points of motion and affection as in that of the Brownists to all strength and sinews of Reason This is a sort most damnable and yet by the general suspition of the World at this day most common The causes of it which are in the parties themselves although you handle in the beginning of the Fift Book yet here again they may be touched but the occasions of help and furtherance which by the Reformers have been yielded unto them are as I conceive two Senseless Preaching and disgracing of the Ministry For how should not men dare to impugn that which neither by force of Reason nor by Authority of Persons is maintained But in the parties themselves these two causes I conceive of Atheism 1. More abundance of Wit then Judgment and of Witty then Judicious Learning whereby they are more inclined to contradict any thing then willing to be informed of the truth They are not therefore Men of sound Learning for the most part but Smatterers neither is their kinde of Dispute so much by force Argument as by Scoffing Which humor of Scoffing and turning Matters most serious into merriment is now become so common as we are not to marvel what the Prophet means by the â—eat of Scorners nor what the Apostles by foretelling of Scorners to come our own Age hath verified their speech unto us which also may be an Argument against these Scoffers and Atheists themselves seeing it hath been so many Ages ago foretold That such Men the latter days of the World should afford which could not be done by any other Spirit save that whereunto things future and present are alike And even for the main question of the Resurrection whereat they stick so mightily was it not plainly foretold that men should in the latter times say Where is the promise of his coming Against the Creation the Ark and divers other Points exceptions are said to be taken the ground whereof is superfluity of Wit without ground of Learning and Judgment A second cause of Atheism is Sensuality which maketh men desirous to remove all stops and impediments of their wicked life amongst which because Religion is the chiefest so as neither in this life without shame they can persist therein nor if that be true without Torment in the life to come they whet their Wits to annihilate the Joys of Heaven wherein they see if any such be they can have no part and likewise the pains of Hell wherein their portion must needs be very great They labor therefore not that they may not deserve those pains but that deserving them there may be no such pains to seize upon them But what conceit can be imagined more base then that man should strive to perswade himself even against the secret instinct no doubt of his own
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
Nobility when the Matter came in tryal would contentedly suffer themselves to be always at the Call and to stand to the sentence of a number of mean persons assisted with the presence of their poor Teacher a man as sometimes it hapneth though better able to speak yet little or no whit apter to judge then the rest From whom be their dealings never so absurd unless it be by way of Complaint to a Synod no Appeal may be made unto any one of higher Power is as much as the Order of your Discipline admitteth no standing in Equality of Courts no Spiritual Iudge to have any ordinary Superior on Earth but as many Supremacies as there are Parishes and several Congregations Neither is it altogether without cause that so many do fear the overthrow of all Learning as a threatned sequel of this your Intended Discipline For if the Worlds Preservation depend upon the multitude of the wise and of that sort the number hereafter be not likely to wax over-great when that therewith the son of Syrach professeth himself at the heart grived men of understanding are already so little set by How should their mindes whom the love of so precious a Iewel filleth with secret jealousie even in regard of the lest things which may any way hinder the flourishing estate thereof chuse but misdoubt lest this Discipline which always you match with Divine Doctrine as her natural and true Sister be found unto all kindes of knowledge a Step-mother seeing that the greatest worldly hopes which are proposed unto the chiefest kinde of Learning ye seek utterly to extirpate as Weeds and have grounded your Platform on such Propositions as do after a sort undermine those most renowned Habitations where through the goodness of Almighty God all commendable Arts and Sciences are with exceeding great industry hitherto and so may they for ever continue studied proceeded in and profest To charge you as purposely bent to the overthrow of that wherein so many of you have attained no small perfection were injurious Onely therefore I wish that your selves did well consider how opposite certain of your Positions are unto the state of Collegiate Societies whereon the two Universities consist Those Degrees which their Statutes binde them to take are by your Laws taken away your selves who have sought them ye so excuse as that ye would have men to think ye judge them not allowable but tolerable onely and to be borne with for some help which ye finde in them unto the furtherance of your purposes till the corrupt estate of the Church may be better reformed Your Laws forbidding Ecclesiastical Persons utterly the exercise of Civil Power must needs deprive the Heads and Masters in the same Colledges of all such Authority as now they exercise either at home by punishing the faults of those who not as children to their Parents by the Law of Nature but altogether by Civil Authority are subject unto them or abroad by keeping Courts amongst their Tenants Your Laws making permanent inequality amongst Ministers a thing repugnant to the Word of God enforce those Colledges the Seniors whereof are all or any part of them Ministers under the Government of a Master in the same Vocation to chuse as oft as they meet together a new President For if so ye judge it necessary to do in Synods for the avoiding of permanent inequality amongst Ministers the same cause must needs even in these Collegiate Assemblies enforce the like Except peradventure ye mean to avoid all such absurdities by dissolving those Corporations and by bringing the Universities unto the Form of the School of Geneva Which thing men the rather are inclined to look for in as much as the Ministery wherein to their Founders with singular Providence have by the same Statutes appointed them necessarily to enter at a certain time your Laws binde them much more necessarily to forbear till some Parish abroad call for them Your opinion concerning the Law Civil is That the knowledge thereof might be spared as a thing which this Land doth not need Professors in that kinde being few ye are the bolder to spurn at them and not to dissemble your mindes as concerning their removal In whose Studies although my self have not much been conversant nevertheless exceeding great cause I see there is to wish that thereunto more encouragement were given as well for the singular Treasures of Wisdom therein contained as also for the great use we have thereof both in Decision of certain kindes of causes arising daily within our selves and especially for Commerce with Nations abroad whereunto that knowledge is most requisite The Reasons wherewith ye would perswade that Scripture is the onely rule to frame all our actions by are in every respect as effectual for proof that the same it the onely Law whereby to determine all our Civil Controversies And then what doth let but that as those men may have their desire who frankly broach it already That the Work of Reformation will never be perfect till the Law of Iesus Christ be received alone so Pleaders and Counsellors may bring their Books of the Common Law and bestow them as the Students of curious and needless Arts did theirs in the Apostles time I leave them to scan how for thosewords of yours may reach wherein ye declare That where as now many houses lie waste through inordinate Suits of Law This one thing will shew the excellency of Discipline for the Wealth of the Realm and quiet of Subjects That the Church is to censure such a Party who is apparently troublesome and contentious and without REASONABLE CAUSE upon a meer Will and Stomach doth vex and molest his Brother and trouble the Country For mine own part I do not see but that it might very well agree with your Principles if your Discipline were fully planted even to send out your Writs of Surcease unto all Courts of England besides for the most things handled in them A great deal further I might proceed and descend lower but for as much as against all these and the like difficulties your answer is That we ought to search what things are consonant to Gods Will not which be most for our own ease and therefore that your Discipline being for such is your Error the absolute Commandment of Almighty God it must be received although the World by receiving it should be clean turned upside down Herein lieth the greatest danger of all For whereas the name of Divine Authority is used to countenance these things which are not the Commandments of God but your own Erroneous Collections on him ye must father whatsoever ye shall afterwards be led either to do in withstanding the Adversaries of your Cause or to think in maintenance of your doings And what this may be God doth know In such kindes of Error the Minde once imagining it self to seek the execution of Gods Will laboreth forthwith to remove both things and persons which any way
Here they drew in a Sea of Matter by amplifying all things unto their own Company which are any where spoken concerning Divine Favors and Benefits bestowed upon the Old Commonwealth of Israel concluding that as Israel was delivered out of Egypt so they spiritually out of the Egypt of this Worlds servile thraldom unto Sin and Superstition As Israel was to root out the Idolatrous Nations and to plant instead of them a people which feared God so the same Lords good will and pleasure was now that these new Israelites should under the conduct of other Joshua's Sampsons and Gideons perform a work no less miraculous in casting out violently the wicked from the Earth and establishing the Kingdom of Christ with perfect liberty And therefore as the cause why the Children of Israel took unto one Man many Wives might be lest the casualties of War should any way hinder the promise of God concerning their multitude from taking effect in them so it was not unlike that for the necessary propagation of Christs Kingdom under the Gospel the Lord was content to allow as much Now whatsoever they did in such sort collect out of Scripture when they came to justifie or perswade it unto others all was the Heavenly Fathers appointment his commandment his will and charge Which thing is the very point in regard whereof I have gathered his Declaration For my purpose herein is to shew that when the mindes of men are once erroneously perswaded that it is the Will of God to have those things done which they fancy then Opinions are as Thorns in their sides never suffering them to take rest till they have brought their speculations into practise The lets and impediments of which practice their restless desire and study to remove leadeth them every day forth by the hand into other more dangerous opinions sometimes quite and clean contrary to their first pretended meanings So as what will grow out of such Errors as go masked under the clâ—ak of Divine Authority impossible it is that ever the wit of man should imagine till time have brought forth the fruits of them For which cause it behoveth Wisdom to fear the sequels thereof even beyond all apparent cause of fear These men in whose mouths at the first sounded nothing but onely Mortification of the Flesh were come at the lenght to think they might lawfully have their six or seven Wives apiece They which at the first thought Iudgment and Iustice it self to be merciless cruelty accounted at the length their own hands sanctified with being imbrued in Christian blood They who at the first were wont to beat down all Dominion and to urge against poor Constables Kings of Nations had at the length both Consuls and Kings of their own erection amongst themselves Finally they which could not brook at the first that any man should seek no not by Law the recovery of Goods injuriously taken or withheld from him were grown at the last to think they could not offer unto God more acceptable Sacrifice then by turning their Adversaries clean out of house and home and by enriching themselves with all kinde of spoil and pillage Which thing being laid to their charge they had in a readiness their answer That now the time was come when according to our Saviours promise The meek ones must inherit the Earth and that their title hereunto was the same which the righteous Israelites had unto the goods of the wicked Egyptians Wherefore sith the World hath had in these men so fresh experience how dangerous such active Errors are it must not offend you though touching the sequel of your present misperswasions much more be doubted then your own intents and purposes do haply aim at And yet your words already are somewhat when ye affirm that your Pastors Doctors Elders and Deacons ought to be in this Church of England Whether Her Majesty and our State will or no When for the animating of your Confederates ye publish the Musters which ye have made of your own Bands and proclaim them to amount to I know not how many thousands when ye threaten that sith neither your Suits to the Parliament nor Supplications to our Convocation-House neither your Defences by Writing nor Challenges of Disputation in behalf of that Cause are able to prevail we must blame our selves if to bring in Discipline some such means hereafter be used as shall cause all our hearts to ake That things doubtful are to be construed in the better part is a Principle not safe to be followed in Matters concerning the Publick State of a Commonweal But howsoever these and the like Speeches be accounted as Arrows idlely shot at random without either eye had to any Mark or regard to their lighting place hath not your longing desire for the practice of your Discipline brought the Matter already unto this demurrer amongst you whether the people and their Godly Pastors that way affected ought not to make Separation from the rest and to begin the Exercise of Discipline without the License of Civil Powers which License they have sought for and are not heard Upon which question as ye have now divided your selves the warier sort of you taking the one part and the forwarder in zeal the other so in case these earnest Ones should prevail what other sequel can any wise man imagine but this that having first resolved that Attempts for Discipline without Superiors are lawful it will follow in the next place to be disputed What may be attempted against Superiors which will not have the Scepter of that Discipline to rule over them Yea even by you which have staid your selves from running head-long with the other sort somewhat notwithstanding there hath been done without the leave or liking of your lawful Superiors for the exercise of a part of your Discipline amongst the Clergy thereunto addicted And lest Examination of Principal Parties therein should bring those things to light which might hinder and let your proceedings behold for a Bar against that impediment one Opinion ye have newly added unto the rest even upon this occasion an Opinion to exempt you from taking Oaths which may turn to the molestation of your Brethren in that cause The next Neighbor Opinions whereunto when occasion requireth may follow for Dispensation with Oaths already taken if they afterwards be found to import a necessity of detecting ought which may bring such good men into trouble or damage whatsoever the cause be O merciful God what mans wit is there able to sound the depth of those dangerous and fearful evils whereinto our weak and impotent nature is inclineable to sink it self rather theâ— to shew an acknowledgment of Error in that which once we have unadvisedly taken upon us to defend against the stream as it were of a contrary publick resolution Wherefore if we any thing respect their Error who being perswaded even as ye are have gone further upon that perswasion then ye allow if we
applying of them unto cases particular is not without most singular use and profit many ways for mens instruction Besides be they plain of themselves or obscure the evidence of Gods own testimony added unto the natural assent of Reason concerning the certainty of them doth not a little comfort and confirm the same Wherefore in as much as our actions are conversant about things beset with many circumstances which cause men of sundry wits to be also of sundry judgments concerning that which ought to be done Requisit it cannot but seem the Rule of Divine Law should herein help our imbecillity that we might the more infallibly understand what is good and what evil The first principles of the Law of Nature are easie hard it were to finde men ignorant of them But concerning the duty which Natures Law doth require at the hands of Men in a number of things particular so far hath the Natural Understanding even of sundry whole Nations been darkned that they have not discerned no not gross iniquity to be sin Again being so prone as weare â—o fawn upon our selves and to be ignorant as much as may be of our own deformities without the feeling Sense whereof we are most wretched even so much the more because not knowing them we cannot as much as desire to have them taken away How should our festered sores be cured but that God hath delivered a Law as sharp as the two-edged sword piercing the very closest and most unsearchable corners of the heart which the Law of Nature can hardly Humane Laws by no means possibly reach unto Hereby we know even secret concupiscence to be sin and are made fearful to offend though it be but in a wandring cogitation Finally of those things which are for direction of all the parts of our life needful and not impossible to be discerned by the Light of Nature it self are there not many which few mens natural capacity and some which no mans hath been able to finde out They are saith St. Augustine but a few and they endued with great ripeness of wit and judgment free from all such affairs as might trouble their Meditations instructed in the sharpest and the subtilest points of Learning who have and that very hardly been able to finde out but onely the Immortality of the Soul The Resurrection of the Flesh what Man did ever at any time dream of having not heard it otherwise then from the School of Nature Whereby it appeareth how much we are bound to yield unto our Creator the Father of all Mercy Eternal Thanks for that he hath delivered his Law unto the World a Law wherein so many things are laid open clear and manifest as a Light which otherwise would have been buried in darkness not without the hazard or rather not with the hazard but with the certain loss of infinite thousands of Souls most undoubtedly now saved We see therefore that our soveraign good is desired naturally that God the Author of that natural desire had appointed natural means whereby to fulfil it that Man having utterly disabled his Nature unto those means hath had other revealed from God and hath received from Heaven a Law to teach him how that which is desired naturally must now supernaturally be attained Finally we see that because those latter exclude not the former quite and clean as unnecessary therefore together with such Supernatural duties as could not possibly have been otherwise known to the World the same Law that teacheth them teacheth also with them such Natural duties as could not by Light of Nature easily have been known 13. In the first Age of the World God gave Laws unto our Fathers and by reason of the number of their days their memories served in stead of Books whereof the manifold imperfections and defects being known to God he mercifully relieved the same by often putting then in minde of that whereof it behoved them to be specially mindful In which respect we see how many times one thing hath been iterated unto sundry even of the best and wisest amongst them After that the lives of Men were shortned means more durable to preserve the Laws of God from oblivion and corruption grew in use not without precise direction from God himself First therefore of Moses it is said that he wrote all the words of God not by his own private motion and device For God taketh this act to himself I have written Furthermore were not the Prophets following commanded also to do the like Unto the holy Evangelist St. Iohn how often express charge is given Scribe write these things Concerning the rest of our Lords Disciples the words of St. Augustine are Quidquid ille de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperavit Now although we do not deny it to be a matter meerly accidental unto the Law of God to be written although writing be not that which addeth authority and strength thereunto Finally though his Laws do require at our hands the same obedience howsoever they be delivered his providence notwithstanding which hath made principal choice of this way to deliver them who seeth not what cause we have to admire and magnifie The singular benefit that hath grown unto the World by receiving the Laws of God even by his own appointment committed unto writing we are not able to esteem as the value thereof deserveth When the question therefore is whether we be now to seek for any revealed Law of God otherwhere then onely in the Sacred Scripture whether we do now stand bound in the sight of God to yield to Traditions urged by the Church of Rome the same obedience and reverence we do to his Written Law honoring equally and adoring both as Divine Our answer is No. They that so earnestly plead for the Authority of Tradition as if nothing were more safely conveyed then that which spreadeth it self by report and descendeth by relation of former Generations unto the Ages that succeed are not all of them surely a miracle it were if they should be so simple as thus to perswade themselves howsoever if the simple were so perswaded they could be content perhaps very well to enjoy the benefit as they account it of that common Error What hazard the Truth is in when it passeth through the hands of report how maimed and deformed it becometh they are not they cannot possibly be ignorant Let them that are indeed of this minde consider but onely that little of things Divine which the Heathen have in such sort received How miserable had the State of the Church of God been long ere this if wanting the Sacred Scripture we had no Record of his Laws but onely the memory of man receiving the same by report and relation from his Predecessors By Scripture it hath in the Wisdom of God seemed meet to deliver unto the World much but personally expedient to be practised of certain men
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
us unto this be themselves so perswaded indeed Men do sometimes bewray that by deeds which to confess they are hardly drawn Mark then if this be not general with all men for the most part When the judgements of learned men are alledged against them what do they but either elevate their credit or oppose unto them the judgements of others as learned Which thing doth argue that all men acknowledge in them some force and weight for which they are loth the cause they maintain should be so much weakned as their Testimony is available Again what reason is there why alledging Testimonies as Proofs men give them some title of credit honour and estimation whom they alledge unless beforehand it be sufficiently known who they are what reason hereof but onely a common engrafted perswasion that in some men there may be found such qualities as are able to countervail those exceptions which might be taken against them and that such mens authority is not lightly to be shaken off Shall I add further that the force of Arguments drawn from the Authority of Scripture it self as Scriptures commonly are alledged shall being sifted be â—ound to depend upon the strength of this so much despised and debased authority of man Surely it doth and that oftner then we are aware of For although Scripture be of God and therefore the proof which is taken from thence must needs be of all other most invincible yet this strength at hath not unless it avouch the self-same thing for which it is brought If there be either undeniable apparence that so it doth or reason such as cannot deceive then Scripture-proof no doubt in strength and value exceedeth all But for the most part even such as are readiest to cite for one thing Five hundred sentences of holy Scripture what warrant have they that any one of them doth mean the thing for which it is alledged Is not their surest ground most commonly either some probable conjecture of their own or the judgment of others taking those Scriptures as they do Which notwithstanding to mean otherwise then they take them it is not still altogether impossible So that now and then they ground themselves on Humane authority even when they most pretend Divine Thus it fareth even clean throughout the whole controversie about that Discipline which is so earnestly urged and labored for Scriptures are plentifully alledged to prove that the whole Christian World for ever ought to embrace it Hereupon men term it The Discipline of God Howbeit examine sist and resolve their alledged proofs till you come to the very root from whence they spring the heart wherein their strength lieth and it shall clearly appear unto any man of judgment that the most which can be inferred upon such plenty of Divine Testimonies is onely this That some things which they maintain as far as some men can probably conjecture do seem to have been out of Scripture not absurdly gathered Is this a warrant sufficient for any mans conscience to build such proceedings upon as have been and are put in ure for the establishment of that cause But to conclude I would gladly understand how it cometh to pass that they which so peremptorily do maintain that Humane Authority is nothing worth are in the cause which they favor so careful to have the common sort of men perswaded that the wisest the godliest and the best learned in all Christendom are that way given seeing they judge this to make nothing in the World for them Again how cometh it to pass they cannot abide that Authority should be alledged on the other side if there be no force at all in Authorities on one side or other Wherefore labor they to strip their Adversaries of such furniture as doth not help Why take they such needless pains to furnish also their own cause with the like If it be void and to no purpose that the names of men are so frequent in their Books what did move them to bring them in or doth to suffer them there remaining Ignorant I am not how this is salved They do it but after the truth made manifest first by Reason or by Scripture They do it not but to controul the enemies of truth who bear themselves bold upon Humane Authority making not for them but against them rather Which answers are nothing For in what place or upon what consideration soever it be they do it were it in their own opinion of no force being done they would undoubtedly refrain to do it 8. But to the end it may more plainly appear what we are to judge of their sentences and of the cause it self wherein they are alledged first it may not well be denied that all actions of men endued with the use of reason are generally either good or evil For although it be granted that no action is properly termed good or evil unless it be voluntarily yet this can be no let to our former Assertion That all actions of men endued with the use of reason are generally either good or evil because even those things are done voluntarily by us which other Creatures do naturally in as much as we might stay our doing of them if we would Beasts naturally do take their food and rest when it offereth it self unto them If men did so too and could not do otherwise of themselves there were no place for any such reproof as that of our Saviour Christ unto his Disciples Could ye not watch with me one hour That which is voluntarily performed in things tending to the end if it be well done must needs be done with deliberate consideration of some reasonable cause wherefore we rather should do it then not Whereupon it seemeth that in such actions onely those are said to be good or evil which are capable of deliberation So that many things being hourly done by men wherein they need nor use with themselves any manner of consultation at all it may perhaps hereby seem that well or ill doing belongeth onely to our weightier affairs and to those deeds which are of so great importance that they require advice But thus to determine were perillous and peradventure unâ—ound also I do rather incline to think that seeing all the unforced actions of men are voluntary and all voluntary actions tending to the end have choice and all choice presupposeth the knowledge of some cause wherefore we make it where the reasonable cause of such actions so readily offereth it self that it needeth not be sought for in those things though we do not deliberate yet they are of their nature apt to be deliberated on in regard of the will which may encline either way and would not any one way bend it self if there were not some apparent motive to lead it Deliberation actual we use when there is doubt what we should encline our wills unto Where no doubt is deliberation is not excluded as unpertinent unto the thing but as needless in regard of the
as a Supplement of any maim or defect therein but as a necessary Instrument without which we could not reap by the Scriptures perfection that fruit and benefit which it yieldeth The Word of God is a two-edged sword put in the hands of reasonable men and Reason as the weapon that flew Goliah if they be as David was that use it Touching the Apostles he which gave them from above such Power for miraculous confirmation of that which they taught endued them also with Wisdom from above to teach that which they so did confirm Our Saviour made choice of Twelve simple and unlearned Men that the greater their lack of Natural wisdom was the more admirable that might appear which God supernaturally endued them with from Heaven Such therefore as knew the poor and silly estate wherein they had lived could not but wonder to hear the Wisdom of their speech and be so much the more attentive unto their teaching They studied for no Tongue they spake withal of themselves they were rude and knew not so much as how to premeditate the Spirit gave them speech and cloquent utterance But because with St. Paul it was otherwise then with the rest in as much as he never conversed with Christ upon Earth as they did and his education had been scholastical altogether which theirs was not Hereby occasion was taken by certain Malignants secretly to undermine his great Authority in the Church of Christ as though the Gospel had been taught him by others then by Christ himself and as if the cause of the Gentiles conversion and belief through his means had been the learning and skill which he had by being conversant in their Books which thing made them so willing to hear him and him so able to perswade them whereas the rest of the Apostles prevailed because God was with them and by a miracle from Heaven confirmed his Word in their mouths They were mighty in deeds As for him being absent his Writings had some force in presence his Power not like unto theirs In sum concerning his Preaching their very by-word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addle speech empty talk His Writings full of great words but in the Power of miraculous Operations His presence not like the rest of the Apostles Hereupon it ariseth that St. Paul was so often driven to make his Apologies Hereupon it ariseth that whatsoever time he had spent in the study of Humane Learning he maketh earnest protestation to them of Corinth that the Gospel which he had preached amongst them did not by other means prevail with them then with others the same Gospel taught by the rest of the Apostles of Christ. My Preaching saith he hath not been in the perswasive speeches of Humane Wisdom but in demonstration of the Spirit and of Power that your faith may not be in the wisdom of men but in the Power of God What is it which the Apostle doth here deny Is it denied that his speech amongst them had been perswasive No for of him the sacred History plainly restifieth that for the space of a year and a half he spake in their Synagogue every Sabbath and perswaded both Jews and Grecians How then is the speech of men made perswasive Surely there can be but two ways to bring this to pass the one Humane the other Divine Either St. Paul did onely by art and natural industry cause his own speech to be credited or else God by miracle did authorise it and so bring credit thereunto as to the speech of the rest of the Apostles Of which two the former he utterly denieth For why If the Preaching of the rest had been effectual by miracle his onely by force of his own learning so great inequality between him and the other Apostles in this thing had been enough to subvert their Faith For might they not with reason have thought that if he were sent of God as well as they God would not have furnished them and not him with the power of the Holy Ghost Might not a great part of them being simple haply have feared lest their assent had been cunningly gotten unto his doctrine rather through the weakness of their own wits then the certainty of that Truth which he had taught them How unequal had it been that all Believers through the Preaching of other Apostles should have their Faith strongly built upon the evidence of Gods own miraculous approbation and they whom he had converted should have their perswasion built onely upon his skill and wisdom who perswaded them As therefore calling from men may authorise us to teach although it could not authorise him to teach as other Apostles did So although the wisdom of man had not been sufficient to enable him such a Teacher as the rest of the Apostles were unless Gods miracles had strengthned both the one and the others Doctrine yet unto our ability both of teaching and learning the Truth of Christ as we are but meer Christian men it is not a little which the wisdom of man may add Sixthly Yea whatsoever our hearts be to God and to his Truth believe we or be we as yet faithless for our Conversion or Confirmation the force of Natural Reason is great The force whereof unto those effects is nothing without grace What then To our purpose it is sufficient that whosoever doth serve honor and obey God whosoever believeth in him that man would no more do this then innocents and infants do but for the Light of Natural Reason that shineth in him and maketh him apt to apprehend those things of God which being by grace discovered are effectual to perswade reasonable mindes and none other that honor obedience and credit belong aright unto God No man cometh unto God to offer him Sacrifice to pour out Supplications and Prayers before him or to do him any service which doth not first believe him both to be and to be a rewarder of them who in such sort seek unto him Let men be taught this either by Revelation from Heaven or by Instruction upon Earth by Labor Study and Meditation or by the onely secret Inspiration of the Holy Ghost whatsoever the mean be they know it by if the knowledge thereof were possible without discourse of Natural Reason why should none be found capable thereof but onely men nor men till such time as they come unto ripe and full ability to work by reasonable understanding The whole drift of the Scripture of God what is it but onely to teach Theology Theology what is it but the Science of things Divine What Science an be attained unto without the help of Natural Discourse and Reason Iudge you of that which I speak saith the Apostle In vain it were to speak any thing of God but that by Reason Men are able somewhat to judge of that they hear and by discourse to discern how consonant it is to Truth Scripture indeed teacheth things above Nature things which our Reason by
it self could not reach unto Yet those things also we believe knowing by Reason that the Scripture is the Word of God In the presence of Festus a Roman and of King Agrippa a Jew St. Paul omitting the one who neither knew the Jews Religion not the Books whereby they were taught it speaks unto the other of things foreshewed by Moses and the Prophets and performed in Jesus Christ intending thereby to prove himself so unjustly accused that unless his Judges did condemn both Moses and the Prophets him they could not chuse but acquit who taught onely that fulfilled which they so long since had foretold His cause was easie to be discerned what was done their eyes were witnesses what Moses and the Prophets did speak their Books could quickly shew It was no hard thing for him to compare them which knew the one and believed the other King Agrippa believest thou the Prophets I know thou dost The question is how the Books of the Prophets came to be credited of King Agrippa For what with him did authorise the Prophets the like with us doth cause the rest of the Scripture of God to be of credit Because we maintain That in Scripture we are taught all things necessary unto Salvation hereupon very childishly it is by some demanded What Scripture can teach us the Sacred Authority of the Scripture upon the knowledge whereof our whole Faith and Salvation dependeth As though there were any kinde of Science in the World which leadeth men unto knowledge without presupposing a number of things already known No Science doth make known the first Principles whereon it buildeth but they are always either taken as plain and manifest in themselves or as proved and granted already some former knowledge having made them evident Scripture teacheth all supernaturally revealed Truth without the knowledge whereof Salvation cannot be attained The main principal whereupon our belief of all things therein contained dependeth is That the Scriptures are the Oracles of God himself This in it self we cannot say is evident For then all men that hear it would acknowledge it in heart as they do when they hear that every whole is more then any part of that whole because this in it self is evident The other we know that all do not acknowledge when they hear it There must be therefore some former knowledge presupposed which doth herein assure the hearts of all Believers Scripture teacheth us that saving Truth which God hath discovered unto the World by Revelation and it presumeth us taught otherwise that it self is Divine and Sacred The question then being By what means we are taught this some answer That to learn it we have no other way then onely Tradition as namely that so we believe because both we from our Predecessors and they from theirs have so received But is this enough That which all mens experience teacheth them may not in any wise be denied And by experience we all know that the first outward Motive leading men so to esteem of the Scripture is the authority of Gods Church For when we know the whole Church of God hath that opinion of the Scripture we judge it even at the first an impudent thing for any man bred and brought up in the Church to be of a contrary minde without cause Afterwards the more we bestow our labor in reading or hearing the Mysteries thereof the more we finde that the thing it self doth answer our received opinion concerning it So that the former enducement prevailing somewhat with us before doth now much more prevail when the very thing hath Ministred further Reason If Infidels or Atheists chance at any time to call it in question this giveth us occasion to sift what reason there is whereby the testimony of the Church concerning Scripture and our own perswasion which Scripture it self hath confirmed may be proved a truth infallible In which case the ancient Fathers being often constrained to shew what warrant they had so much to relie upon the Scriptures endeavored still to maintain the authority of the Books of God by Arguments such as unbelievers themselves must needs think reasonable if they judged thereof as they should Neither is it a thing impossible or greatly heard even by such kinde of proofs so to manifest and clear that point that no man living shall be able to deny it without denying some apparent Principle such as all men acknowledge to be true Wherefore if I believe the Gospel yet is reason of singular use for that it confirmeth me in this my belief the more If I do not as yet believe nevertheless to bring me into the number of Believers except Reason did somewhat help and were an Instrument which God doth use unto such purposes what should it boot to dispute with Infidels or godless persons for their conversion and perswasion in that point Neither can I think that when grave and learned men do sometime hold that of this Principle there is no proof but by the testimony of the Spirit which assureth our hearts therein it is their meaning to exclude utterly all force which any kinde of Reason may have in that behalf but I rather incline to interpret such their speeches as if they had more expresly set down that other motives and enducements be they never so strong and consonant unto Reason are notwithstanding ineffectual of themselves to work Faith concerning this Principle if the special Grace of the Holy Ghost concur not to the enlightning of our mindes For otherwise I doubt not but men of wisdom and judgment will grant That the Church in this point especially is furnished with Reason to stop the mouths of her impious Adversaries and that as it were altogether bootless to alledge against them what the Spirit hath taught us so likewise that even to our own selves it needeth Caution and Explication how the testimony of the Spirit may be discerned by what means it may be known lest men think that the Spirit of God doth testifie those things which the spirit of error suggesteth The operations of the Spirit especially these ordinary which be common unto all true Christian men are as we know things secret and undiscernable even to the very soul where they are because their nature is of another and an higher kinde then that they can be by us perceived in this life Wherefore albeit the Spirit lead us into all truth and direct us in all goodness yet because these workings of the Spirit in us are so privy and secret we theresore stand on a plainer ground when we gather by Reason from the quality of things believed or done that the Spirit of God hath directed us in both then if we settle our selves to believe or to do any certain particular thing as being moved thereto by the Spirit But of this enough To go from the Books of Scripture to the sense and meaning thereof because the Sentences which are by the Apostles recited out of the Psalms to prove
the Resurrection of Jesus Christ did not prove it if so be the Prophet David meant them of himself This Exposition therefore they plainly disprove and shew by manifest Reason that of David the words of David could not possibly be meant Exclude the use of Natural reasoning about the sense of holy Scripture concerning the Articles of our Faith and then that the Scripture doth concern the Articles of our Faith who can assure us That which by right Exposition buildeth up Christian Faith being misconstrued breedeth Error between true and false construction the difference Reason must shew Can Christian men perform that which Peter requireth at their hands Is it possible they should both believe and be able without the use of Reason to render a Reason of their belief a Reason sound and sufficient to answer them that demand it be they of the same Faith with us or enemies thereunto May we cause our Faith without Reason to appear reasonable in the eyes of men This being required even of Learners in the School of Christ the duty of their Teachers in bringing them unto such ripeness must needs be somewhat more then onely to read the Sentences of Scripture and then Paraphrastically to scholy them to vary them with sundry Forms of speech without arguing or disputing about any thing which they contain This method of teaching may commend it self unto the World by that easiness and facility which is in it but a Law or a Pattern it is not as some do imagine for all men to follow that will do good in the Church of Christ. Our Lord and Saviour himself did hope by disputation to do some good yea by disputation not onely of but against the truth albeit with purpose for the truth That Christ should be the Son of David was truth yet against this truth our Lord in the Gospel objecteth If Christ be the Son of David how doth David call him Lord There is as yet no way known how to dispute or to determine of things disputed without the use of Natural Reason If we please to adde unto Christ their example who followed him as near in all things as they could the Sermon of Paul and Barnabas set down in the Acts where the people would have offered unto them Sacrifice in that Sermon what is there but onely Natural Reason to disprove their act O men why do ye these things We are men even subject to the self-same Passions with you We Preach unto you to leave these Vanities and to turn to the living God the God that hath not left himself without witness in that he hath done good to the World giving rain and fruitful Seasons filling our hearts with joy and gladness Neither did they onely use Reason in winning such unto a Christian belief as were yet thereto unconverted but with Believers themselves they followed the self-same course In that great and solemn Assembly of Believing Jews how doth Peter prove that the Gentiles were partakers of the Grace of God as well as they but by Reason drawn from those effects which were apparently known amongst them God which knoweth the hearts hath born them witness in giving unto them the Holy Ghost as unto you The light therefore which the Star of Natural Reason and Wisdom casteth is too bright to be obscured by the mist of a word or two uttered to diminish that opinion which justly hath been received concerning the force and vertue thereof even in matters that touch most nearly the principal duties of men and the glory of the Eternal God In all which hitherto hath been spoken touching the force and use of Mans Reason in things Divine I must crave that I be not so understood or construed as if any such thing by vertue thereof could be done without the aid and assistance of Gods most blessed Spirit The thing we have handled according to the question moved about it which question is Whether the Light of Reason be so pernicious that in devising Laws for the Church men ought not by it to search what may be fit and convenient For this cause therefore we have endeavored to make it appear how in the Nature of Reason it self there is no impediment but that the self-same Spirit which revealeth the things that God hath set down in his Law may also be thought to aid and direct men in finding out by the Light of Reason what Laws are expedient to be made for the guiding of his Church over and besides them that are in Scripture Herein therefore we agree with those men by whom Humane Laws are defined to be Ordinances which such as have lawful Authority given them for that purpose do probably draw from the Laws of Nature and God by discourse of Reason aided with the influence of Divine Grace And for that cause it is not said amiss touching Ecclesiastical Canons That by instinct of the Holy Ghost they have been made and consecrated by the reverend acceptation of the World 9. Laws for the Church are not made as they should be unless the Makers follow such direction as they ought to be guided by Wherein that Scripture standeth not the Church of God in any stead or serveth nothing at all to direct but may be let pass as needless to be consulted with we judge it prophane impious and irreligious to think For although it were in vain to make Laws which the Scripture hath already made because what we are already there commanded to do on our parts there resteth nothing but onely that it be executed yet because both in that which we are commanded it concerneth the duty of the Church by Law to provide that the loosness and slackness of men may not cause the Commandments of God to be unexecuted and a number of things there are for which the Scripture hath not provided by any Law but left them unto the careful discretion of the Church we are to search how the Church in these cases may be well directed to make that provision by Laws which is most convenient and fit And what is so in these cases partly Scripture and partly Reason must teach to discern Scripture comprehending Examples and Laws Laws some Natural and some Positive Examples neither are there for all cases which require Laws to be made and when they are they can but direct as Precedents onely Natural Laws direct in such sort that in all things we must for ever do according unto them Positive so that against them in no case we may do any thing as long as the Will of God is that they should remain in force Howbeit when Scripture doth yield us Precedents how far forth they are to be followed when it giveth Natural Laws what particular order is thereunto most agreeable when Positive which way to make Laws unrepugnant unto them yea though all these should want yet what kinde of Ordinances would be most for that good of the Church which is aimed at all this
must be by Reason found out And therefore To refuse the conduct of the Light of Nature saith St. Augustine is not Folly alone but accompanied with Impiety The greatest amongst the School Divines studying how to set down by exact definition the Nature of an Humane Law of which nature all the Churches Constitutions are found not which way better to do it then in these words Out of the Precepts of the Law of Nature as out of certain common and undemonstrable Principles Mans Reason doth necessarily proceed unto certain more particular determinations Which particular determinations being found out according unto the Reason of Man they have the names of Humane Laws so that such other conditions be therein kept as the making of Laws doth require that is If they whose Authority is thereunto required do establish and publish them as Laws And the truth is that all our controversie in this cause concerning the Orders of the Church is What particulars the Church may appoint That which doth finde them out is the force of Mans Reason That which doth guide and direct his Reason is first the general Law of Nature which Law of Nature and the Moral Law of Scripture are in the substance of Law all one But because there are also in Scripture a number of Laws particular and positive which being in force may not by any Law of Man be violated we are in making Laws to have thereunto an especial eye As for example it might perhaps seem reasonable unto the Church of God following the general Laws concerning the nature of Marriage to ordain in particular that Cosin-Germans shall not marry Which Law notwithstanding ought not to be received in the Church if there should be in the Scripture a Law particular to the contrary forbidding utterly the Bonds of Marriage to be so far forth abridged The same Thomas therefore whose definition of Humane Laws we mentioned before doth add thereunto this Caution concerning the Rule and Canon whereby to make them Humane Laws are Measures in respect of Men whose actions they must direct howbeit such Measures they are as have also their higher Rules to be measured by Which Rules are two the Law of God and the Law of Nature So that Laws Humane must be made according to the General Laws of Nature and without contradiction unto any Positive Law in Scripture otherwise they are ill made Unto Laws thus made and received by a whole Church they which live within the bosom of that Church must not think it a matter indifferent either to yield or not to yield obedience Is it a small offence to despise the Church of God My Son keep thy Fathers Commandment saith Solomon and forget not thy Mothers instruction binde them both always about thine heart It doth not stand with the duty which we ow to our Heavenly Father that to the Ordinances of our Mother the Church we should shew our selves disobedient Let us not say we keep the Commandments of the one when we break the Law of the other For unless we observe both we obey neither And what doth let but that we may observe both when they are not the one to the other in any sort repugnant For of such Laws onely we speak as being made in form and manner already declared can have in them no contradiction unto the Laws of Almighty God Yea that which is more the Laws thus made God himself doth in such sort authorize that to despise them is to despise in them him It is a loose and licentious opinion which the Anabaptists have embraced holding That a Christian Mans liberty is lost and the Soul which Christ hath redeemed unto himself injuriously drawn into servitude under the yoke of Humane Power if any Law be now imposed besides the Gospel of Jesus Christ In obedience whereunto the Spirit of God and not the constraint of man is to lead us according to that of the blessed Apostle Such as are led by the Spirit of God are the Sons of God and not such as live in thraldom unto men Their judgment is therefore that the Church of Christ should admit no Law-Makers but the Evangelists The Author of that which causeth another thing to be is Author of that thing also which thereby is caused The light of Natural Understanding Wit and Reason is from God he it is which thereby doth illuminate every man entring into the World If there proceed from us any thing afterwards corrupt and naught the Mother thereof is our own darkness neither doth it proceed from any such cause whereof God is the Author He is the Author of all that we think or do by vertue of that Light which himself hath given And therefore the Laws which the very Heathens did gather to direct their actions by so far forth as they proceed from the Light of Nature God himself doth acknowledge to have proceeded even from himself and that he was the Writer of them in the Tables of their Hearts How much more then is he the Author of those Laws which have been made by his Saints endued further with the Heavenly Grace of his Spirit and directed as much as might be with such instructions as his Sacred Word doth yield Surely if we have unto those Laws that dutiful regard which their Dignity doth require it will not greatly need that we should be exhorted to live in obedience unto them Iâ— they have God himself for their Author contempt which is offered unto them cannot chuse but redound unto him The safest and unto God the most acceptable way of framing our lives therefore is with all Humility Lowliness and Singleness of Heart to study which way our willing Obedience both unto God and Man may be yielded even to the utmost of that which is due 10. Touching the Mutability of Laws that concern the Regiment and Polity of the Church changed they are when either altogether abrogated or in part repealed or augmented with farther additions Wherein we are to note that this question about the changing of Laws concerneth onely such Laws as are Positive and do make that now good or evil by being commanded or forbidden which otherwise of it self were not simply the one or the other Unto such Laws it is expresly sometimes added how long they are to continue in force If this be no where exprest then have we no light to direct our judgments concerning the changeableness or immutability of them but by considering the nature and quality of such Laws The nature of every Law must be judged of by the end for which it was made and by the aptness of things therein prescribed unto the same end It may so fall out that the reason why some Laws of God were given is neither opened nor possible to be gathered by the Wit of Man As why God should forbid Adam that one Tree there was no way for Adam ever to have certainly understood And at Adams ignorance of
that those very Laws which of their own nature are changeable be notwithstanding uncapable of change is he which gave them being of Authority so to do forbid absolutely to change them neither may they admit alteration against the Will of such a Law-maker Albeit therefore we do not finde any cause why of right there should be necessarily an Immutable Form set down in holy Scripture nevertheless if indeed there have been at any time a Church Polity so set down the change whereof the sacred Scripture doth forbid surely for Men to alter those Laws which God for perpetuity hath established were presumption most intolerable To prove therefore that the Will of Christ was to establish Laws so Permanent and Immutable that in any sort to alter them cannot but highly offend God Thus they reason First If Moses being but a servant in the House of God did therein establish Laws of Government for a perpetuity Laws which they that were of the Houshold might not alter Shall we admit into our thoughts that the Son of God hath in providing for this his Houshold declared himself less faithful then Moses Moses delivering unto the Jews such Laws as were durable if those be changeable which Christ hath delivered unto us we are not able to avoid it but that which to think were heinous impiety we of necessity must confess even the Son of God himself to have been less faithful then Moses Which Argument shall need no Touchstone to try it by but some other of the like making Moses erected in the Wilderness a Tabernacle which was moveable from place to place Solomon a sumptuous and stately Temple which was not moveable therefore Solomon was faithfuller then Moses which no man endued with reason will think And yet by this reason it doth plainly follow He that will see how faithful the one or other was must compare the things which they both did unto the charge which God gave each of them The Apostle in making comparison between our Saviour and Moses attributeth faithfulness unto both and maketh this difference between them Moses in but Christ over the House of God Moses in that House which was his by charge and commission though to govern it yet to govern it as a servant but Christ over this House as being his own intire possession Our Lord and Saviour doth make Protestation I have given unto them the words which thou gavest me Faithful therefore he was and concealed not any part of his Fathers will But did any part of that will require the Immutability of Laws concerning Church Polity They answer Yea for else God should less favor us then the Jews God would not have their Churches guided by any Laws but his own And seeing this did so continue even till Christ now to ease God of that care or rather to deprive the Church of his Patronage what reason have we Surely none to derogate any thing from the ancient love which God hath borne to his Church An Heathen Philosopher there is who considering how many things Beasts have which Men have not how naked in comparison of them how impotent and how much less able we are to shift for our selves a long time after we enter into this World repiningly concluded hereupon that Nature being a careful Mother for them is towards us a hard-hearted Step-dame No we may not measure the affection of our gracious God towards his by such differences For even herein shineth his Wisdom that though the ways of his Providence be many yet the end which he bringeth all at the length unto is one and the self-same But if such kinde of reasoning were good might we not even as directly conclude the very same concerning Laws of Secular Regiment Their own words are these In the ancient Church of the Iews God did command and Moses commit unto writing all things pertinent as well to the Civil as to the Ecclesiastical State God gave them Laws of Civil Regiment and would not permit their Commonweal to be governed by any other Laws then his own Doth God less regard our Temporal estate in this World or provide for it worse then theirs To us notwithstanding he hath not as to them delivered any particular Form of Temporal Regiment unless perhaps we think as some do that the grafting of the Gentiles and their incorporating into Israel doth import that we ought to be subject unto the Rites and Laws of their whole Polity We see then how weak such Disputes are and how smally they make to this purpose That Christ did not mean to set down particular Positive Laws for all things in such sort as Moses did the very different manner of delivering the Laws of Moses and the Laws of Christ doth plainly shew Moses had Commandment to gather the Ordinances of God together distinctly and orderly to set them down according unto their several kindes for each Publick Duty and Office the Laws that belong thereto as appeareth in the Books themselves written of purpose for that end Contrariwise the Laws of Christ we finde rather mentioned by occasion in the writings of the Apostles then any solemn thing directly written to comprehend them in legal sort Again the Positive Laws which Moses gave they were given for the greatest part with restraint to the Land of Iury Behold saith Moses I have taught you Ordinances and Laws as the Lord my God commanded me that ye should do so even within the Land whither ye go to possess it Which Laws and Ordinances Positive he plainly distinguished afterward from the Laws of the Two Tables which were Moral The Lord spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely a voice Then he declared unto you his Covenant which he commanded you to do the Ten Commandments and wrote them upon Two Tables of Stone And the Lord commanded me that same time that I should teach you Ordinances and Laws which ye should observe in the Land whither ye go to possess it The same difference is again set down in the next Chapter following For rehearsal being made of the Ten Commandments it followeth immediately These words the Lord spake unto all your multitude in the Mount out of the midst of the fire the cloud and the darkness with a great voice and added no more and wrote them upon two Tables of Stone and delivered them unto me But concerning other Laws the people give their consent to receive them at the hands of Moses Go thou nearer and hear all that the Lord our God saith and declare thou unto us all that the Lord our God saith unto thee and we will hear it and do it The peoples alacrity herein God highly commendeth with most effectual and hearty speech I have heard the voice of the words of this people they have spoken well O that there were such an heart in them to fear me and to keep all
this were predominant We have most heartily to thank God therefore that they amongst us to whom the first consultations of causes of this kind fell were men which aiming at another mark namely the glory of God and the good of this his Church took that which they judged thereunto necessary not rejecting any good or convenient thing only because the Church of Rome might perhaps like it If we have that which is meet and right although they be glad we are not to envy them this their solace we do not think it a duty of ours to be in every such thing their Tormentors And wherein it is said that Popery for want of this utter extirpation hath in some places takenroot and flourished again but hath not been able to re-establish it self in any place after provision made against it by utter evacuation of all Romish Ceremonies and therefore as long as we hold any thing like unto them we put them in some more hope than if all were taken away as we deny not but this may be true so being of two evils to choose the less we hold it better that the Friends and Favourers of the Church of Rome should be in some kind of hope to have a corrupt Religion restored then both we and they conceive just fear lest under colour of rooting out Popery the most effectual means to bear up the state of Religion be removed and so a way made either for Paganism or for extreme Barbarity to enter If desire of weakning the hope of others should turn us away from the course we have taken how much more the care of preventing our own fear with-hold us from that we are urged unto Especially seeing that our own fear we know but we are not so certain what hope the Rites and Orders of our Church have bred in the hearts of others Fort it is no sufficient Argument therefore to say that in maintaining and urging these Ceremonies none are so clamorous as Papists and they whom Papists suborn this speech being more hard to justifie than the former and so their proof more doubtfull then the thing it self which they prove He that were certain that this is true must have marked who they be that speak for Ceremonies he must have noted who amongst them doth speak oftenest or is most earnest he must have been both acquainted thorowly with the Religion of such and also privy to what conferences or compacts are passed in secret between them and others which kind of notice are not wont to be vulgar and common Yet they which alleadge this would have it taken as a thing that needeth no proof a thing which all men know and see And if so be it were granted them as true what gain they by it Sundry of them that be Popish are eager in maintenance of Ceremonies Is it so strange a matter to find a good thing furthered by ill men of a smister intent and purpose whose forwardness is not therefore a bridle to such as favour the same cause with a better and sincerer meaning They that seek as they say the removing of all Popish Orders out of the Church and reckon the state of Bishops in the number of those Orders do I doubt not presume that the cause which they prosecute is holy Notwithstanding it is their own ingenuous acknowledgement that even this very cause which they term so often by an excellency The Lords Cause is gratissima most acceptable unto some which hope for prey and spoyl by it and that our Age hath store of such and that such are the very Sectaries of Dionysius the famous Atheist Now if hereupon we should upbraid them with Irreligious as they do us with Superstitious favourers if we should follow them in their own kind of Pleading and say that the most clamorous for this pretended Reformation are either Atheists or else Proctors suborned by Atheists the Answer which herein they would make unto us let them apply unto themselves and there an end For they must not forbid us to presume our cause in defence of our Church-orders to be as good as theirs against them till the contrary be made manifest to the World 10. In the mean while sorry we are that any good and godly mind should be grieved with that which is done But to remedy their grief lyeth not so much in us as in themselves They do not wish to be made glad with the hurt of the Church and to remove all out of the Church whereat they shew themselves to be sorrowful would be as we are perswaded hurtful if not pernicious thereunto Till they be able to perswade the contrary they must and will I doubt not find out some other good mean to chear up themselves Amongst which means the example of Geneva may serve for one Have not they the old Popish custom of using God-fathers and God-mothers in Baptism the old Popish custom of administring the blessed Sacrament of the holy Eucharist with Wafer-cakes These things then the Godly there can digest Wherefore should not the Godly here learn to do the like both in them and in therest of the like nature Some further mean peradventure it might be to asswage their grief if so be they did consider the revenge they take on them which have been as they interpret it the workers of their continuance in so great grief so long For if the maintenance of Ceremonies be a corrosive to such as oppugn them undoubtedly to such as maintain them it can be no great pleasure when they behold how that which they reverence is oppugned And therefore they that judge themselves Martyrs when they are grieved should think withal what they are whom they grieve For we are still to put them in mind that the cause doth make no difference for that it must be presumed as good at the least on our part as on theirs till it be in the end decided who have stood for Truth and who for Error So that till then the most effectual medicine and withal the most sound to ease their grief must not be in our opinion the taking away of those things whereat they are grieved but the altering of that perswasion which they have concerning the same For this we therefore both pray and labour the more because we are also perswaded that it is but conceit in them to think that those Romish Ceremonies whereof we have hitherto spoken are like leprous Clothes infectious to the Church or like soft and gentle Poysons the venom whereof being insensibly penicious worketh death and yet is never felt working Thus they say but because they say it only and the World hath not as yet had so great experience of their Art in curing the Diseases of the Church that the bare authority of their word should perswade in a cause so weighty they may not think much if it be required at their hands to shew First by what means so deadly Infection can grow from
for not conforming her self to those Churches in that which she cannot deny to be in them well abrogated For the authority of the first Churches and those they account to be the first in this cause which were first Reformed they bring the comparison of younger Daughters conforming themselves in attire to the example of their elder Sisters wherein there is just as much strength of Reason as in the Livery Coats beforementioned St. Paul they say noteth it for a mark of special honor that Epanetus was the first man in all Athaia which did embrace the Christian Faith after the same sort he toucheth it also as a special preheminence of Iunius and Andronicus that in Christianity they were his Ancients The Corinthians he pincheth with this demand Hath the Word of God gone out from you or hath it lighted on you alone But what of all this If any man should think that alacrity and forwardness in good things doth add nothing unto mens commendation the two former speeches of St. Paul might lead him to reform his judgment In like sort to take down the stomach of proud conceited men that glory as though they were able to set all others to School there can be nothing more fit then some such words as the Apostles third sentence doth contain wherein he teacheth the Church of Corinth to know that there was no such great odds between them and the rest of their Brethren that they should think themselves to be Gold and the rest to be but Copper He therefore useth speech unto them to this effect Men instructed in the knowledge of Iesus Christ there both were before you and are besides you in the world ye neither are the Fountain from which first nor yet the River into which alone the Word hath flowed But although as Epanetus was the first man in all Achaia so Corinth had been the first Church in the whole World that received Christ the Apostle doth not shew that in any kinde of things indifferent whatsoever this should have made their example a Law unto all others Indeed the example of sundry Churches for approbation of one thing doth sway much but yet still as having the force of an example onely and not of a Law They are effectual to move any Church unless some greater thing do hinder but they binde none no not though they be many saving onely when they are the major part of a General Assembly and then their voices being more in number must over-sway their judgments who are fewer because in such cases the greater half is the whole But as they stand out single each of them by it self their number can purchase them no such authority that the rest of the Churches being fewer should be therefore bound to follow them and to relinguish as good Ceremonies as theirs for theirs Whereas therefore it is concluded out of these so weak Premisses that the retaining of divers things in the Church of England which other Reformed Churches have cast out must needs argue that we do not well unless we can shew that they have done ill what needed this wrest to draw out from us an accusation of forein Churches It is not proved as yet that if they have done well our duty is to follow them and to forsake our own course because it differeth from theirs although indeed it be as well for us every way as theirs for them And if the proofs alledged for confirmation hereof had been sound yet seeing they lead no further then onely to shew that where we can have no better Ceremonies theirs must be taken as they cannot with modesty think themselves to have found out absolutely the best which the wit of men may devise so liking their own somewhat better then other mens even because they are their own they must in equity allow us to be like unto them in this affection Which if they do they ease us of that uncourteous burden whereby we are charged either to condemn them or else to follow them They grant we need not follow them if our own ways already be better And if our own be but equal the Law of Common Indulgence alloweth us to think them at the least half a thought the better because they are our own which we may very well do and never draw any Inditement at all against theirs but think commendably even of them also 14. To leave Reformed Churches therefore and their Actions for Him to judge of in whose sight they are as they are and our desire is that they may even in his sight be found such as we ought to endeavor by all means that our own may likewise be Somewhat we are enforced to speak by way of Simple Declaration concerning the proceedings of the Church of England in these affairs to the end that men whose mindes are free from those partial constructions whereby the onely name of Difference from some other Churches is thought cause sufficient to condemn ours may the better discern whether that we have done be reasonable yea or no. The Church of England being to alter her received Laws concerning such Orders Rites and Ceremonies as had been in former times an hinderance unto Piety and Religious Service of God was to enter into consideration first That the change of Laws especially concerning matter of Religion must be warily proceeded in Laws as all other things humane are many times full of imperfection and that which is supposed behoveful unto men proveth oftentimes most pernicious The wisdom which is learned by tract of time findeth the Laws that have been in former ages established needful in latter to be abrogated Besides that which sometime is expedient doth not always so continue and the number of needless Laws unabolished doth weaken the force of them that are necessary But true withal it is that Alteration though it be from worse to better hath in it inconveniences and those weighty unless it bein such Laws as have been made upon special occasions which occasions ceasing Laws of that kinde do abrogate themselves But when we abrogate a Law as being ill made the whole cause for which it was made still remaining Do we not herein revoke our very own deed and upbraid our selves with folly yea all that were makers of it with oversight and with error Further if it be a Law which the custom and continual practice of many ages or years hath consumed in the mindes of men to alter it must needs be troublesome and scandalous It amazeth them it causeth them to stand in doubt whether any thing be in it self by nature either good or evil and not all things rather such as men at this or that time agree to account of them when they behold even those things disproved disannulled rejected which use had made in a manner natural What have we to induce men unto the willing obedience and observation of Laws but the weight of so many mens judgments as have with deliberate advice assented
thereby a great deal more effectually then by Positive Laws restrained from doing evil in as much as those Laws have no farther power then over our outward actions onely whereas unto mens inward cogitations unto the privy intents and motions of their hearts Religion serveth for a bridle What more savage wilde and cruel then Man if he see himself able either by fraud to over-teach or by power to over-bear the Laws whereunto he should he subject Wherefore in so great boldness to offend it behoveth that the World should be held in aw not by a vain surmise but a true apprehension of somewhat which no man may think himself able to withstand This is the politick use of Religion In which respect there are of these wise malignants some who have vouchsafed it their marvellous favorable countenance and speech very gravely affirming That Religion honored addeth greatness and contemned bringeth ruine unto Commonweaâ—s That Princes and States which will continue are above all things to uphold the reverend regard of Religion and to provide for the same by all means in the making of their Laws But when they should define what means are best for that purpose behold they extol the wisdom of Paganisin they give it out as a mystical precept of great importance that Princes and such as are under them in most authority or credit with the people should take all occasions of rare events and from what cause soever the same do proceed yet wrest them to the strengthning of their Religion and not make it nice for so good a purpose to use if need be plain forgeries Thus while they study to bring to pass that Religion may seem but a matter made they lose themselves in the very maze of their own discourses as if Reason did even purposely forsake them who of purpose forsake God the Author thereof For surely a strange kinde of madness it is that those men who though they be void of Piety yet because they have wit cannot chuse but know that treachery guile an deceit are things which may for a while but do not use long to go unespied should teach that the greatest honor to a State is perpetuity and grant that alterations in the Service of God for that they impair the credit of Religion are therefore perilous in Commonweals which have no continuance longer then Religion hath all reverence done unto it and withal acknowledge for so they do that when people began to espie the falshood of Oracles whereupon all Gentilism was built their hearts were utterly averted from it and notwithstanding Counsel Princes in sober earnest for the strengthning of their States to maintain Religion and for the maintenance of Religion not to make choice of that which is true but to authorise that they make choice of by those false and fraudulent means which in the end must needs overthrow it Such are the counsels of men godless when they would shew themselves politick devisers able to create God in Man by art 3. Wherefore to let go this execâ—able crew and to come to extremities on the contrary hand two affections there are the forces whereof as they bear the greater or lesser sway in mans heart frame accordingly to the stamp and character of his Religion the one Zeal the other Fear Zeal unless it be rightly guided when it endeavoreth most busily to please God forceth upon him those unseasonable offices which please him not For which cause if they who this way swerve be compared with such sincere found and discreet as Abraham was in Matter of Religion the service of the one is like unto slattery the other like the faithful sedulity of friendship Zeal except it be ordered aright when it bendeth it self unto conflict with all things either in deed or but imagined to be opposite unto Religion useth the Razor many times with such eagerness that the very life of Religion it self is thereby hazarded through hatred of Tares the Corn in the Field of God is plucked up So that Zeal needeth both ways a sober guide Fear on the other side if it have not the light of true understanding concerning God wherewith to be moderated breedeth likewise Superstition It is therefore dangerous that in things Divine we should work too much upon the spur either of zeal or fear Fear is a good Solicitor to Devotion Howbeit sith fear in this kinde doth grow from an apprehension of Deity endued with irresistable power to hurt and is of all affections anger excepted the unaptest to admit any conference with Reason for which cause the Wise man doth say of Fear that it is a betrayer of the forces of reasonable understanding therefore except men know beforehand what manner of service pleaseth God while they are fearful they try all things which fancy offereth Many there are who never think on God but when they are in extremity of fear and then because what to think or what to do they are uncertain perplexity not suffering them to be idle they think and do as it were in a phrensie they know not what Superstition neither knoweth the right kinde nor observeth the due measure of actions belonging to the Service of God but is always joyned with a wrong opinion touching things Divine Superstition is when things are either abhorred or observed with a zealous or fearful but erroneous relation to God By means whereof the superstitious do sometimes serve though the true God yet with needless offices and defraud him of duties necessary sometime load others then him with such honors as properly are his The one their over sight who miss in the choice of that wherewith they are affected the other theirs who fail in the election of him towards whom they shew their devotion This the crime of Idolatry that the fault of voluntary either niceness or superfluity in Religion The Christian World it self being divided into two grand parts it appeareth by the general view of both that with Master of Heresie the West hath been often and much troubled but the East part never quiet till the deluge of misery wherein now they are overwhelmed them The chiefest cause whereof doth seem to have lien in the restless wits of the Grecians evermore proud of their own curious and subtile inventions which when at any time they had contrived the great facility of their Language served them readily to make all things fair and plausible to mens understanding Those grand Heretical Impieties therefore which most highly and immediately touched God and the glorious Trinity were all in a manner the Monsters of the East The West bred fewer a great deal and those commonly of a lower nature such as more nearly and directly concerned rather men then God the Latines being always to capital Heresies less inclined yet unto gross Superstition more Superstition such as that of the Pharisees was by whom Divine things indeed were less because other things were more divinely esteemed of then Reason would the
wisely considered that the Body is of far more worth than the Rayment Whereupon for fear of dangerous inconveniences it hath been thought good to adde That sometimes Authority must and may with good conscience be obeyed even where Commandment is not given upon good ground That the duty of Preaching is one of the absolute Commandements of God and therefore ought not to be forsaken for the bare inconveniency of a thing which in the own nature is indifferent That one of the foulest spots is the Surplice is the offence which is giveth in occasioning the weak to fall and the wicked to be confirmed in their wickedness yet hereby there is no unlawfulness proved but only an inconveniency that such things should be established howbeit no such Inconveniency neither as may not be born with That when God doth flatly command us to abstain from things is their own Nature indifferent if they offend our weak Brethren his meaning is not we should obey his Commandement herein unless we may do it and not leave undone that which the Lord hath absolutely commanded Always provided That whosoever will enjoy the benefit of this Dispensation to wear a scandalous Badge of Idolatry rather than forsake his Pastoral charge do as occasion serveth teach nevertheless still the incommodity of the thing it self admonish the weak Brethren that they be not and pray unto God so to strengthen them that they may not be offended thereat So that whereas before they which had Authority to institute Rites and Ceremonies were denyed to have power to institute this it is now confest that this they may also lawfully but not so conveniently appoint they did well before and as they ought who had it in utter detestation and hatred as a thing abominable they now do well which think it may be both born and used with a very good Conscience before he which by wearing it were sure to win thousands unto Christ ought not to do it if there were but one which might be offended now though it be with the offence of thousands yet it may be done rather than that should be given over whereby notwithstanding we are not certain we shall gain one the Examples of Ezechias and of Paul the Charge which was given to the Jews by Esay the strict Apostolical prohibition of things indifferent whensoever they may be scandalous were before so forcible Laws against our Ecclesiastical Attire as neither Church nor Common-wealth could possibly make void which now one of far less authority than either hath found how to frustrate by dispensing with the breach of inferiour Commandments to the end that the greater may be kept But it booteth them not thus to soder up a broken Cause whereof their first and last discourses will fall asunder do what they can Let them ingenuously confess that their Invectives were too bitter their Arguments too weak the matter not so dangerous as they did imagin If those alleged testimonies of Scripture did indeed concern the matter to such effect as was pretended that which they should inferr were unlawfulness because they were cited as Prohibitions of that thing which indeed they concern If they prove not our attire unlawful because in truth they concern it not it followeth that they prove not any thing against it and consequently not so much as uncomeliness or incoveniency Unless therefore they be able throughly to resolve themselves that there is no one Sentence in all the Scriptures of God which doth controul the wearing of it in such manner and to such purpose as the Church of England alloweth unless they can fully rest and settle their mindes in this most sound perswasion that they are not to make themselves the only competent Judges of decency in these cases and to despise the solemn judgement of the whole Church preferring before it their own conceit grounded only upon uncertain suspicions and fears whereof if there were at the first some probable cause when things were but raw and tender yet now very tract of time hath it self worn that out also unless I say thus resolved in minde they hold their Pastoral Charge with the comfort of a good Conscience no way grudging at that which they do or doing that which they think themselves bound of duty to reprove how should it possibly help or further them in their course to take such occasions as they say are requisite to be taken and in pensive manner to tell their Audience Brethren our hearts desire is that we might enjoy the full liberty of the Gospel as in other reformed Churches they do elsewhere upon whom the heavy hand of Authority hath imposed no grievous burthen But such is the misery of these our days that so great happiness we cannot look to attain unto Were it so that the equity of the Law of Moses could prevail or the zeal of Ezechias be found in the hearts of those Guides and Governours under whom we live or the voyce of God's own Prophets be duly heard or the Examples of the Apostles of Christ be followed yea or their Precepts be answered with full and perfect obedience these abominable Raggs polluted Garments marks and Sacraments of Idolatry which Power as you see constraineth us to wear and Conscience to abhor had long ere this day been removed both out of sight and out of memory But as now things stand behold to what narrow streights we are driven On the one side we fear the words of our Saviour Christ Woe be to them by whom scandal and offence cometh on the other side at the Apostles speech we cannot but quake and tremble If I preach not the Gospel woe be unto me Being thus hardly beset we see not any other remedy but to hazzard your Souls the one way that we may the other way endeavour to save them Touching the the offence of the Weak therefore we must adventure it If they perish they perish Our Pastoral charge is God's most absolute Commandment Rather than that shall be taken from us we are resolved to take this filth and to put it on although we judge it to be so unfit and inconvenient that as oft as ever we pray or preach so arrayed before you we do as much as in us lyeth to cast away your Souls that are weak-minded and to bring you unto endless perdition But we beseech you Brethren have a care of your own safety take heed to your steps that ye be not taken in those snares which we lay before you And our Prayer in your behalf to Almighty God is that the poyson which we offer you may never have the power to do you harm Advice and counsel is best sought for at their hands which either have no part at all in the Cause whereof they instruct or else are so farr ingaged that themselves are to bear the greatest adventure in the success of their own Counsels The one of which two Considerations maketh men the less respective and the other the more
that goeth with it leaveth or is apt to leave in mens mindes doth rather blemish and disgrace that we do then adde either beauty or furtherance unto it On the other side these faults prevented the force and efficacy of the thing it self when it drowneth not utterly but fitly suiteth with matter altogether sounding to the praise of God is in truth most admirable and doth much edifie if not the Understanding because it teacheth not yet surely the Affection because therein it worketh much They must have hearts very dry and tough from whom the melody of Psalms doth not sometime draw that wherein a minde religiously affected delighteth Be it as Rabanus Maurus observeth that at the first the Church in this exercise was more simple and plain then we are that their singing was little more then onely a melodious kinde of pronounciation that the custom which we now use was not instituted so much for their cause which are Spiritual as to the end that into grosser and heavier mindes whom bare words do not easily move the sweetness of melody might make some entrance for good things St. Basil himself acknowledging as much did not think that from such inventions the least jot of estimation and credit thereby should be derogated For saith he whereas the Holy Spirit saw that Mankinde is unto Virtue hardly drawn and that Righteousness is the less accounted of by reason of the proveness of our affections to that which delighteth it pleased the Wisdom of the same Spirit to borrow from melody that pleasure which mingled with Heavenly Mysteries causeth the smoothness and softness of that which toucheth the ear to convey as it were by stealth the treasure of good things into mans minde To this purpose were those harmonious tunes of Psalms divised for us that they which are either in years but young or touching perfection of Vertue as yet not grown to ripeness might when they think they sing learn O the wise conceit of that Heavenly Teacher which both by his skill found out a way that doing those things wherein we delight we may also learn that whereby we profit 39. And if the Prophet David did think that the very meeting of men together and their accompanying one another to the House of God should make the Bond of their Love insoluble and tie them in a League of inviolable Amity Psal. 54. 14. How much more may we judge it reasonable to hope that the like effects may grow in each of the people towards other in them all towards their Pastor and in their Pastor towards every of them between whom there daily and interchangeably pass in the hearing of God himself and in the presence of his holy Angels so many heavenly Acclamations Exultations Provocations Petitions Songs of Comfort Psalms of Praise and Thanksgiving in all which particulars as when the Pastor maketh their sutes and they with one voice testifie a general assent thereunto or when he joyfully beginneth and they with like alacrity follow dividing between them the sentences wherewith they strive which shall most shew his own and stir up others zeal to the glory of that God whose name they magnifie or when he proposeth unto God their necessities and they their own requests for relief in every of them or when he lifteth up his voice like a Trumpet to proclaim unto them the Laws of God they adjoyning though not as Israel did by way of generality a chearful promise All that the Lord hath commanded we will do yet that which God doth no less approve that which favoreth more of meekness that which testifieth rather a feeling knowledge of our common imbecillity unto the several Branches thereof several lowly and humble requests for Grace at the merciful Hands of God to perform the thing which is commanded or when they wish reciprocally each others ghostly happiness or when he by exhortation raiseth them up and they by protestation of their readiness declare be speaketh not in vain unto them These interlocutory forms of speech what are they else but most effectual partly testifications and partly inflammations of all Piety When and how this custom of singing by course came up in the Church it is not certainly known Socrates maketh Ignatius the Bishop of Antioch in Syria the first beginner thereof even under the Apostles themselves But against Socrates they set the authority of Theodoret who draweth the original of it from Antioch as Socrates doth howbeit ascribing the invention to others Flavian and Diodore men which constantly stood in defence of the Apostolick Faith against the Bishop of that Church Leontius a favorer of the Arians Against both Socrates and Theodoret Platina is brought as a witness to testifie that Damasus Bishop of Rome began it in his time Of the Latine Church it may be true which Platina saith And therefore the eldest of that Church which maketh any mention thereof is St. Ambrose Bishop of Milan at the same time when Damasus was of Rome Amongst the Grecians St. Basil having brought it into his Church before they of Neocaesarea used it Sabellius the Heretick and Marcellus took occasion thereat to incense the Churches against him as being an Author of new devices in the Service of God Whereupon to avoid the opinion of Novelty and Singularity he alledgeth for that which he himself did the example of the Churches of Egypt Lybia Thebes Palestina Tharabians Phoenicians Syrians Mesopotamians and in a manner all that reverenced the custom of singing Psalms together If the Syrians had it then before Basil Antioch the Mother Church of those parts must needs have used it before Basil and consequently before Damasus The question is then how long before and whether so long that Ignatius or as ancient as Ignatius may be probably thought the first Inventors Ignatius in Trajans days suffered Martyrdom And of the Churches in Pontus and Bithynia to Trajan the Emperor his own Vicegerent there affirmeth That the onely crime he knew of them was They used to meet together at a certain day and to praise Christ with Hymns as a God Secum invicem one to another amongst themselves Which for any thing we know to the contrary might be the self-same form which Philo Iudaeus expresseth declaring how the Essens were accustomed with Hymns and Psalms to honor God sometime all exalting their voices together in one and sometime one part answering another wherein as he thought they swerved not much from the pattern of Moses and Miriam Whether Ignatius did at any time hear the Angels praising God after that sort or no what matter is it If Ignatius did not yet one which must be with us of greater Authority did I saw the Lord saith the Prophet Isaiah on an high Throne the Seraphims stood upon it one cryed to another saying Holy holy holy Lord God of Hosts the whole world is full of his glory But whosoever were the Author whatsoever the Time whencesoever
satisfie our desires in that which else we should want so to love them on whom we bestow is Nature because in them we behold the effects of our own vertue Seeing therefore no Religion enjoyeth Sacraments the signs of Gods love unless it have also that Faith whereupon the Sacraments are built could there be any thing more convenient then that our first admittance to the Actual Receit of his Grace in the Sacrament of Baptism should be consecrated with profession of Belief which is to the Kingdom of God as a Key the want whereof excludeth Infidels both from that and from all other saving Grace We finde by experience that although Faith be an Intellectual Habit of the Minde and have her Seat in the Understanding yet an evil Moral Disposition obstinately wedded to the love of darkness dampeth the very Light of Heavenly Illumination and permitteth not the Minde to see what doth shine before it Men are lovers of pleasure more then lovers of God Their assent to his saving Truth is many times with-held from it not that the Truth is too weak to perswade but because the stream of corrupt affection carrieth them a clean contrary way That the Minde therefore may abide in the Light of Faith there must abide in the Will as constant a resolution to have no fellowship at all with the vanities and works of darkness Two Covenants there are which Christian men saith Isidor do make in Baptism the one concerning relinquishment of Satan the other touching Obedience to the Faith of Christ. In like sort St. Ambrose He which is baptized forsaketh the Intellectual Pharaoh the Prince of this World saying Abrenuncio Thee O Satan and thy Angels thy works and thy mandates I forsake utterly Tertullian having speech of wicked spirits These saith he are the Angels which we in Baptism renounce The Declaration of Iustin the Martyr concerning Baptism sheweth how such as the Church in those days did baptize made profession of Christian Belief and undertook to live accordingly Neither do I think it a matter easie for any man to prove that ever Baptism did use to be administred without Interrogatories of these two kindes Whereunto St. Peter as it may be thought alluding hath said That the Baptism which saveth us is not as Legal Purifications were a cleansing of the flesh from outward impurity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Interrogative tryal of a good conscience towards God 64. Now the fault which they finde with us concerning Interrogatories is our moving of these Questions unto Infants which cannot answer them and the answering of them by others as in their names The Anabaptist hath many pretences to scorn at the baptism of Children First Because the Scriptures he saith do no where give Commandment to Baptize Infants Secondly For that as there is no Commandment so neither any manifest example shewing it to have been done either by Christ or his Apostles Thirdly In as much as the Word Preached and the Sacraments must go together they which are not capable of the one are no fit receivers of the other Last of all sith the Order of Baptism continued from the first beginning hath in it those things which are unfit to be applied unto Sucking Children it followeth in their conceit That the Baptism of such is no Baptism but plain mockery They with whom we contend are no enemies to the Baptism of Infants it is not their desire that the Church should hazard so many Souls by letting them run on till they come to ripeness of understanding that so they may be converted and then baptized as Infidels heretofore have been they bear not towards God so unthankful mindes as not to acknowledge it even amongst the greatest of his endless mercies That by making us his own possession so soon many advantages which Satan otherwise might take are prevented and which should be esteemed a part of no small happiness the first thing whereof we have occasion to take notice is How much hath been done already to our great good though altogether without our knowledge The Baptism of Infants they esteem as an Ordinance which Christ hath instituted even in special love and favor to his own people They deny not the practice thereof accordingly to have been kept as derived from the hands and continued from the days of the Apostles themselves unto this present onely it pleaseth them not That to Infants there should be Interrogatories proposed in Baptism This they condemn as foolish toyish and profane mockery But are they able to shew that ever the Church of Christ had any Publick Form of Baptism without Interrogatories or that the Church did ever use at the Solemn Baptism of Infants to omit those Questions as needless in this case Ioniface a Bishop in St. Augustines time knowing That the Church did Universally use this Custom of Baptising Infants with Interrogatories was desirous to learn from St. Augustine the true cause and reason thereof If saith he I should see before thee a young infant and should ask of thee whether that Infant when he cometh unto riper age will be honest and just or no Thou wouldst answer I know that to tell in these things what shall come to pass is not in the power of Mortal Man If I should ask What good or evil such an infant thinketh Thine answer hereunto must needs be again with the like uncertainty If them neither canst promise for the time to come nor for the present pronounce any thing in this case How is it that when such are brought unto Baptism their Parents there undertake what the Childe shall afterwards do Yea they are not doubtful to say It doth that which is impossible to be done by Infants At the least there is no man precisely able to affirm it done Vonchsafe me hereunto some short answer such as not onely may press me with the bare authority of Custom but also instruct me in the cause thereof Touching which difficulty whether it may truly be said for Infants at the time of their Baptism That they do believe the effect of St. Angustines answer is Yea but with this distinction a present Actual habit of Faith there is not in them there is delivered unto them that Sacrament a part of the due celebration whereof consisting in answering to the Articles of Faith because the habit of Faith which afterwards doth come with years is but a farther building up of the same edifice the first foundation whereof was laid by the Sacrament of Baptism For that which there we professed without any understanding when we afterwards come to acknowledge do we any thing else but onely bring unto ripeness the very Seed that was sown before We are then Believers because then we begun to be that which process of time doth make perfect And till we come to Actual Belief the very Sacrament of Faith is a shield as strong as after this the Faith of the Sacrament against all
Covenant Were not Proselytes as well as Jews always taken for the Sons of Abraham Yea because the very Heads of Families are Fathers in some sort as touching providence and care for the meanest that belong unto them the servants which Abraham had bought with money were as capable of Circumcision being newly born as any natural childe that Abraham himself begat Be it then that Baptism belongeth to none but such as either believe presently or else being Infants are the children of Believing Parents in case the Church do bring children to the Holy Font whose Natural Parents are either unknown or known to be such as the Church accurseth but yet forgetteth not in that severity to take compassion upon their Off-spring for it is the Church which doth offer them to Baptism by the Ministry of Presenters were it not against both equity and duty to refuse the Mother of Believers her self and not to take her in this case for a Faithful Parent It is not the vertue of our Fathers nor the Faith of any other that can give us the true holiness which we have by vertue of our New Birth Yet even through the common Faith and Spirit of Gods Church a thing which no quality of Parents can prejudice I say through the Faith of the Church of God undertaking the motherly care of oursouls so far forth we may be and are in our Infancy sanctified as to be thereby made sufficiently capable of Baptism and to be interessed in the Rites of our New Birth for their Pieties sake that offer us thereunto It cometh sometime to pass saith St. Augustine that the children of Bond-slaves are brought to Baptism by their Lord sometime the Parents being dead the Friends alive undertake that Office sometime Stangers or Virgins consecrated unto God which neither have nor can have children of their own take up Infants in the open streets and so offer them unto Baptism whom the cruelty of unnatural Parents casteth out and leaveth to the adventure of uncertain Pity As therefore he which did the part of a Neighbor was a Neighbor to that wounded Man whom the Parable of the Gospel describeth so they are Fathers although Strangers that bring Infants to him which maketh them the Sons of God In the phrase of some kinde of men they use to be termed Witnesses as if they came but to see and testifie what is done It savoreth more of Piety to give them their old accustomed name of Fathers and Mothers in God whereby they are well put in minde what affection they ought to bear towards those Innocents for whose religious education the Church accepteth them as pledges This therefore is their own duty But because the answer which they make to the usual demands of stipulation proposed in Baptism is not their own the Church doth best to receive it of them in that form which best sheweth whose the act is That which a Guardian doth in the name of his Guard or Pupil standeth by natural equity forcible for his benefit though it be done without his knowledge And shall we judge it a thing unreasonable or in any respect unfit That Infants by words which others utter should though unwittingly yet truly and forcibly binde themselves to that whereby their estate is so assuredly bettered Herewith Nestorius the Heretick was charged as having faln from his first Profession and broken the promise which he made to God in the Arms of others Of such as profaned themselves being Christians with irreligious delight in the Ensigns of Idolatry Heathenish Spectacles Shows and Stage-plays Tertullian to strike them the more deep claimeth the Promise which they made in Baptism Why were they dumb being thus challenged Wherefore stood they not up to answer in their own defence that such Professions and Promises made in their names were frivolous that all which others undertook for them was but mockery and profanation That which no Heretick no wicked liver no impious despiset of God no miscreant or malefactor which had himself been Baptized was ever so desperate as to disgorge in contempt of so fruitfully received Customs is now their voice that restore as they say The ancient Purity of Religion 65. In Baptism many things of very ancient continuance are now quite and clean abolished for that the Vertue and Grace of this Sacrament had been therewith over-shadowed as fruit with too great abundance of leaves Notwithstanding to them which think that always imperfect Reformation that doth but shear and not flea our retaining certain of those former Rites especially the dangerous Sign of the Cross hath seemed almost an impardonable oversight The Cross they say sith it is but a meer invention of Man should not therefore at all have been added to the Sacrament of Baptism To Sign Childrens Foreheads with a Cross in token that hereafter they shall not be ashamed to make Profession of the Faith of Christ is to bring into the Church a new Word whereas there ought to be no Doctor heard in the Church but our Saviour Christ. That reason which moved the Fathers to use should move us not to use the Sign of the Cross. They lived with Heathens which had the Cross of Christ in contempt we with such as adore the Cross and therefore we ought to abandon it even as in like consideration Ezekias did of old the Brazen Serpent These are the causes of displeasure conceived against the Cross a Ceremony the use whereof hath been profitable although we observe it not as the Ordinance of God but of Men. For saith Tertullian if of this and the like Customs thou shouldst require some Commandment to be shewed thee out of Scriptures there is none found What reason there is to justifie Tradition Life or Custom in this behalf either thou maist of thy self perceive or else learn of some other that doth Lest therefore the name of Tradition should be offensive to any considering how far by some it hath been and is abused we mean by Traditions or Ordinances made in the prime of Christian Religion established with that Authority which Christ hath left to his Church for matters indifferent and in that consideration requisite to be observed till like authority see just and reasonable cause to alter them So that Traditions Ecclesiastical are not rudely and in gross to be shaken off because the Inventors of them were men Such as say They allow no invention of Men to be mingled with the Outward Administration of Sacraments and under that pretence condemn our using the Sign of the Cross have belike some special Dispensation themselves to violate their own Rules For neither can they indeed decently nor do they ever Baptize any without manifest breach of this their profound Axiom That Mens Inventions should not be mingled with Sacraments and Institutions of God They seem to like very well in Baptism the Custom of God-fathers because so generally the Churches have received it Which Custom being of
seeketh rather proportion then absolute perfection of goodness So that Woman being created for mans sake to be his Helper in regard of the end before mentioned namely the having and bringing up of Children whereunto it was not possible they could concur unless there were subalternation between them which subalternation is naturally grounded upon inequality because things equall in every respect are never willingly directed one by another Woman therefore was even in her first estate framed by Nature not only after in time but inferiour in excellency also unto Man howbeit in so due and sweet proportion as being presented before our eyes might be sooner perceived then defined And even herein doth lie the Reason why that kind of love which is the perfectest ground of Wedlock is seldome able to yield any reason of it self Now that which is born of Man must be nourished with far more travel as being of greater price in Nature and of slower pace to perfection then the Off-spring of any other Creature besides Man and Woman being therefore to joyn themselves for such a purpose they were of necessity to be linked with some straight and insoluble knot The bond of Wedlock hath been always more or less esteemed of as a thing Religious and Sacred The Title which the very Heathens themselves do thereunto oftentimes give is Holy Those Rites and Orders which were instituted in the Solemnization of Marriage the Hebrews term by the Name of Conjugal Sanctification Amongst our selves because sundry things appertaining unto the Publick Order of Matrimony are called in Question by such as know not from whence those Customs did first grow to shew briefly some true and sufficient Reason of them shall not be superfluous although we do not hereby intend to yield so far unto Enemies of all Church-Orders saving their own as though every thing were unlawful the true Cause and Reason whereof at the first might hardly perhaps be now rendred Wherefore to begin with the times wherein the liberty of Marriage is restrained There is saith Solomon a time for all things a time to laugh and a time to mourn That duties belonging unto Marriage and Offices appertaining to Pennance are things unsuitable and unfit to be matched together the Prophets and Apostles themselves do witness Upon which ground as we might right well think it marvellous absurd to see in a Church a Wedding on the day of a publick Fast so likewise in the self-same consideration our Predecessors thought it not amiss to take away the common liberty of Marriages during the time which was appointed for preparation unto and for exercise of General Humiliation by Fasting and praying weeping for sins As for the delivering up of the woman either by her Father or by some other we must note that in ancient times all women which had not Husbands nor Fathers to govern them had their Tutors without whose Authority there was no act which they did warrantable And for this cause they were in Marriage delivered unto their Husbands by others Which custome retained hath still this use that it putteth Women in mind of a duty whereunto the very imbecillity of their nature and Sex doth bind them namely to be always directed guided and ordered by others although our Positive Laws do not tie them now as Pupils The custome of laying down Money seemeth to have been derived from the Saxons whose manner was to buy their Wives But seeing there is not any great cause wherefore the memory of that custome should remain it skilleth not much although we suffer it to lie dead even as we see it in a manner already worn out The Ring hath been always used as an especial pledge of Faith and Fidelity Nothing more fit to serve as a token of our purposed endless continuance in that which we never ought to revoke This is the cause wherefore the Heathens themselves did in such cases use the Ring whereunto Tertullian alluding saith That in ancient times No Woman was permitted to wear gold saving only upon one finger which her Husband had fastened unto himself with that Ring which was usually given for assurance of future Marriage The cause why the Christians use it as some of the Fathers think is either to testifie mutual love or rather to serve for a pledge of conjunction in heart and mind agreed upon between them But what right and custome is there so harmless wherein the wit of man bending it self to derision may not easily find out somewhat to scorn and jest at He that should have beheld the Jews when they stood with a four-cornered Garment spread over the heads of Espoused Couples while their Espousals were in making He that should have beheld their praying over a Cup and their delivering the same at the Marriage-feast with set Forms of Benediction as the Order amongst them was might being lewdly affected take thereat as just occasion of scornful cavil as at the use of the Ring in Wedlock amongst Christians But of all things the most hardly taken is the uttering of these words With my body I thee worship In which words when once they are understood there will appear as little cause as in the rest for any wise man to be offended First therefore inasmuch as unlawful copulation doth pollute and dishonour both parties this Protestation that we do worship and honour another with our bodies may import a denial of all such Lets and Impediments to our knowledge as might cause any stain blemish or disgrace that way which kind of construction being probable would easily approve that speech to a peaceable and quiet mind Secondly in that the Apostle doth so expresly affirm that parties unmarried have not any longer entire power over themselves but each hath interest in others person it cannot be thought an absurd construction to say that worshipping with the body is the imparting of that interest in the body unto another which none before had save only our selves But if this were the natural meaning the words should perhaps be as requisite to be used on the one side as on the other and therefore a third sense there is which I rather rely upon Apparent it is that the ancient difference between a lawful Wife and a Concubine was only in the different purpose of man betaking himself to the one or the other If his purpose were only fellowship there grew to the Woman by this means no worship at all but the contrary In professing that his intent was to add by his person honour and worship unto hers he took her plainly and cleerly to Wife This is it which the Civil Law doth mean when it maketh a Wife to differ from a Concubine in dignity a Wife to be taken where Conjugal honour and affection do go before The worship that grew unto her being taken with declaration of this intent was that her children became by this mean legitimate and free her self was
authority those actions that appertain to our Place and Calling can our ears admit such a speech uttered in the reverend performance of that Solemnity or can we at any time renew the memory and enter into serious cogitation thereof but with much admiration and joy Remove what these foolish words do imply and what hath the Ministry of God besides wherein to glory Whereas now forasmuch as the Holy Ghost which our Saviour in his first Ordinations gave doth no lesse concurr with Spiritual vocations throughout all ages than the Spirit which God derived from Moses to them that assisted him in his Government did descend from them to their Successors in like Authority and Place we have for the least and meanest Duties performed by vertue of Ministerial power that to dignifie grace and authorize them which no other Offices on Earth can challenge Whether we Preach Pray Baptize Communicate Condemn give Absolution or whatsoever as Disposers of God's Mysteries ourwords judgemnts acts and deeds are not ours but the Holy Ghost's Enough If unfeigaedly and in heart we did believe it enough to banish whatsoever may justly be thought corrupt either in bestowing or in using or in esteeming the same otherwise than is meet For prophanely to bestow or loosely to use or vilely to esteem of the Holy Ghost we all in shew and profession abhor Now because the Ministerie is an Office of dignitie and honour some are doubtful whether any man may seek for it without offence or to speak more properly doubtful they are not but rather bold to accuse our Discipline in this respect as not only permitting but requiring also ambitious suits or other oblique waies or means whereby to obtain it Against this they plead that our Saviour did stay till his Father sent him and the Apostles till he them that the antient Bishops in the Church of Christ were examples and patterns of the same modesty Whereupon in the end they insert Let see therefore at the length amend that custom of repairing from all parts unto the Bishop at the day of Ordination and of seeking to obtain Orders Let the custom of bringing commendatory Letters be removed let men keep themselves at home expecting there the voyce of God and the authority of such as may call them to undertake charge Thus severely they censure and control ambition if it be ambition which they take upon them to reprehend For of that there is cause to doubt Ambition as we understand it hath been accounted a Vice which seeketh after Honours inordinately Ambitious mindes esteeming it their greatest happiness to be admired reverenced and adored above others use all means lawful and unlawful which may bring them to high rooms But as for the power of Order considered by it self and as in this case it must be considered such reputation it hath in the eye of this present World that they which affect it rather need encouragement to bear contempt than deserve blame as men that carry aspiring mindes The work whereunto this power serveth is commended and the desire thereof allowed by the Apostle for good Nevertheless because the burthen thereof is heavy and the charge great it commeth many times to pass that the mindes even of virtuous men are drawn into clean contrary affections some in humility declining that by reason of hardness which others in regard of goodness onely do with servent alacrity cover So that there is not the least degree in this service but it may be both in reverence shunned and of very devotion longed for If then the desire thereof may be holy religious and good may not the profession of that desire be so likewise We are not to think it so long good as it is dissembled and evil if once we begin to open it And allowing that it may be opened without ambition what offence I beseeth you is there in opening it there where it may be furthered and satisfied in case they to whom it appertaineth think meet In vain are those desires allowed the accomplishment whereof it is not lawful for men to seek Power therefore of Ecclesiastical order may be desired the desire thereof may be professed they which profess themselves that way inclined may endeavour to bring their desires to effect and in all this no necessity of evil Is it the bringing of testimonial Letters wherein so great obliquity consisteth What more simple more plain more harmless more agreeable with the law of common humanity than that men where they are not known use for their easier access the credit of such as can best give testimony of them Letters of any other construction our Church-discipline alloweth not and these to allow is neither to require ambitious saings not to approve any indirect or unlawful act The Prophet Esay receiving his message at the hands of God and his charge by heavenly vision heard the voice of the Lord saying Whom shall I send Who shall go for us Whereunto he recordeth his own answer Then I said Here Lord I am send me Which in effect is the Rule and Canon whereby touching this point the very order of the Church is framed The appointment of times for solemn Ordination is but the publick demand of the Church in the name of the Lord himself Whom shall I send who shall go for us The confluence of men whose inclinations are bent that way is but the answer thereunto whereby the labours of sundry being offered the Church hath freedom to take whom her Agents in such case think meet and requisite As for the example of our Saviour Christ who took not to himself this honour to be made our High Priest but received the same from him which said Thou art a Priest for ever after the order of Melchisedec his waiting and not attempting to execute the Office till God saw convenient time may serve in reproof of usurped honours for as much as we ought not of our own accord to assume dignities whereunto we are not called as Christ was But yet it should be withal considered that a proud usurpation without any orderly calling is one thing and another the bare declaration of willingness to obtain admittance which Willingness of minde I suppose did not want in him whose answer was to the voice of his heavenly calling Behold I am come to do thy will And had it been for him as it is for us expedient to receive his Commission signed with the hands of men to seek it might better have beseemed his humility than it doth our boldness to reprehend them of Pride and Ambition that make no worse kinde of suits than by Letters of information Himself in calling his Apostles prevented all cogitations of theirs that way to the end it might truly be said of them Ye chose not me but I of mine own voluntary motion made choice of you Which kinde of undesired nomination to Ecclesiastical Places hefell divers of the most famous amongst the antient Fathers of the Church
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
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
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
wonder at the handy-work of Almighty God who to settle the Kingdom of his dear Son did not cast out any one People but directed in such sort the Politick Councils of them who ruled farr and wide overall that they throughout all Nations People and Countries upon Earth should unwittingly prepare the Field wherein the Vine which God did intend that is to say the Church of his dearly beloved Son was to take root For unto nothing else can we attribute it saving only unto the very incomprehensible force of Divine providence that the World was in so marvellous sit sort divided levelled and laid out before hand whose work could it be but his alone to make such provision for the direct implantation of his Church Wherefore inequality of Bishops being found a thing convenient for the Church of God in such consideration as hath been shewed when it came secondly in question which Bishops should be higher and which lower it seemed herein not to the civil Monarch only but to the most expedient that the dignity and celebrity of Mother-Cities should be respected They which dream that if Civil Authority had not given such preheminence unto one City more than another there had never grown an inequality among Bishops are deceived Superiority of one Bishop over another would be requisite in the Church although that Civil distinction were abolished other causes having made it necessary even amongst Bishops to have some in degree higher than the rest the civil dignity of place was considered only as a reason wherefore this Bishop should be preferred before that Which deliberation had been likely enough to have raised no small trouble but that such was the circumstance of place as being followed in that choyce besides the manifest conveniency thereof took away all show of Partiality prevented secret emulations and gave no man occasion to think his Person disgraced in that another was preferred before him Thus we see upon what occasion Metropolitan Bishops became Archbishops Now while the whole Christian World in a manner still continued under one Civil Government there being oftentimes within some one more large Territory divers and sundry Mother-Churches the Metropolitans whereof were Archbishops as for Order's sake it grew hereupon expedient there should be a difference also amongst them so no way seemed in those times more fit than to give preheminence unto them whose Metropolitan Sees were of special desert or dignity for which cause these as being Bishops in the chiefest Mother-Churches were termed Primates and at the length by way of excellency Patriarks For ignorant we are not how sometimes the Title of Patriark is generally given to all Metropolitan Bishops They are mightily therefore to blame which are so bold and confident as to affirm that for the space of above four hundred and thirty years after Christ all Metropolitan Bishops were in every respect equals till the second Council of Constantinople exalted certain Metropolitans above the rest True it is they were equals as touching the exercise of Spiritual power within their Dioceses when they dealt with their own flock For what is it that one of them might do within the compass of his own precinct but another within his might do the same But that there was no subordination at all of one of them unto another that when they all or sundry of them were to deal in the same Causes there was no difference of first and second in degree no distinction of higher and lower in authority acknowledged amongst them is most untrue The Great Council of Nice was after our Saviour Christ but three hundred twenty four years and in that Council certain Metropolitans are said even then to have had antient preheminence and dignity above the rest namely the Primate of Alexandria of Rome and of Antioch Threescore years after this there were Synods under the Emperour Theodosius which Synod was the first at Constantinople whereat one hundred and fifty Bishops were assembled at which Council it was decreed that the Bishop of Constantinople should not only be added unto the forme Primates but also that his Place should be second amongst them the next to the Bishop of Rome in dignity The same Decree again renewed concerning Constantinople and the reason thereof laid open in the Council of Chalcedon At the length came that second of Constantinople whereat were six hundred and thirty Bishops for a third confirmation thereof Laws Imperial there are likewise extant to the same effect Herewith the Bishop of Constantinople being over-much puffed up not only could not endure that See to be in estimation higher whereunto his own had preferment to be the next but he challenged more than ever any Christian Bishop in the World before either had or with reason could have What he challenged and was therein as then refused by the Bishop of Rome the same the Bishop of Rome in process of time obtained for himself and having gotten it by bad means hath both up-held and augmented it and upholdeth it by acts and practises much worse But Primates according to their first Institution were all in relation unto Archbishops the same by Prerogative which Archbishops were being compared unto Bishops Before the Council of Nice albeit there were both Metropolitans and Primates yet could not this be a means forcible enough to procure the peace of the Church but all things were wonderful tumultuous and troublesome by reason of one special practise common unto the Heretiques of those times which was That when they had been condemned and cast out of the Church by the Sentence of their own Bishops they contrary to the antient received Orders of the Church had a custom to wander up and down and to insinuate themselves into favour where they were not known imagining themselves to be safe enough and not to be clean cut off from the body of the Church if they could any where finde a Bishop which was content to communicate with them whereupon ensued as in that case there needs must every day quarrels and jarrs unappeasable amongst Bishops The Nicene Council for redress hereof considered the bounds of every Archbishop's Ecclesiastical Jurisdictions what they had been in former times and accordingly appointed unto each grand part of the Christian World some one Primate from whose Judgement no man living within his Territory might appeal unless it were to a Council General of all Bishops The drift and purport of which order was That neither any man opprest by his own particular Bishop might be destitute of a remedy through appeal unto the more indifferent Sentence of some other ordinary Judge not yet every man be lest at such liberty as before to shift himself out of their hands for whom it was most meet to have the hearing and determining of his cause The evil for remedy whereof this order was taken annoyed at that present especially the Church of Alexandria in Egypt where Arianism begun For which cause the state
of that Church is in the Nicene Canons concerning this matter mentioned before the rest The words of their sacred Edict are these Let those customs remain in force which have been of old the customs of Egypt and Libya and Pentapolis by which customs the Bishop of Alexandria hath authority over all these the rather for that this hath also been the use of the Bishop of Rome yea the same hath been kept in Antioch and in other Provinces Now because the custom likewise had been that great honour should be done to the Bishop of Alia or Ierusalem therefore lest their Decree concerning the Primate of Antioch should any whit prejudice the dignity and honour of that See special provision is made that although it were inferior in degree not only unto Antioch the chief of the East but even unto Cesaria too yet such preheminence it should retain as belonged to a Mother-City and enjoy whatsoever special Prerogative or Priviledge it had besides Let men therefore hereby judge of what continuance this Order which upholdeth degrees of Bishops must needs have been when a General Council of three hundred and eighteen Bishops living themselves within three hundred years after Christ doth reverence the same for Antiquity's sake as a thing which had been even then of old observed in the most renowned parts of the Christian World Wherefore needless altogether are those vain and wanton demands No mention of an Archbishop in Theophilus Bishop of Antioch none in Ignatius none in Clemens of Alexandria none in Iustin Martyr Ireneus Tertullian Cyprian none in all those old Historiographers out of which Eusebius gathereth his Story none till the time of the Council of Nice three hundred and twenty years after Christ As if the mention which is thereof made in that very Council where so many Bishops acknowledge Archiepiscopal dignity even then antient were not of farr more weight and value than if every of those Fathers had written large Discourses thereof But what is it which they will blush at who dare so confidently set it down that in the Councel of Nice some Bishops being termed Metropolitans no more difference is thereby meant to have been between one Bishop and another than is shewed between one Minister and another when we say such a one is a Minister in the City of London and such a one a Minister in the Town of Newington So that to be termed a Metropolitan Bishop did in their conceit import no more preheminence above other Bishops than we mean that a Girdler hath over others of the same trade if we term him which doth inhabit some Mother-City for difference-sake a Metropolitan Girdler But the Truth is too manifest to be eluded a Bishop at that time had power in his own Diocess over all other Ministers there and a Metropolitan Bishop sundry preheminences above other Bishops one of which preheminences was in the ordination of Bishops to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chief power of ordering all things done Which preheminence that Council it self doth mention as also a greater belonging unto the Patriark or Primate of Alexandria concerning whom it is there likewise said that to him did belong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority and power over all Egypt Pentapolis and Libya within which compass sundry Metropolitan Sees to have been there is no man ignorant which in those Antiquities have any knowledge Certain Prerogatives there are wherein Metropolitans excelled other Bishops certain also wherein Primates excelled other Metropolitans Archiepiscopal or Metropolitan Prerogatives are those mentioned in the old Imperial constitutions to convocate the holy Bishops under them within the compass of their own Provinces when need required their meeting together for inquisition and redress of publick disorders to grant unto Bishops under them leave and faculty of absence from their own Dioceses when it seemed necessary that they should otherwhere converse for some reasonable while to give notice unto Bishops under them of things commanded by Supream Authority to have the hearing and first determining of such Causes as any man had against a Bishop to receive the appeals of the inferiour Clergy in case they found themselves over-born by the Bishop their immediate Judge And lest haply it should be imagined that Canons Ecclesiastical we want to make the self-same thing manifest In the Council of Antioch it was thus decreed The Bishop in every Province must know that he which is Bishop in the Mother-City hath not only charge of his own Parish or Diocess but even of the whole Province also Again it hath seemed good that other Bishops without him should do nothing more than only that which concerneth each one's Parish and the places underneath it Further by the self-same Council all Councils provincial are reckoned void and frustrate unless the Bishop of the Mother-City within that Province where such Councils should be were present at them So that the want of his presence and in Canons for Church-Government want of his approbation also did disannul them Not so the want of any others Finally concerning election of Bishops the Council of Nice hath this general rule that the chief ordering of all things here is in every Province committed to the Metropolitan Touching them who amongst Metropolitan were also Primates and had of sundry united Provinces the chiefest Metropolitan See of such that Canon in the Council of Carthage was eminent whereby a Bishop is forbidden to go beyond Seas without the license of the highest Chair within the same Bishop's own Country and of such which beareth the name of Apostolical is that antient Canon likewise which chargeth the Bishops of each NATION to know him which is FIRST amongst them and to esteem of him as an HEAD and to do no extraordinary thing but with his leave The chief Primates of the Christian World were the Bishop of Rome Alexandria and Antioch To whom the Bishop of Constantinople being afterwards added Saint Chrysostom the Bishop of that See is in that respect said to have had the care and charge◠not only of the City of Constantinople sed etiam totius Thracia que sex praefecturis est divisa Asiaetolius quae ab undecim praesidebus regitur The rest of the East was under Antioch the South under Alexandria and the West under Rome Whereas therefore Iohn the Bishop of Ierusalem being noted of Heresie had written an Apology for himself unto the Bishop of Alexandria named Theophilus Saint Ierom reproveth his breach of the Order of the Church herein saying Tu qui regular quaris Ecclesiasticas Nicend Concilii canonibus uteris responde mihi Ad Alexandrinum Episcopum Palastina quid pertinet Nifallor hoc ibi deçernitur at Palaeslinae Metropolie Casarea sit totius Orientis Antiochia Aut igitur ad Caesariensem Episcopuna referre debueras aut siprocul expetendum judiciam erat Antiochiam potius litera dirigenda Thus
must note withal that because the body of the Church continueth the same it hath the same Authority still and may abrogate old Laws or make new as need shall require Wherefore vainly are the antient Canons and Constitutions objected as Laws when once they are either let secretly to dye by dis-usage or are openly abrogated by contrary Laws The Antient had cause to do no otherwise than they did and yet so strictly they judged not themselves in Conscience bound to observe those Orders but that in sundry cases they easily dispensed therewith which I suppose they would never have done had they esteemed them as things whereunto everlasting immutable and undispensible observation did belong The Bishop usually promoted none which were not first allowed as fit by conference had with the rest of his Clergy and with the People Notwithstanding in the case of Aurelius Saint Cyprian did otherwise In matters of Deliberation and Counsel for disposing of that which belongeth generally to the whole body of the Church or which being more particular is nevertheless of so great consequence that it needeth the force of many Judgements conferred in such things the common saying must necessarily take place An Eye cannot see that which Eyes can As for Clerical Ordinations there are no such reasons alledged against the Order which is but that it may be esteemed as good in every respect as that which hath been and in some considerations better at leastwise which is sufficient to our purpose it may be held in the Church of Christ without transgressing any Law either Antient or Late Divine or Human. which we ought to observe and keep The form of making Ecclesiastical Officers hath sundry parts neither are they all of equal moment When Deacons having not been before in the Church of Christ the Apostles saw it needful to have such ordained They first assemble the multitude and shew them how needful it is that Deacons be made Secondly they name unto them what number they judge convenient what quality the men must be of and to the People they commit the care of finding such out Thirdly the People hereunto assenting make their choyce of Stephen and the rest those chosen men they bring and present before the Apostles Howbeit all this doth not endue them with any Ecclesiastical Power But when so much was done the Apostles finding no cause to take exception did with Prayer and imposition of hands make them Deacons This was it which gave them their very being all other things besides were only preparations unto this Touching the form of making Presbyters although it be not wholly of purpose anywhere set down in the Apostles Writings yet sundry speeches there are which insinuate the chiefest things that belong unto that Action As when Paul and Barnabas are said to have fasted prayed and made Presbyters When Timothy is willed to lay hands suddenly on no man for fear of participating with other mens sins For this cause the Order of the Primitive Church was between Choyce and Ordination to have some space for such Probation and Tryal as the Apostle doth mention in Deacons saying Let them first be proved and then minister if so be they be found blameless Alexander Severus beholding in his time how careful the Church of Christ was especially for this point how after the choyce of their Pastors they used to publish the names of the Parties chosen and not to give them the final act of Approbation till they saw whether any lett or impediment would be alledged he gave Commandment That the like should also be done in his own Imperial Elections adding this as a Reason wherefore he so required namely For that both Christians and Iews being so wary about the Ordination of their Priests it seemed very unequal for him not to be in like sort circumspect to whom he committed the Government of Provinces containing power over mens both Estates and Lives This the Canon Law it self doth provide for requiring before Ordination scrutiny Let them diligently be examined three dayes together before the Sabbath and on the Sabbath let them be presented unto the Bishop And even this in effect also is the very use of the Church of England at all Solemne Ordaining of Ministers and if all Ordaining were Solemne I must confesse it were much the better The pretended disorder of the Church of England is that Bishops Ordain them to whose Election the People give no voyces and so the Bishops make them alone that is to say they give Ordination without Popular Election going before which antient Bishops neither did nor might do Now in very truth if the multitude have hereunto a right which right can never be translated from them for any cause then is there no remedy but we must yield that unto the lawful making of Ministers the voyce of the People is required and that according to the Adverse Parties Assertion such as make Ministers without asking the Peoples consent do but exercise a certain Tyranny At the first Erection of the Common-weals of Rome the People for so it was then fittest determined of all affairs Afterwards this growing troublesome their Senators did that for them which themselves before had done In the end all came to one man's hands and the Emperour alone was instead of many Senators In these things the experience of time may breed both Civil and Ecclesiastical change from that which hath been before received neither do latter things always violently exclude former but the one grawing less convenient then it hath been giveth place to that which is now become more That which was fit for the People themselves to do at the first might afterwards be more convenient for them to do by some other Which other is not thereby proved a Tyrant because he alone doth that which a multitude were wont to do unless by violence he take that Authority upon him against the Order of Law and without any publick appointment as with us if any did it should I suppose not long be safe for him so to do This Answer I hope will seem to be so much the more reasonable in that themselves who stand against us have furnish'd us therewith For whereas against the making of Ministers by Bishops alone their use hath been to object What sway the People did bear when Stephen and rest were ordained Deacons They begin to espy how their own Plat-form swerveth not a little from that example wherewith they controul the practices of others For touching the form of the Peoples concurrence in that Action they observe it not no they plainly profess that they are not in this point bound to be followers of the Apostles The Apostles Ordained whom the People had first chosen They hold that their Ecclesiastical Senate ought both to choose and also to Ordain Do not themselves then take away that which the Apostles gave the People namely the priviledge of chusing Ecclesiastical Officers They do But behold in what sort
things below We consider not what it is which we reap by the Authority of our Chiefest Spiritual Governors not are likely to enter into any consideration thereof till we want them and that is the cause why they are at our hands so unthankfully rewarded Authority is a constraining Power which Power were needless if we were all such as we should be willing to do the things we ought to do without constraint But because generally we are otherwise therefore we all reap singular benefit by that Authority which permitteth no men though they would to slack their duty It doth not suffice that the Lord of an Houshold appoint Labourers what they should do unless he set over them some chief Workman to see they do it Constitutions and Canons made for the ordering of Church-affairs are dead Task-masters The due execution of Laws Spiritual dependeth most upon the vigilant care of the Chiefest Spiritual Governors whose charge is to see that such Laws be kept by the Clergy and People under them With those Duties which the Law of God and the Ecclesiastical Canons require in the Clergy Lay-Governors are neither for the most part so well acquainted nor so deeply and nearly touched Requisite therefore it is that Ecclesiastical Persons have authority in such things Which kinde of Authority maketh them that have it Prelates If then it be a thing confest as by all good men it needs must be to have Prayers read in all Churches to have the Sacraments of God administred to have the Mysteries of Salvation painfully taught to have God every where devoutly worshipped and all this perpetually and with quietness bringeth unto the whole Church and unto every Member thereof inestimoble good how can that Authority which hath been proved the Ordinance of God for preservation of these duties in the Church how can it choose but deserve to be held a thing publickly most beneficial It were to be wished and is to be laboured for as much as can be that they who are set in such Rooms may be furnished with honourable Qualities and Graces every way fit for their Galling But be they otherwise howsoever so long as they are in Authority all men reap some good by them albeit not so much good as if they were abler men There is not any amongst us all but is a great deal more apt to exact another man's duty than the best of us is to discharge exactly his own and therefore Prelates although neglecting many ways their duty unto God and men do notwithstanding by their Authority great good in that they keep others at the leastwise in some awe under them It is our duty therefore in this consideraton to honor them that rule as Prelates which Office if they discharge well the Apostles own verdict is that the honor they have they be worthy of yea though it were double And if their Government be otherwise the judgement of sage men hath ever been this that albeit the dealings of Governors be culpable yet honourable they must be in respect of that Authority by which they govern Great caution must be used that we neither be emboldned to follow them in evil whom for Authorities sake we honor nor induced in Authority to dishonor them whom as examples we may not follow In a word not to dislike sin though it should be in the highest were unrighteous meekness and proud righteousness it is to contemn or dishonor Highness though it should be in the sinfullest men that live But so hard it is to obtain at our hands especially as now things stand the yielding of Honor to whom Honor in this case belongeth that by a brief Declaration only what the Duties of men are towards the principal Guides and Pastors of their Souls we cannot greatly hope to prevail partly for the malice of their open Adversaries and partly for the cunning of such as in a sacrilegious intent work their dishonor under covert by more mystical and secret means Wherefore requisite and in a manner necessary it is that by particular instances we make it even palpably manifest what singular benefit and use publick the nature of Prelates is apt to yield First no man doubteth but that unto the happy condition of Common-weals it is a principal help and furtherance when in the eye of Foreign States their estimation and credit is great In which respect the Lord himself commending his own Laws unto his people mentioneth this as a thing not meanly to be accounted of that their careful obedience yielded thereunto should purchase them a great good opinion abroad and make them every where famous for wisdom Fame and reputation groweth especially by the vertue not of common ordinary persons but of them which are in each estate most eminent by occasion of their higher Place and Calling The mean man's actions be they good or evil they reach not farr they are not greatly enquired into except perhaps by such as dwell at the next door whereas men of more ample dignity are as Cities on the tops of Hills their lives are viewed a farr off so that the more there are which observe aloof what they do the greater glory by their well-doing they purchase both unto God whom they serve and to the State wherein they live Wherefore if the Clergy be a beautifying unto the body of this Common-weal in the eyes of Foreign beholders and if in the Clergy the Prelacy be most exposed unto the World's eye what publick benefit doth grow from that Order in regard of reputation thereby gotten to the Land from abroad we may soon conjecture Amongst the Jews their Kings excepted who so renowned throughout the World as their High-Priest who so much or so often spoken of as their Prelates 2. Which Order is not for the present only the most in sight but for that very cause also the most commended unto Posterity For if we search those Records wherein there hath descended from age to age whatsoever notice and intelligence we have of those things which were before us is there any thing almost else surely not any thing so much kept in memory as the successions doings sufferings and affairs of Prelates So that either there is not any publick use of that light which the Church doth receive from Antiquity or if this be absurd to think then must we necessarily acknowledge our selves beholden more unto Prelates than unto others their Inferiours for that good of direction which Ecclesiastical actions recorded do always bring 3. But to call home our cogitations and more inwardly to weigh with our selves what principal commodity that Order yieldeth or at leastwise is of its own disposition and nature apt to yield Kings and Princes partly for information of their own consciences partly for instruction what they have to do in a number of most weighty affairs intangled with the cause of Religion having as all men know so usual occasion of often consultations and conferences with their Clergy suppose
every one of them for distinction from the rest so that every body Politique hath some Religion but the Church that Religion which is only true Truth of Religion is the proper difference whereby a Church is distinguished from other Politique societies of men we here mean true Religion in gross and not according to every particular for they which in some particular points of Religion do sever from the truth may nevertheless truly if we compare them to men of an heathenish Religion be said to hold and profess that Religion which is true For which cause there being of old so many Politique societies stablished through the world only the Common-wealth of Israel which had the truth of Religion was is that respect the Church of God and the Church of Jesus Christ is every such Politique society of men as doth in Religion hold that truth which is proper to Christianity As a Politique society it doth maintain Religion as a Church that Religion which God hath revealed by Jesus Christ with us therefore the name of a Church importeth onely a society of men first united into some publique form of Regiment and secondly distinguished from other societies by the exercise of Religion With them on the other side the name of the Church in this present question importeth not only a maltitude of men so united and so distinguihed but also further the same divided necessarily and perpetually from the body of the Common-wealth so that even in such a Politique society as consisteth of none but Christians yet the Church and Common-wealth are too Corporations independently subsisting by it self We hold that seeing there is not any man of the Church of England but the same man is also a member of the Common-wealth nor any member of the Common-wealth which is not also of the Church of England Therefore as in a figure Triangle the base doth differ from the sides thereof and yet one and the self same line is both a base and also a side aside simply a base if it chance to be the bottom and under-lye the rest So albeit properties and actions of one do cause the name of a Common-wealth qualities and functions of another sort the name of the Church to be given to a multitude yet one and the self-same multitude may in such sort be both Nay it is so with us that no person appertaining to the one can be denied also to be of the other contrariwise unless they against us should hold that the Church and the Common-wealth are two both distinct and separate societies of which two one comprehendeth alwayes persons not belonging to the other that which they do they could not conclude out of the difference between the Church and the Common-wealth namely that the Bishops may not meddle with the affairs of the Common wealth because they are Governours of an other Corporation which is the Church nor Kings with making Lawes for the Church because they have government not of this Corporation but of another divided from it the Common-wealth and the walls of separation between these two must for ever be upheld they hold the necessity of personal separation which clean excludeth the power of one mans dealing with both we of natural but that one and the same person may in both bear principal sway The causes of common received Errors in this Point seem to have been especially two One That they who embrace true Religion living in such Common-wealths as are opposite thereunto and in other publike affairs retaining civil Communion with such as are constrained for the exercise of their Religion to have a several Communion with those who are of the same Religion with them This was the state of the Jewish Church both in Egypt and Babylon the state of Christian Churches a long time after Christ. And in this case because the proper affairs and actions of the Church as it is the Church hath no dependance on the Laws or upon the Government of the civil State and opinion hath thereby grown that even so it should be always This was it which deceived Allen in the writing of his Apology The Apostles saith he did govern the Church in Rome when Nero bare rule even as at this day in all the Churches dominions The Church hath a spiritual Regiments without dependance and so ought she to have amongst Heathens or with Christians Another occasion of which mis-conceit is That things appertaining to Religion are both distinguished from other affairs and have always had in the Church spiritual persons chosen to be exercised about them By which distinction of Spiritual affairs and persons therein employed from Temporal the Error of personal separation always necessary between the Church and Common-wealth hath strengthened it self For of every Politick Society that being true which Aristotle saith namely That the scope thereof is not simply to live nor the duty so much to provide for the life as for means of living well And that even as the soul is the worthier part of man so humane Societies are much more to care for that which tendeth properly to the souls estate then for such temporal things which the life hath need of Other proof there needeth none to shew that as by all men the Kingdom of God is to be sought first for so in all Common-wealths things spiritual ought above temporal be sought for and of things spiritual the chiefest is Religion For this cause persons and things imployed peculiarly about the affairs of Religion are by an excellency termed Spiritual The Heathens themselves had their spiritual Laws and Causes and Affairs always severed from their temporal neither did this make two Independent estates among them God by revealing true Religion sioth make them that receive it his Church Unto the Iews he so revealed the truth of Religion that he gave them in special Considerations Laws not only for the administration of things spiritual but also temporal The Lord himself appointing both the one and the other in that Common-wealth did not thereby distract it into several independent Communities but institute several Functions of one and the self-same Communitie Some Reasons therefore must there be alledged why it should be otherwise in the Church of Christ. I shall not need to spend any great store of words in answering that which is brought out of the Holy Scripture to shew that Secular and Ecclesiastical affairs and offices are distinguished neither that which hath been borrowed from antiquity using by phrase of speech to oppose the Common-weal to the Church of Christ neither yet their Reasons which are wont to be brought forth as witnesses that the Church and Common-weal were always distinct for whether a Church or Common-weal do differ in not the question we strive for but our controversie is concerning the kind of distinction whereby they are severed the one from the other whether as under heathen Kings of the Church did deal with her own affairs within her self without depending
any longer under him but he together with them under God receiving the joyes of everlasting triumph that so God may be in all all misery in all the Wicked through his Justice in all the Righteous through his love all felicity and blisse In the mean while he reigneth over the World as King and doth those things wherein none is Superiour unto him whether we respect the works of his Providence and Kingdom or of his Regiment over the Church The cause of Errour in this point doth seem to have been a misconceit that Christ as Mediatour being inferiour to his Father doth as Mediatour all Works of Regiment over the Church when in truth Regiment doth belong to his Kingly Office Mediatourship to his Priestly For as the High-Priest both offered Sacrifices for expiation of the Peoples sins and entred into the holy Place there to make intercession for them So Christ having finished upon the Cross that part of his Priestly Office which wrought the propitiation for our Sinnes did afterwards enter into very Heaven and doth there as Mediatour of the New Testament appear in the sight of God for us A like sleight of Judgement it is when they hold that Civil Authority is from God but not immediately through Christ nor with any subordination to God nor doth any thing from God but by the hands of our Lord Jesus Christ. They deny it not to be said of Christ in the Old Testament By me Princes rule and the Nobles and all the Iudges of the Earth In the New as much is taught That Christ is the Prince of the Kings of the Earth Wherefore to the end it may more plainly appear how all Authority of Man is derived from God through Christ and must by Christian men be acknowledged to be no otherwise held then of and under him we are to note that because whatsoever hath necessary being the Son of God doth cause it to be and those things without which the World cannot well continue have necessary being in the World a thing of so great use as Government cannot choose but be originally from Him Touching that Authority which Civil Magistrates have in Ecclesiastical Affairs it being from God by Christ as all other good things are cannot chuse but be held as a thing received at his hands and because such power is of necessity for the ordering of Religion wherein the essence and very being of the Church consisteth can no otherwise slow from him than according to that special care which he hath to govern and guide his own People it followeth that the said Authority is of and under him after a more special manner in that he is Head of the Church and not in respect of his general Regency over the World All things saith the Apostle speaking unto the Church are yours and ye are Christs and Christ is God's Kings are Christ's as Saints because they are of the Church if not collectively yet divisively understood It is over each particular Person within that Church where they are Kings Surely Authority reacheth both unto all mens persons and to all kindes of causes also It is not denyed but that they may have and lawfully exercise it such Authority it is for which and for no other in the World we term them Heads such Authority they have under Christ because he in all things is Lord overall and even of Christ it is that they have received such Authority in as much as of him all lawful Powers are therefore the Civil Magistrate is in regard of this Power an under and subordinate Head of Christ's People It is but idle where they speak That although for several Companies of Men there may be several Heads or Governours differing in the measure of their Authority from the Chiefest who is Head over all yet it cannot be in the Church for that the reason why Head-Magistrates appoint others for such several places it Because they cannot be present every where to perform the Office of an Head But Christ is never from his Body nor from any Part of it and therefore needeth not to substitute any which may be Heads some over one Church and some over another Indeed the consideration of Man's imbecillity which maketh many Heads necessary where the burthen is too great for one moved Iethro to be a Perswader of Moses that a number of Heads of Rulers might be instituted for discharge of that duty by parts which in whole he saw was troublesome Now although there be not in Christ any such defect or weakness yet other causes there be divers more than we are able to search into wherefore it might seem unto him expedient to divide his Kingdom into many Provinces and place many Heads over it that the Power which each of them hath in particular with restraint might illustrate the greatness of his unlimited Authority Besides howsoever Christ be Spiritually alwayes united unto every part of his Body which is the Church Nevertheless we do all know and they themselves who alledge this will I doubt not confess also that from every Church here visible Christ touching visible and corporal presence is removed as farr as Heaven from the Earth is distant Visible Government is a thing necessary for the Church and it doth not appear how the exercise of visible Government over such Multitudes every where dispersed throughout the World should consist without sundry visible Governours whose Power being the greatest in that kinde so farr as it reacheth they are in consideration thereof termed so farr Heads Wherefore notwithstanding the perpetual conjunction by vertue whereof our Saviour alwayes remaineth spiritually united unto the parts of his Mystical Body Heads indeed with Supream Power extending to a certain compasse are for the exercise of a visible Regiment not unnecessary Some other reasons there are belonging unto this branch which seem to have been objected rather for the exercise of mens wits in dissolving Sophismes than that the Authors of them could think in likelyhood thereby to strengthen their cause For example If the Magistrate be Head of the Church within his own Dominion then is he none of the Church For all that are of the Church make the Body of Christ and every one of the Church fulfilleth the place of one member of the Body By making the Magistrate therefore Head we do exclude him from being a Member subject to the Head and so leave him no place in the Church By which reason the name of a Body Politick is supposed to be alwayes taken of the inferiour sort alone excluding the Principal Guides and Governors contrary to all Mens customes of speech The Errour ariseth by misconceiving of some Scripture-sentences where Christ as the Head and the Church as the Body are compared or opposed the one to the other And because in such comparisons ooppositions the Body is taken for those only parts which are subject unto the Head they imagine that who so is the Head of any
If there be of the antient Fathers which say That thee is but one Head of the Church Christ and that the Minister that baptizeth cannoâ—â—e the Head of him that is baptized because Christ is the Head of the whole Church and tat Paul could not be Head of the Church which he planted because Christ is the Head of the whole Body They understand the name of Head in such sort as we grant that it is oâ— applicable to any other no not in relation to the least part of the whole Churh he which baptizeth baptizeth into Christ he which converteth converteth into Christ he which ruleth ruleth for Christ. The whole Church can have but one to be Head as Lord and Owner of all wherefore if Christ be Head in that kinde it followeth that no other besides can be so either to the whole or to any part To call and dissolve all solemn Assemblies about the Publick Affairs of the Church AMongst sundry Prerogatives of Simons Dominion over the Jews there is reckoned as not the least That no man might gather any great Assembly in the Land without him For so the manner of Jewish Regiment had alwayes been that whether the cause for which men assembled themselves in peaceable good and orderly sort were Ecclesiastical or Civil Supream Authority should assemble them David gathered all Israel together unto Ierusalem when the Ark was to be removed he assembled the Sons of Aaron and the Levites Solomon did the like at such time as the Temple was to be dedicated when the Church was to be reformed Asa in his time did the same The same upon like occasions was done afterwards by Ioash Hezekiat Iosiah and others The Consuls of Rome Polybius affirmeth to have had a kinde of Regal Authority in that they might call together the Senate and People whensoever it pleased them Seeing therefore the Affairs of the Church and Christian Religion are Publick Affairs for the ordering whereof more Solemn Assemblies sometimes are of as great importance and use as they are for Secular Affairs It seemeth no less an act of Supream Authority to call the one then the other Wherefore the Clergy in such wise gathered together is an Ecclesiastical Senate which with us as in former times the chiefest Prelate at his discretion did use to assemble so that afterwards in such considerations as have been before specified it seemed more meet to annex the said Prerogative to the Crown The plot of reformed Discipline not liking thereof so well taketh order that every former Assembly before it breaketh up should it self appoint both the time and place of their After-meeting again But because I finde not any thing on that side particularly alledged against us herein a longer disputation about so plain a cause shall not need The antient Imperial Law forbiddeth such Assemblies as the Emperor's Authority did not cause to be made Before Emperors became Christians the Church had never any General Synod their greatest Meeting consisting of Bishops and others the gravest in each Province As for the Civil Governor's Authority it suffered them only as things not regarded or not accounted of at such times as it did suffer them So that what right a Christian King hath as touching Assemblies of that kinde we are not able to judge till we come to later times when Religion had won the hearts of the highest Powers Constantine as Pighius doth grant was not only the first that ever did call any General Councel together but even the first that devised the calling of them for consultation about the businesses of God After he had once given the example his Successors a long time followed the same in so much that St. Hierom to disprove the Authority of a Synod which was pretended to be general useth this as a forcible Argument Dic quis Imperator have Synodum jusserit convocari Their Answer hereunto is no Answer which say That the Emperors did not this without conference had with the Bishops for to our purpose it is enough if the Clergy alone did it not otherwise than by the leave and appointment of their Soveraign Lords and Kings Whereas therefore it is on the contrary side alledged that Valentinian the elder being requested by Catholick Bishops to grant that there might be a Synod for the ordering of matters called in question by the Arians answered that he being one of the Laity might not meddle with such matters and thereupon willed that the Priests and Bishops to whom the care of those things belongeth should meet and consult together by themselves where they thought good We must with the Emperor's speech weigh the occasion and drift thereof Valentinian and Valens the one a Catholick the other an Arian were Emperors together Valens the Governour of the East and Valentinian of the West Empire Valentinian therefore taking his Journey from the East unto the West parts and passing for that intent through Thracia there the Bishops which held the soundnesse of Christian Belief because they knew that Valent was their professed Enemy and therefore if the other was once departed out of those quarters the Catholick Cause was like to finde very small favour moved presently Valentinian about a Councel to be assembled under the countenance of his Authority who by likelihood considering what inconvenience might grow thereby inasmuch as it could not be but a means to incense Valens the more against them refused himself to be Author of or present at any such Assembly and of this his denyal gave them a colourable reason to wit that he was although an Emperour yet a secular Person and therefore not able in matters of so great obscurity to fit as a competent Judge But if they which were Bishops and learned men did think good to consule thereof together they might Whereupon when they could not obtain that which they most desired yet that which he granted unto them they took and forthwith had a Councel Valentinian went on towards Rome they remaining in consultation till Valens which accompanied him returned back so that now there was no remedy but either to incurr a manifest contempt or else at the hands of Valens himself to seek approbation of that they had done To him therefore they became Suitors his Answer was short Either Arianism or Exile which they would whereupon their Banishment ensued Let reasonable men now therefore be Judges how much this example of Valentinian doth make against the Authority which we say that Soveraign Rulers may lawfully have as concerning Synods and Meetings Ecclesiastical Of the Authority of making Laws THere are which wonder that we should account any Statute a Law which the High Court of Parliament in England hath established about the matters of Church-Regiment the Prince and Court of Parliament having as they suppose no more lawful means to give order to the Church and Clergy in those things than they have to make Laws for the Hierarchies of Angels in Heaven
dear and precious to me than that I may always remain in your Honours favour which hath oftentimes be an helpful and comfortable unto me in my Ministry aud to all such as reaped any fruit of my simple and faithful labour In which dutiful regard I humbly beseech you Honours to vouchsafe to do me this grace to conceive nothing of me otherwise than according to the duty wherein I ought to live by any information against me before your Honours have heard my answer and been throughly informed of the matter Which although it be a thing that your wisdoms not in favour but in justice yeld to all men yet the state of the the calling into the Ministery whereunto it hath pleased God of his goodness to call me though unworthiest of all is so subject to mis-information as except we may finde this favour with your Honours we cannot look for any other but that our unindifferent parties may easily procure us to be hardly esteemed of and that we shall be made like the poor Fisher-boats in the Sea which every swelling wave and billow raketh and runneth over Wherein my Estate is yet harder than any others of my Rank and Calling who are indeed to fight against Flesh and Blood in what part soever of the Lords Host and Field they shall stand mashalled to serve yet many of them deal with it naked and unfurnished of Weapons But my service was in a place where I was to encounter with it well appointed and armed with skill and with authority whereof as I have always thus deserved and therefore have been careful by all good means to entertain still your Honours favourable respect of me so have I special cause at this present wherein mis-information to the Lord Archbishop of Canterbury and other of the High Commission hath been able so farr to prevail against me that by their Letter they have inhibited me to preach or execute any Act of Ministry in the Temple or elsewhere having never once called me before them to understand by mine answer the truth of such things as had been informed against me We have a story in our Books wherein the Pharisees proceeding against our Saviour Christ without having heard him is reproved by an honourable Counsellour as the Evangelist doth term him saying Doth our Law judge a man before it hear him and know what he hath done Which I do not mention to the end that by an indirect and covert speech I might so compare those who have without ever hearing me pronounced a heavy sentence against me for notwithstanding such proceedings I purpose by Gods grace to carry my self towards them in all seeming duty agreeable to their places much less do I presume to liken my Cause to our Saviour Christ's who hold it my chiefest honour and happiness to serve him though it be but among the hindes and hired Servants that serve him in the basest corners of his House But my purpose in mentioning it is to shew by the judgement of a Prince and great man in Israel that such proceeding standeth not with the Lavv of God and in a Princely Pattern to shew it to be a noble part of an honourable Counsellour not to allow of indirect dealings but to allow and affect such a course in Justice as is agreeable to the Lavv of God We have also a plain rule in the Word of God not to proceed any otherwise against any Elder of the Church much less against one that laboureth in the Word and in teaching Which rule is delivered with this most earnest charge and obtestation I beseech and charge thee in the sight of God and the Lord Iesus Christ and the Elect Angels that thou keep those rules without preferring one before another doing nothing of partiality or including to either part which Apostolical and most earnest charge I referr to your Honours wisdom how it hath been regarded in so heavy a Judgement against me without ever hearing my Cause and whetheâ— as having God before their eyes and the Lord Jesus by whom all former Judgements shall be tried again and as in the presence of the Elect Angels Witnesses and Observers of the Regiment of the Church they have proceeded thus to such a sentence They alledge indeed two reasons in their Letters whereupon they restrain my Ministry which if they were as strong against me as they are supposed yet I referr to your Honours wisdoms whether the quality of such an Offence as they charge me with which is in effect but an indiscretion deserve so grievous a punishment both to the Church and me in taking away my Ministery and that poor little commodity which it yieldeth for the necessary maintenance of my life if so unequal a ballancing of faults and punishments should have place in the Common-wealth surely we should shortly have no Actions upon the Case nor of Trespass but all should be Pleas of the Crown nor any man amerced or fined but for every light offence put to his ransom I have credibly heard that some of the Ministery have been committed for grievous transgressions of the Laws of God and men being of no ability to do other service in the Church than to read yet hath it been thought charitable and standing with Christian moderation and temperancy not to deprive such of Ministry and Beneficency but to inflict some more tolerable punishment Which I write not because such as I think were to be favoured but to shew how unlike their dealing is with me being through the goodness of God not to be touched with any such blame and one who according to the measure of the gift of God have laboured now some years painfully in regard of the weak estate of my Body in preaching the Gospel and as I hope not altogether unprofitably in respect of the Church But I beseech your Honors to give me leave briefly to declare the particular reasons of their Letter and what Answer I have to make unto it The first is That as they say I am not lawfully called to the Function of the Ministry nor allowed to preach according to the Laws of the Church of England For Answer to this I had need to divide the Points and first to make answer to the former wherein leaving to shew what by the Holy Scriptures is required in a lawful Calling and that all this is to be found in mine that I be not too long for your weighty affairs I rest I thus answer My calling to the Ministry was such as in the calling of any thereunto is appointed to be used by the Orders agreed upon in the National Synods of the Low-Countreys for the direction and guidance of their Churches which Orders are the same with those whereby the French and Scotish Churches are governed whereof I have shewed such sufficient testimonial to my Lord the Archbishop of Canterbury as is requisite in such a Matter whereby it must needs fall out if any man be lawfully called to the Ministry in
by his special protection preserved clean from all sinne yet concerning the rest they teach as we do that all have sinned Against my words they might with more pretence take exception Because so many of them think she had sinne which exception notwithstanding the Proposition being indefinite and the matter contingent they cannot take because they grant That many whom they account grave and devout amongst them think that she was clear from all sinne But whether Mr. Travers did note my words himself or take them upon the credit of some other man's noting the Tables were faulty wherein it was noted All men sinners even the Blessed Virgin When my second Speech was rather All men except the Blessed Virgin To leave this another fault he findeth that I said They teach Christs Righteousnesse to be the onely meritorious cause of taking away sinne and differ from us onely in the applying of it I did say and doe They teach as we do that although Christ be the onely meritorious cause of our Iustice yet as a medicine which is made for Health doth not heal by being made but by being applyed So by the merits of Christ there can be no Life nor Iustification without the application of his merits But about the manner of applying Christ about the number and power of means whereby he is applyed we dissent from them This of our dissenting from them is acknowledged 14. Our agreement in the former is denied to be such as I pretend Let their own words therefore and mine concerning them be compared Doth not Andradius plainly confess Our sins do shut and onely the merits of Christ open the entring unto blessedness And So to It is put for a good ground that all since the fall of Adam obtained Salvation onely by the Passion of Christ Howbeit as no cause can be effectual without applying so neither can any man be saved to whom the suffering of Christ is not applied In a word who not When the Council of Trent reckoning up the causes of our first Justification doth name no end but God's Glory and our Felicity no efficient but his Mercy no Instrumental but Baptism no meritorious but Christ whom to have merited the taking away of no sin but Original is not their opinion which himself will finde when he hath well examined his Witnesses Catharinus and Thomas Their Jesuites are marvellous angry with the men out of whose gleanings Mr. Travers seemeth to have taken this they openly disclaim it they say plainly Of all this Catholicks there is no one this did ever so teach they make solemn protestation We believe and profess That Christ upon the Cross hath altogether satisfied for all sins as well Original as Actual Indeed they teach that the merit of Christ doth not take away Actual sinne in such sort as it doth Original wherein if their Doctrine had been understood I for my speech had never been accused As for the Council of Trent concerning inherent Righteousness what doth it here No man doubteth but they make another formal cause of Justification than we do In respect whereof I have shewed you already that we disagree about the very essence of that which cureth our Spiritual disease Most time it is which the grand Philosopher hath Every man judgeth well of that which he knoweth and therefore till we know the things throughly whereof we judge it is a point of judgment to stay our judgment 15. Thus much labour being spent in discovering the unsoundness of my Doctrine some pains he taketh further to open faults in the manner of my teaching as that I bestowed my whole hour and more my time and more than my time in discourses utterly impertinent to my Text. Which if I had done it might have past without complaining of to the Privy Council 16. But I did worse as he saith I left the expounding of the Scriptures and my ordinary Calling and discoursed upon School-points and questions neither of edification nor of truth I read no Lecture in the Law or in Physick And except the bounds of ordinary Calling may be drawn like a Purse how are they so much wider unto him than to me that he which in the limits of his ordinary Calling should reprove that in me which he understood not and I labouring that both he and others might understand could not do this without forsaking my Calling The matter whereof I spake was such as being at the first by me but lightly touched he had in that place openly contradicted and solemnly taken upon him to disprove If therefore it were a School-question and unfit to be discoursed of there that which was in me but a Proposition onely at the first wherefore made he a Probleme of it Why took he first upon him to maintain the negative of that which I had affirmatively spoken onely to shew mine own opinion little thinking that ever it would have been a Question Of what nature soever the Question were I could doe no lesse than there explain my self to them unto whom I was accused of unsound Doctrine wherein if to shew what had been through ambiguity mistaken in my words or misapplied by him in this Cause against me I used the distinctions and helps of Schools I trust that herein I have committed no unlawful thing These School-implements are acknowledged by grave and wise men not unprofitable to have been invented The most approved for Learning and Judgement do use them without blame the use of them hath been well liked in some that have taught even in this very place before me the quality of my Hearers is such that I could not but think them of capacity very sufficient for the most part to conceive harder than I used any the cause I had in hand did in my judgment necessarily require them which were then used when my words spoken generally without distinctions had been perverted what other way was there for me but by distinctions to lay them open in their right meaning that it might appear to all men whether they were consonant to truth or no And although Mr. Travers be so inured with the City that he thinketh it unmeet to use any speech which savoureth of the School yet his opinion is no Canon though unto him his minde being troubled my speech did seem like Fetters and Manacles yet there might be some more calmly affected which thought otherwise his private judgment will hardly warrant his bold words that the things which I spake were neither of edification nor truth They might edifie some other for any thing he knoweth and be true for any thing he proveth to the contrary For it is no proof to cry Absurdities the like whereunto have not been heard in publick places within this Land since Queen Marie's days If this came in earnest from him I am sorry to see him so much offended without cause more sorry that his fitâ— should be so extream to make him speak he knoweth not what That I
neither affected the truth of God nor the peace of the Church Mihi pro minimo â—est it doth not much move me when Mr. Travers doth say that which I trust a greater than Mr. Travers will gainsay 17. Now let all this which hitherto he hath said be granted him let it be as he would have it let my Doctrine and manner of teaching be as much disallowed by all men's Judgements as by his what is all this to his purpose He alledgeth this to be the cause why he bringeth it in The High-Commissioners charge him with an indiscretion and want of duty in that he inveighed against certain Points of Doctrine taught by me as erroneous not conâ—erring first with me nor complaining of it to them Which faults a sea of such matter as he hath hitherto waded in will never be able to scoure from him For the avoiding Schism and disturbance in the Church which must needs grow if all men might think what they list and speak openly what they think therefore by a Decree agreed upon by the Bishops and confirmed by her Majesties Authority it was ordered That erroneous Doctrine if it were taught publickly should not be publickly refuted but that notice thereof should be given into such as are by her Highness appointed to hear and to determine such Causes For breach of which Order when he is charged with lack of Duty all the faults that can be heaped upon me will make but a weak defence for him As surely his defence is not much stronger when he alledges for himself That he was in some hope his speech in proving the truth and clearing those scraples which I had in my self might cause me either to embrace sound Doctrine or suffer it to be embraced of others which if I did he should not need to complain that It was meet he should discover first what I had sown and make it manifest to be tares and then desire their Sithe to cutt it down that Conscience did binds him to doe otherwise than the foresaid Order requireth that He was unwilling to deal in that publick manner and wished a more convenient way were taken for it that He had resolved to have protested the next Sabbath day that he would some other way satisfie such as should require it and not deal more in that place Be it imagined let me not be taken as if I did compare the offenders when I do not but their Answers onely that a Libeller did make this Apology for himself I am not ignorant that if I have just matter against any man the Law is open there are Judges to hear it and Courts where it ought to be complained of I have taken another course against such or such a man yet without breach of Duty forasmuch as I am able to yield a reason of my doing I conceive some hope that a little discredit amongst men would make him ashamed of himself and that his shame would work his amendment which if it did other accusation there should not need could his answer he thought sufficient could it in the judgement of discreet men free him from all blame No more can the hope Mr. Travers conceived to reclaim me by publick speech justifie his fault against the established Order of the Church 18. His thinking it meet he should first openly discover to the People the Tares that had been sown amongst them and then require the hand of Authority to mow them down doth onely make it a Question Whether his opinion that this was meet may be a priviledge or protection against the lawful Constitution which had before determined of it as of a thing unmeet Which Question I leave for them to discusse whom it most concerneth If the Order be such that it cannot be kept without hazarding a thing so precious as a good Conscience the peril whereof could be no greater to him than it needs must be to all others whom it toucheth in like Causes then this is evident it will be an effectual motive not onely for England but also for other Reformed Churches even Geniva it self for they have the like to change or take that away which cannot but with great inconvenience be observed In the mean while the breach of it may in such consideration be pardoned which truly I wish howsoever it be yet hardly defended as long as it standeth in force uncancelled 19. Now whereas he confesseth another way had been more convenient and that he found in himself secret unwillingnesse to doe that which he did doth he not say plainly in effect that the light of his own Understanding proved the way that he took perverse and crooked Reason was so plain and pregnant against it that his Minde was alienated his Will averted to another course yet somewhat there was that so farr over-ruled that it must needs be done even against the very stream what doth it bewray Finally his purposed Protestation whereby he meant openly to make it known that he did not allow this kinde of proceeding and therefore would satisfie men otherwise and deal no more in this Place sheweth his good minde in this that he meant to stay himself from further offending but it serveth not his turn He is blamed because the thing he hath done was amisse and his Answer is That which I would have done afterwards had been well if so be I had done it 20. But as in this he standeth perswaded that he hath done nothing besides duty so he taketh it hardly that the High Commissioners should charge him with indiscretion Wherefore as if he could so wash his hands he maketh a long and a large declaration concerning the carriage of himself how he waded in matters of smaller weight and how in things of greater moment how wary he dealt how naturally he took his things rising from the Text how closely he kept himself to the Scriptures he took in hand how much pains he took to confirm the necessity of believing Iustification by Christ onely and to shew how the Church of Rome denieth that a man is saved by Faith alone without works of the Law what the Sons of Thunder would have done if they had been in his case that his Answer was very temperate without immodest or reproachful speech that when he might before all have reproved me he did not but contented himself with exhorting me before all to follow Nathan's example and revisit my Doctrine when he might have followed Saint Paul's example in reproving Peter he did not but exhorted me with Peter to endure to be withstood This Testimony of his discreet carrying himself in the handling of his matter being more agreeably framed and given him by another than by himself might make somewhat for the praise of his Person but for defence of his action unto them by whom he is thought undiscreet for not concerning privately before he spake will it serve to answer that when he spake he did it considerately He perceiveth it will not and
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
and to make the truth of things believed evident unto our mindes is much mightier in operation than the common light of nature whereby we discern sensible things wherefore we must needs be more sure of that we believe than of that we see we must needs be more certain of the mercies of God in Christ Jesus than we are of the light of the Sun when it shineth upon our faces To that of Abraham He did not doubt I answer that this negation doth not exclude all fear all doubting but onely that which cannot stand with true Faith It freeth Abraham from doubting through Infidelity not from doubting through Infirmity from the doubting of Unbelievers not of weak Believers from such a doubting as that whereof the Prince of Samaria is attainted who hearing the promise of sudden Plenty in the midst of Extream Dearth answered Though the Lord would make windows in Heaven were it possible so to come to pass But that Abraham was not void of all doubting what need we any other proof than the plain evidence of his own words Gen. 17. 17. The reason which is taken from the power of the Spirit were effectual if God did work like a natural Agent as the fire doth inflame and the Sun enlighten according to the uttermost ability which they have to bring forth their effects But the incomprehensible wisdom of God doth limit the effects of his power to such a measure as seemeth best unto himself Wherefore he worketh that certainty in all which sufficeth abundantly to their Salvation in the life to come but in none so great as attaineth in this life unto perfection Even so O Lord it hath pleased thee even so it is best and fittest for us that feeling still our own Infirmities we may no longer breathe than pray Adjuva Domine Help Lord our incredulity Of the third Question this I hope will suffice being added unto that which hath been thereof already spoken The fourth Question resteth and so an end of this Point That which cometh last of all in this first branch to be considered concerning the weakness of the Prophet's Faith is Whether he did by this very thought The Law doth fail quench the Spirit fall from Faith and shew himself an Unbeliever or no The Question is of moment the repose and tranquillity of infinite Souls doth depend upon it The Prophet's case is the case of many which way soever we cast for him the same way it passeth for all others If in him this cogitation did extinguish Grace why the like thoughts in us should not take the like effect there is no cause Forasmuch therefore as the matter is weighty dear and precious which we have in hand it behoveth us with so much the greater chariness to wade through it taking special heed both what we build and whereon we build that if our Building be Pearl our Foundation be not Stubble if the Doctrine we teach be full of comfort and consolation the ground whereupon we gather it be sure otherwise we shall not save but deceive both our selves and others In this we know we are not deceived neither can we deceive you when we teach that the Faith whereby ye are sanctified cannot fail it did not in the Prophet it shall not in you If it be so let the difference be shewed between the condition of Unbelievers and his in this or in the like imbecillity and weakness There was in Habakkuk that which Saint Iohn doth call the seed of God meaning thereby the first grace which God powreth into the hearts of them that are incorporated into Christ which having received if because it is an adversary to Sinne we do therefore think we sinne not both otherwise and also by distrustful and doubtfull apprehending of that which we ought stedfastly to believe surely we do but deceive our selves Yet they which are of God do not sinne either in this or in any thing any such sinne as doth quite extinguish Grace clean cutt them off from Christ Jesus because the seed of God abideth in them and doth shield them from receiving any irremediable wound Their Faith when it is at strongest is but weak yet even then when it is at the weakest so strong that utterly it never faileth it never perisheth altogether no not in them who think it extinguished in themselves There are for whose sakes I dare not deal slightly in this Cause sparing that labour which must be bestowed to make it plain Men in like agonies unto this of the Prophet Habakkuk's are through the extremity of grief many times in judgement so confounded that they finde not themselves in themselves For that which dwelleth in their hearts they seek they make diligent search and enquiry It abideth it worketh in them yet still they ask where Still they lament as for a thing which is past finding they mourn as Rachel and refuse to be comforted as if that were not which indeed is and as if that which is not were as if they did not believe when they doe and as if they did despair when they do not Which in some I grant is but a melancholly passion proceeding onely from that dejection of minde the cause whereof is in the Bodâ— and by bodily means can be taken away But where there is no such bodily cause the minde is not lightly in this mood but by some of these three occasions One that judging by comparison either with other men or with themselves at some other time more strong they think imperfection to be a plain deprivation weakness to be utter want of Faith Another cause is they often mistake one thing for another Saint Paul wishing well to the Church of Rome prayeth for them after this sort The God of Hope fill you with all joy of Believing Hence an errour groweth when men in heaviness of Spirit suppose they lack Faith because they finde not the sugred joy and delight which indeed doth accompanie Faith but so as a separable accident as a thing that may be removed from it yea there is a cause why it should be removed The light would never be so acceptable were it not for that usual intercourse of darkness Too much honey doth turn to gall and too much joy even spiritual would make us Wantons Happier a great deal is that man's case whose Soul by inward desolation is humbled than he whose heart is through abundance of Spiritual delight lifted up and exalted above measure Better it is sometimes to go down into the pit with him who beholding darkness and bewailing the loss of inward joy and consolation cryeth from the bottom of the lowest hell My God my God why hast thou forsaken me than continually to work arm in arm with Angels to fit as it were in Abraham's bosom and to have no thought no cogitation but I thank my God it is not with me as it is with other men No God will have them that shall walk in light to feel now and then
the perfection of any thing whereby he might speak all things that are to be spoken to it neither yet be free from error in those things which he speaketh or giveth out And therefore this argument neither affirmatively nor negatively compelleth the hearer but only induceth him to some liking or disliking of that for which it is brought and is rather for an Orator to perswade the simpler sort then for a Disputer to enforce him that is learned 1 Cor. 1 â—1 Ioh â— 34 Deut. 19.15 Matth. 18. 16. T. C. la. p. 10. Although this kinde of Argument of Authority of men is good neither in humane nâ—r divine sciences yet it hath some small force in humane sciences for if such as naturally and in that he is a man he may come to some ripeness of judgement in those sâ—â—ences which in divine maturi hath no force at all as of him which naturally and as he is a man can no more judge of them then a blinde man of colours yea so far is it from drawing crolit If it be barely spoken wâ—thout Reason and testimony of Scripture that it eaâ—rieth also a suâ—pition of untruth whatsoever proceedeth from him which the Apostle did well note when to signifie a thing corruptly spoken and against the truth he saith that it is spoken according to man Rom. 3. He saith not as a wicked and flying man but simply as a man And although this corruption be reformed in many yet for so mâ—ch as in whom the knowledge of the truth is most advanced there remaineth both ignorance and disordered affâ—ctions whereof either of them turneth him from speaking of the truth no mans authority with the Church especially and those that are called and perswaded of the Authority of the Word of God can bring any assurance unto the Conscience T. C. l. 2 p. 21. Of divers sentences of the Fathers themselves whereby some have likened them to brute Beasts without Reason which suffer themselves to be led by the judgement and authority of others some have preferred the judgement of one simple rude man alledging reason unto companies of learned men I will conteâ— my self at this time with two or three Sentences Irâ—neuo saith whatsoever is to be shewed in the Scripture cannot be shewed but out of the â—cripture themselves l. 3 cap. 12 Ierome saith No man â—s he never so holy or eloquent hath any authority after the Apostles in Psal. 86. Augustinâ— saith That he will believe none how godly and learned soever he be unless he confirm his sentence by the Scriptures or by some reason nor contrary to them Ep. 18. And in another place Hear this The Lord saith hear not this Donâ—ius saith â—â—gatus saith Vincentius saith Hilarius saith Ambrose saith Augustine saith but hearken unto thâ— the Lord saith Ep 8. And again having to do with an Arrian he affirmeth that neither he ought to bring forth the Council of Niâ—e nor the other the Council of Arimiâ—e thereby to bring prejudice each to other neither outhâ— the Arrian to be holden by the authority of the one nor himself by the authority of the other but by the Scriptures which are witnesses proper â—â— neither but common to both matter with matter cause with cause reason with reason ought to be debated Cont. Max. Atrian p. 14. cap. And in another â—â—ce against Petil. the Donarist he saith Let not these words he heard between us I say You say let us hear this Thus â—aith the Lord. And by and by speaking of the Scriptures he saith There let us seek the Church there let us try the cause De unit Eccles. cap. 3. Hereby it is manifest that the argument of the authority of man affirmatively in nothing worth Matth. 17.10 T. C. lib. 2. 2â— It at any time it hapned unto Augustine as it did against the Donatists and others to alledge the authority of the ancient Fathers which had been heiuâ—e him yet this was not done before he had laid a sure foundation of his cause in the Scriptures and that also being provoked by the adversaries of the truth who hare themselves high of some Council or of some man of name that had â—avorcil that part A Declaration what the truth is in this matter Matth. 86. 40. Ephis 5. 29. Matth 5. 46. 1 â—ian 5. 8. Matth. 1â— 42. Acts 4. 31. 1 Thes. 2. 7 9. T. C. lib. p. 6. Where this Doctrine is accused of bringing men to despair it hath wrong For when doubting is the way to despair against which this Doctrine offereth the remedy it must needâ— be that it bringeth comfort and joy to the conscience of man Luke 7. â— What the Church is and in what respect Laws of Pulky are thereunto necessarily required John 10. 22. and 1.47 and 21. 15. 1 Tim. 1 5. a Ephes. 2. 16. That he might r. o n cise both unto God in one body Ephes. 3. 16. That the Genries should be in their â—â— also and of the â—â—â—â—bâ—dâ— â—ile T. p. 3. 7. art 3 1 Cor. 12. 13. Ephes. 4. 5. Acts. 2.36 John 13 13. Col. 3. 21. and 2. 1. b 1 Cer. 1. 23. Vide Tanilum lib. An sal 15. Not qussitissturis â—â—â—it assâ—â—iâ— quos per flagiria invites vulgus Christianes appellabat Auâ—ior nominis ejus Christus qui Tiberio 〈…〉 pâ—â—â—â—â—â—rem Pâ—ntion Pilatum 〈…〉 â—rat Repressâ—g in pâ—esers exitiabilu superstitio râ—â—sâ—â—â— erumpehat â—â—â— and per Iudsam originem ejus mali jed per urhem â—â—iâ—m quo cuâ—cta undique atrocia aus pâ—denda â—â—â—â—â—â— â—â—l broâ—â—â—â—â— John 15. 21. â—â—d 86. 2. 4. Apec 2. 13. Tâ—cul de Virgin Veland Iter. Advers Haâ—es lib. â— 1. cap. 2. c. Acts 8. 38. 22. 16. 2. 41. Matth. 13.47 13. 24. Exod. 23. â—â— 106.19 20. 2 Kings 18 4. Jere 11.14 2 Kings 23. 17. lâ—i 17. 3. 1. 4. 60. 15. Jere. 13. 11. 1 Kings 13. 8. Jere. 13. 11. 1 Kings 19. 18. â—â—â—uâ—a In Concil Car. Matth 7. 24. 16. 18. â—â— 19. Sâ—â—â—â—â—ium in â—â—â—â— Con. il Matth. 12. 30. In Conâ—iâ—◠〈…〉 Vide Hâ—â—â—â— Dial. Atâ—â—â— Lucifâ—â—â—a 2 Chre. 13. Hos. 14. 15 17. Josh. 14. 15. Rom. 11.28 Calvin Epish 1. Epist. 283. Epist. 285. Tertul. Exhort ad Caslie Ubi tres Ecclesia est licet laici Acts. 2. 47. Whether it be necessary that some particular Form of Church-Polity be set down in Scripture sith the things that belong particularly unto any such Form are not of necessary to Salvation Tertul. de hibitu mul. AErouli sine necesse est quae Del non lunt Rom. 2. 15. Lact. lib. 6. c. 8. Ille legis hujus inventor disceptater lator Cic. 3. de Repub * Two things misliked the one that we distinguish matters of Discipline or Church Government from matters of Faith and necessary unto Salvation The other that we are injurious to the Scripture of God in abridging the large and rich Continks thereof Their words are these You which
this point Satan took advantage urging the more securely a false cause because the true was unto Adam unknown Why the Jews were forbidden to Plough their Ground with an Ox and an Ass why to cloath themselves with mingled attire of Wooll and Linnen it was both unto them and to us it remaineth obscure Such Laws perhaps cannot be abrogated saving onely by whom they were made because the intent of them being known unto none but the Author he alone can judge how long it is requisite they should endure But if the reason why things were instituted may be known and being known do appear manifestly to be of perpetual necessity then are those things also perpetual unless they cease to be effectual unto that purpose for which they were at the first instituted Because when a thing doth cease to be available unto the end which gave it being the continuance of it must then of necessity appear superfluous And of this we cannot be ignorant how sometimes that hath done great good which afterwards when time hath changed the ancient course of things doth grow to be either very hurtful or not so greatly profitable and necessary If therefore the end for which a Law provideth be perpetually necessary and the way whereby it provideth perpetually also most apt no doubt but that every such Law ought for ever to remain unchangeable Whether God be the Author of Laws by authorising that power of men whereby they are made or by delivering them made immediately from himself by word onely or in writing also or howsoever notwithstanding the Authority of their Maker the mutability of that end for which they are made maketh them also changeable The Law of Ceremonies came from God Moses had commandment to commit it unto the Sacred Records of Scripture where it continueth even unto this very day and hour in force still as the Jew surmiseth because God himself was Author of it and for us to abolish what he hath established were presumption most intolerable But that which they in the blindness of their obdurate hearts are not able to discern sith the end for which that Law was ordained is now fulfilled past and gone how should it but cease any longer to be which hath no longer any cause of being in force as before That which necessity of some special time doth cause to be enjoyned bindeth no longer then during that time but doth afterward become free Which thing is also plain even by that Law which the Apostles assembled at the Council of Ierusalem did from thence deliver unto the Church of Christ the Preface whereof to authorise it was To the Holy Ghost and to us it hath seemed good Which style they did not use as matching themselves in Power with the Holy Ghost but as testifying the Holy Ghost to be the Author and themselves but onely Utterers of that Decree This Law therefore to haue proceeded from God as the Author thereof no faithful man will deny It was of God not onely because God gave them the power whereby they might make Laws but for that it proceeded even from the holy Motion and Suggestion of that secret Divine Spirit whose sentence they did but onely pronounce Notwithstanding as the Law of Ceremonies delivered unto the Jews so this very Law which the Gentiles received from the Mouth of the Holy Ghost is in like respect abrogated by decease of the end for which it was given But such as do not stick at this point such as grant that what hath been instituted upon any special cause needeth not to be observed that cause ceasing do notwithstanding herein fail they judge the Laws of God onely by the Author and main end for which they were made so that for us to change that which he hath established they hold it execrable pride and presumption if so be the end and purpose for which God by that mean provideth be permanent And upon this they ground those ample Disputes concerning Orders and Offices which being by him appointed for the Government of his Church if it be necessary always that the Church of Christ be governed then doth the end for which God provided remain still and therefore in those means which he by Law did establish as being fittest unto that end for us to alter any thing is to lift up our selves against God and as it were to countermand him Wherein they mark not that Laws are Instruments to rule by and that Instruments are not onely to be framed according unto the general end for which they are provided but even according unto that very particular which riseth out of the matter whereon they have to work The end wherefore Laws were made may be permanent and those Laws nevertheless require some alteration if there be any unfitness in the means which they prescribe as tending unto that end and purpose As for example a Law that to bridle theft doth punish Theeves with a quadruple restitution hath an end which will continue as long as the World it self continueth Theft will be always and will always need to be bridled But that the mean which this Law provideth for that end namely the punishment of quadruple restitution that this will be always sufficient to bridle and restrain that kinde of enormity no man can warrant Insufficiency of Laws doth sometimes come by want of judgment in the Makers Which cause cannot fall into any Law termed properly and immediately Divine as it may and doth into Humane Laws often But that which hath been once most sufficient may wax otherwise by alteration of time and place that punishment which hath been sometimes forcible to bridle sin may grow afterwards too week and feeble In a word we plainly perceive by the difference of those three Laws which the Jews received at the hands of God the Moral Ceremonial and Judicial that if the end for which and the matter according whereunto God maketh his Laws continue always one and the same his Laws also do the like for which cause the Moral Law cannot be altered Secondly That whether the Matter whereon Laws are made continue or continue not if their end have once ceased they cease also to be of force as in the Law Ceremonial it fareth Finally That albeit the end continue as in that Law of Theft specified and in a great part of those ancient Judicials it doth yet for as much as there is not in all respects the same subject or matter remaining for which they were first instituted even this is sufficient cause of change And therefore Laws though both ordained of God himself and the end for which they were ordained continuing may notwithstanding cease it by alteration of persons or times they be found unsufficient to attain unto that end In which respect why may we not presume that God doth even call for such change or alteration as the very condition of things themselves doth make necessary They which do therefore plead the Authority of
the Law-maker as an argument wherefore it should not be lawful to change that which he hath instituted and will have this the cause why all the Ordinances of our Saviour are immutable they which urge the Wisdom of God as a proof that whatsoever Laws he hath made they ought to stand unless himself from Heaven proclaim them disannulled because it is not in man to correct the Ordinance of God may know if it please them to take notice thereof that we are far from presuming to think that men can better any thing which God hath done even as we are from thinking that men should presume to undo some things of men which God doth know they cannot better God never ordained any thing that could be bettered Yet many things he hath that have been changed and that for the better That which succeedeth as better now when change is requisite had been worse when that which now is changed was instituted Otherwise God had not then left this to chuse that neither would now reject that to chuse this were it not for some new-grown occasion making that which hath been betterworse In this case therefore men do not presume to change Gods Ordinance but they yield thereunto requiring it self to be changed Against this it is objected that to abrogate or innovate the Gospel of Christ if Men or Angels should attempt it were most heinous and cursed sacriledge And the Gospel as they say containeth not onely doctrine instructing men how they should believe but also Precepts concerning the Regiment of the Church Discipline therefore is a part of the Gospel and God being the Author of the whole Gospel as well of Discipline as of Doctrine it cannot be but that both of them have a Common Cause So that as we are to believe for ever the Articles of Evangelical Doctrine so the Precepts of Discipline we are in like sort bound for ever to observe Touching Points of Doctrine as for example the Unity of God the Trinity of Persons Salvation by Christ the Resurrection of the Body Life Everlasting the Judgment to come and such like they have been since the first hour that there was a Church in the World and till the last they must be believed But as for Matters of Regiment they are for the most part of another nature To make new Articles of Faith and Doctrine no Man thinketh it lawful new Laws of Government what Commonwealth or Church is there which maketh not either at one time or another The Rule of Faith saith Tertullian is but one and that alone immoveable and impossible to be framed or cast a new The Law of outward Order and Polity not so There is no reason in the World wherefore we should esteem it as necessary always to do as always to believe the same things seeing every man knoweth that the Matter of Faith is constant the Matter contrariwise of Action daily changeable especially the Matter of Action belonging unto Church Polity Neither can I finde that Men of soundest judgment have any otherwise taught then that Articles of Belief and things which all men must of necessity do to the end they may be saved are either expresly set down in Scripture or else plainly thereby to be gathered But touching things which belong to Discipline and outward Polity the Church hath Authority to make Canons Laws and Decrees even as we read that in the Apostles times it did Which kinde of Laws for as much as they are not in themselves necessary to Salvation may after they are made be also changed as the difference of times or places shall require Yea it is not denied I am sure by themselves that certain things in Discipline are of that nature as they may be varied by times places persons and other the like circumstances Whereupon I demand are those changeable Points of Discipline commanded in the Word of God or no If they be not commanded and yet may be received in the Church how can their former Position stand condemning all things in the Church which in the Word are not commanded If they be commanded and yet may suffer change How can this latter stand affirming all things immutable which are commanded of God Their distinction touching Matters of Substance and of Circumstance though true will not serve For be they great things or be they small if God have commanded them in the Gospel and his commanding them in the Gospel do make them unchangeable there is no reason we should more change the one then we may the other If the Authority of the Maker do prove unchangeableness in the Laws which God hath made then must all Laws which he hath made be necessarily for ever permanent though they be out of Circumstance onely and not of Substance I therefore conclude that neither Gods being Author of Laws for Government of his Church nor his committing them unto Scripture is any reason sufficient wherefore all Churches should for ever be bound to keep them without change But of one thing we are here to give them warning by the way For whereas in this Discourse we have oftentimes profest that many parts of Discipline or Church Polity are delivered in Scripture they may perhaps imagine that we are driven to confess their Discipline to be delivered in Scripture and that having no other means to avoid it we are in fain to argue for the changeableness of Laws ordained even by God himself as if otherwise theirs of necessity should take place and that under which we live be abandoned There is no remedy therefore but to abate this Error in them and directly to let them know that if they fall into any such conceit they do but a little flatter their own cause As for us we think in no respect so highly of it Our perswasion is that no age ever had knowledge of it but onely ours that they which defend it devised it that neither Christ nor his Apostles at any time taught it but the contrary If therefore we did seek to maintain that which most advantageth our own cause the very best way for us and the strongest against them were to hold even as they do that in Scripture there must needs be found some particular Form of Church Polity which God hath instituted and which for that very cause belongeth to all Churches to all times But with any such partial eye to respect our selves and by cunning to make those things seem the truest which are the fittest to serve our purpose is a thing which we neither like nor mean to follow Wherefore that which we take to be generally true concerning the Mutability of Laws the same we have plainly delivered as being perswaded of nothing more then we are of this That whether it be in Matter of Speculation or of Practice no untruth can possibly avail the Patron and Defender long and that things most truly are like most behovefully spoken 11. This we hold and grant for Truth
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
all Churches and evermore had was judged by the making of the aforesaid Act a just cause wherefore they should be mentioned in that case as a requisite part of that rule wherewith Dominion was to be limited But of this we shall further consider when we come unto that which Soveraign Power may do in making Ecclesiastical Laws Unto which Supream Power in Kings two kinds of adversaries there are which have opposed themselvs one sort defending That Supream power in causes Ecclesiastical throughout the world appertaineth of Divine Right to the Bishop of Rome Another sort That the said power belongeth in every national Church unto the Clergy thereof assembled We which defend as well against the one as against the other That Kings within their own Precincts may have it must shew by what right it must come unto them First unto me it seemeth almost out of doubt controversie that every independent multitude before any certain form of Regiment established hath under God Supream Authority full Dominion over it self even as a man not tyed with the band of subjection as yet unto any other hath over himself the like power God creating mankind did endue it naturally with power to guide it self in what kind of Society soever he should chuse to live A man which is born Lord of himself may be made an others servant And that power which naturally whole societies have may be derived unto many few or one under whom the rest shall then live in subjection Some multitudes are brought into subjection by force as they who being subdued are fain to submit their necks unto what yoak it pleaseth their Conquerors to lay upon them which Conquerors by just and lawful Wars do hold their power over such multitudes as a thing descending unto them Divine Providence it self so disposing For it is God who giveth victory in the day of War and unto whom Dominion in this sort is derived the same they enjoy according to the Law of Nations which Law authorizeth Conquerours to reign as absolute Lords over them whom they vanquish Sometimes it pleaseth God himself by special appointment to chuse out and nominate such as to whom Dominion shall be given which thing he did often in the Common-wealth of Israel They which in this sort receive power immediately from God have it by meer Divine Right they by humane on whom the same is bestowed according to mens discretion when they are left freely by God to make choice of their own Governours By which of these means soever it happen that Kings or Governors be advanced unto their Estates we must acknowledg both their lawful choice to be approved of God and themselves to be Gods Lievtenants and cofess their Power which they have to be his As for Supream Power in Ecclesiastical affairs the Word of God doth no where appoint that all Kings should have it neither that any should not have it for which cause it seemeth to stand altogether by humane Right that unto Christian Kings there is such Dominion given Again on whom the same is bestowed at mens discretions they likewise do hold it by Divine Right If God in his revealed Word hath appointed such Power to be although himself extraordinarily bestow it not but leave the appointment of persons to men yea albeit God do neither appoint nor assign the person nevertheless when men have assigned and established both Who doth doubt but that sundry duties and affairs depending thereupon are prescribed by the Word of God and consequently by that very right to be exacted For example sake the power which Romane Emperors had over foreign Provinces was not a thing which the Law of God did ever Institute Neither was Tiberius Caesar by especial Commission from Heaven therewith invested and yet paiment of Tribute unto Caesar being now made Emperor is the plain Law of Jesus Christ unto Kings by humane Right Honor by very Divine Right is due mans Ordinances are many times proposed as grounds in the Statutes of God And therefore of what kind soever the means be whereby Governors are lawfully advanced to their States as we by the Laws of God stand bound meekly to acknowledg them for Gods Lieutenants and to confess their Power his So by the same Law they are both authorized and required to use that Power as far as it may be in any State available to his Honor. The Law appointeth no man to be a husband but if a man hath betaken himself unto that condition it giveth him power Authority over his own Wife That the Christian world should be ordered by the Kingly Regiment the Law of God doth not any where command and yet the Law of God doth give them which once are exalted unto that place of Estate right to exact at the hands of their Subjects general obedience in whatsoever affairs their power may serve to command and God doth ratifie works of that Soveraign Authority which Kings have received by men This is therefore the right whereby Kings do hold their power but yet in what sort the same doth rest and abide in them it somewhat behoveth further to search where that we be not enforced to make overlarge discourses about the different conditions of Soveraign or Supream Power that which we speak of Kings shall be in respect of the State and according to the nature of this Kingdom where the people are in no subjection but such as willingly themselves have condescended unto for their own most behoo◠and security In Kingdoms therefore of this quality the highest Governor hath indeed universall Dominion but with dependency upon that whole entire body over the several parts whereof he hath Dominion so that it standeth for an Axiom in this case The King is Major singulis universis minor The Kings dependency we do not construe as some have done who are of opinion that no mans birth can make him a King but every particular person advanced to such Authority hath at his entrance into his Raign the same bestowed on him as an estate in condition by the voluntary deed of the people in whom it doth lie to put by any one and to preferr some other before him better liked of or judged fitter for the place and that the party so rejected hath no injury done unto him no although the same be done in a place where the Crown doth go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by succession and to a person which is capital and hath apparently if blood be respected the nearest right They plainly affirm in all well appointed Kingdoms the custom evermore hath been and is that children succeed not their Parents till the people after a sort have created them anew neither that that they grow to their Fathers as natural and proper Heirs but are then to be reckoned for Kings when at the hands of such as represent the Kings Majesty they have by a Scepter and a Diadem received as it were the investure of Kingly power Their