to persecute it For if it preserve the power of the Sword in those hands wherein it is found when the Gospel is preached and received any where then of necessity all Rights all goods of this world in the possession whereof the Power of the Sword professes to maintain all Subjects are by the Gospel maintained in those hands that have them by just title of Humane Right And so that which I here suppose is no more then the received Position of Divines That temporall dominion is not founded in Grace For mens Rights Powers and Priviledges in civill Societies are no lesse their own and concern their estate no lesse then their Goods and Possessions Therefore though much more evidence might be brought to prove this from the Apostles commanding Christians to obey secular Powers children their Parents slaves their Masters wives their Husbands and the like according to the Laws but above the Laws for conscience to God obliging thereby all States to maintain Christianity yet this being a point which no party professes to stick at I will hereupon presume to take it for granted But though the Church is not endowed with any coactive power by Divine Right yet by Divine Right and by Patent from God it is endowed with a Power of holding Assemblies for the Common Service of God before any grant of the Powers of the world and against any Interdict of them if so it fall out For the Communion which the Gospel establisheth among Christians is not onely invisible in the heart beleeving the same Faith and disposed to live according to it but also outwardly visible not only in the Profession of the same Faith which may be common to those that communicate in nothing else but also in the Common Service of God For seeing God hath given his Church the Ordinances of his worship wherewith he requireth to be served in common by his Church some of them common both to the Church and the Synagogue that is to Jews and Christians others delivered by the Gospel onely to the Church it is manifest that the Church is priviledged by God because commanded to join in serving him according to those Ordinances And therefore we are not to ask an expresse warrant in Scripture for this whether duty or priviledge because it was always in force among the people of God though not always free from the bondage of strangers The Apostle truly writing to the Hebrews not to fall away from Christianity to Judaisme for the persecutions which the Jews their natives brought upon them which he that will diligently observe shall finde to be the full scope of that Epistle inferreth as a consequence Heb. X. 25. not to forsake the assembling of themselves Shewing that Christianity cannot be professed without so doing though it bring persecution with it As we know the Primitive Christians frequented the Service of God when they were in danger of the Laws because that which the Laws forbade was their Assemblies Wherefore as within severall Commonwealths there are particular Societies Colleges and Corporations subsisting by grant of their Soveraigns And as by the Law of Nations there is a kinde of Society and Commonwealth among those that are bound in the same vessell upon the same voyage which Aristotle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as there is also among them that travell together in the Caravans of the East because they submit to some Rule in regard of some common interess So must we understand the Church to be a humane though not a civill Society Corporation or Commonwealth Not as these last named which consist of Subjects to severall States warranted and protected by the Law of Nations nor as the former by Charter from some Soveraign but by that Law of God whereby all Nations are called to serve him by those Ordinances which he hath established in the Church Therefore the main point of that Charter which makes the Church such a Society or Commonwealth is the right of Assembling and holding such Assemblies without warrant against all Law of the world that forbids it The particulars of it are those rights which God hath given his Church to preserve unity and communion in the celebration of those Ordinances for which it assembleth For since the principles of Christianity professe one Church and that the unity thereof extendeth to this visible communion it is manifest hereby that the will of God is that all Christians communicate with all Christians in all Ordinances of his service when occasion requires a thing which the practice of all sides confesses For though this communion be interrupted with so many Schismes yet since all parties labour to shew that the cause of separation is not on their side they acknowledge all separation to be against Gods Ordinance when they labour to clear themselves of the blame of it In the next place we are to inquire upon what Title of Right the Church is ingraffed into civill Societies and Soveraignties by vertue whereof secular Powers exercise that right to which they pretend in Church matters For I perceive those of the Congregations oftentimes demand what ground we have in Scripture for Nationall Churches Now the term of Nationall Churches it seems is something unproper because as one and the same Nation may be divided into severall Soveraignties and the Churches thereof by consequence subject to severall Soveraigns so may the same Soveraignty contain severall Nations and the Churches of them which in these cases are not properly Nationall Churches and yet are properly that which is signified by the term of Nationall Churches But setting aside this exception I conceive those of the Congregations have reason to make the demand and that the answer to it if once well made will be of consequence to settle many things in debate For that the same right in matters of Religion is due to Christian Princes and States which the Kings of Iudah practised under the Law of it self no way appears because of the generall difference between the Law and the Gospel To which may be added to tie the knot faster that there is this clear difference between them in the particular in hand that the Law was confined to one People as being the condition of that Covenant whereby God undertook to give them the Land of promise and to maintain them in the free and happy possession of it they undertaking on their part to serve him and rule themselves by it But the Gospell is the New Covenant by which God undertakes to give life everlasting to those that take up Christs Crosse to perform it The persons therefore of whom the Church consists being of all Nations all of them of equall interesse in that wherein they communicate and therefore in the Rules by which It is manifest that no Soveraign can have more interesse then another in creating that right by vertue whereof the Subjects of severall Soveraignties communicate Otherwise the Unity of the Church must needs suffer one Soveraign prescribing that as
or spirituall Commonwealth by the Power of doing it Now the Law which is the condition upon which men are admitted to communicate with the Church is nothing else but the profession of Christianity upon which the Apostles of our Lord were first enabled to constitute Churches by baptizing them whom they should win to be Disciples according to the Commission of our Lord Mat. XXVIII 19. those onely being Disciples which undertook Christianity and therefore were afterwards called Christians being first called Disciples even after their Baptism Now Christianity consisting not onely in beleeving whatsoever our Lord Christ revealed but in the acknowledgement of an obligation to doe whatsoever he commanded it follows that this Law of Christianity consists of all Precepts of things to be beleeved and things to be done which our Lord Christ hath declared to his Church And not in these alone in regard that our Lord hath commanded Christianity not onely to be beleeved but also to be professed at the utmost perill of life and estate Therefore I said that the Law which is the condition of communicating with the Church is the profession of Christianity which entitleth to Baptism This profession seeing it cannot be made but to Christians that know what Christianity is and thereby are able to judge of the profession made how agreeable to Christianity of the person making the profession how sincerely how cordially he does it it followeth that the Power of the Church is committed to them that are trusted to judge of the profession of Christianity every one according to the Interesse which he justly pretendeth in that judgement Therefore is this Power called the Power of the Keys because it openeth the doore to the Communion of all Ordinances of Divine Service in the Church when it findeth the profession both agreeable to Christianity and to the heart life of him that makes it and shuts the same when it findeth things otherwise Therefore is it called the Power of remitting and retaining sinnes because God hath promised the free grace of remission of sins to all that make true profession of Christianity The benefit of which promise as it is good to him that makes such profession by virtue of his own act as to God so by virtue of the act that admits of the same it is good as to the Church Though it cannot be good as to God unlesse it be good also as to the Church by reason of the command of God that every Christian be a member of the Church For if it were morally possible that any man should attain to the knowlege and submit to the obedience of Christianity in such an estate of life and such Society of this World wherein it were not morally possible for him to hold Communion with the Church or those who in behalfe of the Church by the Laws of it are enabled to admit him to the Communion of the same by Baptism I would make no scruple to think that man in the state of salvation without Baptism or the Church And the same is to be said of all those that cannot be admitted to the Communion of the Church without professing or doing something contrary to Christianity which is the case of all that stand excommunicate upon unjust causes so that their Christianity obligeth them to communicate with no part of the true Church For seeing the Unity of the Church requires that he that is excommunicate to one part of the Church be excommunicate to all the Church seeing the Unity of the Whole cannot be preserved unlesse the Whole make good each act of the part which it hath power to doe it follows that he who is excommunicate for an unjust cause cannot with his Christianity communicate with any part of the Church his title to heaven remaining entire But this case ceasing the remission of sins depends upon the Church by reason of the profession of Christianity which as God requires every Christian to make so he enables the Church to admit And this is the Argument for the Power of Excommunication which is drawn from the Power of admitting to Baptism evidenced by divers Scriptures and divers particulars in the Primitive practice of the Church agreeable to the same And truly it was enough to point at some particulars for he that would undertake to produce all that is to be had in the records of the Church to depose for this reason and this right of the Church might easily fill great Volumes with nothing else Neverthelesse I will here adde one particular more because it seems this reason of the right and interesse of the Church is evidently seen in it And it will not require many allegations seeing it is a known Rule of the ancient Church that Clinicks should not be admitted to the Clergy alleged by Cornelius of Rome to Fabius of Antiochia in Eusebius Eccles Hist VI. 43. against Novatianus the Father of the Novatians to shew that he could not be Bishop of Rome in opposition to him being made Presbyter contrary to that Rule What was then the reason of this Rule and what were they that were called Clinicks It is very evident that there were very many in the Primitive times that beleeved Christianity but durst not professe it because it was no prejudice to beleeve it but to professe it so as to be baptized and come under the Discipline of the Church might be a matter of life and death in case of persecution Besides beleeving and not professing that is not pretending to Baptism they avoided the strictnesse of Ecclesiasticall Discipline What should the Church doe in the case of these men when they came to demand their Baptism undertaking the Rule of Christianity Surely as they could not utterly exclude them from the Church that had never offended or failed in that which they had undertook to it so of necessity they must stand at a greater distance to such persons as having their Christianity more in suspition then otherwise Wherefore in danger of death they were not to refuse them Baptism but in case they recovered again it was very reasonable that they which had attained their Baptism onely in consideration of the danger of death and must have given better triall of themselves otherwise before they were admitted should therefore stand so far suspected afterwards as not to be admitted to the Clergy which required a greater proficience in Christianity then that which qualified a man onely for Baptism These then are they which were called Clinici because they were baptized in bed as requiring their Baptism when they found themselves upon the bed of their sicknesse which might be that of their death And this is the reason of the Rule that they should not be admitted to the Clergy And by this reason the right and interesse of the Church is evident in admitting the profession of Christianity in those that thereby demanded to be admitted to Baptism In the next argument drawn from the Discipline of Penance it may be
of the Priests and Doctors to determine all cases which the Law had not determined in dependence upon the great Consistory at Jerusalem by the Law of Deut. XVII 12. which Precepts and which Power being voided by the Gospel can any man think that the Power of binding and loosing here given the Church is to be understood of it Besides it is in the promise made to S. Peter Mat. XVI 19. said expresly to be the act of the Power of the Keys And what is that Is it not an expression manifestly borrowed from that which is said to Eliakim sonne of Hilkiah Es XXII 23. I will give thee the Keys of the House of David Whereupon our Lord Apoc. III. 7. is said to have the Key of David that is of the House of David whereby the Apostles under our Lord are made Stewards of the Church as Eliakim of the Court to admit and exclude whom he pleased And so it is manifest that the Power of the Keys given S. Peter Mat. XVI 19. as the Church Mat. XVIII 18. is that power which you have seen practised under the Apostles of admitting to and excluding from the Church by Baptism and Penance So S. Cyprian expresly understandeth the Power of the Keys to consist in Baptizing Ep. LXXIII And of Penance that which followeth is an expresse argument as I have observed p. 129. of that short Discourse For having said whatsoever ye binde he addeth immediately again I say to you that if two of you agree to ask any thing it shall be done you by my Father in heaven For the means of pardon being the Humiliation of the Penitent injoined by the Church and joined with the prayers thereof as hath been said the consequence of our Saviours discourse first of informing the Church then of binding and loosing lastly of granting the prayers of the Church shews that he speaks of those prayers which should be made in behalf of such as were bound for not hearing the Church And hereby we see how binding loosing of sins is attributed to the Keys of the Church Which being made a Visible Society by the power of holding Assemblies to which no man is to be admitted till there be just presumption that he is of the heavenly Jerusalem that is above As the power of judging who is and who is not thus qualified presupposes a profession so that an Instruction obliging the obedience of them which seek remission of sinnes by the Gospel and therefore confidently assuring it to them which conform themselves In a word because admitting to and excluding from the Church is or ought to be a just and lawfull presumption of admitting to or excluding from heaven it is morally and legally the same Act that intitleth to heaven and to the Church that maketh an heir of life everlasting and a Christian because he that obeyeth the Church in submitting to the Gospel is as certainly a member of the invisible as of the visible Church Herewith agree the words of our Lord Let him be unto thee as a Heathen and a Publican Not as if Heathens could be excommunicate the Synagogue who never were of it or as if the Jews then durst excommunicate Publicanes that levied Taxes for the Romanes But because by their usage of Publicanes and Gentiles it was proper for our Lord to signifie how he would have Christians to use the excommunicate there being no reason why he can be thought by these words to regulate the conversation of the Jews in that estate so long as the Law stood but to give his Church Rules to last till the worlds end The Jews then abhorred the company not onely of Idolaters to testifie how much they abhorred Idols and to maintain the people in detestation of them by ceremonies brought in by the Guides of the Synagogue for that purpose but all those that conversed with Idolaters For this cause we see they murmure against our Lord for eating with Publicans they wash when they come from market where commonly they conversed with Gentiles and which is strange such as Cornelius was being allowed to dwell among them by the Law professing one God and taking upon them the precepts of the sons of Noe yet are the converted Jews scandalized at S. Peter for eating with Cornelius Acts XI 2. These Rules are made void by the Gospel For S. Paul tells the Corinthians expresly that they are not to forbear the company of Gentiles for those sinnes which their Profession imported but if a Christian live in any of those Heathen vices with him they are not so much as to eate 1 Cor. V. 11. to wit as it followeth immediately being condemned by the Church upon such a cause For saith he What have I to doe to judge them that are without do not ye judge those that are within But those that are without God judgeth And ye shall take the evill man from among you That is are not you by the power you have of judging those that are within to take away him that hath done evill leaving to God to judge those without Here the case is plain there is power in the Church to judge and take away offenders Of which power the Apostle speaks Tit. III. 9. when he says that Hereticks are condemned of themselves if we follow S. Hieromes exposition which seems unquestionable For experience convinces that most Hereticks think themselves in the right so farre they are from condemning themselves in their consciences But they condemne themselves by cutting of themselves from the Church which other sinners are condemned to by the Church Neither is it any thing else then Excommunication which the Apostle signifieth by delivering to Satan 1 Cor. V. 6. saving that he expresseth an extraordinary effect that followed it in the Apostles time to wit that those which were put out of the Church became visibly subject to Satan inflicting Plagues and diseases on their bodies which might reduce them to repentance which the Apostle calleth the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus As he saith of Hymenaeus and Philetus 1 Tim. I. 21. whom I have delivered to Satan that they may learn not to blaspheme For it is not to be doubted that the Apostles had power like that which S. Peter exercised on Ananias and Sapphira thus to punish those that opposed them as S. Paul divers times intimates in the Texts which I have quoted in another place provided by God as the rest of miraculous Graces to evidence his presence in the Church These particulars which I huddle up together by the way might have been drawn out into severall arguments but I content my self with the consequence by which the Patent of this Power in the Gospel is cleared upon which Patent all the Power of the Church is grounded That is if Christians are onely to abstain from eating with excommunicate persons as Jews did with Publicanes and Gentiles then Excommunication is to be understood when
our Lord saith Let him be to thee as a Heathen and a Publicane As for that which is said that the excommunicate among the Jews were not excluded either Temple or Synagogue therefore it was a secular punishment It is a mistake That which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not Excommunication no more then that which the Constitutions of the Apostles call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same being but a step to it like that which is now commonly called the lesse Excommunication And therefore he that was under this censure among the Jews was but in part removed from the communion as well of sacred as civill society For it hath been shewed very learnedly in the Book of the Power of the Keyes that hee stood as much removed from the one as from the other because that as well in the Synagogue as at home no man was to come within his four cubits But when the Talmud Doctors determine that the excommunicate dwell in a Cotage apart and have sustenance brought him such a one was past comming into the Temple or Synagogue And so I suppose was he that was put out of the Synagogue for acknowledging our Lord Christ to be a true Prophet John IX 35. For they which afterwards were wont to curse all his followers in their Synagogues as Justin Martyr Dial. cum Tryph. and Epiphanius Haer. XXX tell us that they did in their time are not like to endure in their society whether sacred or civill him that in their interpretation was fallen from Moses And thus is the Power of the Keys clearly grounded upon this Charter of the Gospel and all the Right of the Church upon it Onely one Objection yet remains which to me hath always seemed very difficult for it is manifest that our Lord speaketh here of matters of interesse between party and party when he saith If thy brother offend thee and it may justly seem strange that our Lord should give the Church power to excommunicate those that will not stand to the sentence of the Church in such matters But so it is The Jews in their dispersions were fain to have recourse to this penalty to inforce the Jurisdiction of their own Bodies lest if causes should be carried thence before Heathen Courts Gods name should be blasphemed and the Gentiles scandalized at his people saying See what peace and right there is among those that professe the true God! For the same causes our Lord here estateth the same Power upon the Church Whereof I cannot give a more sufficient and effectuall argument then by shewing that it was in use under the Apostles Though the place out of which I shall shew this is hitherto otherwise understood because men consider not that it is not against Christianity that there be severall seats for severall ranks and dignities of the world in the Church And therefore that it is not that which the Apostle findes fault with James II. 1. when he forbids them to have the Faith of God with respect of persons But the Synagogue which he speaketh of in the next words is to be understood of the Court where they judged the causes and differences between members of the Church For that the Jews were wont to keep Court in their Synagogues we learn not onely by the Talmud Doctors Maimoni by name in the Title of Oaths cap. IX where he speaketh particularly of the case of an Oath made in the Synagogue when the Court sate there but by that which we finde in the New Testament Mat. X. 17. XXIII 34. Mar. XIII 9. Acts XXII 19. XXVI 11. as wel as in Epiphanius Haer. XXX that they used to scourge in their Synagogues To wit where sentence was given there justice was executed Wherefore being converted to Christianity they held the same course as appears by the words of the Apostle that follow Doe ye not make a difference among your selves and are become Judges of evill thoughts and again If ye accept persons ye commit sin being reproved by the Law By what Law but by that which saith Thou shalt not accept persons in judgement Lev. XIX 15. For the execution of which Law it is expresly provided by the Jews Constitutions in Maimoni Sanedrin ca. XXI that when a poor man and a Rich plead together the Rich shall not be bid to sit down and the poor stand or sit in a worse place but both sit or both stand which you see is the particular for which the Apostle charges them to have the Faith of Christ with respect of persons That is to shew favour in the causes of Christians according to their persons The same course we may well presume was setled by the Apostles at Corinth by the blame S. Paul charges them with for going to Law before Infidels 1 Cor. VI. 1 2. For how should he blame them for doing that which they had not order before not to doe And therefore if our Lord in this place give the Church power to excommunicate those that stand not to the sentence of the Church much more those that violate the Christianity which they have professed And this is also here expressed when from the particular he goes to the generall saying Whatsoever ye binde on earth giving thereby the same power to the Church here which he gave to S. Peter Mat. XVI 19. and to the Apostles John XX. 22. And so we have here two Heads of the causes of Excommunication The first of such things as concern the conscience and salvation of particular Christians when they commit such sins as destroy Christianity The second of such as concern the community of the Church and the unity thereof in which not the act but the contumacy the not hearing of the Church makes them subject to this sentence It is not my purpose to say that these nice reasons are to be the Title upon which the right of the Church to this power standeth or falleth But that being in possession of it upon a Title as old as Christianity and demonstrable by the same evidence it cannot be ejected out of this possession by any thing in the Scripture when it is rightly understood One objection there is more in consequence to this last reason that if the Church have power to sentence civile causes of Christians and by Excommunication to inforce that sentence when States professe Christianity all civill Laws will cease and all Judicatories be resolved into one Consistory of the Church The answer to this I deferre till I come to shew the Right of the States that professe Christianity in Church matters where it will easily appear how this inconvenience ceaseth In the mean time the Soveraign power of the Church consisting in the Sword of Excommunication upon which the Society thereof is founded it is necessarily manifest that this power is not lost to the Church nor forfeit to the State that professes Christianity and undertakes the protection of the Church For the Church and civill Societies
me no great thanks for saying that it is not against Gods Law that those who are not in Holy Orders do Preach For that which I have alleged for this in the Apostolicall form of Divine Service p. 420. out of that notable Epistle in Eusebius Eccles Hist VI. 20. in behalf of Origen who before he was Presbyter was imploied in Preaching by the Bishop of Caesarea consists in divers instances of other persons of Origens rank which Preached indeed but all by Commission from their respective Bishops who were themselves by their Places the Doctors in Chief of their respective Churches And if this be against Divine Right as we agree it is for any under the rank of a Presbyter to celebrate the Eucharist how shall any Church allow men to Preach for triall of their abilities before they attain that rank in which they are ordinarily to doe it That which hath been said of Preaching is to be said much more in my opinion of Baptism If the charge of Baptizing given the Apostles had been meant of the Office of Ministring not of the power of granting it what reason could there be that S. Peter having converted Cornelius and his company should not baptize them in person but command them to be baptized Acts IX 48 And if the Apostles imploy their Deacon S. Philip to Preach and to Baptize is it not by consequence that the Governours of particular Churches imploy their Deacons about the same In the Synagogue it cannot be said that the office of Circumcising ever required any higher quality then that of a person circumcised And therefore in the Church if there can be any question whether a person is to be admitted to Baptism or not it is the Chief Power of the Church that must determine it Or if the occasion require Solemnity which may argue him that Officiates it to be Chief in the Church no Deacon nor Presbyter must presume to doe it before the Bishop But because Baptisme is the gate as well of the invisible Church as of the visible and because the occasions are many and divers which indanger the preventing of so necessary an Office by death in this regard the practice of the Primitive Church alleged by Tertullian de Bapt. cap. XVIII must not be condemned whereby Baptism given by him that is only baptized is not onely valid but well done Though my intent hereby is not to say that it may not be restrained to Presbyters and Deacons when the Church is so provided of them that there is no appearance that Baptisme can be prevented for want of one But though I doe for these causes refuse the reason that Presbyterians can give why onely Presbyters may celebrate the Eucharist I am not therefore much more in love with that which the School Doctors give when they conceive that the Apostles were made Priests by our Lord at his last Supper when he said Do this For we do not find this exposition of these words authorized by the first ages of the Church or any Writers of that time And where the School Doctors speak not out of the mouth of the Primitive Church I make no difficulty to take them for none of my Authors And truly in this case the Text of the Scripture seems to be plain enough for the Command of our Lord Doe this in remembrance of me must needs speak to the same persons as the rest that goes afore Take eate drink divide this among you which belonging to the whole Church it is manifest the Precept Do this belonging also to the whole Church cannot make any difference of qualities in it In this difficulty then it will be hard to find any anchor so sure as that of Tertullian De Cor. cap. III. where making a Catalogue of Orders and Rules observed in the Church which are not found delivered in terms of Precept in the Scriptures he prosecuteth it thus Eucharistiae Sacramentum in tempore victus omnibus à Domino mandatum etiam antelucanis coetibus nec nisi de manu Praesidentium sumimus The Sacrament of the Eucharist was commended to the Church at meat saith Tertullian Is not this the expresse word of our Lord for when he saith Doe this is it not manifest that he commandeth to celebrate the Eucharist at the end of Supper as himself presently had done Sure enough the Primitive Church understood it so for the Ministery of Tables in the Acts of the Apostles for which the Apostles provide themselves Deacons and the Feasts of Love which S. Paul regulates at Corinth are enough to shew us that the Eucharist came at the end of them And so Tertullian shews that it was in his time when he sayes that they received the Eucharist at their Assemblies before day also that is to say as well as at their Feasts of Love at which our Lord ordained it But though there be no Precept extant in the Scripture that the Eucharist be used at those Assemblies of the Church which are held meerly for the Service of God besides those Feasts of Love yet if my reasons propounded in the Apostolicall Form of Divine Service p. 291. have not failed which hitherto so far as I know are not contradicted it doth appear by the Scripture that it was so under the Apostles And therefore that onely Presbyters are to celebrate the Eucharist the Church will be confidently assured because it appears by these words of Tertullian that this was the Primitive practice of the Church Especially if by any circumstance of Scripture it may appear to have been derived from the Apostles Which perhaps comparing the premises with the nature of the Eucharist will not fail us To shew that those who did eat of the Sacrifices of the Gentiles were accessory to their Idolatries the Apostle 1 Cor. X. 16 instanceth in the Jews who by eating of their Sacrifices did communicate with the Altar that is with God to whom that which was consumed upon the Altar belonged And because Christianity supposeth that the Gentiles Sacrifices were offered to Devils therefore the Gentiles communicating with Devils by eating the remains of their Sacrifices as the Jews with God that it was not lawfull to eat of their Sacrifices for them that communicated with God in the Eucharist as the Jews did with the same true God and the Gentiles with the Devils by their Sacrifices Thus the Apostles argument supposeth that in the Eucharist Christians do participate of the Sacrifice of the Crosse as Jews and Gentiles do of their Sacrifices and so that the purpose thereof is that by it we may participate of the Sacrifice offered to God upon the Crosse Which being carried by our Lord within the Vail into the most Holy Place of the Heavens to be presented to God as it is declared at large Hebr. IX 11 is notwithstanding no lesse participated by Christians then the Jews do participate of their peace-Offerings Which the Apostle teaches again when he tels the Hebrews XIII 10. that
to oblige superiours to that integrity by making the proceedings manifest and so to preserve the Unity of the Church I say not that these times are capable of such satisfaction upon the like terms as them But from this practice under the Apostles I shall easily grant the people an Interesse in such things as may concern their particular Congregations of excepting against such proceedings as can appear to them to be against any Rule of the Scripture or of the whole Church For this Interesse it is upon which the people is demanded in the Church of England what they have to say against Ordinations and Mariages to be made And if their satisfaction in matter of Penance were to be returned it would be no more then the same reason inferres Especially because it hath been shewed that the prayers of the People or of the Church is one part of the means to take away sinne by the Keys of the Church the other being the Humiliation of the Penitent according to that Order and measure which the Bishop and Presbyters shall prescribe James V. 14 15. 2 Cor. XII 20 21. Mat. XVIII 21. 1 John V. 16. And if this Interesse were made effectuall by the Laws of Christian States and Kingdomes to the hindrance of such proceedings wherein the Power of the Church may be abused the Church shall have no cause to complain But that the Power should be taken from the Church because the Laws of the State are not so good as they might be is as unjust and pernicious a medicine as to put the Chief Power in the hands of the People For seeing it hath been demonstrated that as it was the custome to passe such Acts at the Assemblies of the whole Church so was it also to advise and resolve upon them at the Consistories of the Clergy it is manifest that the suffrage of the People often mentioned in Church Writers was not to resolve but to passe what was resolved afore because nothing appeared in barre to it For the Interesse of the People extending no further then their own Church and it being impossible that all the Christians within the Territories of Cities belonging to the respective Churches should all assemble at once it is manifest none of these matters could be resolved by number of Votes and therefore that the Power was not in the People but a Right to be satisfied of the right use of the Power by those that had it Which how it may be made effectuall to the benefit of the People in a Christian Church and State is not for me to determine But by virtue of this Right it is that as Justellus in his Notes upon the Greek and Africane Canons hath observed to us especially out of the Records of the Churches of Africk and of the West for divers Ages the Best of the People who as he shews were called Seniores Presbyteri Ecclesiarum were admitted to assist at the passing of the publique Acts of those Churches In all which as there is nothing to be found like the Power of the Keys which Lay Elders are created to manage So he that will consider the interesse in which it appears they did intervene comparing it with the intolerable trouble which the concurrence of the People was found to breed when the number of Christians was increased by the Emperours professing Christianity will easily judge that it was nothing else but the Interesse of the People which in succeeding ages was referred to some persons chosen out of them to manage in the publique Acts of the Church And this custome is sutable enough with the Office of Church-wardens in the Church of England if it had been established as well in the Mother and Cathedrall as in the Parish Churches CHAP. IV. Secular Persons as such have no Ecclesiasticall Power but may have Soveraign Power in Ecclesiasticall matters The Right of giving Laws to the Church and the Right of Tithes Oblations and all Consecrations how Originall how Accessory to the Church The Interesse of Secular Powers in all parts of the Power of the Church THese things thus determined and the whole Power of the Church thus limited in Bishops and Presbyters with reservation of the Interesse of the People specified it follows necessarily that no Secular person whatsoever endowed with Soveraign or subordinate Power in any State is thereby endowed with any part of this Ecclesiasticall Power hitherto described Because it hath been premised for a Principle here to be reassumed that no State by professing Christianity and the protection thereof can purchase to it self or defeat the Church of any part of the Right whereof it stands possessed by the Originall institution of our Lord and his Apostles and therefore no person indowed with any quality subsisting by the Constitution of any State can challenge any Right that subsisteth by the Constitution of the Church and therefore belongeth to some person qualified by the same For Ecclesiasticall Power I understand here to be onely that which subsisteth by the Constitution of the Church And therefore all by Divine Right to all that acknowledge no humane authority capable of founding the Church And therefore by Divine Right invested in the Persons of them that have received it mediately or immediately from the Apostles seeing it is no ways imaginable how any man can stand lawfully possessed of that Power which is effectually in some body else from whom he claimeth not And therefore not to be propagated but by the free act of them that so have it But I intend not hereby to exclude Secular Powers from their Right in Church matters But intend to distinguish between Ecclesiasticall Power and Power in Ecclesiasticall matters and these to distinguish by the originall from whence they both proceed because so we shall be best able to make an estimate of the effect which both of them are able to produce according to the saying observed afore that the water rises no higher then it descended afore For if by Ecclesiasticall Power we mean that which arises from the Constitution of the Church it is not possible that by any quality not depending on the same any man should be inabled to any act that doth But if Power in matters of Religion be a Power necessary to the subsistence of all States then have Christian States that Power in the disposing of Christianity which all States in generall have in the disposing of those things which concern that Religion which they suppose and professe And this to prove I will not be much beholding to the Records of Histories or to the opinions and reasons of Philosophers Seeing common sense alone is able to shew us that there is not any State professing any Religion that does not exercise an interesse in disposing of matters of Religion as they have relation to the publique peace tranquillity and happinesse of that people The Power of disposing in matters of Religion is one part and that a very considerable one of that publique
Power wherein Soveraignty consists which subordinate Powers enjoy not by any title but as derived from the Soveraign Wherefore having premised for a principle in the beginning that Christianity makes no alteration in the state of civile Societies but establishes all in the same Right whereof they stand possest when they come to imbrace Christianity I must inferre that the publique Powers of Christian States have as good Right to the disposing of matters of Christianity so that according to the institution of Christ nothing done by the Church may prove prejudiciall to the State as any Soveraign Power that is not Christian hath in the disposing of matters of that Religion which they professe For seeing it is part of the profession of Christianity to confirm and establish not to question or unsettle any thing which is done by civile Justice in any State whatsoever secular Powers shall doe towards maintaining the State of this world in tranquillity cannot be prejudiciall to Christianity rightly understood Neither can it be true Christianity which cannot stand with the course of true civile Justice It hath been effectually proved by Church Writers against the Gentiles that supposing them not to beleeve the Christian Faith notwithstanding they cannot with civile Justice persecute the Christians And all upon this score that Christianity containeth nothing prejudiciall to civile Society but all advantageous But though the Christian Religion be grounded upon truth indeed revealed from God yet Religion in generall is a morall virtue and part of the profession of all civile Nations In so much as that people which should professe to fear no God would thereby put themselves out of the protection of the Law of Nations and give all civile people a Right and Title to seek to subdue them for their good and to constrain them to that which the light of nature is able to demonstrate to be both true and due For how can any of them expect Faith and Troth in civile commerce from them that acknowledge no reason for it Or how can they be thought to acknowledge any reason for it that acknowledge no God to punish the contrary Or how can they be but enemies of mankinde from whom that cannot be expected But in Christianity there is that particularity which I declared afore that God hath declared his will and pleasure to be that it be received into the protection of all Kingdomes and Commonwealths Wherefore it is further the will of God that secular Powers that are Christian act in the protection of Christianity not onely as secular Powers but as Christians And by consequence that they hold themselves obliged to the maintenance of all parts of Christianity That is whatsoever is of Divine Right in the Profession and Exercise of it But it is very well said otherwise that this whole Right of secular Powers in Ecclesiasticall matters is not destructive but cumulative That is that it is not able to defeat or abolish any part of that Power which by the Constitution of the Church is setled upon Ecclesiastical persons but stands obliged to the maintenance and protection of it For seeing this Power in the persons endowed with it by the Constitution of the Church is a very considerable part of that Right which God hath established in his Church it follows necessarily that no Power ordained to the maintenance of all parts thereof can extinguish this And truly he that advises but with his own common sense shall easily perceive that Ecclesiasticall Power may be able to preserve Order and Discipline in the Church by it self so long as the World that is the State professes not Christianity as we see it was before the Romane Empire was Christian But when the State professes Christianity it cannot be imagined that persons qualified by the State will ever willingly submit to acknowledge and ratifie the Power of the Church in all the acts and proceedings thereof unlesse the coactive Power of the Soveraign inforce it All States therefore have Soveraign Power as well in matters of Christian Religion as in other points of Soveraignty That is they are able to do all acts of Soveraign Power in Church matters To give Laws as well concerning matters of Religion as civile affairs To exercise Jurisdiction about Ecclesiasticall causes To Command in the same which seems to be the most eminent act of Soveraignty seeing that giving of Laws and Jurisdiction are but particulars of that generall the one that is giving Laws in Generals the other that is Jurisdiction in particular causes And both of them tending to limit that Power of Command or Empire which otherwise is absolute in the disposition and will of the Soveraign And therefore the most civile people that ever was the Romanes have denominated Soveraignty by this act of Command Imperium or Empire But all these acts of Soveraign Power in Church matters being distinguished from the like acts of Ecclesiasticall Power not by their materiall but formall objects that is not by the Things Persons or Causes in which but by the reasons upon which and the intents to which they are exercised must needs leave the Powers of the Church intire to all purposes as it finds the same in those that have it by the constitutions of the Church Here are two Points of the Power of the Church to be setled before we go any further Not because of any affinity or dependence between them but because the reason is the same which causes the difficulty in both Whether there be an Originall Power in the Church to give Laws as to the Society of the Church Whether there be an Originall Right in the Church to Tithes Oblations First-fruits and generally to all consecrate things seems to most men more then disputable because the accessory acts of secular Powers which in all Christian States have made the Laws by which Christianity is exercised the Laws of those severall States have established the endowment of the Church upon it by that coactive Power which they onely in Chief are endowed with being most visible to common sense seem to have obscured the Originall Right of the Church in both particulars Over and besides all this those of the Congregations deny the Church all Power of giving Laws Rules Canons or however you please to call them to the Church For to this purpose they make all Congregations absolute and Soveraign that nothing be done in the Church without the consent of every member of it Not acknowledging so much as that Rule which all humane Society besides acknowledges the whole to be bound by the act of the greater part But requiring that every mans conscience be satisfied in every thing that the Church does unlesse some happily appear wilfull whom by way of penalty they neglect for that time As for those of the Presbyteries I cannot deny that they grant the Church this Power But it seems upon condition that it may rest in themselves For to the Laws of this Church in which they received
between the Law and the Gospel For under the Law this power took place in the practice of all Ceremoniall and Judiciall Laws proper to the Synagogue As well as in determining the circumstances and ceremonies of the worship of God which still remains under the Gospel saving the difference thereof from the Law For under the Gospel there belong to Christianity two sorts of things The first whereof are of the substance of Christianity as concerning immediately the salvation of particular Christians And this kinde is further to be distinguished into matter of Faith and matter of life or manners The second concerns indeed the salvation of particular Christians as containing the Unity of the Church and the due exercise of all those Ordinances which God will be served with in the Unity of the Church but mediately as they are means to beget and preserve in all Christians those things of the former sort that concern Faith or good maners For if it were morally possible to imagine that a man blamelesly deprived of all means of Communion with the Church could be neverthelesse endowed with all parts of a Christian in Faith and good manners I doe not see how any discreet Christian could deny such a one the end of Christianity which is life everlasting All things therefore concerning Faith and good Works necessary to the salvation of particular Christians are so revealed or rather so commanded by our Lord and his Apostles that it is not possible for all the Church that succeeds to declare any thing to be such that is not expresly or by consequence contained in their writings For how shall all the Church be able to adde any thing to this number but by shewing the same motives which our Lord and his Apostles advanced to the World to perswade them not onely that what they spoke was revealed by God but also that they were sent to require the World to beleeve and obey them But as to that which concerns the Society of the Church and the publick service of God in the Unity of the same what can we say our Lord in Person commanded but the Power of the Keys upon which it is founded and the Sacraments of Baptism and the Eucharist in the Communion whereof the Unity of the Church consisteth And his Apostles how did they proceed in determining the rest Surely he that will say that they never enacted any thing till a revelation came on purpose from God will fall under the same inconveniencies which render the infallibility of the Pope or the Church ridiculous to common sense Which if they beleeved themselves sure they would never call Councels advise with Doctors debate with one another to finde what may truly be said or usefully determined in matters of difference In like manner when the Apostles assemble themselves at Jerusalem Acts XV. 1 to debate in a full meeting with Saul and Barnabas the Presbyters of Jerusalem and the rest what to resolve in the matter there questioned I say not they were no Prophets or had no revelations from God when he pleased But I say it is manifest that they proceeded not upon confidence of any revelation promised them at this time and in this place but upon the habituall understanding which as well by particular revelation from God as by the Doctrine of our Lord they had proportionable to the Chief Power over the whole Church which they were trusted with To speak ingenuously mine own opinion which I seek not to impose upon any mans Faith I do beleeve that some person of those that were then assembled in Councell had a present inspiration revealing that Gods will was that the Decree there enacted should be made My reason is because I observe by divers passages of the Old and New Testaments that God was wont to send revelations to his Prophets at the publick Assemblies of the Church of Synagogue As at the sending of Saul and Barnabas Acts XIII 2. At the Ordination of Timothy 1 Tim. IV. 14. At the Assemblies of the Corinthians 1 Cor. XIV 24 25 30. At Josaphats Fast 2 Chron. XVIII 14. At Saint Johns Ordinations whereof Clemens in the place afore alleged out of Eusebius his Ecclesiasticall Histories saith that the Apostle was wont to goe abroad to Ordain such as were signified by the Holy Ghost Whereupon S. Paul saith of the Presbyters of Ephesus That the Holy Ghost had set them over the flock Acts XX. 28. and therefore when it is said Acts XV. 28. It seemed good to the Holy Ghost and to us I take it that some such revelation is intimated But this notwithstanding when we see the message sent the Church assembled the cause debated without assurance of any such revelation to be made whereof no Prophet had assurance till it came we see they proceeded not upon presumption of it but upon the conscience of their ordinary power and the habituall abilities given them to discharge it So that from the premises we have two reasons serving to vindicate the same Power to the Church The first because the Constitutions in force under the Apostles cannot be said to come from particular extraordinary inspiration of the Holy Ghost but from the ordinary power of governing the Church which was to continue The second because by the proceedings of the Councell of Jerusalem it appears that no revelation was a ground or requisite to the determining of the matter there in difference To which I adde a third from S. Pauls words 1 Cor. XI 16. If any man be contentious we have no such custome neither the Churches of God Where having disputed by many reasons that women were to vail their faces at the Service of God in the Church he sets up his rest upon laudable custome of the Church Now if custome be available to create Right in the Church as in civile Societies then authority much more without which either prescribing or allowing neither that custome which the Apostle specifies nor any other could take place And a fourth from that observation so advanced and improved that no man can deny it but he that will make himself ridiculous to all men of learning besides the instances thereof in the premises which is this That the Orders which the Apostles setled in the Church saving the difference between the Law and the Gospel are always or at least most an end drawn from the pattern of the Synagogue Whereby it appeareth that the convenience of them was evident not by revelation but by humane discourse but the force of them comes from the authority of the Apostles prescribing or allowing them in the Church Both which are always in the Church though in lesse measure Fifthly this is proved by the premises Wherein I conceive it is proved that the Clergy in the Church succeeds into the Authority of the Jews Consistories in the Synagogue Wherefore having shewed that those Consistories did give Law to the Synagogue in all matters of Religion not determined by God it follows
Jude ver 12. calls their Feasts of Love And the attendance upon this entertainment was the cause of making the Deacons which is called therefore the daily ministration and attendance at Tables Acts VI. 1 ◠Now will any man say that those Primitive Christians held not themselves tied to pay Tithes that offered all their estates At Corinth I beleeve S. Chrysostome that this course was not frequented every day as at Jerusalem but probably the first day of the week because upon that the Disciples assembled at Troas Acts XX. 7. or perhaps upon other occasions also for to have done always every where as at Jerusalem would have destroied civile Society which the Gospel pretendeth to preserve But those that offer the First-fruits of their goods to this purpose when Secular Laws enable them not to endow the Church with their Tithes doe they not acknowledge that duty and that as taught by the Apostles so to acknowledge it For can any living man imagine that they were weary of their estates if the Apostles from whom they received their Christianity had not informed them that Christianity required it at their hands In the next place let us consider the contributions which the Churches of the Gentiles were wont to send to the Christians at Jerusalem being brought low by parting with their estates It is to be understood that the Jews that lived out of their own Country dispersed in the Romane and Parthian Empires not being under the Law of Tithes which was given to the Land of Promise nor resorting to the Temple were notwithstanding in recompense of the same wont to make a stock out of which they sent their Oblations from time to time to maintain the Service of God as is to be seen up and down in Josephus besides Philo and the Talmud Doctors If then the Churches of the Gentiles in imitation hereof contribute their Oblations to support the Church of Jerusalem and the Service of God there being then the Mother City of Christianity before it was setled in the Capitall Cities of the Romane Empire as by all those passages appears which mention the Oblations of the Churches sent to Jerusalem Acts XI 30. XII 25. Rom. XV. 26. 2 Cor. VIII IX per tot 1 Cor. XVI 1. Gal. II. 10. do they not therby openly professe themselves taught by the Apostles that they were under the same obligation of maintaining the service of God in the Church as the Jews in the Temple Again the Apostle having shewed that Christians have the same right of communicating in the Sacrifice of Christ crucified as the Jews in the Sacrifices that were not wholly consumed by fire in the passage handled afore of Heb. XIII 8-14 pursues it thus in the next words By him then let us offer continually to God the Sacrifice of Praise which is the fruit of the lips giving thanks to his Name But to doe good and communicate forget not for with such sacrifices God is well pleased Where by the Sacrifice of Praise he means the Eucharist as it is called usually in the ancient Liturgies and writings of the Fathers For to this purpose is the whole dispute of that place that in that Sacrament Christians communicate in the Sacrifice of Christ crucified which Jews can have no right to in stead of all the Sacrifices of the Law And therefore by doing good and communicating he means the Oblations of the faithfull out of which at the beginning the poor and the rich lived in common at the Assemblies of the Church and when that course could no more stand with the succeeding state of the Church both the Eucharist was celebrated and the persons that attended on the service of God were maintained Therefore this obligation ceaseth not though the Ceremoniall Law be taken away The next argument is from the words of S. Paul Ephes IV. 11 in which few or none take notice of any thing to this purpose but to me comparing them with the premises it seemeth so expresse that it were a wrong to the Church so much concerned in them to let them goe any longer without notice He hath made saith S. Paul some Apostles some Prophets some Evangelists some Pastors and Doctors For the compacting of the Saints for the work of ministery for the edification of the Body of Christ That is as it follows that being sincere in love we may grow in all things in him who is the Head even Christ From whom the whole Body compacted and put together by the furnishing of every limb according to the working proportionable in every part causeth the body to waxe unto the edification of it self in love Here you are to mark these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament signifies in a vulgar sense to furnish any man maintenance as Mat. XXV 44. 1 Tim. II. 18. Heb. VI. 10. Luc. VIII 2. 1 Pet. IV. 10. In another sense it is used to signifie the Service of God in publishing the Gospel but almost always with some addition discovering the metaphor by expressing the subject of that service to wit the Word the Gospell the Spirit the New Covenant Acts VI. 6. 2 Cor. V. 18 19. III. 8. In this sense it is commonly taken here but it seems a mistake For when the Apostle saith that God hath given his Church Governours and Teachers for the Compacting of the Saints for the work of ministery for the edification of the Body of Christ his meaning is that the Body of the Church is compacted and held together to frequent publick Assemblies by the Contribution of the rich to the maintenance of those that attend upon the service of God which is here called the work of ministery to the end that by the Doctrine of the Governors and Teachers of the Church at the said Assemblies it may be built up to a full measure of Christianity This sense the words that follow require From whom the whole Body compacted that is that the Body of the Church being inabled frequently to assemble by the operation of those that are able furnishing every member proportionably to his want commeth by Christ to perfection in Christianity This sense the parallel places of Rom. XII 4 7 8. 1 Pet. IV. 4. necessarily argue Where having speech of those things which particular members of the Church are to contribute to the improvement of the whole both Apostles expresse two kinds of them one spirituall of instruction in Christianity the other corporall of means to support the Church in holding their Assemblies For as those that want cannot balk the necessities of this life to attend upon Divine Service unlesse they be furnished by the body of the Church So much more those that minister the Service of the Church cannot attend upon the same unlesse they be secured of their support And for this cause the first Christians at Jerusalem and by their example they that sent their Oblations to the Church
laid them down at the Apostles feet to signifie that they submitted them to their disposing For this cause Deacons were created to execute their disposition of the same For this cause the contributions of the Church of Antiochia are consigned to the Presbyters of Jerusalem Acts XI 30. that they who were Ordained by that time for afore there is no mention of them might dispose of them under the Apostles For this cause Timothy is directed how to bestow this stock among the Widows and Presbyters that the Widows might attend upon prayer day and night and upon other good works concerning the community of the Church 1 Tim. V. 5 10. as Anna the Widow in the Gospel Luc. II. 36 37. and as the good women that kept guard about the Tabernacle Ex. XXXVIII 8. 1 Sam. II. 22. And for this cause S. Peter forbiddeth the Presbyters to domineer over the Clergy 1 Pet. V. 3. to wit in disposing of their maintenance out of this common stock of the Church Here it will be said that all this expresses no quantity ot part of every mans estate to ground a right of Tithes and that no man desires better then to give what he list And the answer is as ready that no man desires more provided he list to give what Christianity requires And that for the determination of what Christianity requires he list to stand to the perpetuall practice of the Church when as by those things which we finde recorded in the Scriptures it appears to be derived from the Apostles themselves First it is not the Law that first commanded to pay Tithes Because we know they were paid by Abraham and Jacob they that think they were not due by Right before the Law because Jacob vows them Gen. XXVIII 20. doe not remember our Vow of Baptism the subject whereof is things due before God requires them as his own before For God saith first that Tithes are his own Lev. XXVII 30. to wit by a Law in force afore the Law of Moses and then gives them to the Priests for their Service in the Tabernacle Then it cannot stand with Christianity which supposeth greater grace of God then the Law to allow a scarcer proportion to the maintenance of Gods Service then the Law requires Now the Law requires first two sorts of First fruits the one to be taken by the Priest at the Barn Num. XVIII 12. the other to be brought to the Sanctuary Exod. XXII 29. XXIII 19. Deut. XXVI 1 the quantity of either being in the moderate Account a fiftieth as S. Hierome upon Ezek. XLV agreeing with the Jews Constitutions in Maimoni of First-fruits cap. II. and of Separations cap. III. determineth it though the Scripture Ezek. XLV 13. require but the sixtieth After that a Tith of the remainder to the Levites then another Tith of the remainder to be spent in sacrificing at Jerusalem that is for the most part upon the Priests and Levites to whom and to the poor it wholly belonged every third year Deut. XIV 22 28. Ex. XXIII 19. XXXIV 20. Adde hereunto the first-born all sinne-offerings and the Priests part of peace-offerings the skins of Sacrifices which alone Philo makes a chief part of their revenue all consecrations and the Levites Cities and it will easily appear it could not be so little as a fift part of the fruit of the land that came to their share Now that any rate should be determined by the Gospel agrees not with the difference between it and the Law This constraining obedience by fear commands under penalty of vengeance from heaven to pay somuch That perswading men first freely to give themselves to God cannot doubt that they which doe so will freely part with their goods for his service And therefore if the perpetuall practice of Christians must limit the sense of those Laws which the Scripture limits not we see the first Christians at Jerusalem farre outdoe any thing that ever was done under the Law and we see that all Christian people in all succeeding ages have done what the Church now requires but to be continued To this originall Title accrues another by Consecration which is an act of man inforced by the Law of God There is in the Law of Moses one kinde of Ceremoniall Holinesse proper to persons consisting in a distance from things not really unclean but as signs of reall uncleannesse As from meats and drinks and touching creatures men and women in some diseases of which our Lord hath said that what goeth into the mouth polluteth not much lesse what a man onely toucheth and so hath shewed that all this ceaseth under the Gospel But there is another kinde of Holinesse belonging to Times and Places as well as Persons commanded in the Law upon a reason common to the Gospel when it is said Lev. XIX 30. Observe my Sabbaths and reverence my Sanctuaries For did this belong onely to the Temple or Tabernacle instituted by Gods expresse command for that ceremoniall service of God which was unlawfull any where else it might seem to be proper to the ceremoniall Law and to vanish with the Gospel But the perpetuall practice of that people shews that hereby they are commanded to use reverence in their Synagogues which were neither instituted by any written precept of the Law nor for the ceremoniall service of God which was confined to the Temple but for publick Assemblies to hear the Law read and expounded and to offer the Prayers of the people to God For in the Psalms of Asaph which is the only mention of Synagogues in the Old Testament they are called not onely Houses and Assemblies of God but also Sanctuaries as here Ps LXXIII 17. LXXIV 4 7 8. LXXXIV 13. And the Talmud Doctors related by Maimoni extend this Precept to them shewing at large the reverence which they required whereupon Philo in his Book De Legatione ad Caium cals them places of secondary Holinesse to wit in respect of the Temple And in Maimoni in the Title of Praier and the Priests Blessing cap. XI you have at large of the Holinesse of Synagogues and Schools which they esteem more Holy then Synagogues They may have joy of their Doctrine that endeavour to shew that the Jews Synagogues were not counted Holy Places because in the Gospels as well as in Eusebius Histories IV. 16. where he allegeth out of a certain ancient writing against the Montanists that none of them was ever scourged by the Jews in their Synagogues and Epiphanius against the Ebionites it appears that the Jews used to punish by scourging in their Synagogues For it hath taken so good effect as to turn Churches to Stables But he that understands their reason right will inferre the contradictory of their conclusion from it For because Synagogues were the places where matters of Gods Law were sentenced as I shewed afore therefore was that sentence to be executed in Synagogues The like reason there is for the Holinesse of Persons consecrate
and the Sacrifice by the Altar and so all consecration tended to communion with God by the participation of Sacrifices offered to God So having shewed how the Gospel ordaineth that Christians also communicate with God in the Sacrifice of the Crosse by the Sacrament of the Eucharist by the same reason it follows that what is given to build and repair and beautifie Churches to maintain the Assemblies of the Church to support them that minister Gods Ordinances to inable the poor to attend upon the Communion of the same is consecrated by the Altar of the Crosse and the Sacrifice thereof represented in the Eucharist being the chief part of that service which the Church tenders to God and that which is peculiar to Christianity S. Chrysostome truly construes the reason why our Lord would not have Mary Magdalen reproved for pouring out such an expense on his body to no purpose which might have done so much good among the poore Mat. XXVI 11. to be this that Christians might understand themselves to be bound as well to maintain the means of Gods service as the poor that attend upon it And let any man shew me the difference of the sin of Achan from that of Ananias and Sapphira For as he became accursed by touching that which was deputed to maintain Gods service and was so before he denied it So no man can imagine that these had been guiltlesse if they had confessed For they are charged by the Apostle not only for lying to the Holy Ghost but for withdrawing part of the price Acts V. 3. And therefore by the premises having shewed that the goods which were laid down at the Apostles feet were thereby affected applied and deputed to maintain the Body of the Church in the daily Communion of the Service of God especially of the Eucharist which they frequented Acts II. 42 46. it followeth that they were consecrated to God by the Altar as all Oblations of Christians to the maintenance of Gods service are by the Sacrifice of the Crosse represented and commemorated in the Sacrament of the Eucharist being the chief part of the service of God under the Gospel and that which is onely proper to Christians And by consequence that which is consecrate to the service of God under the Gospel is anathema for the same reason as under the Law because they are accursed that take upon them to apply it to any other use These things premised it will not be difficult to determine the limits of Soveraign and Ecclesiasticall Power in the conduct and establishment of matters of Religion in a Christian State Which seeing it chiefly consists in the Right of giving those Laws by which this establishment and conduct is executed and having shewed that the Right of Soveraign Power in Church matters is not destructive but cumulative to the Power of the Church and that there is an Originall Right in the Church of giving Laws as to the Society of the Church It follows that the Right of making those Laws whereby Religion is established in a Christian State belonging both to the Soveraign Power and to the Church are not distinguishable by the subject for I have premised that Soveraign Powers may make Laws of Church matters but by the severall reasons and grounds and intents of both That is to say that the determining of the matter of Ecclesiasticall Laws in Order to the sentence of Excommunication which the Church is able to inforce them with belongs to the Church that is to those whom we have shewed to have that power on behalf of the Church But the enacting of them as Laws of Civile Societies in order to those Privileges and Penalties which States are able to inforce Religion with belongs to the Soveraign Powers that give Law to those States For here it is to be known that any Religion is made the Religion of any State by two manner of means that is of temporall Privileges and temporall Penalties For how much toleration soever is allowed severall Religions in any State none of them can be counted the Religion of the State till it be so privileged as no other can be privileged in that State Though it becomes the Religion of that State still more manifestly when Penalties are established either upon the not exercise of the Religion established or upon the exercise of any other besides it Those of the Congregations seem indeed hitherto to maintain that no Penalty can be inflicted by any State upon any cause of Religion to which Point I will answer by and by Which if it were so then could no Religion be the Religion of any State but by temporall Privileges In the mean time having determined that by the Word of God Christianity is to be maintained by Secular Power and seeing it cannot be ingraffed into any State but by making the Laws thereof the Laws of that State in this doing my conclusion is that the matter of Ecclesiasticall Laws is determinable by the Church the force of them as to such means as the State is able to enact them with must come from the State The reason is first from that of the Apostle pronounced by him in one particular case but which may be generalized to this purpose 1 Cor. VII 20 24. Every one in what state he is called to be a Christian therein let him continue Which if it hold neither can any quality in any Civile Society give any man that Right which ariseth from the Constitution of the Church nor on the contrary Wherefore seeing it is manifest that there is in the Church a Power of giving Laws to every respective part of it as it is granted that there is in all Soveraign Powers in respect of all persons and causes it follows that they are distinguishable by the severall reasons on which they stand and arise and the severall intents to which they operate and the effects they are able to produce Secondly no Religion but Judaism was ever given immediately by God to any State and that by such Laws as determine both the exercise of Religion and the Civile Government of that people But all Nations think they have received Religion from some Divinity which they beleeve and therefore by the Law of Nations the ordering of matters of Religion must needs belong to those by whom and from whom severall Nations beleeve they have received it Much more Christianity received from and by our Lord and his Apostles must needs be referred to the conduct of those whom we have shewed they left trusted with it But the Power to dispose of the exercise of Religion is a point of Soveraignty used by all States according to severall Laws Wherefore Christianity much more obliging all Soveraigns to use this Power to the advancement of it the coactive Power of secular Societies must needs take place much more in establishing Christianity by such constitutions as Christianity may be established with Thirdly the whole Church is by Divine Right one Visible Society
by the Heathen Emperour Aureliane as you may see in Eusebius his Histories VII 30. For though the matter thereof were not evident to him that was no Christian yet the authority might be the support whereof concerned the Peace of the Empire And so it was evident in that case For there being a difference in the Church of Antiochia between the Bishop and some of the Clergy and People and the Synod there assembled having condemned and deposed the Bishop if this deposition were allowed by the Synod of the Church of Rome no man will deny that there was thereby sufficient ground for him that was no Christian to proceed and take away possession of the Church and Bishops house from him that by such authority was deposed And thus you see how true it is which I said that in Christian States the Power of the Church cannot be in force without the Soveraign because Excommunication which is the Sword thereof and the last execution of this spirituall Jurisdiction might be made void otherwise As for the prejudice which may come to a Christian State by a Jurisdiction not depending upon it in point of right but only in point of fact there seem to be two considerable difficulties made The first the Excommunication of the Soveraign Ormore generally thus that the Keys of the Church may then interpose in State matters The second in regard that I have shewed that by the words of our Lord this Power may take place in matters of interesse between party and party For if in any why not in all and if in all where shall the secular Power become that Power that is able to judge all causes being able to govern any State To the first the answer is evident that so farre as Excommunication concerns barely the Society of the Church any person capable of Soveraign Power is liable to it upon the same terms as other Christians are because comming into the communion of the Church upon the same condition as other Christians the failing of this condition must needs render the effect void But if we consider either the temporall force by which it comes to effect or the temporall penalties which attend on it to these which cannot proceed but by the will of the Soveraign it is not possible that he should be liable Thus I had rather distinguish then between the greater Excommunication and the lesse as some doe who conclude that the Soveraign cannot be subject to the greater but to the lesse For there is indeed but one Excommunication as there is but one Communion abstinence from the Eucharist being no permanent but a transient estate under which whosoever comes if he give not satisfaction to the Church becomes contumacious and so liable to the last sentence Let no man marvell at the good Emperour Theodosius giving satisfaction of his penitence to the holy Bishop S. Ambrose The reason was because Christianity then fresh from the Apostles was understood and uncorrupt It was understood that he held not his Empire by being of the Church nor that his subjects ought him any lesse obedience for not being of it He that taught him to be subject to God taught his people also to be subject to him for Gods sake as Christians always were to Heathen Emperours even Persecutors Which if it were received it is not imaginable that the Powers of the world could be prejudiced by any censure of the Church As for the objection that excommunicate persons are not to be conversed with by S. Pauls rule it is answered by all Divines that it ceases in such relations for example of Parents and children as are more ancient then the Society of the Church which it therefore presupposeth and so is to cease in things necessary to civile Society which Christianity as it presupposeth so it inforceth and not overthroweth In like manner it is to be said that all proceedings either of the Popes or of the Scottish Presbyteries in those cases which the burthen of Issachar mentions are the productions of the corruption or misunderstanding of Christianity For as Aristotle says that some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so must we say that those things onely exclude from the Church which by the very nature and essence of them are inconsistent with Christianity being those things which a Christian renounces when he is admitted into the Church Now the affairs of States such as are Treaties and alliances with forein States reason of Government at home in Jurisdiction giving Laws and commands of State are such things as are not necessarily bad or good but may be the subject either of virtue or vice much lesse can it be manifest not only to the Body of Christians but even to the Guides of the Church when Governours forsake and when they cleave to their Christianity though it is certain that they doe either the one or the other always Wherefore for particular actions of the same kinde with those for which private persons are liable when they become notorious Princes also and publick Persons are subject to the censure of the Church But for publick Government the reason whereof must not be known the kinde thereof in the whole exrent being capable of good as well as bad it is nothing but the misunderstanding and corruption of Christianity that ingages the Church in them by the fault of those that by their quality in the Church seek to themselves some interesse in publick affairs which Christianity generally denies to be due And the same is to be said of them that make publick affairs the subject of their prayers and Preaching Which though it may be done to good purpose and in opposition to worse yet seeing Christianity requires not only that it may be so in the Church but also that it may not be otherwise as it must needs proceed from a decay of Christianity so it must needs tend to the utter ruine of it As for the drawing of Civile causes to the cognisance of Ecclesiasticall Judicatories by some things that have been said or done to the advancement of the Presbyteries in Scotland or here it appears there is cause of scruple But it is because the reason is overseen upon which our Lords saying proceeds For if the reason why our Lord will have the differences of Christians ended within the Church is that those that are without may not take notice of the offences that are among Christians this will not hinder Christians to plead before Christians and therefore will hinder no Jurisdiction of civile States as ceasing so farre as the State becomes Christian Wherefore it is not without cause that the Audiences of Bishops have been by the Laws of the Empire and other Christian States succeeding the same limited to such kinds of causes as seemed to stand most upon consideration of charity and so fittest to be sentenced by the Church But Matrimoniall causes seem to me necessarily to belong to this cognisance Because of that particular disposition which our Lord
onely mark to discern what is the subject of Reformation and what not All Warre made upon the Title of Christianity is unjust and destructive to it Therefore Religion cannot be Reformed by force Of the present State of Christianity among us and the means that is left us to recover the Vnity of the Church THat which hath been said as it concerns the present case of this Church seems to be liable to one main Objection which is this That if the power of Bishops and Presbyters be such as hath been said by Divine Right that nothing can be done without them in their respective Churches it will follow that in case the State of the Church be corrupt by processe of time and their default especially so that the common good of the Church require Reformation by changing of Laws in force if they consent not it cannot be brought to passe without breach of Divine Right This may well seem to be the false light that hath misguided well affected persons to seek the Reformation presently pretended For seeing it is agreed upon among us that there was a time and a State of the Church which required Reformation and that if the Clergy of that time had been supported in that power which by the premises is challenged on behalfe of the Clergy this Reformation could not have been brought to passe It seems therefore to the most part of men that distinguish not between causes and pretenses that where Reformation is pretended there the power lawfully in force to the Society of the Church ought to cease that the Reformation may proceed either by Secular power or if that consent not by force of the People To strengthen this objection as to the Reformation of this Church it may further be said that though it is true that the Order of Bishops hath been propagated in this Church at and since the Reformation by Ordinations made according to the form of that Apostolicall Canon That a Bishop be Ordained by two or three Bishops yet if we judge of the Originall intent of that Canon by the generall practice of the Church it will appear that it is but the abridgement of the IV Canon of the Councell of Nice which requireth that all Bishops be Ordained by a Councell of the Bishops of the Province Which because it cannot always be had therefore it is provided that two or three may doe the work the rest consenting and authorizing the proceeding A thing which seems necessarily true by that which hath been said of the dependence of Churches consisting in this that the Act of part of the Church obliges the whole because that part which it concerns and the Unity of the whole which it produceth stands first obliged by it being done according to the Laws of the whole By which reason the Act of Ordination of a Bishop obliges the whole Church to take him for a Bishop because the Mother Church to which he belongs and the rest of Cathedrall Churches under the same do acknowledge it And this is that which the Ordinance of the Apostles hath provided to keep the Visible Communion of the whole Church in Unity To which it is requisite that a Christian communicate with the whole Church as a Christian a Bishop Presbyter or Deacon as such But when among the Bishops of any Province part consent to Ordinations part not the Unity of the Church cannot be preserved unlesse the consent of the whole follow the consent of the greater part And therefore though the Canon of Nice be no part of Divine Right yet seeing the precept of the Unity of the Church being the end which all the Positive Laws of Church Government aim at obligeth before any Positive precept of the Government thereof which we see are many ways dispensed with for preservation thereof and that it appears to be the generall custome of the Primitive Church to make Ordinations at those Provinciall Councels which by another Apostolicall Canon XXXVIII were to be held twice a year it seemeth that there can no valid Ordination be made where the greater number of the Bishops of the Province dissent Which is confirmed by the Ordination of Novatianus for Bishop of Rome which though done by three Bishops as the Letter of Cornelius to the Eastern Bishops recorded by Eusebius Eccles Hist VI. 43. testifieth yet was the foundation of that great Schisme because Cornelius was Ordained on the other side by sixteen as we reade in S. Cyprian Now it is manifest that the Ordinations by which that Order is propagated in England at and since the Reformation were not made by consent of the greater part of Bishops of each Province but against their minde though they made no contrary Ordinations And by the same means it is manifest that all those Ecclesiasticall Laws by which the Reformation was established in England were not made by a consent capable to oblige the Church if we set aside the Secular Power that gave force unto that which was done contrary to that Rule wherein the Unity of the Church consisteth But in other parts the Reformation established was so far from being done by Bishops and Presbyters or any consent able to conclude the Church by the Constitution of the Church that the very Order of Bishops is laid aside and forgot if not worse that is detested among them Upon which precedent it sounds plansibly with the greatest part among us that the Unity of the whole being dissolved by the Reformation the Unity of the Reformation cannot be preserved but by dissolving the Order of Bishops among us Before I come to resolve this difficulty it will be requisite to examine what Privileges and Penalties the Secular Power is enabled to enforce Religion within a Christian State Because it hath been part of the dispute of this time that some Privileges of the Church are contrary to Christianity as also some Penalties upon matter of Conscience And the resolution of it will make way to my answer Now the resolution hereof must come from the ground laid from the beginning of this Discourse that Christianity importeth no temporall Privilege or advantage of this present World and therefore that Christianity enableth no man to advance and propagate his Christianity by force For as it is contrary to the nature thereof to bee forced seeing the Service of God which it requireth is not performed by any man that is not willing to doe it nor the Faith beleeved but by them that are willing to beleeve it So seeing it gives no man any privilege of this world which he cannot challenge by a lawfull title of Humane Right and that no title of Humane Right can enable any man to impose upon another that Faith which Humane reason reveals not therefore can no Humane power force any man to be a Christian by the utmost penalty of death which is that which force endeth in to them that submit not It is true the Law of Moses imposeth death for a penalty in
Law of his Country pretendeth to be for his good and to relish it aright when upon due consideration it appears to be no otherwise And so the punishment of the Law tends to the same purpose as all afflictions are sent by God to drive men to their good against their will And that those who fainedly submit to Christianity may as Aristotle says be Sun-burnt by walking in the Sun though they walk not in the Sun for that purpose That is by trying the effect of Christianity in the worship of God and reformation of mens lives among whom they live by being under such Laws may be won to imbrace it for it self which at first they imbraced for the worldly privilege of it To which purpose there can be no mean so effectuall as the restoring of the publick discipline of Penance in the Church By which it becomes most evident what inward esteem men set upon Christianity by the esteem they set upon the Communion of the Church And that the sentence of Excommunication is abhorred not for the temporall Penalties which by civile Laws attend upon it but for the Society of the Church which it intercepteth And truly this last inconvenience of Hypocriticall profession can by no means be avoided wheresoever Christianity or any opinion supposed to be a necessary part of it is made the Religion of any State For evidence whereof I must repeat first that which was supposed afore that there are but two reasons for which any Religion can be said to be the Religion of any State to wit Privileges and Penalties In the second place I must suppose here that as exemption from any penalty is a privilege so exemption from a privilege is a penalty Wherefore seeing no Religion can be the Religion of any State but by such privileges as another Religion is not capable of it is manifest that Toleration of Religion as it is a Privilege in comparison of punishment so it is a punishment in comparison of that Religion which is privileged These things supposed it will not be difficult to render a reason why Christianity must of necessity decay and why the power of it is so decaied since the world came into the Church For when men came not to Christianity till they had digested the hardship of the Crosse and resolved to preferre the next world afore this it is no marvell if they endured what they had foreseen and resolved against But seeing temporall privilege as well as temporall punishment may belong to true Christianity no marvell if men follow the reason of privilege not of Christianity when they goe both together though by consequence they will be ready to change as the privilege changes Now as to the Privileges which Christianity is endowed with by the Act of God or made capable of by the same from Soveraign Powers when they make Christianity the Religion of those States which they govern It is very easie to resolve from the premises that the Clergy are not exempt by Divine Right from any Law of those States under which they live For seeing the Clergy is a quality which presupposeth Christianity and subsisteth by virtue thereof and that no quality subsisting by the constitution of the Church or by Christianity endoweth any man with any temporall right wherewith he is not invested by the quality which he holdeth in his own Country it followeth that no man by being of the Clergy can be privileged against Secular Power or against those Laws which are the Acts of it And therefore the example of Abiathar High Priest removed from his Office by Solomon for Rebellion and Treason 1 Kings II. 26. to wit because as it is there expressed he had deserved to be removed out of the world is an effectuall argument to this purpose For if that Office to which his person was designed by Gods expresse Law supposing him to be lawfull High Priest might be taken away for a crime committed against the Majesty of the King subsisting by an Act subsequent to the Law established by God because the Law which allowed a King enjoined obedience by all the Penalties of the Law And indeed seeing the Clergy is but a degree qualifying men in Christianity above the People those temporall privileges which by Divine right are pretended to belong to the Clergy must needs belong to the People in an inferiour degree by the same right much more the Clergy presupposing the Church as the Church the State must needs leave all men that are qualified by it obliged upon the same termes as it findes them to the States wherein they professe themselves Christians Which cannot be when both Societies of the Church and the Commonwealth consist of the same persons But though the Clergy be not exempt from any Secular Jurisdiction by Divine Right yet they are so capable of exemption by Divine Right that no man can deny the Privilege granted by the first Christian Emperors the Causes of the Clergy to be heard and determined within the Clergy themselves to be very agreeable to reason of Christianity For if our Lord hath commanded and the Apostles ordained the differences of Christians to be ended within themselvs that they might not prove a scandall to Christianity it is but correspondent consequent thereunto that for avoiding the scandalls which the differences of the Clergy may occasion or to make them lesse publick they be ended within themselves seeing it is manifest to all understandings that the reverence of the Clergy is of great interesse to the advancement of Christianity On the other side seeing the Discipline which the Clergy are liable to by Christianity is so much stricter then that which the Civile Laws of any Commonwealth whatsoever can require and determine that Clergy men cannot incurre the penalties of Criminall Laws but they must be supposed to have violated the stricter discipline of the Church which they are under afore It follows that it is so farre from Christianity to privilege them against such Laws that the Church cannot otherwise be cleared of the scandall then by Ecclesiasticall censures correspondent to the temporall punishments which they incurre But if thus it be true that no man by virtue of his Christianity is endowed with any Secular Privilege of that Civile Society wherein he liveth By the same reason it must be true that no man is by his Christianity uncapable of any Right common to all members of the State in which he liveth unlesse some Law of Christianity can be produced whereby it may appear to be incompetible with the quality he holdeth in the Church Which hath been pretended with much noise to render the Clergy of this Church uncapable of imploiment in Secular affairs in point of Divine Right but will be very difficult to prove by the Scriptures in regard that Christianity containeth nothing but that which tendeth to the maintenance of Civile Society as on the other side Civile Society and the Powers thereof tendeth to the maintenance of
and effect to the acts of the same But in matters already determined by them as Laws given to the Church if by injury of time the practice become contrary to the Law the Soveraign Power being Christian and bound to protect Christianity is bound to imploy it self in giving strength first to that which is ordained by our Lord and his Apostles By consequence if those whom the power of the Church is trusted with shall hinder the restoring of such Laws it may and ought by way of penalty to such persons to suppresse their power that so it may be committed to such as are willing to submit to the superiour Ordinance of our Lord and his Apostles A thing throughly proved both by the Right of Secular Powers in advancing Christianity with penalties and in establishing the exercise of it and in particular by all the examples of the pious Kings of Gods people reducing the Law into practice and suppressing the contrary thereof Seeing then that it is agreed upon by all that professe the Reformation that many and divers things ordained by our Lord and his Apostles whether to be beleeved or to be practised in the Church were so abolished by injury of time that it was requisite they should be restored though against the will of those that bore that power which the Apostles appointed necessary to conclude the Church it followeth that the necessity of Reformation inferreth not the abolishing of the Succession of the Apostles but that more Laws of our Lord and his Apostles and of more moment were preferred before it where it could not regularly be preserved Which when it may be preserved is to be so far preserved before all designs which may seem to humane judgement expedient to the advancement of Christianity that whosoever shall endevour without such cause to destroy the power derived from the Apostles by conferring it upon those that succeed them not in it and much more whosoever shall doe it to introduce Laws contrary to the Ordinance of the Apostles shall be thereby guilty of the horrible crime of Schism For it is to be remembred that there are some things immediately necessary to the salvation of particular Christians whether concerning Faith or good manners and there are other things necessary to the publick order and peace of the Church that by it Christians may be edified in all matters of the first kinde The denying of any point of the first kinde may for distinctions sake be called Heresie when a man is resolute and obstinate in it But in the other kinde it is not a false opinion that makes a man a Schismatick till he agree to destroy the Unity of the Church for it It can scarce fall out indeed that any man proceed to destroy the Unity of the Church without some false opinion in Christianity Yet it is not the opinion but the destroying of a true or erecting of a false power in the Church that makes Schism And it can scarce fall out that any man should broach a doctrine contrary to Christianity without an intent to make a Sect apart yet onely a false perswasion in matters necessary to salvation is enough to make an Heretick This is the reason that both Heresie and Schism goes many times under the common name of Heresies or Sects among the ancient Fathers of the Church Otherwise it is truly said that Heresie is contrary to Faith Schism to Charity because the crime of Heresie is found in a single person that denies some point of Faith though the name of it be generall onely to those and to all those that make Sects apart In the mean time we must consider that the word Schism signifies the state as well as the crime in which sense all that are in the state of Schism are not in the crime of Schism but those that give the cause of it For as it is resolved that Warre cannot be just on both sides that make War so is it true that the cause of all divisions in the Church must needs be only on one side and not on both And that side which gives the cause are rightfully called Schismaticks though both sides be in the state of Schism as he in S. Augustine said of Tarquin and Lucrece that being two in one act yet one of them onely committed Adultery If then the Laws given by our Lord and his Apostles be restored by consent of some part of the Councell and Synod requisite to oblige any respective part of the Church and the Succession of the Apostles propagated by them alone in opposition to the rest that consent not unto them the cause of Schism cannot lie on this side which concurreth with the Primitive Succession of our Lord and his Apostles but upon them that violate the Communion of the Church by refusing such Laws and the right of such persons as acknowledge the same the condition of the Unity and Communion of the Church consisting as much in the rest of Laws given by our Lord and the Apostles as in that of the Succession and power of the Apostles Which is the case of the Church of England But whoever by virtue of any authority under heaven shall usurp Ecclesiasticall Power shall usurp the Succession of the Apostles and take it from them that rightfully stand possest of it upon pretense of governing the Church by such Laws as he is really perswaded but falsly to be commanded the Church by our Lord and his Apostles this whosoever shall doe or be accessory to is guilty of Schism The issue then of this whole dispute stands upon this point how and by what means it may be evidenced what Laws of the Faith and Manners of particular Christians of the publick Order of the Church have been given the Church by our Lord and his Apostles A point which cannot be resolved aright but by them which resolve aright for what reasons and upon what grounds and motives they are Christians For without doubt the true reasons and motives of Christianity if they be pursued and improved by due consequence will either discover the truth of any thing disputable in the matter of Christianity or that it is not determinable by any revealed truth Here it is much to be considered that the truth of things revealed by God is not manifested to the mindes of them to whom and by whom God reveals them to the World by the same means as to them whom he speaks to by their means Moses and the Prophets our Lord and his Apostles when they were sent to declare the will of God to his People were first assured themselves that what they were sent to declare to the world was first revealed to themselves by God and then were enabled to assure the world of the same By what means they were assured themselves concerns me not here to enquire It is enough that they were always enabled to do such works as might assure the world that they were sent by God For how could they demand
commendeth their faith when he reckoneth their sufferings among those great effects which it brought forth Heb. XI 35 36. And upon this account it is that in propounding this objection I said that it is taken out of the Scriptures not meaning thereby the Books of the Maccabees but those Scriptures which by consequence seem to approve of the Maccabees proceedings For on the other side it is manifest that they justified their arms upon title of Religion by the first breaking out of it 1 Mac. II. 24 26 27. where the zeal of the Law and the example of Phinehas is expressed to be that which moved Mattathias to kill the Jew whom he saw sacrificing to Idols and to maintain it by arms Whereby it is manifest that out of zeal to the Law they took arms to defend it lest it should be extinguished by the Tyranny of Antiochus and therefore that when their arms took effect and purchased them freedome and the Soveraignty to the race of Mattathias all this they held by Religion and by no other title And for this reason it is that they are called Maccabees though other extravagant reasons have been imagined by men of excellent learning For it is to be observed that all those that suffered as well as fought in this cause are called Maccabees no lesse then Judas Maccabaeus and therefore the histories of their acts are called the Books of the Maccabees in which is comprised as well the story of the Mother the seven children and others that suffered for the Law as the acts of Judas and his Successors And Josephus his Book in praise of that Mother and her children is entitled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The reason of which is found in the Syriack in which language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Zelotes as you have it in Ferrarius his Nomenclator Syriacus And that this was the Title of their arms is more manifest by the case of the Jews under Caligula when out of his madnesse he commanded to set up his statue in the Temple at Jerusalem For as by Philo de Legatione ad Caium we understand that they were willing to undergo any thing and continue in obedience so they might enjoy their Religion So Josephus dissembleth not in the relation of that business Antiq. XVIII 11. that they would have taken arms rather then endure it if Caligula had not been slain in the mean time The clearing of this difficulty is to be fetched from the difference between the Law and the Gospel expressed in the words of our Lord to his Disciples that required him to call for fire from heaven upon those that would not entertain him Luke IX 55 56. Ye know not of what spirit ye are For the Son of man is not sent to destroy mens souls that is their lives but to save them For the Law worketh wrath and where there is no Law there is no transgression and by Law is the knowledge of sin saith the Apostle Rom. IV. 20. V. 15. VII 7. Therefore the Law suffered him that was next of kin to any man that was slain to kill him that slew him before it was judged whether he was slain by chance or by malice Num. XXXV 16 Therefore the Law commanded him that was tempted to Idolatry to seek the death of him that tempted him were he his father or never so near of kin Deut. XIII 6 11. In fine the Law being the condition of a temporall estate assigned at first by God to the people of Israel observing it can there be any marvell that it might be lawfull for that people to defend it by force and by that defense to regain the same estate Or will this draw any consequence in Christianity to make it lawfull to take arms upon the title thereof and so to hold estates of this world by the same title in case those arms take effect For the Gospel is the condition of life everlasting promised to those that embrace it including the Crosse of Christ and therefore renouncing all advantage of this world and equally belonging to all people and therefore maintaining all in the same estate of this world which it finds Therefore the zeal of Elias when he punished with fire from heaven those that attempted to seize him at the unjust command of an Idolatrous King our Lord declares not to sute with the Spirit of the Gospel the profession thereof being to take up Christs Crosse and to bear it with patience though under the Law it might be commendable Whereunto agreeth that which I said before that Heresie and Schism upon causes onely contrary to Christianity and that are not against the Law of Nature and Nations are no capitall crimes in Christian States And that in stead of death which the Law inflicteth upon him that obeyeth not the Consistory but causeth Schism the punishment allotted by the Gospel is onely to bee least in the kingdome of Heaven For if Soveraign Powers lawfully established being Christian are not enabled by their Christianity to inflict death on the said crimes when setting aside Christianity they are not liable to it much lesse is any man under a Soveraign Power enabled by his Christianity to use the Sword wherein Soveraignty consists for the maintenance of it Neither is it contrary to this that under the Gospel S. Peter punishes Ananias and Saphira with death and the Apostles as I shewed before were endowed with a miraculous power of inflicting bodily punishment upon those which obeyed them not the effects whereof were seen upon those whom they cast out of the Church as also upon Elymas struck with blindnesse by S. Paul for resisting his Gospel Nor that the souls under the Altar Apoc. VI. 10. pray for the vengeance of their bloud to be shewed upon the inhabitants of the earth For that which this Propheticall Vision representeth is to be understood sutably to Christianity and to the Kingdome of God attained by it Since therefore revenge is contrary to the principles of Christianity we cannot imagine that blessed souls desire it but the cry which they make must be understood to be the provocation of God to vengeance which their sufferings produce So much more pertinently attributed to blessed souls in as much as being acquainted with Gods counsels they approve and rejoyce in his Justice and the advancement of his Church by the means of it Now the power granted the Apostles of inflicting bodily punishments upon those that disobeyed them tended first to manifest that God was present in the Church and by consequence to subdue the world to Christianity and to win authority to the Church and the censures of it Whereas Elias when he called for fire from heaven as the Apostles desired our Lord might have been secured himself by the like miracles without destroying his enemies So he caused Baals Priests to be put to death not to vindicate the cause in debate which was already done by a miracle but to doe vengeance on them as malefactors
Apostles shall it be without the compasse of any Secular Power to dissolve it And therefore the consequence hereof in the present state of Christianity among us is further to be deduced because many men may be perswaded of their obligation to the Church upon supposition of the Divine Right of Bishops who perhaps perceive not the former reason of their obligation to them here asserted as to the Ordinary Pastors of the Church To proceed then out of the premises to frame a judgement of the state and condition of Christianity in England at the present and from that judgement to conclude what they that will preserve the conscience of good Christians are to doe or to avoid in maintaining the Society and Communion of the Church Put the case that an Ecclesiasticall Power be claimed and used upon some perswasions contrary to the substance of true Christianity and pretending thereby to govern those that adhere to the same perswasion in the Communion of those Ordinances which God requireth to be served with by his Church according to the same perswasion I suppose no man will deny this to be the crime of Heresie containing not onely a perswasion contrary to the foundation of Faith but also an Ecclesiasticall Power founded upon it and thereby a separation from the Communion of the Church which acknowledgeth not the same Put the case again that an Ecclesiasticall Power is claimed and used not upon a perswasion contrary to any thing immediately necessary to the salvation of all Christians as the foundation of Faith and all that belongeth to it is but upon a perswasion contrary to something necessary to the Society of the whole Church as commanded by our Lord Christ or his Apostles to be regulated thereby and this with a pretense to govern those that adhere to the same perswasion in the Communion of all Ecclesiasticall Ordinances according to it this I cannot see how it can be denied to be the crime of Schism And this God be blessed that I cannot say it is done in England but in consequence to the premises I must say that this is it which hath been and is endevoured to be done in it and therefore to be avoided by all that will not communicate in an act of Schism I doe not deny that Presbyters have an interesse in the Power of the Keys and by consequence in all parts of Ecclesiasticall Power being all the productions thereof But I have shewed that their Interesse is in dependence upon their respective Bishops without whom by the Ordinance of the Apostles and the practice of all Churches that are not parties in this cause nothing is to be done When as therefore Presbyters dividing among themselves the eminent Power of their Bishops presume to manage it without acknowledgement of them out of an opinion that the eminence of their Power is contrary to the Ordinance of our Lord and his Apostles or that not being contrary to the same it is lawfull for Presbyters to take it out of the hands either of Bishops or of simple Presbyters had they been so possessed of it When as they joyn with themselves some of the People in the quality of Lay Elders or what ever they will have them called and of these constitute Consistories for all severall Congregations endowed with the Power of the Keys over the same though in dependence upon greater Assemblies out of the opinion that this is the Ordinance of our Lord his Apostles and this not to manage the Interesse of the People that nothing passe contrary to the Laws given the Church by God which are their inheritance as well as the Clergies but in a number double to that of the Presbyters in all Consistories and in a right equall to them man for man so that it may truly be said that the whole Power of Clergy and People is vested in these Lay Elders that one quality consenting being able to conclude the whole When as the determination who shall or shall not be admitted to Communion returneth at last to a number of Secular persons making them thereby Judges of the Laws of Christianity and enabling them thereby to give and take away the Ecclesiasticall being of any member of the Church in those cases to which that power extendeth and investing a Civile Court with the Power of the Keys in the same All these points being members of the Ordinance for the establishment of the Presbyteries I say then that by that Ordinance an Ecclesiasticall Power is erected upon so many perswasions of things concerning the publick Order of the Society of the Church contrary to the Laws given the Church by our Lord and his Apostles by a Secular Power interessed onely in point of Fact in Church matters without any ground of Right to do it and that therefore the endevouring to establish these Presbyteries is an act of Schism which particular Christians though they never by any expresse act of their own tied themselves to be subject to Bishops are neverthelesse bound not to communicate in because they are bound upon their salvation to maintain the Unity of the Church and the Unity of the Church established upon these Laws whereof the Succession of Bishops is one As for the design of the Congregations it is easily perceived to come to this effect That to the intent that Christian people may be tied to no Laws but such as the Spirit of God which is in them convinces them to be established upon the Church by the Scripture and that thereupon the ordering of all matters concerning the Society of the Church may proceed upon conviction of every mans judgement Therefore every Congregation of Christians assembling to the Service of God to be absolute and independent on any other part or the whole Church the Power being vested in the members of the said Congregation under the Authority of the Pastor and Elders as aforesaid And that therefore every Congregation constituting it self a Church constitutes by consequence and destitutes Pastors Elders and Members So that by this design an Ecclesiasticall Power being erected upon so many perswasions contrary to the Laws given the Church by our Lord and his Apostles the act of Schism is more visible Though for the claim and Title by which this Ecclesiasticall Power is erected in both ways that of the Congregations is more sutable to Christianity because that of the Presbyteries more forcible both equally destructive to the right of the Church For that a Parliament by which Power the Assembly of Divines was called not disputing now the Power of a Parliament in England but supposing it to be as great for the purpose as any Christian State can exercise should erect an Ecclesiasticall Power by taking it from those that have it and giving it to those that have it not is without the Sphere of any Power which stands not by the Constitution of the Church For if the Church subsisted before any Secular Power was Christian by a Power vested by our Lord in
would be possible that War might be made upon the Title of Religion alone contrary to the Premises The learned Casaubon once called the Doctrine of Gregory the VII Pope when he undertook to deprive Christian Princes of their Estates because they stood Excommunicate Haeresim Hildebrandinam The Heresie of Pope Hildebrand And not without cause For seeing the foundation of Christianity consisteth in things to be done as well as things to be beleeved and that the summe of that which Christians professe to do consists in bearing Christs Crosse how shall he be other then an Heretick that renounceth the profession of Christs Crosse Or how can he be understood to professe Christs Crosse that holds any thing purchased by the Arms which are born upon the Title of Christianity For as all is his that conquers in lawfull Arms so cannot he be understood to renounce all for Christs Crosse that holds any thing by it which he is bound to maintain with the Title whereby he holds it Thus that Pope is not unjustly called an Heretick by some as Heresie imports a vice of a particular mans minde not a Sect in the Society of the Church seeing it cannot be said that this position is enjoined though suffered in the Church of Rome as it must be said of that Church the Society whereof and the Power which governeth that Society subsisteth by Arms grounded on Christianity Therefore supposing an Ecclesiasticall Power and by consequence a Church constituted by force used upon this ground it would be hard to clear it of Heresie the constitution whereof cannot stand with the profession of Christs Crosse But not to aggravate consequences seeing it is manifest that all errors in Religion overthrow the foundation by consequence but to shew what regret I have to say that which I must not conceal I will advance the onely possible expedient that I can imagine to restore the Unity of the Church among us For that of a Nationall Synod which is most obvious and plausible seems to me unpossible to be used lawfully and effectually both in our case I am not so faintly in love with the Cause which I expose my self to so much offense to maintain as to make a question how the Church of England were to be re-established if right might take place that is by re-estating the Synod thereof in full possession of that right which hereby I have proved that they are outed of onely by force But I speak now upon supposition that there is force on their side that refuse this right upon opinions contrary to the same and with an intent to advance a course by which it may be discerned how farre the Church of England may abate of the right which is denied onely by force for so good a purpose as to reconcile unto it those who may otherwise fall into Churches in name but Schisms indeed And in this case my reason is because those who chalenge the right of a Synod must proceed as authorized to judge between or rather to give Law to all parties Now being divided as we are between Right and force or the opinion of either or both it is not imaginable that either those that think themselves to have Right can or those that think themselves to have force will submit to receive sentence or Law from their adversaries unlesse we think them either no men to change their judgement when they come to have Power on their side or no Christians to acknowledge that to be Right which they are assured is not What remains then to restore peace when no party can yeeld Surely in all bodily diseases those parts and principles and elements of nature which remain untainted must be the means to recover the whole And in this distemper of the Church so much of Christianity as remains commonly acknowledged by all parties rightly husbanded may serve to reunite them in one upon better intelligence And the despair which any party ought to have of reducing the rest to themselves ought to perswade all to condescend to this good husbandry What remains then common to all parts beside the profession of Christianity the Scriptures to agree them about the meaning and consequences of them in matters questionable being that which remains in debate Could I say that all parts acknowledged that which the Church from the beginning every where hath received and used to be agreeable to the Scripture I should think the businesse half done But since it is otherwise we must have recourse to a more remote ground or principle which may serve for a reason to produce those consequences which follow from the said Rule in matters in debate seeing we pretend not to make a Rule without cause And this must be by examining the first motives of Christianity for what reasons we undertake the profession of it which being well rendred and shot home to the mark will not fail either to decide any thing in controversie or to shew that it concerns no mans Christianity that it be decided Now the onely means to bring forth and discharge these reasons to publick satisfaction is an open and free Conference for space of time or persons executed by persons advanced by the severall parties to improve what any man can bring forth to the clearing of any thing in debate and managed by persons chosen for their discretion to keep the debate from wandring till all be said to all points For seeing it must needs appear what are the terms of agreement when all reasons are spent it will be lawfull for those in whom rests the Succession of the Apostles and all claiming under them to consent to estate the Ecclesiasticall Power and the Ministery of Ecclesiasticall Offices upon persons to be agreed upon according to terms agreed And this consent as effectuall to reunite the Church as ever anciently Schisms were lawfully restored to the Church by admitting Bishops Presbyters Deacons and People to communicate in their own ranks and making good all acts done in Separation by subsequent consent not as to God but as to the Church which I have shewed afore was many times done As for those which have used this Power already they shall condescend no further by this agreement but to use that part of it which shall be limited them by the agreement upon an unquestionable title for the future But if our sins be still so powerfull as not to suffer a lawfull course to take place let me admonish those infinite numbers of Christian souls that sigh and groan after the Unity of the Church what means God shews them to discharge the conscience of good Christians to him while the temporall Laws of the State which ought to actuate it doe suspend their Office Which are in effect the persons of those in whom the Succession of the Apostles is vested and the Clergy claiming under them And that generall Law of Christianity for which those things which we insist upon cannot be quitted of sticking to all that
is manifest that he which requireth the Unity of Ecclesiasticall Assemblies supposeth a Society of the Church to procure and maintain the same But it is not this passage of S. Paul alone wherein this privilege is supposed intimated or expressed but wheresoever there is mention in any part of Scriptures of any Ordinance of the Service of God instituted or exercised at the Assemblies of Gods faithfull people provided that it may appear otherwise by the Scripture to be common to the Law and the Gospel there you have the Charter or Patent of this grant and privilege and by consequence of the Society of the Church founded upon it But though Erastus securely taketh it for granted that Christian States have right to exercise their Soveraign Power in Church matters because it was so in the Synagogue yet I doe not understand how he would convince them that at this time deny this consequence among us Seeing there is so much difference between the Law and the Gospel between the Church and the Synagogue that that which is held in the one cannot be presumed to hold under the other without a reason common to both And so far as that reason prevails and no further must the Power and Interesse of States in Church matters be understood to prevail And truly there is a saying of S. Jeromes which may justly move a tender spirit to doubt whether this Interesse of States in Church matters be from God or not For seeing it is most true and visible to experience which he says Ecclesiam postquam coepit habere Christianos Magistratus factam esse opibus majorem virtutibus autem minorem That the Church since it began to have Christian Magistrates is become greater in wealth or power but lesse in virtues And that it is a presumption in reason that that which goeth before is the cause of that which followeth upon it when no other cause appeareth well may it be doubted that the Interesse of Secular Powers in Church matters is not from God from which so great a decay of Christianity proceedeth which must not be imputed to any thing which God hath appointed To which agreeth that Legend in the life of Pope Sylvester which saith that when Constantine had endowed the Church so largely there was a voice from heaven heard to say Hodie venenum effusum est in Ecclesiam To day is there poison poured out upon the Church The reason then which here I render upon which the Kings of Gods ancient people had that power in maters of Religion which by the Scriptures we know they did exercise I hope will appear reasonable to them that have perused the IV Chapter and seen how it is not destructive but cumulative to that which by the Law in matters of the Law is given to the Consistory And since it accrued to the King not by the Law because not constituted by it but by the desire of the People admitted and assented unto by God by which he became Head of a People already in Covenant with God what difference is there between this case and the case of a whole people together with the Powers of the same converted to Christianity but this that the Israelites were in Covenant with God before they were under Kings for though Moses and the Judges had Regall Power yet it was not by a standing Law Christian Nations under the Powers of the World before they became Christian Unlesse it be further that the Church is one of all Nations the Synagogue of equall extent with the People of Isâ—ael which is not of consequence to this purpose The Apostle rendring a reason why he commands Secular Powers to be prayed for at the Assemblies of the Church 1 Tim. II. 2 3 4. assigneth the end of them to be That we may lead a quiet life in all godlinesse and honesty Which is manifestly said in respect of Secular Powers that are not Christian For of them the Church justly expects protection and quietnesse paying them prayers subjection and duties But he addes further this reason Because this is good and acceptable to God our Saviour who would have no man to perish but to come to the knowledge of his truth If then the will of God be that the Soveraign Powers of the Gentiles be converted to Christianity is it not his will that they imploy themselves to the advancement of it not onely as Christians but as Soveraigns which cannot be expected from Gentiles There is reason therefore to ground this Interesse upon the declared will of God concerning the calling of the Gentiles the Apostle having declared that their Secular Powers are invited to the Faith and the Prophesies of the Old Testament having declared that their Kings Queens should come to the Church and advance it Psal II. 10 11 12. LXXII 10 11. Es XLIX 23. LX. 13. This reason is far more effectuall to me by the Prophesies left the Church in the Apocalypse The main scope and drift whereof I am much perswaded to be nothing else but to foretell the conversion of the Romane Empire to Christianity and the punishment of the Heathens that persecuted the same For if the intent of those Prophesies be to shew that it was Gods will that the Empire should become Christian and that the reign of the Saints upon earth there foretold is nothing else but the advancement of Christianity to the Government of the Empire and by consequence of other Kingdomes into which the Empire was to be dissolved it cannot be doubted that Christian Powers attain the same right in matters of Religion which the Kings of Gods ancient People always had by the making of Christianity the Religion of any State This opinion it was not my purpose to publish at the writing of this Discourse because it is like to become a mark of contradiction to the most part being possessed more or lesse of a far other sense But having considered since how many and horrible scandals are on foot by the consequences of that sense so that I cannot condemne my self of giving scandall by publishing the best means I can see to take it away and having met with another reason necessitating me to declare it for the effectuall proceeding of this Discourse I will put it down in the Review of the last Chapter where that necessity rises desiring those that seek further satisfaction in this reason to reade it there for that purpose As for the objection that was made from the decay of Christianity after the Powers of the World protected it and enriched the Church it is a meer mistake of that which is accidentall for the true cause For the coming in of the World to the Church is one thing and the Power of the State in Church matters is another though this depend upon that And it is true that the coming of the World into the Church was the decay of Christianity but the Power of the State in the Church is a prop to sustain it from
utter ruine Many people are many waters Apoc. XVII 15. but the Gospel is the wine that cometh from the Vine in the Gospel John XV. 1. This wine then mixed with much water that is the Gospel received by much people retaineth not the true relish in the works of them that professe it David saith of himself Psal XVIII 44 45. A people whom I have not known shall serve me At the report of me they will obey me Strangers will lie to me At the report of Davids victories strangers submitted unto him Some of whom neverthelesse were false hearted Subjects This is the case of them that professe Christianity and live not according to it who seem to have learned Machiavels principle to join themselves to that party which they mean to destroy As the multitude that came with the Israelites out of Aegypt upon sight of Gods miracles set them on murmuring against God in their straits Exod. XII 38. Num. XI 4. The cold of winter concenters the heat of the stomack and fortifies digestion So the appearance of persecution fortified the Primitive Christians to digest it But the heat of the air entices forth naturall heat and disposes to putrefaction So the peace of the Church dissolveth the best resolutions for Christianity For as the stomack cannot order and govern that abundance of crude and undigested humours which the weaknesse of naturall heat breeds so neither can the discipline of the Church hold those in compasse that come not to Christianity with so strong a resolution as to suffer for it The cause then of the corruption of discipline is the coming of all sorts to Christianity whether for fashions sake or for hope of advantage which Eusebius hath observed that it was visible in Constantines time As for the Power of the State in Church matters it is ordained for a counterpoison to this mischief to give that force to the discipline of the Church which carnall Christians would not submit to otherwise The Apostles in their time had a power to inflict bodily punishment upon offenders as S. Peter upon Ananias and Saphira S. Paul upon Elymas which in excommunication he cals delivering to Satan because by some plague on the body it appeared that they came within his power by being excommunicate This power it is which the Apostle cals the Rod 1 Cor. IV. 21. and of it his meaning is when he says 2 Cor. X. 6. That he was ready to punish all disobedience when their obedience should be complete To me therfore it seems more then probable which hath been conceived of late that God provided this extraordinary gift expresly for those times when the Church was destitute of the protection of Secular Powers as on the contrary that against the time that this gift ceased he provided the protection of Secular Powers for the maintenance of Christianity These things thus debated it will be worth the considering how by the appointment of God it necessarily comes to passe that the Power of the Church founded upon a very mean and inconsiderable privilege as to the world of assembling for the publick Service of God coms to be of greatest consideration in swaying the weightiest affaires of Christian Kingdomes and Comonwealths And in consequence thereunto not what discretion but what justice there is in those vain discourses which require of the Clergy of such times that meannesse and poverty and contemptible estate and condition of living which our Lord and disciples spent their time in from the beginning Not considering that by the same reason the people of the Church must not continue such as now they are but must return to be such as then they were That the right of the Church cannot be maintained in effect without a Power answerable to the body that is to be governed by it nor that Power maintained without a support proportionable And that Christianity is not necessarily seen in having or not having this or that estate in this world but in using the Power with that meeknesse and charity and uprightnesse the goods of this world with that temperance continence and freedome of heart which Christianity requires Nor is it to be doubted that the Church was poisoned with those riches which the Christianity of the Empire cast upon it But not by having those riches but by the manners of the people which comming into the Church corrupted with the love of them must needs by consequence corrupt the Clergy whom they came so near In fine that the Reformation of the Church in a Christian State consists not in stripping the Church either of Power or Possessions but in providing better Laws for the use of them and the execution of the same You may have observed that in the premises I have declared the Society of the Church to be founded upon a Command from God to all Christians of Communicating in the publick Service of God producing an obligation to God and therefore to the World a Privilege of doing it though the Powers of the World forbid it to be done upon a Law for the condition under which they are admitted to communicate in it Of this Precept or of the obligation and privilege depending upon it I have hitherto made evidence That which remains to make the proof of my purpose complete is to shew that there is a Law given by God for the condition under which men are admitted to cōmunicate with the Church For seeing the execution of this Law must needs be committed to the Church that is to Christians not supposing for the present the Church to be a Society but onely a multitude of Christians nor disputing what part of the Church or what persons in the Church are trusted with the execution thereof in behalf of the Church upon this trust followeth immediately that common Power which constituteth the Society of the Church Which Power because it is founded upon the obligation or the privilege of holding Assemblies for the common Service of God therefore the act wherein it is immediately seen is the voiding of any mans right to communicate in the Offices of Divine Service at the common assemblies of the Church for that purpose I say it is immediately seen in this act when it is complete Otherwise it is to be conceived that as it is exercised so also it may be said to be seen more immediately in all those acts which tend to Excommunication as degrees or steps to it which is the utmost that the Church as the Church can doe being the taking away of a Christians life as to the Church as the greatest works of State Justice are the taking away of the Naturall or Civile beeing of any member of it Seeing then the utmost Power of the Church is used in Excommunication it follows that it is evidenced and seen by Excommunication that is to say that all reasons which shew the Church to be endowed with the Power of Excommunication do shew it to be constituted a Society Community Corporation
Church And this is the reason of that which I say here p. that the estate of the Church is then most happy and most pure when this legall presumption is most reasonable It is not onely true which I say p. 30. that the Power of binding and loosing which the Priests and Doctors exercised under the Law that is of declaring this or that to be bound or loose that is unlawfull or lawfull by the Precepts of the Law cannot be that which our Lord meaneth Mat. XVIII 18. when he saith Whatsoever ye binde on earth but also that the reason holdeth not under the Gospel to ground a generall Commission correspondent to the Power in force under the Law upon which it may be thought to be said Whatsoever ye binde For the reason of this Power under the Synagogue was the matter of positive Precepts not commanded because it was good but good because it was commanded Which where it was not determined by the Law was to be supplied by the Power of the Consistory established Deut. XVII 8 12. the determination whereof being declared by authority derived from thence made any thing lawfull or unlawfull before God by virtue of the generall Precept by which the authority subsisted For which reason the Consistory is to offer sacrifice for the transgression of private persons as you see here p. 158. so often as they are led into transgression by the Consistory deciding amisse And this reason holds under the Gospel in regard of matters of Positive right concerning the Society of the Church not determined by any divine Precept For if the Church have determined the matter of them further then it is determined by Divine right then is that bound or unlawfull which is so determined unlesse the authority by which it is determined declare that the determination is not to take place This is the effect of that Legislative Power which I challenge for the Church Chap. IV. from p. 170. and concerns onely those positive Precepts which tend to maintain the Society of the Church in Unity But in those things which concern the substance of Christianity because they are commanded as good the obligation being more ancient then the Constitution of the Church as grounded upon the nature of the subject and the eternall will of God this power hath no place And therefore cannot be understood to be signified by the terms of binding and loosing as borrowed from the language of the Talmud Doctors But whereas in the Synagogue it was things or cases under the Gospel it is persons that are said to be bound or loose For of every case questionable in point of Christianity there is no infallible authority given to assure all Christians that following it they shall always please God in all actions But as it is possible to judge of the state of all persons toward God upon supposition of their profession so there is authority founded in the Church of binding and loosing that is of remitting and retaining sins by admitting to or excluding from the Church In fine this interpretation is inconsequent to the words that went afore Let him be unto thee as a Heathen and a Publicane if we take them in Erastus his sense that thereby our Lord gives leave to sue such before the Secular Powers of the Romanes as would not stand to the sentence of their own Consistories For this plainly concerns matter of Interesse not matter of Office seeing it would be very impertinent so to understand our Lord as to command them to be sued in the Gentiles Courts that would not stand to the sentence of the Jews Consistories in matters of Conscience But if we understand binding and loosing according to this opinion to be declaring this or that to be lawfull or unlawfull before God then doth it not concern matter of Interesse but matter of Conscience or Office Besides this interpretation is impertinent to that which follows Again I say unto you if two of you agree upon earth about any thing to ask it it shall be done for them by my Father which is in heaven For where two or three are assembled in my Name there am I in the midst of them Whereas the interpretation which here is advanced of binding and loosing the persons of them that are admitted to or excluded from the Communion of the Church agreeth with that which went afore Let him be to thee as a Heathen and a Publican and no lesse with that which followeth tending to declare the means of loosing such as should be so bound to wit the Prayers of the Church as hath been declared As for the conceit of Erastus that this Precept of our Lord should concern onely the Jews that lived under the Romanes and not be intended for an Order to be observed in all ages of the Church it is so unreasonable that I finde no cause to spend words in destroying it Onely be it remembred that it is contrary to the Order instituted by our Lord and his Apostles that the differences of Christians should be caried out of the Church to be pleaded and heard in the Courts of the Gentiles according to that which was practised afore in the Synagogue as hath been said So that this sense of Erastus as you see by that which follows it is contrary to the practise of the Church under the Apostles As for the reason touched p. 43. that the practise of the Church before Constantine is the best evidence to shew the proper Power and Right of it it is here opportune to resume the distinction made afore and upon it to frame a generall argument against both Which shall be this Either there was a Society of the Church by right as we know there was in point of fact before Constantine or there is no such thing to be grounded upon the Scriptures in point of right but was onely an usurpation and imposture of the Primitive Clergy of the Church This later assertion is that which hath been refuted by the premises proving first a privilege or a precept of communicating in the service of God given to the community of Christians secondly a condition under which they were admitted to communicate and to be Christians and continued in the same estate But if there were a Society of the Church before Constantine constituted by Divine right then could not the same have been dissolved but by the same Power that constituted it from the beginning neither can it be known to be dissolved but by the same evidence by which it appears to have been constituted that is unlesse it can be made to appear by the Scriptures that God ordained it to subsist onely till the Romane Empire and other States and Kingdomes received Christianity then to be dissolved into the Power of those States being become Christian which I am confident no man will undertake to shew out of the Scriptures If it be said that it subsisted till Constantine not by Divine right but according to Divine right
that is to say by the Power given the Church by God of ordering those things which were not determined by any Divine Precept and yet became determinable the case is the same and the reason is where it was For if the Church by the Power given it by God immediately be enabled to make it self a Society for the better maintenance and propagation of Christianity and have executed that Power by enabling every part of the Church to maintain it self in the Unity of the Whole by the same Power in order to and dependence upon the Whole then are all Christians bound by a Divine Precept of obeying the Governours of the Church before they can be bound to obey the Secular Powers in Church matters The one Power being constituted by the immediate revelation and appointment of God in matters concerning the Society of the Church the other constituted indeed by the Providence of God executed by man but enforced by the Law of Christianity to be obeyed in all things not excepted by the same whereof this is one And if the consent of the Christian world can be of any moment in a matter wherein the Clergy are parties indeed as they must needs be but must challenge their right at their utmost hazard it is not possible to give a more pregnant instance for the right of Excommunication in the Church then the troubles of Athanasius of Alexandria and Alexander of Constantinople for refusing to admit Arrius to communicate with the Church being cast out by the Councell of Nice the act whereof they could not void the good Emperour being seduced to think it necessary for the quiet of the Church And not onely by this particular but by all the proceedings of the first Christian Emperours in the affairs of the Church who had great advantage in discerning the true Interesse of the State and the Church not onely by the advise of those Bishops which had received it fresher from the source but by sensible knowledge of the whole right which they found the Church in possession of when they came to be members of it it is manifest that they never sought to bring to effect that which they were perswaded to be necessary for the establishment of Christianity whether truly or falsly as well as for the quiet of their Estates and People by the immediate act of their own Soveraign Power but by the act of those that were then held able to conclude the Church Imploying their Secular Power in consequence to the same to inforce such acts though not always valid to oblige the Church by temporall Penalties on them that refused as enemies to the publick Peace Seeing then that the Church is a Society Community Corporation or spirituall Commonwealth subsisting by the immediate revelation and appointment of God without dependence upon those Christian States wherein it is harboured as to the Right by which it subsisteth and the matter wherein it communicateth but depending upon them for the force which is necessarily requisite to maintain the whole People of all Christian States in the communion of their respective Churches and by them of the whole it followeth of necessity that it is endowed with Rights correspondent to those wherein the Soveraignty of States consisteth The Power of the Sword is the principall of those Rights into which the rest are resolved when they are enforced to have recourse unto it for the execution of that which becomes requisite to make them available And the Church hath the Sword of the Spirit which is the word of God which is used two manner of ways as the Sword is either to subdue strangers or to cut off malefactors Let no man imagine that any private person is enabled to propagate the Gospel and constitute new Churches of persons newly converted to Christianity without competent Commission from the Church To bring men to be Christians indeed is that which not onely any of the Clergy but any Christian may doe and is to doe when he findes himself able to act towards it without disadvantage to Christianity It is that which the Ecclesiasticall Histories informe us that Frumentius and Aedesius did in India and the captive maid in Iberia as well as those of the dispersion of Jerusalem in Phoenice and Cyprus and at Antiochia Acts XI 19 20. But the authority by which they became a Church they were to seek where it was before at Alexandria and Constantinople as well as those at Jerusalem Acts XI 22. Because in the Church the Sword of the Spirit which is the word of God is deposited and trusted with the Church for the propagation as well as the maintenance of it and though all Christians must needs understand themselves to be under an habituall trust or a commission dormant to perswade all that they can to the Christianity which they have themselves yet the expresse commission of the Church imports further the exercise of that Power which the Society thereof already useth towards them that by virtue of the said Commission shall be brought to be Christians At least it may import so much if we suppose it granted to such purpose The Sword of the Spirit is used within the Church to the punishment of malefactors upon two sorts of causes For if any man forfeit his Christianity either by denying the Faith upon profession whereof he was admitted to Christianity or by living contrary to the same the same Sword of the Spirit which pronounces him cut off from God cuts him off from the Church And in regard that it is part of Christianity to beleeve that God hath ordained a Church the consequence whereof is to oblige all Christians to maintain themselves in the Unity of the same which cannot be done by those that refuse to be concluded by it in all things not contrary to Gods Law the same Sword of the Spirit that subdues all men to be Christians upon condition to live members of the Church cuts them off from the Communion of the Church that will not live within compasse of the Unity of it The Power of the Sword being supposed in the Church Jurisdiction follows which consists not so much in judging as in executing the sentence Not that there is any such thing as Jurisdiction such as the Civile Laws of the Romanes and all other People understand which proceeds by constraint of outward force in the Church But because the Church being constituted of such as desire to continue Christians upon supposition of this will to continue a Christian he may be said to be constrained to hear the Church that cannot communicate with the Church unlesse he doe so as it requires Upon the same ground subsists the Right of Ordinations answerable to that part of Soveraignty in States which consists in creation of Magistrates and Officers for it is without doubt beside the intent of the Romane Laws to call the Soveraign a Magistrate Magistrates being generally Ministers of the Soveraign which creates a particular Power over the
in rank after Rome which is here touched p. 59. And it is that of the power of Eusebius and of Nicomedia the City of his Bishoprick For because during the time of Diocletian Nicomedia was as it were the Seat of the Empire he having made it his main Residence with an intent to have it so continue thereupon saith the History Eusebius growing to great eminence in the Church undertook the support of Arius against Alexander of Alexandria If therefore the Bishop of Nicomedia had attained such authority in the Church by the ambulatory residence of the Empire there since the time of Diocletian well might the preeminence settle at Constantinople when Constantine had fixed the Seat of the Empire there and that by the virtue of the Rule given by the Apostles though the effect thereof come after the act of Constantine To that which I have said from p. 62. of the great difference that is to be found in the execution of the Apostles Rule that Churches should be planted in Cities or in the greatest Residences in severall Counties that is to be added which Sozomenus Eccles Hist VI. 20. hath recorded concerning that Province which he cals Scythia the Romanes Moesia Inferior in which at the time of the Emperour Valens there was but one Bishop of the Mother City Tomi the place of Ovids banishment For this is the same case with that which is related by Eutychius of Aegypt before Demetrius was Bishop of Alexandria that there was no more Bishops in it besides that one the same which Godignus relates of the Abassines that there is to this day but one Bishop in all that Dominion as you have it here p. 64. To all the reasons here produced for the Dependence of Churches adde the consideration of the Unity of the Church how it was commanded by God in point of right and how provided and maintained in point of Fact by the Church For if the Church be a Visible Society commanded to live in Unity then is the Unity thereof commanded to be Visible That is it is commanded that Christians preserve Unity with all Christians not onely in Faith and Love inwardly in the minde but also in the outward Communion of all those Ordinances wherein God hath appointed his Service under the Gospel to consist And this is manifest by the words of S. Paul to the Ephesians exhorting them to continue in Unity because they have one Lord one Faith one Baptism one God and Father of All Eph. IV. 4. For if these motives and reasons were proper to the Church of the Ephesians then might it very well be thought that Christians are obliged thereby onely to live in Unity with those of the same Church But since they are common to all Christians of all Churches never so remote it followeth that the Precept of upholding the Unity of the Church obligeth all Christians visibly to communicate with all Christians By which reason the same may be proved by all or most of those Scriptures which recommend or which onely mention the Unity of the Church But it is most peremptorily proved by that which hath been produced in the first Chapter to shew the condition upon which all men are to be admitted to the Communion of the Church which is the Profession of Christianity For seeing that is one and the same in all parts and Climates of the World as introduced by the same Power and derived from the same Fountain it follows that no Church hath any further to enquire about any mans right of communicating with the Church but whether his Profession be allowed by his own Church and whether that hold Communion with the Whole And truly because it is the same condition which entitles all men to the Communion of the Church all over the world that is to Professe the substance of Christianity therefore all Churches are to procure that there be nothing to hinder this Communion when that condition is performed and every person of those Churches in their severall qualities that nothing else be demanded But when some Churches or some parts of one and the same Church demand for the condition of communicating with others something more then was appointed for the condition of it from the beginning separation and Schism follows the cause whereof is commonly doubtfull because it appears not how farre severall Churches or parts of the same are to yeeld to the acts of others which would conclude the whole if they should yeeld when it appears not how the matter of them agrees with that condition of Communion with the Church that was delivered from the beginning But when both sides charge the blame on the contrary party they shew that they are both agreed that the blame must lie on one side and therefore that the unity of the Church is such as hath been said because Schism in the Church no more then War in civile Society can be just on both sides Now it is very manifest that in the Primitive Church this unity was actuated by intercourse of letters from Church to Church begun first and established by the Apostles themselves whose writings are almost all Epistles For by their Epistles as the matter of Christianity is more and more declared so the intercourse and correspondence of the Church is preserved in as much as it is manifest that their Epistles require nothing of the Churches to which but the same which they require of the Churches from which they write so that there must needs be correspondence between all that acknowledge the Apostles holding correspondence The same course was continued not onely by the Epistles of the Primitive Bishops which are a great part of their writings still remaining but a great deal more by the intercourse of their Formatae or letters of mark which every Christian that travelled into a strange Country taking with him from his own Church found not onely the Communion of the Church open to him wheresoever he came but also that assistance in his affairs which Christians are to expect from the charity of Christians And of this kinde the Epistle to the Romanes may be accounted because of the recommendation of Phoebe XVI 2. as of a Deaconesse in the Church of Cenchreae near Corinth The effect of this course is visible in all the proceedings of the Primitive Church whereof we have some memorable instances here afore related When by the result of a Councell such or such Bishops are removed from their Churches it is ordinarily signified to other Churches by the letters of the Councell with this warning That none of them from thenceforth write to the persons so sentenced nor receive letters from them as Bishops Marcion being put out of his Fathers Church of Pontus is refused to be admitted to Communion at Rome lest the unity of the Church should be dissolved if the act of a Church so far distant should not be made good by that of Rome being an act in the Power of that Church to doe Therefore
in Aegypt besides that of Alexandria before the time of Demetrius besides that which hath been said p. 142 143. stands more probable by the Emperour Adrians Epistle related by Vopiscus in the life of Saturninus Illi qui Serapin colunt Christiani sunt Et devoti sunt Serapi qui se Christi Episcopos dicunt Nemo illic Archisynagogus Judaeorum nemo Samarites nemo Christianorum Presbyter non mathematicus non aruspex non aliptes Here he names Bishops at Alexandria to wit such as resorted thither from other Cities of Aegypt And though a man would be so contentious as to stand in it that the name Episcopus might then be common to Bishops and Presbyters both yet when he speaks of Presbyter Christianorum in the very next words he cannot reasonably be thought to speak of Presbyters in those that went afore And when Tertullian saith that Valentine the Father of the Valentinians expected to have been made a Bishop for his wit and eloquence and because he failed of it applied his minde to make a Sect apart whereof himself might be the Head adversus Valentin cap. IV. unlesse we suppose more Bishops then one in Aegypt at that time we tie our selves to say that he would have been Bishop of Alexandria Which had it been so Tertullian probably would have expressed for the eminence of the Place The correspondence between the Office of Deacons in the Synagogue and the Church mentioned p. 156. may thus appear Judges and Officers shalt thou appoint thee in all thy Gates that is in all thy Cities saith the Law Deut. XVI 18. joyning together Judges and Officers in divers other places Num. XI 16. Deut. I. 15 16. These Officers the Greek translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine Doctores for what reason I doe not see that any man hath declared By the Talmud Doctors they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to import Appparitores Synagogae which Maimoni describes to be young men that have not attained the years and knowledge of Doctors And the punishment of scourging he saith was executed by these He reporteth also an old saying of their Talmud Doctors that the reason why Samuels sons would not ride circuit as their Father did was because they would inflame the Fees of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their Ministers or Apparitors and Scribes or Clerks And Buxtorfe in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reports another of their sayings That at the time of the destruction of Jerusalem the Wise were imbased to the learning of Apparitors and Apparitors to that of Clerks So then they were next under their Wise men or Doctors but above Scribes or Clerks by this account But seeing there was no more difference between them it is no marvell if sometimes it be not considered Maimoni in the Title of learning the Law sheweth that the Jews had every where Schoolmasters appointed to teach yong children to read of the condition of whom he writeth there at large cap. III. these are they whom the Vulgar Latine meaneth by Doctores as appears by the supposed S. Ambrose upon 1 Cor. XII 25. who would have those whom S. Paul there cals Doctors to be the very same And therefore they are the very same that the LXX meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews say that they were of the Tribe of Simeon and that so the Prophesie of Jacob was fulfilled Divide them in Jacob and scatter them in Israel the Levites being dispersed throughout all the Tribes to take Tiths at the barn door and the Simeonites to teach to write and reade S. Hierome Tradit Heb. in Genesin Jarchi in Gen. XLIX 7. And indeed the name by which the Scripture calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the Originall of it be not found in the Scriptures as how should any language be all found in so small a Volume yet in the Jews writings and also in the Syriack Testament the word from whence it is derived signifieth contracts as Coloss II. 14. So that by their name they must be such as write contracts that is Clerks or Notaries Therefore if the Judges and Doctors of the Jews Consistories are correspondent to the Presbyters of Christian Churches which by many arguments hath been declared then the Apparitors and Notaries of the same must by consequence be answerable to our Deacons And so Epiphanius in the Heresie of the Ebionites maketh the Bishops Presbyters and Deacons of the Christians to be the same that among the Jews were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Rulers of Synagogues Presbyters and Deacons For as the Deacons were wont to minister a great part of the Service in the Church so still the Service in the Synagogue is performed by him whom still they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minister of the Synagogue To this III Chapter I must adde two considerations The one is of the scope of that little Piece of the Right of the People in the Church which the learned Blondell hath lately added to Grotius his Book De Imperio Summarum Patestatum in Sacris Which is in brief to derive the right and Title of Lay Elders from the people and from that Interesse which by the Scriptures it appears that they had from the beginning under the Apostles in Church matters Whereby he hath given us cause to cry aloud Victory as quitting the reason and ground upon which the bringing of Lay Elders into the Church was first defended and is hitherto maintained among us to wit that onely Text of 1 Tim. V. 17. Let the Elders that rule well be counted worthy of double Honour especially those that labour in the Word and Doctrine For this Scripture being abandoned the rest that are pretended are so far from concluding that they cannot stand by themselves Now that this Text cannot be effectuall to prove that purpose he argueth there upon the same reason which here I have advanced p. 123. to wit because the same Honour that is maintenance is thereby allowed to those that labour in the Word and Doctrine and those that doe not Whereupon it must needs appear to him that knows a great deal lesse of the Antiquity of the Church then Blondell does that they are Clergy men whose maintenance is provided for by the Apostle Now to comply with him that hath so ingenuously yeelded us the Fort I doe avow that he hath reason to beleeve that there being so great difference between the State of the Church since whole Nations professe Christianity and that which was under the Apostles and the confusion appearing so endlesse and unavoidable that must needs arise in Church matters by acquainting all the People with the proceeding of them and expecting their satisfaction and consent in the same it cannot be contrary to Gods Law to delegate the Interesse of the People to some of the discreetest and most pious of them chosen by them to concur in
their Right For in this quality doe those Elders of the People of which Justellus writeth act in Ecclesiasticall matters as you may see by that which I have said in the Apostolicall Form of Divine Service p. 96. and in all other the particulars which he allegeth And if this be it which the Presbyterians demand in behalf of their Lay Elders let them first accord themselves with those of the Congregations concerning the due Interesse of the People in Church matters and my opinion shall be that the Church may safely joyn issue with them not to yeeld a double number of Votes to Lay Elders in the proceeding of all Church matters as the Ordinance for establishing the Presbyteries appoints which is to make the Clergy truly Ministers not of God but of the People but to grant them a right of Intercession in behalf of the People when as the proceeding may be argued to be contrary to Gods Law grounded upon the practice recorded in the Scriptures and continued under the Primitive Church by which the people were satisfied even of the proceedings of the Apostles themselves in Church matters For by this Right and Interesse the Acts of the Church shall not be done by any Vote of the People but the Rule of Christianity and the Constitution of the Church according to Gods Law shall be preserved which are the inheritance of Christian people The second is concerning the different interesse of Clergy and People in judging the causes of Christians before any State professed Christianity supposing that which hath been proved in the first Chapter that our Lord and his Apostles ordain that they goe not forth of the Church to be judged in Heathen Courts upon pain of Excommunication to them that carry them forth For S. Paul seems to appoint that the least esteemed of the Church be constituted Judges in those causes 1 Cor. VI. 4. and therefore not Bishops nor Presbyters nor Deacons which must needs be of most esteem in the Society of the Church but the simplest of the people Which though it must needs be said by way of concession or supposition that is that they should rather appoint such men then carry their Causes to Secular Courts otherwise it were too grosse an inconvenience to imagine that the Apostle commandeth them to appoint the simplest to be their Judges yet seeing the truth of his words requires that the supposition be possible so that it might in some case come to effect it seems that his injunction comes to this that in case the chief of the Church the Clergy were so imploied that they could not attend to judge their controversies within themselves they should make Judges out of the People Which seemeth not sutable to the rest of the Interesse of the Clergy hitherto challenged This difficulty is to be answered by distinguishing as the Romane Laws distinguish between Jurisdiction and Judging though in far lesse matters For Jurisdiction is sometimes described in the Romane Laws to be the Power of appointing a Judge because it was never intended that the Magistrate which was endowed with Jurisdiction should judge all in person but should give execution and force to the sentences of such Judges as himself should appoint So that the advise of the Apostle supposeth indeed that some of the People might be appointed to judge the Causes of Christians within the Church but leaves the Jurisdiction in those hands by whom they should be appointed Judges Which though it be attributed to the Church indistinctly by the Apostle yet seeing by our Lords appointment the sentence was to be executed by Excommunication therefore of necessity the appointing of Judges must proceed upon the same difference of Interesses as it hath been shewed that Excommunication doth And though Saint Paul suppose that there might be cause to have recourse to Lay-men for the sentencing of differences in the Church as indeed the life of S. Peter in the Pontificall Book relateth that he did Ordain or appoint certain persons to attend upon this businesse that himself might be free for more spirituall imploiment which seemeth to be meant of Lay-men constituted Judges yet by the Apostolicall Constitutions we finde that it was usually done by the Clergy II. 47. And Polycarpus in his Epistle to the Philippians exhorting the Presbyters not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rigid in judgement must needs be thought to have respect to this Office And besides many more instances that might be produced of good antiquity in the Church it is manifest that this is the beginning of Bishops Audiences CHAP. IV. THat which is said p. 166. that Christian States have as good right to dispose of matters of Christianity as any State that is not Christian hath to dispose of matters of that Religion which it professeth proceedeth upon that ground of Interesse in matters of Religion which is common to all States to wit that the disposing of matters of Religion is a part of that Right wherein Soveraignty consists in as much as it concerneth all Civile Societies to provide that under pretense of Religion nothing prejudiciall to the publick peace thereof may be done And truly those Religions that come not from God may very well contain things prejudiciall to Civile Society in as much as those unclean Spirits which are the authors of counterfeit Religions doe also take delight in confounding the good order of humane affairs Notwithstanding in regard the obligation which we have to civile Society is more felt and better understood then that which we have to the Service of God therefore those that are seduced from true Religion are neverthelesse by the light of Nature enabled to maintain civile Society against any thing which under pretense of Religion may prove prejudiciall to the same This is then the common ground of the interesse of all States in matters of Religion which Christianity both particularly and expresly establisheth Particularly in as much as they that assure themselves to have received their Religion from the true God must needs rest assured that he who is the author of civile Society doth not require to be worshipped with any judgement or disposition of minde prejudiciall to his own ordinance Which reason because it taketh place also in Judaisme I have therefore as I found occasion endevoured to declare how that containeth nothing prejudiciall to the Law of Nations And expresly in as much as the Gospel addresseth it self to all Nations with this provision that nothing be innovated in the civile State of any upon pretense thereof but that all out of conscience to God submit to maintain that estate wherein they come to be Christians so far as it is not subject to change by some course of humane right For when S. Paul 1 Cor. VII 22 commands all men to serve God in that condition of circumcision or uncircumcision single life or wedlock bondage or freedome wherein they are called to be Christians his meaning is not to say that a slave may not
Provinces were constituted by in the Babylonian and after it in the Persian Empire then by any right belonging to him among his own people such as the posterity of Zorebabel had to be Governours of the Jews that remained in Babylonia when they were privileged to live according to their own Laws by their Soveraign But whether this or that as to the point here in hand both are to the same purpose I must not passe over this place without taking into consideration the reasons upon which and the consequences to which Erastus his opinion seems to be advanced in the late sharp work de Cive where it is determined that the interpretation of the Scriptures for which I may as well say the Power of Giving Laws to the Church seeing the greatest difficulty lies in determining controversies of Faith the constitution of Pastors the Power of binding and loosing belongs to every Christian State to be exercised by the ministery of Pastors of the Church For if this may take place then is all that hath been said to no purpose And truly I must imbrace and applaud one position upon which all this proceeds that the Church to which any Right or Power of acting according to any right is attributed in the Scriptures must needs be a Society that may be assembled and therefore stands obliged to assemble But that hereupon alone it should be inferred and taken for granted that therefore a Christian State and a Christian Church are both the same thing distinguished by two severall causes and considerations when both consist of the same persons I have all the reason in the World to stand astonished For it is not the persons which are supposed here to be the same that any question can be made of neither can the Church and the State be said to be the same thing because they are all the same For we speak not here of the nature of the persons their souls or bodies or any thing that either of both is endowed with but we speak here of the quality of a State or a Church affecting all those persons together upon some voluntary act of God or of themselves or both without making any change in the nature of any person so qualified onely supposing the person whose act it is able to doe the act upon which they are qualified to be a State or a Church and by doing it to oblige or privilege the persons on whom it passes Which kinde of things are oftentimes by Philosophers Divines and Lawyers called to very good purpose Morall things Such are all manner of rights in all manner of Societies whatsoever being nothing else but abilities of doing something which are not in other men not endowed with the same So likewise seeing that all the objects of any faculty naturall or morall any habit of virtue or vice or that which is neither but consists in skill or knowledge or any perfection of nature for which a man is neither good nor bad may be denominated and qualified by the faculties or habits that are exercised upon them by the same reason as colour is said to be seen or as that is said to be right and just which is done according to justice therefore by the same common reason if there be such a thing as Holinesse in the souls of men which disposes them to reverence God by tendring him that service which may expresse it then are the Means and the Circumstances the Times the Places and the Persons by which this reverence is publickly tendred to God capable to be denominated Holy by a morall quality derived from that Holinesse which dwels in the souls of Christians and not onely capably but actually so qualified in point of right supposing that which hath been proved p. 212 that the practice of Gods people evidenced by the Scriptures proves the reverence of the same to be effectuall and necessary for the maintenance of that reverence of God in those acts of his service wherein the Holinesse of Christians consisteth This though it belong not to my present purpose I have set down upon this occasion out of a desire further to declare the nature of that Holinesse for which Times Places and Persons as also all other means which God is served by are said to be Holy and for what reason I call it p. 217. sometimes Morall sometimes Ecclesiasticall Holinesse sometimes also Relative as others many times do call it For seeing it is grounded upon the relation which is between all faculties morall or naturall between all habits of virtue and vice or whatever else and the objects which they are exercised about it is manifest how properly it is called Relative Again seeing it hath been declared that those qualifications and denominations which arise upon some act of God or man having power to oblige either others or themselves are therefore called Morall in opposition to such as make a change in the nature of mens souls and bodies when they become endowed therewith because these Morall qualities accrue without any change in the nature of them to whom they accrue therefore that Holinesse which belongs to things uncapable of that Holinesse which dwels in the souls of Christians is properly called morall Holinesse as grounded upon the Will of God appearing to have appointed the reverence of them to maintain that reverence of him wherein Holinesse consisteth And as for this reason in generall it is called morall Holinesse so it is also called Ecclesiasticall for the same reason expressed in particular as depending upon that Will of God by which Christianity and the Church and the service of God therein subsisteth To return then to my purpose which gave me occasion to declare this here seeing that when the question is made whether the Church and the State consisting of the same persons be the same thing or not there can be no question understood of the nature that is the souls and bodies of the persons which are supposed to be the same but of the Morall beeing of a State whether the same give it the quality of a Church or not 3. And seeing the beeing of such things depends upon the act by which they are constituted we have no more to enquire but this whether the same Act constitute a Church which constitutes a State And then a very little enquiry will serve to shew that though all Churches and all States subsist by the Act both of God and man yet they are severall Acts by which they are States and by which they are Churches So severall that the Church subsists by immediate revelation from God by our Lord and his Apostles which no State doth and whatsoever it is that makes any man a member of any State it is not that which makes him a Christian and so a member of the Church but something else And therefore there is a fault in the reason of the inference propounded which concludes thus that a Church must be that which hath Power to assemble the