〈◊〉 〈◊〉 〈◊〉 decently and in order as the Lord commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Clemens there goes on not without Reason and Rules 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where at appointed fixed seasons and hours Oblations and Holy Services are to be offered and performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in what Place and by what Persons God has appointed that all things being religiously Performed and according to his Will they may be grateful and acceptable unto him where every Man has his Order and Station 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therein gives his Thanks to God or serves him in his Publick Worship expressed by that one principal Branch or Performance To the chief Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are his Offices appropriated to the Priest or Presbyter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a special Province is assigned and the Levites have their own Ministry incumbent upon them The Lay-man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confined to his Laick Affairs a Body it is like to that of an Army and which this Apostolical Person there recommends to their Consideration where the Souldier is under the Captain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how in order how in readiness and in all subjection executing Commands and Obeying where all are not Praetors or Rulers of Thousands nor Rulers of Hundreds nor Rulers of Fifties every one in his Station and Sphere discharges what of the King and Tribunes is enjoyned him where the great cannot be without the less nor the less without the great in which is a yielding a mixture and condescension and all becomes useful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. May then this our Body be kept whole and entire in Christ Jesus and every one be subject according to that Order in which by the Grace of God he is placed So that Apostolical Person goes on and so are his Prayers as well as Directions as is to be seen at large in that his Epistle A Collection Community or Body gather'd out of the World and so not of it as with a differing Head so by another infusion differing Laws diverse Offices for quite another end and with Powers for a present Peace which the World cannot give unto us Ye are my Body saith our Saviour and each one Members in particular his Body which is the Church ye are not of this World so Christ tells his followers again are neither the Subjects of it nor from its Powers receive neither Rules nor Measures by it § II AND surely then as a Body in and of it self so to Rule and Govern it self to execute its own jurisdiction to pass its own Laws and Sanctions to allot its rewards and penalties to receive and shut out to censure or remit to provide for a Succession in every thing furnished for self-existency and preservation in a word if there be a Church upon earth a body whose head is Christ and each Believer Members in particular if any thing like a visible Association the Rules and Laws and Reasons of all Associations in general enjoyn this nor can that Community be supposed such as is the Christian in particular to subsist under another live in dependency upon or by its concessions whose call and separation was on purpose to be another thing from it which had the grant for its being to reduce and recall in some Cases to gainsay and thwart it which is so fram'd and contrived as to be and increase under the severest of its frowns and the most raging Persecutions from those very Powers of this World which in its lay and make was to have the Kings of the Earth stand up and the Rulers to take Council together against it Our Saviour who knew all things who had the full design of his Father in his Head and before him knew also the several Accidents and Contingencies that would befall the Church and his Wisdom provided suitably he did not leave his Church as the Ostrich in Job did her young ones that every foot might crush and kill them nor did he Build upon those Sands either that every Wind which blows and Storm which descends could destroy her and which he must have done if founding his Church purely in Subordination to the secular Arm to the Wills and Passions of Princes which Experience tells us how various how mutable and disorderly they have sometimes been even the best of them has but the breath in his Nostrils and yet even the worst of them the greatest and a succession too of Tyrants has never been able to dissolve this Community to erase its Foundations To erect a Body solitary and alone without its own Laws and a strength that is singular to subsist and be Ruled by a Foreign Power and that is extraneous to it is in course to be swallow'd up throughly absorpt thereby And 't is again as bad or worse where every private Member is not obliged to such its own Constitutions and Jurisdictions this is Anarchy and Confusion which God cannot be the Author of the Society must on these terms equally dissolve and perish be as liable to Invasions as before Our Saviour therefore erected his Corporation independent to the Secular Power but dependent and in subordination as to its own Members and to one another and if any be unruly and do not submit to the Laws of their Body some of which are unchangeable and as the Sun for evermore others occasional and in the Prudence and Discretion of the present Governors Penal Laws Abstentions Interminations Excision it self is to follow the Church Censures most justly pass upon them nor ought they to have any benefit of that Body can they indeed if such disorders permitted which they so rent in pieces and which by such their Rebellions in course must decay be rendred unserviceable to themselves and others § III AND that this special Power is derived and thus limited to the Church is what as as the common reason so the common sense of Mankind must assent and submit unto it is notorious to the common Senses nor is there any one Demonstration carries more Evidence along with it 't is as plainly and legibly set before our Eyes as Christ Crucified was before the Eyes of the Galatians Gal. 3.1 upon the common Sense and traditional conveyance of Mankind as evidently seen from one to another by handing it downwards as those particular Persons who stood under the Cross did see and behold Christ distended and dying upon it and yet so foolish and bewitched were those very Galatians as to dissent from and make of none effect Christ Crucified unto them and there are of the same unhappy temper still amongst us that deny and exclude this Succession of Church-Power now and in whom to rectifie and undeceive By answering such Objections they produce in their own behalf is what I am in the next place to undertake Their grand Objection runs thus To assert a Church-Power independent and residing in differing Subjects from that of the State must be a restraint to
Mr. Selden so much admires it must blemish our Saviour much to say he purposely call'd together a Church and design'd it none of its own to preserve it Sect. 4. The Jews Excommunication was not bodily Coercive and then there may be such a Punishment an Obligation to Obedience without force and that is not outward and this much more in the Christian Society Sect. 5. And this their Government abstracted from the Civil Magistrate is an Essay of Christ's Government so far of the same Nature to come into the World Sect. 6. The Christian Church might be both from Caesar and Christ as was the Jewish from God and Caesar and there is no thwarting The Jews and Christians distinct Sect. 7. In answer to his main Objection That all Government must be of this World Sect. 8. It is replied To assert Christ to have such a Kingdom is to thwart his design of coming into the World the whole course of his Actions and Government and those Ancients that expected him to come and Rule with them on Earth yet did not believe it to be accomplished till after the Resurrection Sect. 9. To say he therefore has no Power at all is as wide of Truth the way of Men in Error to run from one extreme to another and of Mr. Selden here Sect. 10. The Church is a Body of a differing Nature from others Sect. 11. With differing Organs and Members of its own in Subordination to one another Sect. 12. With different Offices and Duties Gifts and Endowments these either Common to all Believers or limited to particular Persons Sect. 13. As Christians in common they had one Faith into which Baptized and of which Confession was made the Apostles Creed and other Summaries of Faith and sound Doctrine Interrogatories in Baptism How Infants perform it Sect. 14. They had one and the same Laws and Rules for Obedience for which they Covenanted which is their Baptismal Vow the Abrenunciation of the World the Flesh and Devil Sect. 15. One Common Worship and Service and Religious Performance to God in their Assemblies the particular Offices and Duties there the Priest and People officiate interchangeably as in Tertullian Justin Martyr c. Sect. 16. Common Duties and Services as to God so to one another in supplying one anothers Necessities as occasion Sect. 17. In the supply of such as attended at the Altar by a Common Purse deposited in the hands of the Bishop Sect. 18. Of the Poor and Indigent whose Treasurer was the Bishop Sect. 19. The Power Offices and Duties not promiscuous but limited to particular Persons are those of the Ministry distributed into the three standing Orders of Bishop Presbyter and Deacon and which make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Gospel Priesthood to remain to the Restitution Sect. 20. This Power and Jurisdiction though limited to and residing in these three yet it is not in each of them alike in the same degree force and virtue the Deacon is lowest the Presbyter next the Bishop the full Orders and Vppermost Supreme and including all Sect. 21. Against this Primacy of Bishops that of Metropolitans Exarchy Patriarchy and the Supremacy of Rome is objected Sect. 22. The Metropolitan c. is in some Cases above the Bishop but not in the Power of the Priesthood 't is the same Power enlarged No new Ordination in Order to it Sect. 23. The Vniversal Primacy of the Bishop of Rome is but Pretended not bottom'd on either the Scriptures or Fathers or Councils Sect. 24. 25 26. The Bishops Superiority or full Orders and Power in the Church is reassumed and farther asserted He with his Presbyter or Deacon or some one of them are to be in every Congregation for the Presbyter or Deacon or both to assemble the People and Officiate and not under him is Schism The several instances of this Power of the Priesthood Sect. 27. To Preside in the Assemblies Pray give Thanks for Teach and Govern there No Extempore Prayers in those Assemblies Sect. 28. To Administer the Sacraments the Consecration of the Lords Supper by Prayer and Thanksgiving and Attrectation of the Elements Baptism by Lay-Persons Rebaptizations on what terms in the Ancient Church Confirmation Sect. 29. To Vnite and Determine in Council The use of Councils and Obligation Their Autority Declarative Autoritative Sect. 30. To impose Discipline the several instances and degrees of it in the Ancient Church Indulgencies and Abatements Sect. 31. To Excommunicate or cast out of the Church a Power without which the Church as a Body cannot subsist a natural Consequent to Baptism Priests not excommunicated but deposed Sect. 32. To Absolve and Re-admit into the Church this the design of Excommunication which is only a shutting out for a time in order to Mercy on whom to be inflicted It s certain force in the Execution Sect. 33. To depute others in the Ministry by Ordination the Necessity of it An instance in St. John out of Eusebius St. Clemens Romanus Calvin and Bezae's Opinion and Practice It s ill Consequences Only those of the Priesthood can give this Power to others Sect. 34. The Objection answered and 't is plain the Church is an Incorporation with Laws Rewards and Penalties of its own not of this World nor opposing its Government Sect. 35. The outward stroke is reserved to the Day of Judgment but the Obligation is present If the Church has no Power nor Obligation because not that present Power to Punish or any like it neither has any Law in the Gospel Mr. Hobbs the more honest Man says neither the Ecclesiastical or Evangelical Law obliges His and their Principles infer it Sect. 36. The Power of Christ and his Church cannot clash with the Civil Power because no outward Process till the Day of Judgment and then civil outward Dominion is to cease in its course the present Vnion and Power to be sure cannot this is clear from the several instances of it already reckon'd up Sect. 37. Their Faith is an inward act of the Soul acquitted by Mr. Hobbes and that which is more open Confession obliges if opposed but to dye and be Martyrs Sect. 38. That they Covenant against Sin makes them but the better Subjects Sect. 39. No Man that says his Prayers duly can be a Rebel because first of all to own his Prince and Pray for him The first Christians Innocency defended them when impleaded for Assembling without leave If this did not do they suffer'd Their Christianity did not exempt them from inspection Sect. 40. Charity not obstructive to Government when on due Objects a common Purse without leave dangerous not generally to be allow'd These Christians innocency indemnified them The Divine Right of Titles how asserted Nothing can justifie those Practices but their real Case The Profession of Christianity must otherwise cease Sect. 41 42. Presiding in the Church rises no higher than the Duties exercised 'T is Dr. Tillotson alone ever said To Preach Christ is to Affront Princes
of this Discourse Sect. 1. Not the Power and Offices of the Church but their Subject is what mostly exercises the Age Sect. 2. Whether the Power be originally in Believers in Common or in the Secular Prince in Particular or in a certain Definite Number of Believers the Bishops and Pastors of the Church Sect. 3. The Design of the Whole and its Three General Heads Sect. 4. VVHEN I first consider'd that of Thomas Hobbes in his Leviathan § I Part 1. Cap. 12. Of Religion and which is in short to this purpose in several Paragraphs there That every one is free upon the ceasing or discontinuance of the Miracle to Supersede or Change his Religion once attested by that Miracle to be from God and upon which account it was receiv'd and own'd if the change of the Climate and his Governors his former Education and the present Custom of the Place he resides in requires and all that other Authority and Obligation from Heaven obliged only for that present instant in which the Miracle was wrought and evidenced I with less concern passed it by reflecting on the Person a Man affected with and designing Novelty and Singularity filled with a Conceit of his own worth and autority and opposing it to all the World beside And in particular in this Chapter declaring himself to be such an one that believes an extraordinary felicity a sufficient Testimony of a Divine Calling but going on in my Thoughts and finding by a sad Experience that it went further than the Scheme or Systeme that a great part of our Age is thereby brought into this Opinion and 't is contended for so frequently as their Faith that the Church is nothing at all but in the State its Powers and Offices though once in the Apostles and some of their Successors for some time is now gone with those Miracles that at that time abetted and avouched them nor is the Gospel it self to be Preached or divulged upon other terms or a fixed enjoyned false Religion opposed nay farther this very same to be the stated professed Opinions of some and those too our highest dignified Church-men and left upon Record as the judgment of the greatest part and some of them the most remarkable of our first Reformers that the Prince is invested with whatever belongs to a Church-man then was my heart hot within me and while I was thus musing the fire kindled and at the last I spake with my Tongue I then set my self upon a particular immediate enquiry into the Matter and attaining to a more perfect knowledge of that way I here represent it to my Fathers and Brethren of the Clergy to all good Christians whatever in this following Treatise and only state the plain case as I find delivered down from our Saviour by his Apostles the Bishops Fathers and Doctors of the Church Catholique the Church Historians Councils and Laws Imperial from our own particular Church Articles Canons Rubricks our Book of Ordination and Homilies appointed to be read in the Churches in the time of Q. Elizabeth from our own Doctors and Writers in Divinity in their several times and from the Injunctions and Declarations of our Princes and even the Common-Law and Statute Book of our Kingdom the Honor and Duty I owe to my Jesus to his Universal Church to this particular Church of England to my own Profession as a Divine and love to all Christians is what have engaged to it other advantages I have none nor are any proposed these Considerations alone are they which now makes the dumb Child speak looses the string of that Tongue that held its peace and said nothing and brings him into publick otherwise by an universal Concurrency of all things both Persons and Objects design'd for silence and obscurity § II NOW in order to this I have so much prepared and made ready to my hands that the thing in general is immediately denied by none and that there is a Church-Power to be alwayes upon Earth till the restitution of all things and the Heavens be no more that is certain peculiar Persons and Offices to be separated and discharged in and for the affairs of Souls and the guiding and governing the World in order to Heaven and Salvation is affirmed by all that believe a Heaven and Christ Jesus the Way the Truth and the Life in the Attainment That which has so much unhing'd and discompos'd the World of late is concerning the Subject in which it resides the particular Persons design'd and appointed by our Saviour for the conveyance and execution the due force just extent and consequences of it in whom this Power is to be found and to whom limited since none are extraordinarily by miraculous and sensible demonstrations from Heaven commissioned and marked out thereunto as the Apostles and first Publishers of the Gospel were And though Mr. Selden himself as our great Herbert Thorndike in his Principles of Christian Truth tells us usually said in his common Discourse That all Church Power is an Imposture yet his First Book De Synedriis designed and levelled against this Autority Upon this alone score because presumed in and limited to the Bishops and Pastors of the Church as the Successors of Christ and his Apostles makes it plain his quarrel is because so assumed and limited by them because transferr'd from the Prince or Civil Power in whose hands alone he believes it placed and in those in deputation by him and for which he contends all along in that Book with what Success may be seen hereafter and therein places the Imposture THERE are three distinct Orders of Men § III or at the least to be supposed distinct in which this Power is contended for to be seated each exclusive of one another by the several Assertors and Fautors of the distant Opinions and Parties among us The One places it in the People the multitude of Believers in common as the general first immediate subject of Power Ecclesiastical who by their concurrent Notes Elections and Assignations limit and fix it on particular Persons for the Execution so appointing consecrating and investing for the work of the Ministry to negotiate in the affairs of Souls and in order to their Salvation The Other subjects all in the Prince or Secular Power who is supposed in actu Primo virtually and by a first inherency to be Priest and People equally as Prince and by the Right of Soveraignty as chief Magistrate upon Earth is instructed for all Offices and Duties in relation to Heaven with a Power for Deputation and Devolution as the Harvest may be great or the Labourers few upon each occasion requiring and as he is pleased by his secular Hand to mark out the Person The Third place it not in the Multitude in general or in the Prince in special but in a certain indefinite number of Believers called and impower'd thereunto not by their Gifts and Abilities as Christians in common but by a particular signal Donation superadded given
him That he exalts the Church-Power above God and Christ and the Magistrate as all their Masters And indeed according to these Mens Notions to apply the Superlative to any Person or Thing is the height of Blasphemy For why God is not excepted And the most common Phrases of a most Mighty Prince a most Holy Place a most Wise Counsellor are all instances of it nor can any one Attribute of Gods be otherwise applyed to the Creature Whereas if the Word be understood and used as in common use it is to be and in complyance with things it must be suitable to the present Subject it is assign'd and limited to and the particular things it is conversant with as under such and such Heads and Orders all is easie and plain Thus God is the alone Supreme all Rule Governance and Autority being originally in him and eminently Christ is Supreme as Head of the Church to whom all Power is given of the Father for bringing Mankind to Heaven the Apostles and their Successors the Pastors of the Church were and are now Supreme on Earth in the same Power derived from Christ by the Apostles unto them The Prince is Supreme and hath all Power from God committed unto him as to Government relating to this World over all Things Persons and Causes to appropriate or alienate to Endow Limit Restrain Coerce or Compel as the alone Supreme Law-giver upon Earth and none may oppose and the great and gyant Objection that is only wrangling about and mistaking of words falls to the ground as it is in it self nothing CHAP. IV. Chap. 4. The Contents The Objections answer'd Selden's Error that there are to be no other Punishments by Christ than was before and under the Law the Query is to be what Christ did actually constitute He mixes the Temporal Actions of the Apostles and those design'd for Perpetuity Adam and Cain might have more than a Temporal Punishment Sect. 1. The great Disparity betwixt the Jewish and Christian State considered no Inferences to be drawn from the one to the other but what is on our side Sect. 2. Theirs is the Letter ours the Spirit They Punish'd by Bodily Death we by Spiritual Sect. 3. If Government was judged so absolutely necessary by the dispersed Jews that they then framed one of their own for the present Necessity and whose Wisdom in so doing Mr. Selden so much admires it must blemish our Saviour much to say he purposely call'd together a Church and design'd it none of its own to preserve it Sect. 4. The Jews Excommunication was not bodily Coercive and then there may be such a Punishment an Obligation to Obedience without force and that is not outward and this much more in the Christian Society Sect. 5. And this their Government abstracted from the Civil Magistrate is an Essay of Christ's Government so far of the same Nature to come into the World Sect. 6. The Christian Church might be both from Caesar and Christ as was the Jewish from God and Caesar and there is no thwarting The Jews and Christians distinct Sect. 7. In answer to his main Objection That all Government must be of this World Sect. 8. It is replied To assert Christ to have such a Kingdom is to thwart his design of coming into the World the whole course of his Actions and Government and those Ancients that expected him to come and Rule with them on Earth yet did not believe it to be accomplished till after the Resurrection Sect. 9. To say he therefore has no Power at all is as wide of Truth the way of Men in Error to run from one extreme to another and of Mr. Selden here Sect. 10. The Church is a Body of a differing Nature from others Sect. 11. With differing Organs and Members of its own in Subordination to one another Sect. 12. With different Offices and Duties Gifts and Endowments these either Common to all Believers or limited to particular Persons Sect. 13. As Christians in common they had one Faith into which Baptized and of which Confession was made the Apostles Creed and other Summaries of Faith and sound Doctrine Interrogatories in Baptism How Infants perform it Sect. 14. They had one and the same Laws and Rules for Obedience for which they Covenanted which is their Baptismal Vow the Abrenunciation of the World the Flesh and the Devil Sect. 15. One Common Worship and Service and Religious Performance to God in their Assemblies the particular Offices and Duties there the Priest and People officiate interchangeably as in Tertullian Justin Martyr c. Sect. 16. Common Duties and Services as to God so to one another in supplying one anothers Necessities as occasion Sect. 17. In the supply of such as attended at the Altar by a Common Purse deposited in the hands of the Bishop Sect. 18. Of the Poor and Indigent whose Treasurer was the Bishop Sect. 19. The Power Offices and Duties not promiscuous but limited to particular Persons are those of the Ministry distributed into the three standing Orders of Bishop Presbyter and Deacon and which make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Gospel Priesthood to remain to the Restitution Sect. 20. This Power and Jurisdiction though limited to and residing in these three yet it is not in each of them alike in the same degree force and virtue the Deacon is lowest the Presbyter next the Bishop the full Orders and Vppermost Supreme and including all Sect. 21. Against this Primacy of Bishops that of Metropolitans Exarchy Patriarchy and the Supremacy of Rome is objected Sect. 22. The Metropolitan c. is in some Cases above the Bishop but not in the Power of the Priesthood 't is the same Power enlarged No new Ordination in Order to it Sect. 23. The Vniversal Primacy of the Bishop of Rome is but Pretended not bottom'd on either the Scriptures or Fathers or Councils Sect. 24. 25 26. The Bishops Superiority or full Orders and Power in the Church is reassumed and farther asserted He with his Presbyter or Deacon or some one of them are to be in every Congregation for the Presbyter or Deacon or both to assemble the People and Officiate and not under him is Schism The several instances of this Power of the Priesthood Sect. 27. To Preside in the Assemblies Pray give Thanks for Teach and Govern there No Extempore Prayers in those Assemblies Sect. 28. To Administer the Sacraments the Consecration of the Lords Supper by Prayer and Thanksgiving and Attrectation of the Elements Baptism by Lay-Persons Rebaptizations on what terms in the Ancient Church Confirmation Sect. 29. To Vnite and Determine in Council The use of Councils and Obligation Their Autority Declarative Autoritative Sect. 30. To impose Discipline the several instances and degrees of it in the Ancient Church Indulgencies and Abatements Sect. 31. To Excommunicate or cast out of the Church a Power without which the Church as a Body cannot subsist a natural Consequent to Baptism Priests not excommunicated
ubi etiam ipsos praedictum est non fuisse credituros The Jew carries with him the Bible into what Nation he is dispersed and Christ and his own belief so plainly there foretold never want a Testimony thereby of his own asserting the one and upbraiding the other And on these Grounds it is we may probably Collect that this Association of the Jews in a voluntary Discipline occasioned by reason of such their Captivity and which a rigider Necessity brought them to being depriv'd of their proper Government and depending on themselves alone was an early instance of the like imbodying and Jurisdiction in the succeeding Church of Christ a Prelibation of that his Kingdom not long after to come down from Heaven and such its abstracted independent Polity is therein anticipated WHEN Mr. Selden goes on and tells us § VII That the Government of the Church was Caesarean only because it was imbodied in the State at least indulg'd by the Empire this has as little of Argument as any one could wish unless he had prov'd the Church had had no other bottom to stand upon that to Institute and Protect were all one and that it could not be from Christ and from Caesar in different respects the contrary to which has been made to appear all along in this Discourse and the Churches in Jerusalem Alexandria Antioch Caesarea Rome might all be and were of an Antecedent Institution though the Owning and Protection from the Empire was much to their advantage or why should this be concluded against the Christians and not against the Jews who are supposed to have instituted their own Discipline under the Captivity before Judea was reduced to a Province and they professed Subjection to the Empire and all along retain'd it and all other Rites or at least so many of them as their conquer'd Condition did render them capable of Practising as immediately from God and independent to the State nor will any one venture to assert otherwise The Law was given by the Mediation of Angels indeed but Princes were not so much as instrumental in it and after its first giving even to the days of St. Paul both the Law and the Temple and Caesar were distinct Powers created different Obligations and he Pleads for himself as injurious to neither of them in the Acts of the Apostles and the Deputy Gallio there had failed much of his Duty when caring for none of these things had the Matters of their Religion resolv'd it self immediately into Caesar especially since Mr. Selden contends that all the Priviledges the Christians enjoy'd as to their Religion they had as Jews going under their Names and as such reputed Nor could the Empire upon this his Supposition assume any Power as to their Religion he did not over the Jewish And to make good this his Precarious and impertinent Presumption That for some years after our Saviour's Ascension the Jews and Christians went under the Name of Jews and were reputed as one he is more precarious yet and goes on in his Arbitrary way and tells us That no Gentiles during that time were admitted Disciples to Christ but such as were before Proselytes either of the Gates or of Justice or first Circumcised all which if true is nothing to his designed end for the Christians might shelter themselves under that Name to partake of by that means the Priviledges and Immunities the Empire bestow'd upon the Jews and retain their distinct Rites and Character their own particular Sentiments as other Sects did Multis in locis Judeos Christum sequentes in Synagogas admissos fuisse credam dummodo ritus servarem Judaicos Grotius Appendix ad Comment de Antichristo That in many places the Jews which followed Christ were admitted into the Synagogue it may be believed especially if we consider that the Jewish Rites were observed for some time together with the Christian at least not publickly absented from and declar'd against So St. Paul had his Vow and Paid it in the Temple upon a Private Consideration and future design so he caused Timothy to be Circumcised But though the Empire might consider them no farther then as Men of another Profession as to Religion in general from it self and so grant one Toleration for them all and the Christians upon particular occasions might intermix with the Jews yet that they were visible and distinguishable as distinct Bodies and different Associations the Case of St. Paul makes manifest when Purifying himself in the Temple how the Jews which were of Asia soon discovered him and ran tumultuously upon him and drew him out of it And that those Greeks then with St. Paul were no Proselytes at all either of the Gates or of Justice though Christians as Mr. Selden supposes all Christians were is more than likely Acts 21. and the whole Book of these Acts of the Apostles renders notorious whence otherwise all those other Persecutions from the Hebrews and that their Women so raved and blasphemed when the Gentiles were received as equal sharers in the Mercies of God with themselves if all were Proselytes before and no more was now pretended to The Christians did not suffer more afterwards by the Heathen Powers than they did thus early by the unbelieving Jews so far as they were able which certainly is no mark of being of the same Body and using the same Synagogue and Service the Jews in general and the Christians were so far from thus associating in one Body and appearing every ways the same however upon particular occasions some of them might that the Believing Jews and the Gentile Christians still made a Separation for a good pretty while after our Saviour's Ascension how wide the rent and great the distance was we read in the Epistle to the Galatians even to a with-drawing and Separation And the Church Story is evident they had their distinct Bishops and Congregations in the same City as St. Peter and St. Paul at Rome and so continued till after the Siege at Jerusalem when the Christians departed to Aelia as Grotius tells us in his Annotations on the Eleventh Chapter and Third Verse of the Revelations BUT these at the most are but trifling § VIII Discourses and altogether Foreign to the point in hand nor could Mr. Selden design them any otherwise than as a Gild and Varnish to his main Body and ill managed Discourse preceding That which is his fundamental Error the bottom of his whole design and which all his Complices begin with and manage together with himself is this That there can be no Government which is not of this World but what is by the Powers Managery Methods and Instruments Courses outward Compulsions and Penalties of it each of whose Forces and Ligaments must operate by the outward Organs sensibly and in a visible manner In this Supposal is his whole Discourse laid as we have already from himself stated it in the latter end of the Third Chapter in some instances shew'd the weakness of the Plea
World before but what was sensible outward and coercive and all Gospel-Power must be such or none a Plea to what is otherwise is a Cheat and Imposture And in answer to which I must here repeat in part what I have said in the beginning of the Third Chapter of this Treatise upon another occasion § XI THAT the Church is a Body but of a quite differing Nature a various Design and Constitution for another purpose according to that eternal purpose which he purposed in Christ Jesus our Lord Eph. 3.11 a Body but the Body of Christ framed and fitted alone according to the fulness of the measure of his Stature his Body which is the Church Eph. 5.23 an Association of People incorporated and united under him their Head in one Spirit one Lord one Baptism one God and Father of all who is above all and through all and in you all Eph. 4.4 5. growing up into him in all things who is the head even Christ Ephes 4.15 a Body that is to be visible subject to outward sense but 't is by an Holy Life and Religious Conversation that which Men are to see is their good works and glorifie their Father which is in Heaven and all grants to its Officers Power Means Ordinances are only in order hereunto the only change here design'd is the change of our vile Bodies that they may be like unto Christ's glorious Body according to the mighty working whereby he is able to subdue all things unto himself A Lordship there is but not over Kings and Scepters 't is Death and Sin Christ Jesus treads under his Feet only He is the Lord of the Sabbath invested with all Power in Heaven and Earth relating to God's Worship and Service his Adoration and Homage to appoint stablish and fix as he pleases for ever A BODY or Corporation with its different § XII Organs Parts and Members the Eye to see the Ear to hear and the Foot to walk with Parts more and less Honorable with diverse Gifts and Graces according to the measure of the Gift of Christ some to Govern others to Obey some to Preside others to Submit and be ruled by them Some of which Governors were to remain only for a time others to continue for ever as the Bishops Presbyters and Deacons Orders of Men instituted and invested by Christ not with an improper as some speak with abatement but with a true real Praefecture Power and Jurisdiction in the Church that sitting upon Twelve Thrones and Judging that Spiritual Grace and Investiture to be collated and so Promised in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Age or State beginning just after the Resurrection of Christ it is an Autoritative Paternal Power of Chastisements Discipline and Government to be exercised on all its Subjects each one that has given up his Name unto Christ that expects any benefit of the incorporation for the keeping them in some compass within the terms of a Peaceable Holy truly Christian Congregation As are the words of our Learned Doctor Hammond in his Treatise of The Power of the Keys Cap. 1. Sect. 1. § XIII AN Incorporation with differing Offices and Duties Powers and Capacities from any other in the World to be call'd out from others from the World or any Society in it and to unite in a diverse Association which has peculiar Laws and Rules even of Morality is not enough to specifie constitute and express the Church of Christ to signalize that Collection or Association which is Christian All believe and assent so far that there is such a Sect and Coalition of Persons as are called Christians in the World and is usually call'd a Church 't is Matter of Fact self-evident and not to be denied But this Body or Church is not known and acknowledged to have such means of Salvation such Power and Efficacy such Properties and Priviledges as the true Church of Christ implies and contains The name Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Prophane as well as Ecclesiastical Congregations whether in Athens Corinth Alexandria or Jerusalem as Origen argues against Celsus lib. 3. but all have not the Powers Operations alike The Church of God is a Society as with differing Members and Offices Services and Obligations So to differing Ends with differing Gifts and Endowments For the perfecting the Saints for the work of the Ministry for the edifying the Body of Christ Ephes 4.12 the building and raising them to Heaven in the unity of the faith and knowledge of the Son of God Sciendum est illam esse veram Ecclesiam in qua est Confessio Penitentia quae peccata vulnera quibus subjecta est imbecillitas carnis salubriter curat as Lactantius Lib. 4. Sect. Vlt. Vbi Ecclesia ibi Spiritus Dei ubi Spiritus Dei ibi Ecclesia omnis gratia So Irenaeus l. 3. c. 40. that is the true Church where Confession is and Repentance with wholsome means to cure those Wounds and Sins to which the weakness of the Flesh is subject where there is the Spirit of God and all Grace as in the Armory of David those many Shields of the Mighty Divine Assistances and Remedies for Eternity Catholicum nomen non ex Vniversitate gentium Sed ex Plenitudine Sacramentorum as St. Austin relates of the Donatists well replying Collat. cum Donatist Tertii Diei the fulness of the Sacraments not the bare Coalition of all the Nations in the World makes the true Catholick Church And St. Austin himself says the same Ep. 48. Vincentio fratri where there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and second cleansing and Purgation the one the Effect of Baptism the other of Repentance In Sozomen's Church History l. 1. c. 3. Now these different Powers and Duties as distant from all others in the World besides so being diverse also as to themselves and in respect of one another according to the several Gifts and Relations these are either common to the whole each Member of the Association every Believer or else they are limited and appropriate to particular distinct Orders and Offices in the Body What Duties and Offices are common and what appropriate I am now to declare and explain § XIV AS Christians in common all of one Body and under one Head so had they one common Faith which every one Professed to which each assented and gave up his understanding whole and entire and which was a first instance of their Union as an Incorporation a signal Badg or Mark by which as a watch-word they were known to one another and distinguished from the whole World besides Now this object of belief and to which they declared their Adhesion was indeed Jesus the Son of God or Christ and him Crucified as delivered by Christ and the Apostles down unto them but because these Rules must be many and Instructions numerous as they are to this day as given in the Scriptures and every good Christian
Priesthood is one and the same in all and this shall not be called the chief Priest and that a Priest less Perfect but all are equally Priests all equally Bishops as who all have equally receiv'd the Gift of the Holy Spirit the Metropolitan Bishop as having the first Chair with addition shall be called Bishop Metropolitan or which seems mostly apposite for a present Conclusion if any thing can be more than that which is already brought in the sense of those three Bishops Can 8. Conc. Gen. Ephes Whatsoever is nominated contrary to the Ecclesiastical Laws and the Canons of the Holy Fathers and which toucheth the common liberty of Christians is to be renounced and rejected § XXVII I shall now therefore resume what I have already laid down and prov'd at large that those of the Bishop are the full Orders every one instance of Power design'd for the standing lasting use of the Church is in his and consequently is he uppermost in the Church can there be no one branch or design of Power above and beyond him this his Power in some instances of it hath been by consent and for weighty Reasons moving intermitted and suspended in the execution as to the Persons of particular Bishops where the Church increased and multiplied into various Bishopricks and occasions grew and causes arose betwixt one and the other or sometimes arose in one alone and within it self which could not be heard and determined but by different Persons thus Metropolitans were constituted but with no new Power which was not in Episcopacy nor was there any new Consecration only so much devolved upon one for the occasional business An occasion of which we have in part set down by Hosius in the entrance of the Council of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if by chance an angry Bishop though such an one ought not to be is over-sharp against a Presbyter or Deacon or over-sudden care is to be taken for better satisfaction and he may appeal to a neighbour-Bishop who is not to deny him audience And that Bishop who first gave Sentence whether right or wrong is to bear the Examination and his Animadversions to be either confirmed or corrected as occasion or else the Bishop derives so much of this Power to the two Orders below him as the Presbyter and Deacon whose Power is more solemnly conveigh'd by laying on of Hands and Prayer and then conferr'd so fixing a Character indelible save only by that Power which devolved it and upon a succeeding Guilt and which for themselves to lay down and desert is Sacriledge and these sent out by the Bishop as is the Harvest great or small so more or less in number in subjection to and dependency upon him So that the standing Church Officers are these the Metropolitan which is only a Bishop with larger Jurisdiction and with the execution of a Power the Bishop has not and the naked Bishop with his Presbyter and Deacon in the ordinary course of officiating in order to Salvation and which three or some one or more of them as is the occasional Service are still to be present and in their spheres and courses according to their several proper Provinces and Offices as already described and particularized to attend and officiate in each Holy Assembly in every Congregation that is Publick and Christian where the Worship and Service of God is so performed as by the rules of the Gospel is order'd and appointed Thus Tertullian among the many absurdities of his time reckons up this Laicis munia sacerdotalia injunâ—unt the Lay-men undertake the Priestly office De Praescript cap. 41. the 〈…〉 the People united Sacerdoti suo to their Priest and a Flock with their Pastor Cypr. lib. 4. Ep. 9. that is no Church quae non habet Sacerdotem which has no Priest as St. Jerom. adv Luciferianos And he that reads over St. Austin's Sermon super gestis cum Emerito Donatist Episcopo Col. 631. will there find a great many Divine Services and all without acceptance and advantage because thus extra Ecclesiam without the Church no one belonging to the Priesthood there officiating for them The Church of God is either Episcopatus unus Episcoporum multorum concordi numerositate dâ—ffusus as St. Cyprian again speaks Ep. 52. that one Episcopacy diffused and overspreading the World in the Union and Concord of its numerous Bishops and these either make a general Council or are under their several Metropolitans and are the Church representative or else it is in Episcopo clero omnibus stantibus constituta as Cyprian again Ep. 27. Cum Episcopis Presbyteris Diaconis stantibus Ep. 31. in the Bishop and Clergy the Presbyter Deacon and Laity the latter expressed by the stantes the People standing without in the time of officiating according to the ancient Ecclesiastical Custom And so also Optatus lib. 1. adv Parmen Donatist speaks of Bishops Presbyters and Deacons and turbam fidelium the Believers in general Si tantummodo Christianus es hoc est non Apostolus Tertul. adv Marc. cap. 2. such as were Christians at large and not Publick Officers nor of the Priesthood and this as Members of a particular Church Parish or Congregation or however as relating to the publick Service of God to be discharged by all Christians and which cannot duly be perform'd without the Bishop in Person or in his Proxies by his Power lodged in the Presbyter or Deacon Thus he is called a Schismatick that erects an Altar without the consent of the Bishop Can. 3. Apost even though the Confession of Faith is otherwise sound If thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thus dividing from and meeting against his Autority Can. 6. Conc. gen Constantinop the very Clergy themselves are not to administer in their Oratories without license had of the Bishop Can. 31. Conc. 6. in Trullo And to the same purpose is Schism again desined a recession from the Bishop erecting an Altar against an Altar Can. 13 14 15. Conc. 1 2. Constantin Can. 57. Conc. Carthag and Can. 6. Conc. Gangrens as the Church is there defined a Congregation of the Faithful with their Bishop so is it there peremptorily determined that the Anathema or Curse is due to those that privately and apart from these do convene and congregate themselves Nor is it Schism only but Heresie also so reputed by the imperial Constitution Sacram Communionem in Ecclesia Catholica non percipientes à Deo amabilibus Episcopis Hereticos justè vocamus We justly call them Hereticks that do not receive Communion in the Catholick Church from the Bishops which are beloved of God for as such they were then look'd upon and that more eminently than others in the then Christian account and it was the Bishop's common Epithete Deo amabiles Episcopi however the opinion and style of them is now alter'd Justinian Novel 109. Praefat. And now these Church-Officers being thus set out and enumerated what their peculiar
Power and Jurisdiction is their appropriated Acts and Duties and Influences are peculiar to themselves apart and from the rest of Believers the tantummodo Christians in Tertullian take in these following instances § XXVIII TO preside and govern in such their Assemblies in the common constant return of the Worship of God to appoint and assign the decency and order of it to be the Mouth of the People to God in their Prayers and Thanksgivings put up and offer'd to him in their Name and to be the Mouth of God to them to teach and instruct to admonish correct and reprove to Bless them in the Name and Strength of God Almighty for though this be the Duty of every Christian each private Member of such the Body and Incorporation thus to instruct correct and pray for one another yet in Publick Assemblies it is not it is rather their Sin and to be sure their Presumption President probati quique seniores as Tertullian goes on describing the coition or meeting together of Christians in his days Apol. cap. 39. above mentioned their Seniors or Elders there preside and are in the Head and governing such their Holy Convocations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Justin Martyr Apol. 2. the Bishop makes an Instruction and Exhortation in remembrance of God's Mercies and he that reads over those Directions he gives to Zenas and Serenus two Presbyters how to behave themselves in their Duties will readily see who it was in those days that spoke to and exhorted the People and that this is a branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it of their Government and Jurisdiction the Directions are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be not affected and conceited in the discharge of their Ministry over-pragmatick and officious in the services of it but do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an even and regular way in the Seasons and Places affixed otherwise they 'l appear like Dancers on the Ropes be admired only by the idle People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding out their Necks like so many Geese and gaping at the vainer Glory that they be neither clownish nor unskilful on the one hand nor clamorous in their manner of speaking an instance of worldliness and feracity to be avoided be cautious against the Actions of those who make the Publick Oratories a Stage to divulge what is iller composed by them personating Orestes who appear'd terrible and great to Fools for his wooden Feet his made Belly his odd Habit monstrous Face that vaunt in a freedom of speaking studious of Emulation and Contention and like the Bacchae under the habit of Peace and a shew of Holy Duties carry Swords and Spears He there cautions against those unequal forced Countenances one while pleasant another while sower and tetricous and particularly against that histrionical way of those who are every day speaking and acting their Play divided into so many parts on purpose and the Presbyter deposed for Sedition against his Bishop is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 18. Conc. Ancyran and in several Canons is the same expression on the like occasion he is one not allow'd to Preach any longer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Apol. 2. and this President These Elders or Church-men they suitable to their strength and in all due manner send up Prayers likewise and Thanksgivings for the People who still go along and joyn with them in such their Invocations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we rise up all together Sermon being ended and go to our Prayers as 't is there expressed suprà ibid. be their Mouth and they speak after him Thus the ordained or they whose Office is affixed to attend in holy things are Paraphrased in Justinian Novel 137. Cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assign'd to Pray for the People and these are those Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ignatius his Ep. ad Ephesios of the Bishop and the whole Church and which that Apostolical Martyr there sayes are so prevailing And now having come to that passage of Justin Martyr just now mentioned I cannot but take notice of the chief Argument that is there raised by our Enthusiasts for their gifted Extempore Prayer the President say they there prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his private gifts and abilities as he could conceive and utter words and not in a form set and prescribed him To which I answer That as the Phrase imparts no such thing so we have reason to believe that the Author meant nothing less by it What did the whole Congregation and every man in it thus Pray after his own conceiving and yet the same Father in the same Apology tells us that all pray'd with their President and in the same Phrase is their Praying expressed too p. 60. Ed. Paris and the meaning can alone be this they prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 't is expressed before both Priest and People all at once pour'd out their Prayers together animo intento as 't is translated with Souls intent and fixed upon the Duty De pectore as Tertullian varies it Apol. c. 30. and which place they pervert to their purpose also from their Hearts and Consciences with that Attention Zeal Faith and other Qualifications that make Prayers acceptable and which is the alone praying with the Spirit Like Phrases we have in other Ecclesiastical Writers but not one makes any thing to their purpose So Origen in his lib. 8. cont Celsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say Hymns to God with all their might and power like the Amen with all their might among the Jews and of which the Hebrew Doctors have this observation whoso saith Amen with all his might the Garden of Eden is open unto him vid. Thorndike The Service of Religious Assemblies p. 234. So Eusebius Hist Eccl. l. 10. c. 3. the Presidents of the Churches had their Panegyrick Orations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantum quisque poterat ingenio as Vallesius translates it according to his faculty in Oratory which no man presumes to be otherwise than preconceived to be an ex-tempore effusion and inpremeditated And so 't is said in that Chapter that every age and the promiscuous multitude of each Sex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toto pectore as translated with all the strength of their Mind and Thoughts did officiate in Prayers and giving of Thanks worshipping with cheerfulness of Mind and surely these Men Women and Children did not every one Perform Pray and give Thanks in an extempore way besides if we consider the manner of their Worship which was in set composed Hymns and Songs speaking in courses and interchangeably one to another as is above observed all which must be preconceived and penn'd down it must in each instance be familiar to them before to all which add how repugnant these casual effusions are to that course of Liturgies and set Forms of Prayer which we have as much reason to believe these first Christians used as that they