wheresoever he heard there was a Treaty to hold a Council And after a certain time he took the power to himself which the Roman Emperors used to convocate a Council of the whole Empire and to be President himself if present if absent to send Legates to be Presidents But a little more than one Age being past it was very necessary that every Nation should Assemble by it self and resolve according to the Number of Voices and that the general decision should be established not by the suffrages of particular men but by the plurality of the voices of the Nations so it was observed in the Council of Constance and Basil which use as it is good where the Government is free as it was when the world had no Pope so it ill befits the Pope who desires all Councils to be subject to him § Having thus summarily given a short prospect of the state of the Church in the first and purer times and how in succeeding times it came by degrees to be altered I proceed and say again to the Independents that be it as they would have it that the gathered Churches by one Apostle were not subject to the inspection and subordination of an other or of all the Apostles the cause of such Independency being then and in them reasonable for that each Apostle was guided by an infallible Spirit and so not absolutely necessary and yet even in their times it was thought fit to call a Council for setling of some differences yet it doth not therefore follow nor cannot demonstratively be proved that every individual Pastor after the times of the Apostles had their select Congregations seperate and distinct from others or that those Congregations were Independent free and exempt from all inspection or superintendency of Magistrates or Bishops or other Presbiters The conjectures and probabilities and they have no Arguments of an other nature seem strong for the contrary for Religion did first take place in Cities which had their Ecclesiastical Colledges consisting of Presbiters and Deacons whom first the Apostles and their Deligats the Evangelists did both ordain and govern such were the Colledges of Jerusalem Antioch Ephesus Rome Corinth aâ—â— the rest where the Apostles are known to have planted our Faith and Religion Now Religion in those days and places and the cure of Souls was their general charge in common over all that were about them neither had any one Presbyter for ought that appears by any ecclesiastical History his several cure or seperate title distinct and apart until the division of Parishes which was first made by the People when a certain number of Inhabitants having received the true Faith built a Temple for the exercising of their Religion hired a Priest and did constitute a Church which by them was called a Parish and when the number was increased if one Church and Priest were not sufficient they who were most remote did build another and sit themselves better And in process of time for the sake of good Order and concord custom began to have the Bishops consent also and †Hic Titulos in urbe Roma divisit presbiteris Evaristus Bishop in the Sea of Rome about the year 112. began to assign precincts to ever Church or Title which the Christians held and to appoint unto each Presbyter a certain compass whereof himself should take charge alone him †Hic Presbiteris ecclesias divisit coemiteria parochias dio diaeceses constituit Dionisius papa 24. followed Ao. 268. which was found so commodious that all parts of Christendom followed the example and among the rest our Churches in the reign of Ercombert the 7th King of Kent †Hoc de Honorio maxime memo rabile Godwins Episc p. 59. Honorius also being then Arch-Bishop of Canterbury about the year 636. became divided in like manner and have so continued ever since Other distinction of the Churches there doth not appear any in the Writings of the Apostles save those according to Cities only 15. Acts 36.1 Apocal. 20. wherein they planted the Gospel of Christ and erected ecclesiastical Colledges of Presbyters and Deacons ordained by the Apostles to exercise ecclesiastical functions promiscuously and at large till the said Evaristus did about 100 years after Christ distinguish the Church of Rome into Parishes tying each one to his proper station so that indesinite care of souls and indefinite ordination do approach nearer the Apostles times and example And prescription for the congregational way may be more justly grounded on the example of the People who are the Brethren who are the Church and of Evaristus then of any Apostle of Christ Moreover this the Independents will hardly evade each Church in the Apostles days had many Presbyters that laboured in the Word the Scriptures do plainly witness it In the Church of Jerusalem 15. Acts 6.23 of Antioch 13. Acts 1. of Ephesus 20. Acts 17.28 of whom 16. Rom. of Corinth 1 Corinth 14.29 of Phillippi 1. Phil. 1. of Thessalonica 1. Thes 5.12 of other Churches the like is affirmed 13. Heb. 7. James 5.14 1. Pet. 5.1 Now if each Church had more Presbiters and Pastors than one in the days of the Apostles as it is manifest they had then can it be hardly made out by right reason that every individual Presbyter or Pastor had his particular and circumscribed gathered Church free of all subordination they seem contradictory in themselves On the contrary in the more pure times no man was ever ordained for some hundred of years to whom there was not appointed both his proper and special Office and Charge and Antiquity knew no distinction between Ordination and Benefice and ordaining was the same thing as to give an Office and the right of having ones livelyhood from the common goods of the Church § The Independents do farther aver for their own justification and that most truly that it is a thing natural that all free and Independent Societies should themselves make their own Laws of which sort they take their gathered Churches to be which is the thing questioned and denyed and say they are not Independent for the reasons shewed But be it so yet then it is averred that it is as true and as natural that the Legislative-Christian-Power should and doth belong to the whole England for example and not to any certain Parish City or Country as to London York c. of a Politick Body though happily some one part may have a greater share therein than some others And as this right doth naturally belong to a Commonwealth so it must needs belong to the Church of God which in the truest understanding is the Commonwealth if Christian and the Peopele thereof do publickly embrace the true Religion As this very thing doth make it the Church so the whole England not any certain part as St. Paul in London St. Peter at Westminster or at York hath the power of making Laws and constitutions ecclesiastical A Law is the deed of
other Two according to common acceptation rather respect the governing and cleansing of Christs Church and therefore in the opinion of some no reason they should be committed to the power of every Presbyter as the Word and Sacraments are as Independents and Presbyters would have it For as there can be no order but confusion in a Common-wealth where every man ruleth so would there be no peace but confusion in the Church of Christ if every Presbyter might impose hands and use the Keys at his pleasure Though the Presbyter of each Church had charge of the Word and Sacraments even in the Apostles times yet might they not impose hands nor use the Keys without the Apostles or such as the Apostles departing or dying left to be their Substitutes and Successors in the Churches which they had planted At Samaria Philip preached and baptized 8 Acts 5.12 and albeit he dispensed the Word and Sacraments yet could he not impose hands on them but Peter and John came from Hierusalem and laid their hands on them and so they received the Holy Ghost 8. Acts 14.17 The Churches of Lystra 14. Acts 20. Iconium and Antioch were planted before yet were Paul and Barnabas forced at their return to increase the number of Presbyters in each of those places by Imposition of their hands v. 23. The Churches of Ephesus and Crete were erected by Paul and had their Presbyters yet could they not create others but Timothy and Titus were left there to impose hands and ordain Elders in every City as occasion required Tim. 1.5 Tit. 1.5 § Having thus briefly seen what Powers Christ left unto his Ministers to continue in the Church let us now consider to whom he committed them To whom were committed the Powers Christ left to continue in the Church I find several persons under several Names and Titles to whom these powers were committed and by them shared as Apostles Prophets Evangelists Teachers Pastors and Deacons § Touching the Apostles whom the Bishops did succeed they probably had a superior Vocation and Jurisdiction above Prophets and Evangelists Pastors Teachers Deacons and the 70 Disciples in the Church of God and had the government and oversight of them which will soon appear If we consider what Paul writeth of himself and unto them directing and appointing what to do and how to be conversant in the Church of God what to refrain in themselves what to rebuke in others In which cases it is not to be said that the Apostle presumed above his calling or had a several Commission distinct from the rest of the Apostles But in his doings and Writings we may perceive the height and strength of Apostolic Authority so guided by the spirit of wisdom that it displeased none in the Church but the proud and contentious troublers of the Church such as drew Disciples after them to reign over their Brethren or seduced the simple to serve their own turns as Diotrephes 3 John 9. These Prerogatives were so proper to the Apostles that no Evangelist nor Prophet in the New Testament came near it § Touching Prophets Prophets they were such as having otherwise learned the Gospel had a special gift of expounding Scriptures bestowed on them from above and of foreshewing things to come of this sort was Agabus and sundry others in Jerusalem Acts 11.27 Acts 21.10 who notwithstanding are not therefore to be reckoned with the Clergy because no mans gifts or qualities can make a Minister of Holy things unless Ordination do give him power And we no where find Prophets to have been made by Ordination but all whom the Church did ordain were to serve either as Presbyters or Deacons § Touching Evangelists they were Presbyters of principal sufficiency Evangelists whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need such were Annanias Acts 9.18 Apollos Acts 18.27 Timothy 2 Tim. 3.15.5.14.28 and others and were thus employed In Trajans days according to Eusebius many of the Apostles Disciples and Scholars to shew their willing minds in execution of that which Christ first of all required at the hands of Men they sold their Possessions gave them to the poor and undertook the labour of * Evangelista 1º qui Evangelium scripsit ut Matcus Luca c. 2º qui annunciat missus vel primo a Christo ante mortem sio 70 discipuli 10 Luke Vel 2º ab Apostolis sic Timotheus dicitur Evangelista a Paulo constitutus Presbyter Episcopus 3º A Christo post resurrectionem sic Annanias Acts 9.18 Evangelists they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith § Touching Pastors and Teachers Pastors Teachers they were no other than Presbyters howbeit setled in some certain charge and thereby differing from Evangelists which title the Apostles likewise gave themselves 1 Pet. 1.5 The Elders which are among you I exhort who am also an Elder Albeit that Name was not proper but common unto them with others for of Presbyters some were greater some less in power and that by our Saviours own appointment the greater they which received fulness of spiritual power the less they to whom less was granted § Unto these 2 degrees appointed by Christ the Apostles soon after his Ascension annexed Deacons by Ordination Deacons whose office at first was to distribute the Churches Goods to provide therewith for the Poor and to see that all things of expence might be faithfully disposed of and they were also to attend upon the Presbyters at the time of Divine Service § By all which it appears that Churches Apostolic did know but 3 degrees in the power of Ecclesiastical order 1. Apostles 2. Presbyters 3. Deacons and afterwards instead of Apostles Bishops whether Bishops and Presbyters were two distinct Orders or one and the same I will not here enquire into only this is plain and beyond all contradiction viz. they have one and the same Ordination and Commission and not different and distinct and thereby become more essentially Officers of the Church § Many Errors have been broached and maintained and not without some more than ordinary warmth among the Ecclesiasties meerly through inadvertency through confounding and want of right distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity during which execution only they differ from others of the Laity which works and services they also may give over at any time and are no more of the Essence of the Church than Widows or indeed any other Laicks now are or were of old for that they are not admitted into the Church nor tyed by irrevocable Ordination as Bishops Presbyters and Deacons are which makes them to be of the Essence or more especially Officers of the Church These things considered there is no reason we should alter the Apostles Discipline without the Apostles warrant Produce that and we
I abhor the thoughts of it as will appear hereafter there being a Vast difference between such a Tolleration of Idolatry Superstition crying sins and therefore absolutely unlawful and a Remission only of some few severities in some Acts Canons and Injunctions which relate only to Formalities that tho in construction of Law may be exacted yet may be dispensed withal without prejudice to sound Doctrine or good Conversation and without which the Worship of God would be as pure and sincere Indeed all Acts Canons and Injunctions whether they relate unto Uniformity or not ought according to their own Nature to be sincere and free from all Traps and Covert designs to exclude any that Profess the same Faith and Worship tho many cannot perhaps thro meer tenderness of Conscience submit to every thing therein enjoyned In Concerns of this Nature Scripture in a more especial manner ought to be the Rule of Resolutions and that abstractly and purely without mixing and bringing with them Interest Usurpation or Artifices of men else what were it but by Edicts to lay Snares in Mispah and spread Nets upon Tabor to use Laws Menaces and subtleties to keep Gods People from his Court and Sanctuary and Confine them to State-Religion and to Walk after the Mode of the Commands of men Those Non-conformists Non-assenters that have received Order which they could not have had but permissu superiorum by the Licence and under the Authority of the King in our Laws expressed For no Man hath Power to give himself either Orders to be a Priest or Institution to a Pastoral Charge but must depend upon another Power who by Acts Canons and Edicts long since published and extant hath directed the qualifications of the Persons to be Ordained the manner and Form how the Persons who ought to Ordain them c. and they could not be ignorant that the Liturgy and enjoyned Ceremonies were by the Imperative Constitutive Government of this Church and State to be Countenanced and used in publick Churches by the Bishops Presbyters and Pastors either they consulted their Consciences when they entered on the Ministery by taking Holy Orders whether they could Comply and Submit unto the whole Frame of Government and Polity of this Church Constituted by Act of Parliament from whom they were to receive Authority and Licence to Exercise their Function Gifts and Talents or they did not If they did not they are inexcusable for entring on so Sacred a Calling Stamped with an Indelible Character so rashly so unadvisedly without perspect or foresight of Consequences and yet if they were so pur-blind as not to see one step before them yet their neglect herein cannot be Pleaded in their Excuse it being their own Fault in Common Justice no Court will permit any man to take Advantage of his own misdemeanors or failings Besides hath not every Minister that hath receiv'd Pastoral Charge twice or thrice if not oftner witnessed his allowance of all and singular the 39 Articles of our Church once at his Ordination before the Bishop then at his Institution into his Benefice before his Ordinary and both these by Subscription under his own hand and afterwards upon his Induction before his own Flock and that by verbal Approbation he hath not only acknowledged in the Church the Power of Ordaining Rites and Ceremonies 20 Articles But he hath after a sort bound himself openly to rebuke such as willingly and purposely break the Traditions and Ceremonies of the Church as Offenders of the Common Order of the Church and Wounders of the Consciences of the weak Brethren and hurters of the Authority of the Magistrate Artic. 34. and is it not enacted 1º Eliz. c. 2. that they shall be punished pro ut in the Act that shall Preach declare or speak any thing in derogation or depraving our Liturgy c. Are not then such Dissenters obliged both in Conscience and by virtue of their own Voluntary Acts and Subscriptions to be constant to their own Hands and Tongues if they would be accounted Faithful in Gods House as was Moses And is it reasonable then to hearken unto such Pleading against their own Voluntary Acts and Subscriptions their own Hands and Tongues Besides quo jure with what Face or Conscience can they expect Temples maintenance protection and all things requisite for their Ministery from that Law and Government that they will not Protect Countenance nor submit unto § Indeed it seems to me an old piece of Conscientiousness if not Impiety to enter the Holy Ministerial Function to day when they are sure without Conformity to be silenced to morrow Besides it is Nicety and Indiscretion to exact an express Rule of Scripture or Faith for the Cross in Baptism for standing at the Creed Kneeling at the Lords Beard for Habits in Divine Service the usual sear-Crows of scrupulous men In these cases consent of the Church or Tradition may suffice so there be no express Law of Command to the contrary He that exacts in these Points as express Rules of Faith or Warrant of Scripture for his Obedience to Ecclesiastical Government as he would or as every man ought to do for adventuring upon Worshipping of Images Invocation of Saints c. doth make his Brain or Fancy the chief Seat of his Religion which should be seated in the Heart and Intitles God to the Fancies and Chymaeraes of their own Brains Thus to disobey the Church in these Cases wherein it hath Authority to Command Obedience is to disobey those Mandates of God which give the Body of the Church Authority to make Laws to Govern it self by in things indifferent neither expresly Forbidden nor expresly Commanded by the Law of God I know the Apostles Rule is let every man be fully persâ—â—ded in his own mind 14 Rom. 5. And this full perswasion or assurance of Faith is in the Cases there mentioned necessary because whatsoever is not of Faith is Sin v. 23. This last Maxim is undoubtedly true and the former Precept most exactly to be observed in such Causes as the Apostle there speaks of that is where the positive Practise unless our Warrant be Authentick in it self and evident to us is very dangerous or deadly whereas on the contrary the forbearance of such Practise is either safe or not prejudicial to our Souls but to our Bodies only or State temporal such Ceremonies as be neither against Faith nor adverse to good manners in the Judgment of St. Austin ep 11.8 go for indifferent and may be Born in Christian Unity without Offence or Confusion If God hath left things indifferent what Authority can make them necessary Let them be so still and their nature not changed by any Injunction and Unity will necessarily ensue Quodam modo it may be true that in Ordination there is something which they receive thereby from God Independent of the King or any Civil Power viz. Authority to Tâ—â—ch Baptize and Administer Sacraments by Virtue of Ordination And â—â— is as true that
and Orders for the better reglement of the whole as they did whilst the Churches were in small particular Congregations or Cities in a Jewish or Gentile State And yet all Laws are presumed to be made by universal and common consent in which regard the Churches have been enforced to have as well Churches as Bodies Politick Representative and in as much when partly by the Supineness and inadvertency of the Brethren without foresight of any Peril or Incroachment upon their Rights and Powers by the Clergy and partly by the dexterity and usurpation of the then degenerating Clergy designing to advance themselves by ingrossing all Powers and Revenues to themselves not by any right derived to them by any Gospel precept the practise and custome injuriously enough to the Laity and consequently to the Church of God in the truest sence began soon to admit none but Clergy and Church men only as Members of the Body ecclesiastick or Church representative The name of the Church hath by such their wiles been in a manner appropriated and monopolized to the Clergy or Church-men only when in truth the Church in its truest and Scripture sence consisting of Laity and Clergy can have no representative of both which only makes the Church compleat except both have their peculiar Representatives in Councils Synods Convocations c. whether Provincial National or Oecumenical This Doctrine of which more hereafter though never so demonstrable and obvious to every understanding was so bitter a Pill that it could by no means be swallowed at Trent and therefore in the Consults and Discourses concerning the very title of that Council concerning which there were very great Debates and Disputes the Bishop of Feltre would not have it Christened Ecumenical and general least the Protestants should from thence argumentize that some of every Order of the universal Church ought to be present which because it consists of Clergy and Laity it cannot intirely and compleatly be represented if the Laity be excluded But on the contrary the Bishop of St. Mark did as erroneously as magisterially affirm that the Laicks were most improperly called the Church and that for that very reason it was very requisite to use the title that the Synod representeth the Church universal to make the Laity be understood that they are not the Church but ought to hearken unto and obey the Church which in Romish dialect is nought else but the Pope by which it is apparent that if packt Synods canonize us out of the Church to day they may canonize us out of our Christian names to morrow and out of our Christianity the next day But of this more hereafter when the Clergy and Laity shall be more fully discoursed Yet by the favour of the great Bishop of St. Mark nay by the favour of the Council of Trent it self in the beginning it was no so for in the Council of the Apostles and a more early and more Authentick could not be and which ought to be a Rule and Pattern the decree was not made by the Apostles alone but the Epistle was entituled with the names of the 3 degrees assisting in that Congregation viz. Apostles Elders and Brothers and Peter esteemed and stiled by the Romanists Princeps Apostolorum by the Popes good leave was included in the first without Prerogative though not always Sans reprimand by which it is apparent that the assembling of a whole Church to handle the Name of God the Disputes about Doctrine and Discipline is a thing most profitable used by the Holy Apostles in the choice of Matthias and the 7 Deacons with which the Diocesan Councils have great resemblance But of the meeting of Christians from many remote places to consult together the forementioned place 15. Act. is a famous example when Paul and Barnab as with others of Syria met with the Apostles and other Disciples in Jerusalem who were assembled about the question of keeping the Law By all which it is manifest that in the beginning of Christianity the Churches were Democratically Governed by a kind of Common Council as St. Jerome and others do confess but as the Ecclesiasticks by insensible gradations got Reputation and Power so they endeavoured a Monarchical Regiment which in tract of time they instituted and got to be established giving all the Superintendency to the Bishops whom all Orders of the Church did obey The neighbouring Bishops whose Churches were under one jurisdiction had likewise their commerce and communion and did govern themselves also as it were in common by Synods attributing much to the Bishop of the most Principal City ordaining him as it were the Head or Governour of that Body and in process of time by a more ample communion which all the Provinces of one Jurisdiction or larger Government held together the Bishop of the City where the Prince did reside gained a kind of Superiority or rather Priority by custom not by any right The more chief Jurisdictions were the imperial City of Rome with its neighbouring Cities Alexandria which governed Aegypt Lybia and Pentapolis Antioch for Syria and other Provinces of the East There were other lesser Jurisdictions wherein the same was observed This Government being at first meerly prudential introduced and approved only by Custom was afterwards established by the first Council of Nice Can. 6. under Constantine and ordained by a Canon that it should continue yet withal it did ordain that those many Honorable preheminences which the Bishop of Hierusalem had should be continued unto him Cant. 7. yet so that nothing should be taken from the dignity of the Metropolitan then Bishop of Caesaria This Government which hath been ever held in all the Churches of the East was altered in the Latine not without great endeavours to make all other Churches stoop to the Lure and submit to the Will and Pleasure of the Bishop of Rome After that it pleased God to give peace to the Christians and that the Roman Emperors received the Holy Faith there then happening more difficulties in Doctrine and Discipline which did disturb the publick Peace and quiet another sort of Episcopal Assemblies had beginning congregated by Princes or their Lieutenants to remedy their troubles these Assemblies were guided and governed by those Princes and Magistrates yet so that the decision of the principal matters for which the Council was congregated was left to the common opinion of the Assembly After the Eastern and Western Empires were divided there remained still in the West some Marks of the Antient Councils and many were celebrated in France and Germany under the Posterity of Charles the Great and not a few in Spain under the Kings of the Gothes At last Princes being absolutely debarred to intermeddle in Ecclesiastical matters that kind of Council grew in disuse and that alone remained which was called by the Ecclesiasticks themselves the Convocation of which Provincial Councils was almost wholly ingrossed and usurped by the Pope by intruding and sending his Legats to be Presidents
Election of Bishops purporting that a Cathedral being vacant the Metropolitan should write unto the Chapter the Name of him who was to be promoted who should afterwards be published in Pulpit in all the parish-Parish-Churches of the City on Sunday and hanged on the Door of the Church and afterwards the Metropolitan should go to the City vacant and examine Witnesses concerning the Qualities of the Person and all his Letters Patents and Testimonials being read in the Chapter every one should be heard that would oppose any thing against his Person of all which an Instrument should be made and sent to the Pope and read in the Consistory But such a Decree was too good to pass in that Packt Council which having too much publick respect to the publick Good even of their own Catholick Church Protestant Churches having not the same reasons to complain was oppsed by all Arts and Industry by the Bishop of Bertinoro General Laynez and by all the Pentioners and Favourites of the Court of Rome which by much was the major part for the many and great inconveniences that would ensue thereby And what were they Forsooth that such a Decree would be a Cause of Calumnies and Seditions and that thereby some Authorities long since taken away would be restored to the People Vâ—â— Ao 870. Distinct 73. Padre Paolo Defence 75. with which they would usurp the Election of Bishops which formerly they were wont to have that this was to bind the Authority of the Pope that he could not gratifie any one Just and pregnant Reasons I must confess to perswade unto Usurpation of the Right of others and therefore it could not pass The like Opposition was made against the Article concerning those who were to be promoted to the greater Orders in which it was also said that their Names ought to be published to the People three Sundays and affixed to the doors of the Church and that their Letters Testimonial ought to be subscribed by four Priests and four Laicks of the Parish alledging that no Authority ought to be given to the Laicks in these Affairs which are purely Ecclesiastical 725 726. what Right soever they had unto them In the Discourse also of the Reformation of Cardinals a Congregation was ordained on purpose to consult and find a means that Princes might not intermeddle in the Conclave in the Election of the Pope so jealous and unwilling are they to have any Laick great or small to come within their Verge their Scrinia sacra or to intermeddle in such their Concerns though they have none de Jure but their Priesthood but what they have either obtained by Power or usurped by Fraud or by the Supineness or Favours of Pious Princes But when some of the Council thought in order to Reformation to make a Constitution that no Bishop should have any Temporal Offices either in Rome or in the Ecclesiastical Dominions that even that also would be a great prejudice to the Ecclesiasticks of France Polonia and of other Countries and Kingdoms where they are Councellors of Kings and have the Principal Offices of which they would soon be deprived by the instigation of the Secular Nobility for their own Interests and therefore that String was not to be touched upon but left unto the Popes ordering Furthermore the Bishop of St. Mark in the Dispute about the Title of the Council of Trent had the boldness to aver that the Laicks are most improperly called the Church for that the Canons determine that they have no Authority to command but Necessity to obey and that the Council ought to Decree that the Seculars ought humbly to receive the Doctrine of Faith which is given them by the Church without disputing or thinking of it Petro Soave Polano 141. That is in Romish understanding that that Religion which the Pope Obedience unto him being made by them a true Mark of the Church doth please to give them ought to be embraced by the Laicks without dispute What is this else but plainly and grosly to mock the world and to think all men Fools and Cuddens but themselves and to perswade themselves that all their Absurdities should be believed without more ado What is this less than to perswade Rational men that they are Bruits Horses or Asses void of all understanding or that hearing they do not hear or that seeing they do not see or that perceiving they do not understand Qui vult decipi decipiatur § Thus have I unto the meanest Capacities made plain and evident both by Precept and Practice out of the Word of Truth the Title and Interest which the whole Congregation of Believers have unto the Appellation and Powers of the Church and unto Ecclesiastical Concerns without wresting or perverting any one Text of Scripture § Now the Pope would very much oblige us if he would vouchsafe unto us but only one plain Text to warrant the Powers he exerciseth and lays claim unto over the Laity or how he comes to be so essential to the Church as to be put into the very definition thereof It being plain downright nonsence if it be good manners to say so to aver that any one single person alone how great soever can suffice to make a Church a Congregation for that at least two or three are necessarily required to make an Assembly or Congregation Ecclesia or the Church even in its Natural and Grammatical Construction signifying a Plurality or Multitude be it Civil or Ecclesiastical And as it is a new so it is an absurd kind of Trope devised by the Romanists to make the Pope a single person to signifie the Church I know the Papalins are most excellent Artists most rare Alchymists surpassing even those our Brethren Roseae Crucis who are modest Mountibanks in respect of these Audaces Jesuitae for they took the whole Book of Genesis to found their Phanatick Chymaeraes upon but these can extract their extravagancies out of two or three words only viz. Pasce oves meas i.e. Feed my Sheep out of this Word Pasce Bellarm. hath extracted so many Quintessences so many Elixirs so many Legions of Diabolical or Antichristian Arguments for the Popes Pride and Grandeur that he can hardly desire any thing that these would not afford him will he be a King as well as a Bishop and will he have Temporal Power to be as extensive as his Spiritual Bellarmine assures him that it is so for that Christ said to Peter Pasce i.e. Regio more Impera Play the Rex at pleasure In the ancient Church when any Heresie disturbed the Truth and publick Peace a grave Assembly of Bishops and others were called and the Book of God fairly laid open before them and out of it were all Doubts determined Now Scriptures and Councils are needless Will the Pope be supreme Judge of all Controversies Lib. 4. De Rom. Pontif. C. 1. C. 3. Bellarmine thinks the Claim to be well grounded upon this Pasce Joh. 21.17 And it is
then had nothing to do with the Revenues but to govern them and consign them to another In progress of Time the Commendataries not without divers pretences of Honesty and Necessity made use of the Fruits and to enjoy them the longer sought means to hinder the Provision For remedy whereof Order was taken that the Commenda should not last longer than six Months but the Popes by the plenitude of their Power did pass these Limits and commended for a longer time and at length for the Life of the Commendataries giving him power to use the Fruits besides the necessary Charges This good Invention so degenerated was used in the corrupted times for a Cloak of Pluralities observing the words of the Law to give but one Benefice to one Man contrary to the Sence in regard that a Commendatary for Life is the same in reality with the Titular Great Exorbitancies were committed in the number of the Benefices Commended so that after the Lutheran Stirs began and all men demanded Reformation Clement the Seventh in the Year 1534. was not ashamed to commend unto his Nephew Hippolitus Cardinal de Medicis all the Benefices of the World Secular and Regular Dignities and Parsonages simple and with cure being vacant for Six Months to begin from the first day of his possession with power to dispose of and convert to his use all the Fruits This exorbitancy was the height of all which in former times the Court did not use though it gave in Commenda a very great number unto one Therefore the Union formerly invented and used for a good end was now made use of to palliate Plurality This was practised when a Church was destroyed or the Revenues usurped that little which remained together with the Charge being transferred to the next and all made one Benefice the Industry of the Courtier found out that besides these respects Benefices might be united so that by Collation thereof Plurality was wholly covered though in favour of some Cardinal or great Person 30 or 40 in divers places of Christendom were united But an Inconvenience did arise because a number of Benesices did decrease and the favour done to one was afterwards done to many without merit or demand to the great dammage of the Court and Channery And this was remedied with a subtle and witty Invention to unite as many Benesices as pleased the Pope only during the Life of him on whom they were conferred by whose death the Vnion was understood to be dissolved ipso sacte and the Benefices returned to the first state so they shewed the world their excellent Inventions conferring a Benesice which was but one in shew but many indeed Hist. Coun. Fr. Pâ—iro Soave Polano Trattato delle Benesiciare These things thus premised it is obvious to all even to those of the smallest understandings that it hath not been without grand Reason of State-Ecclesiastick that the Clergy have thus Magisterially Monopolized unto themselves the Name and Goods and Estate of the Church All which considered it is demonstrable that the Popish Clergy have under pretence of Piety cleverly cheated their Laity of their proper Goods Rights and Prerogatives for which their so doing they are more properly to be accounted Sacrilegious than H. 8. for retaking Abbeys and other which they called Church-Lands into his own and his Parliaments disposal to whom of just Right they did more properly belong than unto Popes and Popish Clergy I have examined all the most considerable Places or Texts of Scripture 〈…〉 wherein the Word Church is mentioned and I cannot understand that any one of them no not that famous and so much magnified and so much insisted upon place Matth. 18.15 20. whereof by wresting it from its genuine Sence so much ill use hath been made ought to be construed or restrained to the Pope no nor yet unto the Clergy only nay so far from it that most of them do strongly seem to intimate the whole Congregation of Believers distinct though not exclusive the Clergy to be the Church and yet such hath been the Pride and Ambition of Popes as to impose the scornful Name of Laity upon those that are not of the Clergy To use the Terms of Laity and Clergy as Terms distinguishing the Pastors from the Flock is acceptable and useful but when they will make so ill use thereof by affixing and thereby appropriating the Title of the Church and power thereof to themselves only that certainly is neither in the Text nor yet in their Commission but is very injurious to the rest of Gods Heritage it being manfest that the Popish Clergy having by Insinuations Tricks and Cheats devested the Church i.e. the Body of the Brethren of their primitive Right and Power it is evident to all the world what abominable abuses they have brought thereby into the Church whereas the Clergy in Apostolical sense are more truly they whom they call the Laity the Word Clerus being observed to be but only once used in the New Testament and there in that very sense and signification 1 Pet. 5.3 Where he admonisheth the Priests neque ut dominantes Cleris sed ut qui sitis exemplaria gregis viz. That they should not be as Lords over Clerum Domini i.e. Gods Heritage not Priests whereby is meant all the faithful flock of Christ as it follows but be examples of the Flock Now having once robb'd them of the Title it was but very convenient and sutable to their ambitious ends and purposes to strip them also of their Power for without peradventure all the Churches Power is vested in and doth of just Right belong to the Body of the Church to the Congregation of the Faithful Moreover in the very Ordination of Priests and Bishops it will be marvellous difficult clearly to prove whether the laying on of the Bishops hands or the lifting up of the hands of the Congregation conferred most for certainly in the most pure times they were jointly used Bellarmine indeed saith that the Holy Scripture doth no where give the Church power over the Pastors much less over the Supreme Pastor But Gerson affirmeth that Christ sent St. Peter to the Church when he said unto him Die Ecclesiae and he was as Learned as Bellarmine and if they cannot agree among themselves what shall their Flocks do or whom shall they believe It is confest that Christ hath given great powers to his Church truly so called and instituted Pastors to feed them with Knowledge and Vnderstanding and they are so well taught that they understand very well that Christ hath no where exempted Bellarmines Supreme Pastor our Supreme Vsurper from the Obedience of his Church but hath subjected him to the Censures of the Church § As to the Text it self Mat. 18.15 16 20. If there were no more in it than this that the Expositors themselves do much disser about the true Sence and Meaning thereof acknowledging it to be very hard to hit by reason that the state of
JUS CAESARIS ET Ecclesiae vere dictae OR A TREATISE WHEREIN Independency Presbytery the Power of Kings and of the Church or of the Brethren in Ecclesiastical Concerns Government and Discipline of the Church AND Wherein also the use of Liturgies Tolleration Connivence Conventicles or Private Assemblies Excommunication Election of Popes Bishops Priests what and whom are meant by the Term CHURCH 18 Mathew are discoursed AND How 1 Cor. 14.32 generally misunderstood is rightly expounded Wherein also the Popes Power over Princes and the Liberty of the Press are discoursed By William Denton M. D. M. q. R. LONDON Printed for the Author and are to be sold by John Kersey and Henry Faythorn at the Rose in St. Paul's Church-yard 1681. TO THE READER IT is impossible but that the pressing home of such truths of such nature as this Treatise is compiled of must necessarily traverse and thwart the Interests grandeur profit and affections of some Men who have or are apart of the body of Government in this and other Nations and therefore no Man can be fit for such an incounter who is not above all hopes and fears it being almost impossible to find a Person so espoused to publick good and publick truths in which there shall not be some that will hate and threaten and persecute him when they apprehend that he shall oppose the design of their private Profit Grandeur Domination or other Interests tho but by demonstration of plain truths how necessary and clear and just soever they be according to Amos 5.10 They hate him that rebuketh in the Gate and abhor him that speaketh uprightly for which reason I must confess my self Impar negotio not in any measure so qualified and yet have attempted it * Dedisti timentibus te vexillum quo utuntur propter veritatem potentissimè Psalm 60. as boldly as if I were and tho I have suffered in this kind before by the foul mouths and bitter pens of R. P. I. S. P. W. and others and by tongues sans Nombre in all places and companies and tho I expect the same fate again for that great inquiries have been made and great diligence used to trace me from my youth to find out the Irregularities and Aberrations thereof which have not been few they have now spit their Venom and done their worst and I am at a point such revenge being at best but savage justice and I have learnt from 51 Esay 7. Not to fear the reproach of Men nor to be afraid of their revilings which can reach the Body only not the Soul Besides I am confident that neither God nor yet common humanity or common justice will permit Truth and innocent plain dealing to have such ill hap nor Vertue such misfortune even in this World that Fame and Infamy should always depend and be at the disposition of the black tongues and pens of Malevolents tho Ecclesiasticks or great Persons It is not my Person but the Truths which always carry their own Shields and Bucklers I have published that hath already galled some I shall here only commit to their considerations that to Calumniate the Defenders of Apostolick Doctrines and of the just rights and powers of Princes and Civil Magistrates is obliquely to Calumniate Christ himself and Kings and Supream Magistrates Defenders of the Faith themselves Darts many times being as equally fatal by a glance as if darted in a direct line my comfort is that Truth is alwayes pleasing unto God and in some sence is the Eternal Word of God and ought so to be acknowledged by every individual and falshood and untruths displeasing unto Him and unto all good and pious Men and no Man can receive injury from the Truth that doth not ground himself upon falshoods Truth being always one and the same thing and falshood infinite Truths ought to be submitted unto not out of constraint only but out of willingness and love to embrace them not only for the Evidence but for the Author and goodness of them and it is our duty willingly to resign our judgments to be captivated unto all kinds of saving Truths even to the extirpating of those presumptions prepossessions and principles of corruption which use to smother and cloud and adulterate Divine Truths And to calumniate punish or discountenance defenders of Divine Truths seasonably spoken doth not become nor is it wont to be done by any pious just or prudent Majestrates but the contrary and it is no Gospel Principle for any Man how great and how Ecclesiastick soever to stir up envy against another but upon sure and true grounds Zorobabel obtained honour and favour of King Darius and all his Nobles above his Competitors for wisdom for that he preferred and declared Truth to bear away the Victory above all things 3 Esdras 3.12 All the Earth calleth upon Truth Heaven blesseth it all Works shake and tremble at it and with it is no unrighteous thing Wine Women Kings are wicked and such are all their wicked works and there is no Truth in them and they shall perish in their unrighteousness Truth endureth and is always strong it liveth and conquereth for ever with her there is no accepting of persons or rewards but she doth the things that are just and refraineth from all unjust and wicked things and all Men do well like of her Works neither in her judgment is there any unrighteousness and she is the Strength Kingdom Power and Majesty of all Ages Blessed be the God of Truth At which Declaration all the People shouted and said great is Truth and mighty above all things It is also alike impossible to please all Men. I never put pen to paper with any such presumption or hopes the best Men and the best Christians is my chiefest design to gratifie but even in that also I fear I shall miss much of my aim and desires divers Men tho good Men having divers judgments and divers interests and according to divers Lights have divers understandings and Ecclesiasticks as well as others are subject to the Inchantments of Passion Ends Interest and Parties Tho I am no Prophet nor yet Son of a Prophet yet I do foresee that there is a Generation of Men worthy and learned who tho of different perswasions among themselves in affairs of their own function that yet will all unite and center in censuring of me as if I leapt out of my own Province into theirs to visit their transactions but I have learnt of St. Austin that it is arrogance in no Man either to seek or assert truth it being an equal Crime of the same nature both to conceal truth and divulge untruths The Protestant Clergy I doubt not but will acknowledge that it is evers Man's duty and concern to be a good Christian and as Christians their undeniable right to try Spirits and to examine by the Scriptures whether the things our Priests do teach us are so in truth or no. The Apostles themselves did subject their Preachments
Civil Magistrate to be Custos utriusque tabulae unless be meant by Keeper the Defender only And averrs That it is a false and deceivable Maxime not to be defended or maintained by any Proof or Argument which hath not in that his Treatise been first or last refuted Therein also averring That there can be no place left for the Magistrate or his Force in the settlement of Religion by appointing either what we shall believe in divine or practice in religious things And that to compel but outward Profession is to compel Hypocrisie not to advance Religion And that Christian Liberty sets us free not only from the Bondage of Ceremonies but also from the forcible Imposition of Circumstances of Place and Time in the Worship of God though imposed with a confident perswasion of morality in them which he holds to be impossible in Place and Time And that the settlement of Religion belongs only to each particular Church by perswasive and spiritual means within it self And that the defence of things religious setled in the Churches within themselves and the repressing of their Contraries determinable by the common light of Nature only belongs to the Magistrate All which he endeavours to make good by four Spiritual Reasons as he calls them as on a firm square 1st That Protestants have no other Divine Rule or Authority from without them warrantable to one another as a common ground but the Scripture and no other within them but the illumination of the Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matter of Religion but only from the Scriptures And these being not possible to be understood without the Divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it must follow That no Man or Body of Men can be the infallible Judges or Determiners in matters of Religion to any other Mens Consciences but their own f. 6. Wherefore if we count it a crime for Papists to believe only as the Church believes how much greater crime will it be for a Protestant to believe as the State believes And it being the general consent of all Protestant Writers That neither Traditions nor Councils nor Canons of any visible Church much less any Edicts of any Magistrate or Civil Session but the Scripture only can be the sinal Judge or Rule in matters of Religion f. 7. and that only in the Conscience of every Christian to himself which Protestation made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the 5th imposing Church-Traditions without Scripture gave first beginning to the Name of Protestant And therefore the Conscience not being the Magistrates Province he ought not to force or impose because he hath no right to judge and yet when he comes to the Toleration of Popery he seems to be of another mind averring § But as for Popery and Idolatry why they also may not hence plead to be tolerated I have much less to say For that their Religion the more considered the less can be acknowledged a Religion but a Roman Principality rather he might have said an entire Apostacy from the Apostolick Faith endeavouring to keep up her old universal Dominion under a new Name and meer Shadow of Catholick Religion being more rightly named a Catholick Heresie against the Scripture supported mainly by a Civil and except in Rome by a Forreign Power Justly therefore to be suspected not tolerated by the Magistrate of another Country besides of an implicit Faith which they profess the Conscience also becomes implicit and so by voluntary servitude to Mans Law doth forfeit her Christian Liberty who then can plead for such a Conscience as being implicitly enthralled to Man in stead of God almost becomes no Conscience as the Will not free becomes no Will Nevertheless if they ought not to be tolerated it is for just reason of State more than of Religion which they who force though professing to be Protestants deserve as little to be tolerated themselves being no less guilty of Popery in the most Popish Point And for Idolatry who knows it not to be evident against all Scripture Old and New and therefore a true Heresie or rather Impiety wherein a right Conscience can have nought to do and the work thereof so manifest that a Magistrate can hardly err in prohibiting and quite removing at least the publick and scandalous use thereof The Second Scriptural Reason is If we should grant the Civil Magistrate were able to judge in those things yet as a Civil Magistrate he hath no right because Christ hath a Government of his own sufficient of it self to all its ends and purposes in governing his Church and is much different from that of the Civil Magistrate 1st Because it deals only with the Inward Man and his Actions which are all Spiritual and to outward force not liable 2dly To shew us the Divine Excellency of his Spiritual Kingdom able without worldly force to subdue all the Powers and Kingdoms of this World which are upheld by outward force only That the Inward Man is nothing else but the Inward part of Man his Understanding and his Will and that his Actions thence proceeding yet not simply thence but from the Work of Divine Grace upon them are the whole matter of Religion under the Gospel The Third Scriptural Reason is from the wrong the Civil Power doth with its Force or Imposition by violating the Fundamental Priviledge of the Gospel the new birth-right of every true Believers Christian Liberty The Fourth Scriptural Reason is from the consideration of all those ends which the Magistrate can pretend to the interposing of his force therein which can hardly be other than 1st The Glory of God 2dly The Spiritual good of them whom he forceth or 3dly The Temporal punishment of their scandal to others § Mr. P. N. in his Treatise of the same Subject P. N. his Opinion P. 22. with the other of J. M. is far more ingenious herein not only asserting the Supremacy and Authority of all Kings and Civil Magistrates in general over all persons and things Ecclesiastical both by Scripture Reason and Authentick Authors but also of our Kings in particular most pertinently and particularly out of our own Municipal Laws and Constitutions to boot He doth therein also as strongly assert Independency which rightly stated and rightly understood is without doubt the Tenent and Practice of our Church both by Scripture and by the Opinion of sound Judicious and Orthodox Divines very great Friends unto and Contenders for Episcopacy as Bishop Bilson Dr. Jackson Mr. Hooker and others But the Independency of Churches which these Men and others as Orthodox as themselves plead for is not altogether the same with that which P. N. and other his Associates do contend for These Men maintain that
the Members of the holy Church Triumphant or Militant nor yet consists only of them or of men internally though ineffectually called but of them and of others called only vocatione merè externa by vocation meerly external Thus the several societies of Christian men unto every one of which the name of Church is rightfully attributed as the Church of Rome France Spain England and as of old the seven Churches of Asia which certainly hold a nearer resemblance unto National or Provincial Churches than unto the Gathered Congregations for most certainly each of these had certain particular Congregations under them as London hath must be endued with correspondent general properties and powers belonging of right unto them as they are publick Christian Societies And all the powers given by Christ to the Churches Militant or to visible Ministerial Churches are most properly attributed to such Churches and not to those where two or three or some few only in respect of the whole are gathered and such are our Independent Churches here in respect of the Church of England and such like are our several Parishes which more properly and strictly ought to be accounted of as Members or Homogeneal parts of the Church of England than so many several Churches endued with such powers though in common discourses we may allow them the title or appellation of Churches yet in discourses of this nature being disputative they ought to be distinguished § Unto the Attributes or Prerogatives attributed to the Church in the Apostles or Nicene Creed or unto the Promises annexed unto it in the Scriptures the Visible Ministerial Churches have no claim or title save only in reversion or reflection or in expectancy i. e. the Mystical Body of Christ is only instated in the Blessings Prerogatives and Promises made unto the Church yet from this Body or rather from Christ the Head of this Body both Blessings and Powers do immediately and successively like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his Garments descend though in different Measures unto the several Members of it as unto National Churches more and greater Powers and unto the several Congregations thereof Blessings and Powers though not in the same measure and fullness and indeed by Analogie and Participation unto all and every one that hath put on Christ by profession Thus we are to conceive of the Catholick Church as of one entire Body made up by the Collection and aggregation of all the faithful unto the unity thereof from which union there ariseth unto every one of them such a relation unto and such a dependance upon the Church Catholick as parts use to have in respect of the whole whereupon it followeth that neither particular persons nor particular Churches are to work as several divided Bodies by themselves which is the ground of all Schism but to teach and to be taught and to do all other Christian duties as parts conjoyned unto the whole and Members of the same Common-wealth or Corporation and therefore the Bishops of the Antient Church though they had the government of particular Congregations only committed unto them yet in regard of this Communion which they had with the universal did usually take to themselves the title of Bishops of the Catholick Church which maketh strongly as well against the new Separatists as the old Donatists who either hold it a thing not much material so they profess the Faith of Christ whether they do it in the Catholick Communion or out of it or else which is worse dote so much upon the perfection of their own Party that they refuse to joyn in fellowship with the rest of the body of Christians as if they themselves were the only people of God and all wisdom must live and die with them and their Generation § To prosecute their own simile of Fraternities or Corporations whereby they claim a power over one another by consent or agreement Be it that every Church exceeds an ordinary Assembly or Multitude in that it is a Society of Men incorporated and every Corporation or Society corporate supposeth an unity more than meerly local between the Members thereof an Union by Laws and Statutes or else they were no more significant than so many men meeting at a Play or Whitsun-Ale quod non est aliquid formatum non est aliquid vere unum that which hath no set form or fashion can have no true real unity for it is the form of every thing which giveth it a distinct entity or unity Hence it is that though all men are mortal yet Corporations consisting of such mortal men are yet accounted immortal because their Laws and Ordinances is the life the soul and spirit of every Corporation or Body Civil every Church in what usual sense soever it be taken is a Society or Body Politick though every Society or Body Politick is not a Church And that which differenceth the Church properly so called from a Society or Body meerly Civil is the diversity of Laws and Ordinances and the different manner of union between the Members All this is to fortifie and to make plain their simile and which they will not gainsay Yet withal I shall commit to their consideration that there are no Corporations in England nor in any well governed Commonwealth without a proper Charter from the Crown and Laws of the Kingdom to authorize them to be a Corporation and to make By-laws as they call them or to have power one over another So none of them are independent of the publick Laws of the Kingdom or Nation whereof they are Subjects or have any authority to form or establish themselves by any power of their own but by what is derivative from some other power paramount So also there is no Parish in England nor any Company of Christians that have power of themselves so to confederat or congregat into a Church such a Church as hath all the Powers and Attributes wherewith a National Church is endowed and to meet as an Independent Congregation to make Laws choose Officers censure Offenders make Canons and Orders in circumstantials without authority first obtained from the supreme Powers legislative or without any Supervisors or Superintendents or Laws over them if every particle of the Church hath this power derived unto it from Christ then certainly the same cannot be denied to a whole National Church and whether be more just or equal that a part should govern the whole or the whole the parts judg ye Power to meet to fast and pray to break bread and administer Sacraments which renders them capable of the appellation of a Church cannot reasonably and ordinarily be denied unto them yet this doth no way qualifie them to be Independent The strength and virtue even of the Law of Nations is such that no particular Nation can lawfully prejudice the same by any their several Laws and Ordinances more than a single person by his
or for any other sinister end or if their consultations should be managed by superior power or faction as not long since in that pack'd brib'd Conventicle at Trent Independently in their esteem made up of Titulars and Pentioners and Bishops they have no like interest in the former promise For any Church visible or representative whose Individuals are not so qualified the greater part whereof for number or more principal Authority may be Infideles aut Haeretici occulti Hereticks or Atheists in heart for though their persons and profession of their Faith may be to us mortals visible yet the sincerity of their hearts and faith is to us invisible And I can say Amen also to some part of the affirmative which follows viz. That we as well as they do profess our dependency also to be upon Christ alone for the government and management of this his Kingdom and thus being dependent upon Christ our only Lawgiver James 4.12 who is the wisdom of the Father and best knoweth how to govern his own house But I cannot from hence conclude them Independent as they do in respect to the Authority or Soveraignty of any other Person Church Synod or Power whatsoever there is modus in rebus difference between staring and stark mad between submitting to Superiors as if they were Lords and had dominion of our Faith and to our Superiors representative making wholsom Laws for order and good government only and those not exclusive our consent neither virtually at least Yet I say that this also may be true in some part as in Substantials though not in Circumstantials As if Authority should command the administration of the Eucharist which was instituted by Christ himself in the days of his flesh and is of so mysterious and so spiritual a nature that whosoever shall add or diminish from it will be in danger of the menace recorded Revel 12.18 19. in one kind only as our holy Father at Rome doth when as Christ commanded to be given and received in both kinds or should command service in an unknown tongue contrary to St. Pauls prescript 1 Cor. 10. such Canons such Commands may come within the verge of the Statutes of Omri indeed and consequently no obligation on any Church or Person to submit thereunto but this holds not in innocent Circumstantials Therefore to quote Mich. 6.16 to me seems very strange as if there were no difference between our Canons and the Statutes of Omri who did worse than all that were before him walking in all the ways of Jeroboam 1 King 16.25 26 who did sin and made Israel to sin 1 K. 14.16 as if no difference between his Priests who consecrated whoever would even the lowest of the People Priests of the high places and our Bishops and Priests Priests of the most high God as if no difference between Jeroboams Calves and our service but both must be alike Idolatrous this is hard But I forbear only the 6. of Mich. 16. will not warrant the Assertion as to us what ever it may do at Rome they must if they can bring better proofs the Text is not in the least applicable to our Discipline and Polity this is plainly to pervert Scripture and comes within the verge of the Paraenesis prescribed § Those famous Churches of Jerusalem of Ephesus Corinth Smirna c. were of old quasi National Churches or at least instead of them pro tempore for that then and in those days there were no National Churches no Kings or Common-wealth Nursing-Fathers of the Church so that when Religion was planted in chief Cities these Cities wherein no doubt were several Congregations were as it were the Mother and chief Churches and in all probability the minor Churches in the Suburbs and Villages next adjacent unto such Churches had more especially recourse for advice unto the next Metropolitan or more ample Church who had all the powers rightfully belonging to a Compleat Church But it cannot demonstratively be made out that every Parish or Congregation in those days was a Plenipotentiary Church to all intents and purposes and that they were Independent in their sense For instance in those famous Churches of Philadelphia Pergamus Thyatira Sardis Laodicea c. as Independent they cannot for that as each of those Churches had many Presbyters so consequently they had many Congregations and yet the Title of Church was attributed only to each Church in general and to the Angel of that Church as chief Governor thereof and not to every particular Presbyter and his gathered Congregation there Nero quaesitissimis poenis affecit quos proflagitia invisos vulgus Christianos appellabat Auctor nominis ejus Christus qui Tiberio imperante per Procuratorem Pontium Pilatum supplicio affectuserat Repressaque inpraesâ—ns exitiabilâ—s supâ—rstitio c. Tacitus Annul l. 15. c. 10. and these Churches in all probability were governed by the whole number of the faithful but whether ex praecepto or prudenter only I leave to every man to judg I must confess that I do not know any one Church in the whole New Testament that is characterized as Independent the most probable to have been so is that of Cenchrea and that only because it was a very poor maritime Town a few leagues distant from Corinth and yet it is said to be Oppidum Corinthiorum navium statione celeberrimum ideo frequens valde populosum the Port of that City and therefore not so very probable to have been Independent more probably happily that Church in Caesars House may be thought to have been Independent because gathered under the Nose of Nero that cruel Tyrant and consequently might not have so free recourse to other Churches for advice What should here follow concerning the power of the Civil Magistrate shall be referred to a more proper place § A more plausible Argument for Independency and unobserved by any that I have yet read is viz. that when Christ sent his twelve Apostles two by two into several Coasts to preach his Gospel and to teach all Nations c. It was not that the Churches gathered by St. Paul should be subject unto the Government or Inspection of St. Peter or unto the Churches gathered by him nor that the Churches gathered by St. Peter should be subject unto the Judicature of St. Paul or the Churches gathered by him and so of all the other Apostles but every Apostle and his gathered Church had a right of Ecclesiastical Government intrinsick within it self not depending on any of the other Apostles nor responsible for their Actions to any other Church Person or Officers and that divers of the Apostles met in Council at Jerusalem to settle some urgent things then controverted and not then agreed on was prudential only and voluntary not essential compulsory or obligatory yet a practice very worthy of Imitation § That the Apostles and other Ambassadors of Christ were so sent and that they and their Congregations were independent in point of Discipline
Civil Powers we need go no farther than to Geneva Rome and Scotland Hierusalem not Rome is the Mother of us all there was the Church of the Jews most eminent and perspicuous when Christ came From this Metropolis of the Holy Land or Palaestine of which God said more than ever he said of any place saying This is my rest here will I dwell for evermore Here did the Messias begin first to build his Church as foretold by the Prophets by teaching the Doctrines of the Messiah remission of sins his tru worship wherein his Spirit was so prevalent as he was acknowledged to be the tru Messiah and so embraced more eminently by Zacharias Elizabeth and John the Baptist Here according to Luke 2. was Christ presented by the impulse of the holy Spirit in the Temple according to the Mosaic Rite Here just and devout Simeon came by the Spirit into the Temple waiting for the consolation of Israel where he acknowledged the Son of Mary to be the true Messiah and prophesied that he was set for the fal and rising again of many in Israel and having sung his sweet Nunc dimittis blessed and declared him a light to lighten the Gentiles and the glory of his people Israel Though the number of the faithful was but smal at first yet it did daily grow and encrease being baptized of John his Forerunner in the Temple at Jerusalem and afterwards teaching in their Synagogues and confirming his Doctrins by his Miracles His Doctrins were not confined to Jerusalem only but from thence were afterwards propagated unto other Cities Towns and Villages as to Bethany John 11.18 about 15 Furlongs from Jerusalem where Martha and Mary Sisters and their Brother Lazarus did inhabit amongst other good Christians famous for borrowing an Ass with its Foal to ride into Jerusalem to Emmaus famous for Christs appearing there after his Resurrection to Bethlem where Christ was born to Jerico where Christ instructed Zaccheus touching the Messiah remission of sins good works c. Luke 19.9 there he restored sight to the blind c. Matth. 20. Mar. 10. Luke 18. the like is tru of Ephrain Bethabara Aenon al Judaea al the Region about and beyond Jordan so in Idumaea Samaria Galilaea Capernaum Bethsaida Corazin Genezareth Magdalo Naim Caena the Region of the Gadarens and Girgasins Caesarea Philippi the Coasts of Tyre and Sydon al Syria that the tru Doctrin was preached and planted in al these and more places in the life time of Christ is manifest by the testimony of the Apostles and Evangelists according as Christ a little before his ascension had told them All which were so many separate or several Churches or Congregations as independent each of other as one Apostle was independent of another and the reason why they should be so is as demonstrable for that all the Apostles were alike insallible Whilst Christ was upon Earth he was the supreme Independent Head of al the Churches and so remains to the end of the World for it was he that chose and made the Body his Church and not the Body him to be their Head so that other Heads besides him there never was never will be Governors and Rulers there are and may be God having given the Body power over it self After his Ascension having given them their Commission viz. Go ye and teach al Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe al things whatsoever I have commanded you Matth. 28.19 20. and having filled all the Apostles with the Holy Ghost according to his promise and endued them with tongues they departed and separated and gathered several Congregations or Churches so that the sound went into al the earth and their words unto the ends of the world Rom. 10.18 According as Christ had told them You shal receive power after the Holy Ghost is come upon you and ye shal be Witnesses unto me both in Jerusalem and in al Judaea and in Samaria and unto the uttermost part of the Earth Act. 1.8 preaching repentance and remission of sins in his name among all Nations beginning at Jerusalem Luke 24.47 And thou hast redeemed us to God by thy blood out of every Kindred and Tongue and People and Nations Rev. 5.9 As Palestine had the honour and happiness to have the Saviour of the World to be born in her after a wonderful manner and there first to teach his Doctrins the glad tydings of the Gospel and by his death there to seal eternal salvation to Mankind and there by his miraculous Resurrection to becom the first fruits of them that slept and swallowing up death in victory And after his glorious and joyful Resurrection having led captivity captive he gave gifts unto Men and called some to be his Apostles some c. who after they had chosen Mathias in the place of Judas the Traitor and cloven Tongues like as fire having sate upon each of them and al filled with the Holy Ghost and having preached the Gospel at Jerusalem and thereabouts and done many miracles whereby the Word of God and the number of Disciples daily increasing from 120 unto 3000 and more and more daily accruing the chief Pontiffs and Saduces being grieved that they taught the people and preached through Jesus the resurrection of the dead began to persecute them which seem to be the same year that Christ was crucified viz. Anno Aetatis suae 33. and 18 Tiberii scourging some and killing others which persecution occasioned divers of the Brethren to withdraw themselves into neighbouring places which gave opportunity to the Gospel to be more universally spread throughout Palestine the Apostles yet remaining in Jerusalem Act. 8. who afterwards dispersing themselves also spread the Gospel into al Nations after this sort and manner viz. when a certain number of Brethren being converted and well instructed in the true faith agreed among them themselves to build or hire a Temple Tabernacle or House for their joynt meetings and exercising of their Religion hired a Priest and constituted a Church and as the number encreased so that one Church and Priest being not sufficient for them al those who were most remote did build another and fit themselves with more conveniences And about the end of the first Century or beginning of the second for good order and concord and for civility and respect they did bear to their Bishop or Priest custom began to include his consent also which in process of time soon degenerated into usurpation by the Artifices of the Priests or Bishops of which Rome in process of time taking hold made great use to the abusing of the power of the Brethren and to incroach upon the priviledges of the Body of the Church Al this while the Apostles and their Successors were independent one of the other and so were their several and select gathered Congregations The like may be as truly verified of the several Churches gathered in the
teach his Body the Church all things and should continue with them unto the end of the World § For soon after his Ascention the Apostles together with the rest of the Body being met together in a great Assembly and after they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and great Grace was upon them all 4. Act. 31.32.33 and accordingly the manifestation of the Spirit is given to every Man to profit withal to one the Word of Wisdome to another the Word of Knowledge to another faith c. and all by the same Spirit 1. Cor. 12.7.8 and all these for the edifying of the Body of Christ 4. Eph. 12 For though the Body be one yet hath it many Members and all the Members of that one Body being many are one Body whereof Christ is the head 1. Cor. 12.12 In the visible Government of the Church Christ appointed and instituted a Priesthood in which likewise it is dissimilar to all temporal Governments which quodam sensuis Independent of the Church though touching the application of the Authority to the Person it is elective and depending of the Body of the Church under this Priesthood is comprehended Bishops and Presbiters now what their Authority and Powers are vide their Commission 28. Mat. 19.20 go teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you always unto the end of the world other Powers besides these and laying on of hands especially coercive I know none derived unto them by any text of Scripture These Bishops these Presbiters these Ministers or Pastors are not Lords and Masters as in the Roman Church but are Servants to the Body of the Church For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake 2. Cor. 4.5 and these Authorities are not coercive but are given them to exhort reprove rebuke beseech intreat for Christs sake and by the mercies of God c. 12. Rom. 3. chap. 15.30 1 Thes 4.1 according to the Doctrines Precepts Rules and Commands set down in Scripture which are able to make us wise unto Salvation through faith which is in Christ Jesus and which is profitable for Doctrine for reproof for Correction for instruction in righteousness that the Man of God may be perfected throughly furnished to all good works 2 Tim. 3.16.17 These and such like only are all the Powers that belong unto the Priesthood by any Law of God and there is no need of any other for what concerns punishment for Sins or the breach of moral Duties or municipal laws the Body hath Power to make laws and ordain punishments for any of its Members § I know that they have a long time hooked in by Head and shoulders a kind of coercive Power Excommunication by usurping to themselves the Power of Excommunication a thing I must confess that hath made a great noise and buzz in the world but in truth a magnificum nihil a meer ignis fatuus there being no such thing in the whole new Testament as now used and that which Pope and Presbiter would have to be it is as much in the Power of the Laicks against them as in them against the Laicks and most truly in the Body of the Church In the Romish Church the Bishop or his Vicar excommunicateth without the advice or participation of any many times also the Register only and that which is most important by Authority deligated a Clark of the first Tonsure deputed Comissary in some slight Cause doth excommunicate a Priest Yea Leo. 10. in the Council of Lateran in the 11. Session by a perpetual constitution of his hath granted faculty to a secular person to excommunicate the very Bishops and that which doth more import Navar saith c. 27 no. 11. that if any man shall obtain an excommunication of some Prelate if the obtainer shall not have an intent that the party be excommunicated he shall not be excommunicated moreover he saith ch 23. num 104. that the excommunication pronounced by the Law it self against him that payeth not a Pension for example sake on the Vigil of the Nativity is not incurred by him that payeth it not no not in many month's and years after if the Creditor thereof would not have it incurred But if on the other side after many Month's or Years he would have it incurred it is reputed to have been incurred from the day of the debt from the Vigil of the Nativity and so is the stile of the Court but the Council of Trent hath now expresly provided otherwise Ses 25. c. 3 forbidding secular Princes that they hinder not Prelates to excommunicate nor command that any excommunication be revoked considering that this is no part of their Office by this you may in little see what a nose of wax is made of excommunication and all this and much more grounded and occasioned from wrong Glosses put upon plain Texts But of this more fully hereafter § Though the Congregational men have not fully modelled out unto us the Platform of their Government and Discipline as the Presbyterians have done yet in general they do affirm Independency and Church-Government that to each gathered Church Christ hath given all Power and Authority requisite unto that Order and Discipline which he hath instituted for them to observe and to execute the same with Commands and Rules as before And negatively that there is not instituted by Christ any person or Church more extensive or Catholick entrusted with Power over other Churches and that each particular Church consists of Officers and Members which Members they call Brethren and the Officers they stile Pastors Teachers Elders and Deacons and that there are no stated Synods in a fixed combination of Churches nor any Synods appointed by Christ in any way of sub-ordination to one another nor no one Church to have Power of Censures but of inspection only over other Churches and Members thereof that Counsel and Advice might mutually be communicated That it was so in the days of the Apostles and continued so for some Generations after every Individual gathered Church every Christian Societie as it is natural to all Societies as well Christian as Civil governing it self by its own Laws and Constitutions whithout being obliged to any other superintendency hapily is so manifest that it would not be gainsaid But when the Church became planted and spread its Branches and took root in divers Nations and whole Common-wealths became Christian and Kings and Queens and other Civil Governments became Nursing-Fathers and Mothers of the Church then of necessity for the quiet state of the whole the case came to be altered it being then impossible that every individual Member or Brother of any Christian Kingdom or Common-wealth should personally meet to make Laws
acquiesce till then we are justly to be excused and I hope you will not blame us if we prefer the universal judgment of the Primitive Church touching the Church Government by Bishops before particular and late dreams They were nearer the Apostles times than Calvin whom for his other great pains and Abilities for the good of Christ's Flock I do much honour who broached not his new Church Polity until about Anno 1500. Was it possible I appeal to your selves that all the Churches of Christ dispersed far and near over the face of the Earth should at one time and that immediately after the last surviving Apostle and as it were Momento temporis joyn or jump in one and the self same Government Episcopal had it not been delivered and setled by the Apostles and their Disciples that converted the World We construe the Apostles Writings by their doings others measure the Scriptures by their own humours first framing Churches to their fancies and then conceit that the Scriptures answer and favour their Chimaera's and by their so doing come within the Verge of the Paroenesis If Bishops claim or usurp more than is their due or abuse the power which Gods Law or the favour of Princes justly alloweth to them and Pastors in Nomine Dei spare them not let the world know it but do not attempt to put out the lights of our Firmament because Phanatics and Men intoxicated stumble or miss their way whilst they shine § Gods promise to his People is Dabo vobis Pastores juxta cor meum 3 Jer. 41. pascent vos scientia doctrina It is evident that the firm of all Pastoral charge consisteth in preaching of the Gospel in administration of Sacraments and by mistake according to some in the punishment of such offences as absolutely exclude us out of the Kingdom of God These being the main things which Christ recommended to his Apostles committing them to their charge the which things only were practised by them as also by their immediate Successors and I hope our Bishops will not be found insufficient for these great Mysteries nor will be found to have warped or swerved from them though we have not wanted Coblers of Glocester the vanity of the present Churches and many other Ichabods heavily complaining § Besides for great and just reasons of State Concerning Innovators in general prudent Magistrates ought to be very circumspect and jealous and to fear the sequels of Church Innovations and Combinations even beyond all apparent cause of fear for that they who believe the Attempts for new Discipline without the licence of Civil Powers are lawful as most Innovators and Men given to change do and that not without some design as well to remove some persons out of the Saddle that themselves might be therein seated as to reform some errors will easily dispute what may be attempted against Superiors which will not have the Scepter of their new Discipline to rule over them For they that will not stick to affirm Amat â—ai ranam ranam nuit else Dianam That the Discipline which they say they have and we want is one of the essential parts of Gods Worship and therefore the better to introduce a good opinion of their own Diana they have not stuck andaciter calumniari and to style Episcopal Regiment Antichristian will as little scruple to affirm withal That the People themselves upon peril of Salvation without staying for the Magistrate may gather themselves into it always having in a readiness to say that they never found that God ever made any Precept or Command which to perform we must needs have leave of another § Moreover as every order of Religious men so every Form of Church-Government that only excepted which Christ instituted besits not every Civil Government nor Kingdom nor every State and therefore the Kingdom of France and renowned State of Venice for great reasons of State banished the Jesuits And we have an excellent example of this in the famous Government of the Kings of Castilia where without the Kings licence no new Religious Order and of such nature is every differing Church-Discipline from the Discipline by Law established could have entrance into those Kingdoms and therefore the Capuchin Friers could not be admitted thither The Foundations of these and the like Decrees are no less equal reasonable and lawful than most necessary and most antient For Cicero in oratione pro domo sua sheweth that no man could consecrate an Altar injussu populi so that the equity of such Laws hath time out of mind been apparently known unto the World And Mecoenas his counsel to Augustus in Dione was very prudent Eos qui in divinis aliquid innovant odio habe coerce non Deorum solum causa sed quia nova numina hi tales introducentes multos impellunt ad mutationem rerum unde conjurationes seditiones conciliabula existunt res profecto minime conducibilis-principatui legibus quoque expressum est quod in religionem committitur in omnium sertur injuriam For it would not in any wise be permitted to a great Number of a strange State and such are all Papists having sworn obedience to another Head contrary to their customs of life and divers ends from those of the present Governments to enter into the state of such a Common-wealth Gather themselves together into one or divers places to make amongst them one or more Heads or Governors and in secret to practise with the Princes Subjects seeing this would be presently accounted as one or more Conventicles of very dangerous consequence and accordingly would be prohibited and interrupted so under the pretext of some new Church Polity be it Popish Presbyterian or Quaking all alike as to the thing in question not by that State established many very many not only of the same but of other Nations also may frequently assemble and gather together under one or more Heads Presbyters or Teachers contrary in Customs and Affections to the established Church-Discipline and perhaps unto true Doctrine also and the many opportunities they have through Confessions Meetings Sermons and other spiritual Conferences insinuating with the Princes Subjects they may by such secret vast diffused scarcely to be discerned and powerful means and opportunities corrupt them in their sidelity and withdraw them from their Allegiances of which we are not without sad experience of elder and later days both from Papists and others not a few of several perswasions And the danger of union in an united confederacy or conspiracy is to be avoided for that it prevails more than number besides discontented minds in the beginning of tumults when any happen occasioned by themselves or others will easily agree though their ends be divers each one hoping thereby to get uppermost or to turn up that Trump that they have most mind to follow and so endanger the State For these many excellent causes all Church Congregations ought very diligently and narrowly to be
The Prince on the other side though he pretend not to Preach Baptise impose hands administer Sacraments use the Keys or the like yet deems it more particularly and more especially within his Province to take care of these Priests and Priestly things to see that the Persons be able and well quallified and that they execute the Mandat according to the Doctrine of Faith and of the Gospel of Jesus Christ And as to countenance and maintain these that do perform their Function accordingly so to silence and punish those that do not else why should he be blamed for giving liberty to a Popish Priest or Phanatick Quaker more than unto an Independant or Presbyterian § A King is he that Ruleth others and the relation of the Word doth teach us that there can be no King but in respect of his Subjects and his duty towards them is to direct to command and punish in all things needful Where God chargeth the King to keep and observe all the words of the Law keeping and observing are not there referred to his private Actions as a Man but to his publick Functions as a King and therefore the Kings in these words received the charg and oversight of the whole Law that is an express command from God to see the Law kept and every part thereof observed of all men within his Dominions and the breakers of it Prophets Priests and People to be punished Now the Law contained all things that any way touched the true Service and Worship of God and therefore the Kings had one and the self same power to command and punish as well in the Precepts of Piâ—ty as other points of Policy neither did God favour or prosper any of the Kings of Israel or Judah but such as chiefly respected and carefully maintained the Ordinances of Religion prescribed unto them in Moses Law This Power is granted to belong to Princes even by some Papists themselves witness that moderate and learned Servite Padre Paolo throughout his History of the Inquisition where he complains and avers that amongst the perverse opinions of which this our unhappy Age is full this also is preached that the care of Religion doth not belong to the Prince that in other times Holy Bishops did not preach nor recommend any thing more to Princes than the care of Religion they warned them of nothing nor modestly rebuked them for any thing more than for their carelesness in it And now nothing is more preached than that to the Prince belongeth not the charge of Divine things though contrariwise the Holy Scripture be full of places wherein Religion is commended to the protection of Princes by the Divine Majesty which also promiseth Peace and Prosperity to those States where Piety is savoured and Desolation and Destruction threatned to those States wherein Divine things are held as Alien David though being entred into a Kingdom out of Order both internally and externally and being very busie both in Wars and framing a politick Government yet did set his chief care on matters of Religion Solomon entring into a quiet and exceeding well ordered Kingdom regarded also Religion more than any other part of the Government The Princes most applauded in former Ages as Constantine Theodosius Charlemain St. Lewis and others made it their chief care and travail to protect and rule the Affairs of the Church It is a great deceit to set forth this part as a thing of less moment since the neglect of this doth provoke the divine wrath experience tells that a State cannot stand untroubled where change of Religion cometh for that true Religion is the foundation of States He that ruleth over Men must be just ruling in the fear of God 2 Sam. 23.3 It is an abomination to Kings to commit wickedness for the Throne is established by righteousness 16. Prov. 12.14 It were a great absurdity to leave the total care of it to others under pretence that they are spiritual where temporal Authority will not reach or that a Prince hath any greater charge or imployment than this § As it is manifest that the Prince is not Pretor nor Prefect nor Proveditore no nor Priest nor Bishop So it is as true that he is to oversee and cause them to do their duties both the one and the other And here lieth the deceit that the particular care of Religion is proper to the Officers of the Church as the Civil Government is to the Prince who ought to do neither the one nor the other but is to direct all and to take heed that none do fail in his Office This being the Princes charge as well in matters of Religion as in any other part of the Government And as in other matters the Prince is to be informed of all occurrences so ought he to be particularly advertised of all that happeneth in matters of Religion And I conceive that therefore a Prince is more bound than a private Subject to fear and to serve God to be both zealous and jealous of his holy Faith to honour cherish and defend Gods true Church that he as Pope Eleutherius writ to King Lucius being Christs Vicar in his own Dominions should discharge Christs Place and Commands and also more bound to avoid Hypocrisie Superstition and all open and scandalous sins to preserve his Dignity and maintain his State and Royalty in the exercise of Religion Because Regis exemplum in numerabiles populos catervatim secum ducit and least that happen to his People which sometime fell out to the Jews through Moses long absence who thinking that in him they were deprived of the true God made themselves one of Gold § It is agreed by all That God hath not left humane Nature destitute of such remedies as are necessary to its conservation and that Rule and Dominion being necessary to the conservation where that Rule and Dominion is granted there all things necessary for the support of that Rule and Dominion are granted also It is farther granted also that supreme power ought to be entire and undivided and cannot else be sufficient for the protection of all if it do not extend over all without any other equal power to controul or diminish it and that therefore the supreme Temporal Magistrate ought to command Ecclesiastical persons as well as Civil Look back a little into the old Testament and consider the Jewish Church and Republick of which the Lord himself doth testify 4. Deut. 7.8 That his people hath Statutes and Laws so just and wise that the Institutes of no people that the Sanctions of no Republick that no Ordinances howsoever wisely constitute were able to compare with them therefore methinks that the Church and State should be most divinely and wisely ordered that cometh as near as the circumstances of the present matter will permit to the Constitution of the Jewish Church and State in which matters were so ordered by God that we find not any where two diverse Judicatories concerning manners the one
for Supremacy over Causes and Persons Ecclesiastical and Civil but let them accompt it their most Supreme Service to attend on that Supremacy so shall more honour and sanctity pass from Pope and Presbyter to Kings and Emperors and more efficacy and vertue from Kings to Ministers more Grace and happiness from both to the People § Excommunication The main Argument used both by Pope and Presbyter to raise the Miter and Consistory above the Crown is drawn from the power of the Church in Excommunication which Sword Church men only claim and wherewith they think they may as freely strike Princes as Princes may strike them with their Temporal Sword of both which a word in general and also in particular as it relates to Princes Excommunication that great Popish and Presbyterian Thunderboult and Diana of their Discipline claimed to be their due Jure Divino and so highly exalted by them that it is not more monopolized nor advanced higher at Rome than it would be here by them within their Precincts if not curbed by the Civil Magistrate so apt it is to be tyrannically abused by Pope and Presbyter for experience tells us that if they might have their Will they would by virtue thereof put such a Spiritual Pad-lock upon the Temporal Sword and by their In ordine ad Spiritualia take such fast hold of it themselves that if they and Christian Princes should chance to differ they may be sure so long as their Doctrine concerning it will be believed to have the drawing of it themselves and leave poor Christian Princes to whom the Sword of Right more antient than Papacy or John Calvins Presbytery more properly belongs to defend themselves with the Scabbard for which several of them have paid dear witness amongst others those 17 Scotish Ministers who being convented before the Council of Scotland for holding a solemn Assembly at Aberdeen without the Kings leave 2. July 1605. utterly denied the Authority both of King and Council in that behalf affirming that in matters Ecclesiastical they neither ow nor ought to acknowledge themselves in any subjection either to the King or to his Council and that all spiritual differences should be tryed and determined by the Church meaning thereby themselves the Clergy for which cause and for denying the Kings Supremacy 6 of the chief of them were arraigned and condemned at Blackness in Scotland January 10. 1605. and how insolently some of the same Tribe vsed King James more than once he himself hath published in Print and their imperious exhorbitances may be read as in several other Books so in Presbytery Displayed printed 1644. and how they used King Charles the first I. M. hath demonstrated in his Tenure of Kings therein manifesting that they founded the Premises that enabled the Phanaticks to conclude that sanguinary and unparalled Catastrophe And that their good deeds also may be remembred we do recount them to have been very instrumental in the restoration of the Son which is some kind of expiation for their injuries done unto the Father Some and those of no small esteem in the Church are of opinion that the exercise of Excommunication was then only needful when no visible Church had any legal or civil remedy to preserve its unity or purge it self of gross Offenders or that the right or power of Excommunication which the Apostles and immediate Successors had did utterly expire when once whole Cities and Common-wealths became Christian and were enabled from the Supreme Civil Magistrate to punish Offenders and to enact coercive and penal Laws and other means necessary for the spreading and promulgating of the Gospel Sure I am that experience hath made it more than probable that after the Church and Common-wealths were so linked and interwoven together that every Member of the Common-wealth was enforced to become a Member of the Church and to be so admitted by the Church Governours the edge of this spiritual Sword was very much abated and the force of former spiritual Ordinances became stifled with the multitude of those persons against whom they were directed whether the defect be in the power it self or in such as have but to do not use it as they ought certain it is that this branch of discipline is not in our days so effectual as in former times it hath been The meer spiritual Power with which alone the Apostles and their Immediate Successors were endued was of greater efficacy than both the remainder of the like spiritual Power in Dermier Bishops and Pastors and all the strength of secular Civil Power wherewith Princes States or Kingdoms since the mutual incorporation of Common-wealths and Churches have as they were in conscience and Jure Divino bound assisted Prelates and Church Governours of this nature seems to be the Apostolical Rod. 1. Cor. 4.21 wherewith Paul threatneth the Corinthians whereby is meant as he explains himself 2. Cor. 13.10 ch 10.16 ch 13.2 To use sharpness to revenge all unrighteousness not to spare all which are expressions of a certain miraculous vertue of impossing punishment Thus Annanias and Saphira fell down dead 14. Acts 13. Elymas was smitten with blindness 1. Tim. 1.2 Himeneus Alexander and the Incestuous Corinthian were delivered to Sathan 1. Cor. 55. § To deliver to Sathan was plainly a point of miraculous Power which inflicted torment on the Body such as Saul in former times felt after his departure from God as Chrisostome and other Fathers interpret This is certain when the earthly powers used not their right of punishing God had given them to purge and defend the Church what was wanting in human aid God himself supplied by divine assistance After the Emperors took on them the Patronage of the Church whose office was to punish them that troubled the Church without or within the forenamed divine punishment expired And most properly that divine execution of revenge was the jurisdiction of God not of Men because the whole work was Gods not the Apostles God that he might give testimony to the truth of the Gospel preached as at the Apostles Prayers or presence or touch he healed diseases and cast out Divils so at their imprecation commanded men to be vexed with Diseases and seized by Divils Nor did Paul more by delivering men to Satan than did Peter and John by curing the lame man who say they did nothing by their own Power Acts 12. and ascribe the whole effect to God At the Prayers also of the Church did God often shew the like signs of his displeasure therefore are the Corinthians 1. Cor. 5.2 blamed that they mourned not to the end the Incestuous person might be taken away from among them And to the same effect is that wish not command of the Apostles to the Galatians 5.12 would they were cut off that trouble you This kind of Excommunication if it may be so called was a Corporal punishment and there is no appearance of any internal obduration by the binding power of Pope or Presbyter and
before shewing that the Apostles had jurisdiction over Prophets Evangelists Presbyters and Deacons and I think will not be denied Then the Canons stiled Apostolical say Canon 38. let the Presbyters and Deacons do nothing without the knowledge or consent of the Bishop he is the man that is trusted with the Lords People and that must render an account of their Souls Ignatius Bishop of Antioch almost 30 years in the Apostles times agreeth fully with that Canon saying do nothing neither Presbyter nor Deacon without the Bishop neither let any thing seem orderly without his liking for it is unlawful and displeasing unto God And again without the Bishop let no man do any thing that pertaineth to the Church Ignat. ep 3. ad Magnes Ibid. ep 7. ad Smyrneos Cencil Ancyran can 13. Laodicens 56. Aralatens c. 19. Tolet. 1. c. 20. by which it plainly appears that in the purest times Bishops were both Pastors of the Churches and Governours of the Presbyters in every City that believed so long as they ruled well and were instead of the Apostles and as their Successors they had charge of ordaining others for the work of the Ministry and guiding the Keys with the advice and Consent of the Brethren and Church there Congregated § Christ being now ascended in triumph into Heaven the eleven Apostles returned from Mount Olivet unto Jerusalem where they continued with one accord in Prayer and Supplication with the Women and Mary the Mother of Jesus and with his Brethren and Peter standing up in the midst of the Disciples the number of Names together being about 120. moved that of these Men which had companied with them all the time that the Lord Jesus went in and out amongst them one might be ordained in the room of Judas to be a witness with them of his Resurrection and they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that he may take part of this Ministry and Apostleship from which Judas by transgression fell that he might go to his own place And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven Apostles 1. Acts 12. c. It s observable that this being the first and most considerable action that the Apostles together with those Disciples who had given their Names to Christ did after his Ascension and before the Holy Ghost had been powered out upon them they did not go about it without taking the other Disciples which were Laicks into their Council and making them partakers of the Facts for when they had prayed they cast Lots The like the Apostles did when there grew a'murmuring for the neglect of the Grecian Widdows they called the Multitude of the Disciples directing them to look out seven men of honest report full of the Holy Ghost and Wisdome c. And the saying pleased the whole Multitude and they chose Steven and the rest whom they set before the Apostles who laid their hands on them 2. Acts 2.3.4.5.6 so that upon the whole matter the choice and election of those seven Deacons was committed by the whole Chorus of the Apostles unto the Multitude they had their concern their part to act in it Paul being in danger of being killed by the Jews at Jerusalem the Brethren having notice thereof brought him down to Caesarea and sent him forth to Tarsus 9. Acts. 30. News being brought to the Apostles and Brethren that were at Jerusalem of the Conversion of Cornelius when Peter came up to Hierusalen they that were of the Circumcision the Brethren there contended with him saying thou wentest in to men uncircumcised and didst eat with them 11. Acts 23. by which it is manifest that the Brethren the Church that then was at Jerusalem by their own right did impose a kind of necessity on Peter Prince of the Apostles and Pope of Rome in the esteem of Romanists to vindicate himself by rehearsing the whole matter and he as humbly without standing upon his Apostolical Dignity or Papal Authority did give the Body of the Church satisfaction and then had their approbation also by their saying then hath God also to the Gentiles granted repentance unto life v. 18. When Peter was miraculously delivered out of Prison by an Angel he came to the House of Mary where many were gathered together praying 12. Acts 12. and spake unto them saying go shew these things unto James president of the Church at Jerusalem and to the Brethren v. 17. and that ex aequo that the whole Body might sympathize and participate of the joy and might not be held in suspence between Hope and Fear In the Church at Antioch famous for Prophets and Teachers as they were ministring to the Lord and fasting the holy Ghost said to the whole Congregation seperate me Barnabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them by the Elders they sent them away 13. Acts 1.2.3 Paul and Barnabas having been persecuted from Iconium returned to Antioch and having gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 14. Acts 27.15 Acts 1. In the Church of Antioch there being a great dissention raised by certain men which came down from Judea concerning Circumcision with whom Paul and Barnabas had had no small disputation they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question where they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them and after Peter had spoken all the Multitude kept silence and gave audience to Barnabas and Paul declaring it c. and it pleased the Apostles and Elders with the whole Church to send chosen men of their own Company to Antioch with Paul and Barnabas and wrote Letters by them the title of which Letters was the Apostles and Elders and Brethren send greeting unto the Brethren c. It seemed good to the Holy Ghost and unto us to lay upon you no greater Burthen than these necessary things c. when they came to Antioch and when they had gathered the Multitude together they delivered the Epistle and Judas and Silas being Prophets also themselves exhorted the Brethren and confirmed them 32. and afterwards were let go in peace from the Brethren unto the Apostles 33. and Paul chose Silas and departed being recommended by the Brethren unto the Grace of God 40. And the Brethren immediately sent away Paul and Silas by night unto Baeraea 17. Acts 10. And the Brethren sent away Paul to go as it were by Sea v. 14. and Paul took his leave of the Brethren 18. Acts 18. and when he had landed
at Caesaraea he went up and saluted the Church 22. when Apollas was disposed to pass into Achaia the Brethren wrote exhorting the Disciples to receive him 27. Paul with others passing from Miletum to Jerusalem they all brought us on our way with Wives and Children till we were out of the City 21. Acts 5. and at Ptolemaies they saluted the Brethren v. 7. and coming to Jerusalem the Brethren received them gladly v. 17. and the Multitude must needs come together v. 22. and all may know that those things whereof they were informed concerning Paul are nothing v. 24. Paul directs his Epistle to all that be in Rome beloved of God called to be Saints wishing them Grace and Peace c. 1. Rom. 7. beseeching them to mark them which cause Divisions and Offences contrary to the Doctrine which they have learned and avoid them 16. Rom. 17. The same Apostle directs his first Epistle to the Corinthians in like manner viz. unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours 1. Cor. 1.2 to this Church so comprehensive so generally stated and not to the Clergy thereof not one word of that in the Text did Paul direct his advice and give his judgment concerning the Incestuous person c. 5. In the Name of our Lord Jesus Christ when ye are gathered together and my Spirit with the Power of our Lord Jesus Christ to deliver such a one unto Sathan c. v. 4.5 mark the reason what have I to do to judge them that are without do not ye judge them that are within but them that are without God judgeth therefore put away from among your selves that wicked person v. 12.13 this again is reinforced c. 6. in things of a lesser concern and of another nature as about going to Law know ye not that we shall judge Angels how much more things that pertain to this life and set them to judge who are least esteemed in the Church v. 2.3.4 c. and again ch 10.15 I speak as to wise Men judge ye what I say The same Apostle directeth his second Epistle to the Corinthians after the same manner viz. unto the Church of God which is at Corinth with all the Saints which are in all Achaia c. 11. this Church he requireth to forgive and to comfort that excommunicated person even as himself also upon his true repentance had forgiven him and withal declaring that sufficient to such a man is this punishment which was inflicted of many of all the Brethren with this farther demonstration that to whom ye forgive any thing I forgive also and this is not without some Courtship to whom ye forgive any thing I forgive also For if I forgive any thing to whom ye forgive it for your sakes forgive I it in the presence of Christ lest Sathan c. And whether we be afflicted it is for your Consolation and Salvation or whether we be comforted it is for your Consolation and Salvation 2. Cor. 1.6.10.11 By all which places and expressions and many more it doth and may more plainly appear that what mean opinion soever the Pope and Papalines have of the Laity or Brethren or Body of the Church accounting them no other than Banditi or vassals thereof St. Paul and Timothy had them in very great esteem and veneration most candidly declaring that they had no Dominion over their faith which the Pope absolutely and most Magisterially claims by endeavouring to lead us captive under pretence of his infallibility but were helpers of their joy and you also helping together by prayer for us that for the gist bestowed upon us by the means of many persons thanks may be given of many on our behalf c. 11.24 St. Paul exhorting the Corinthians to a liberal contribution for the poor Saints at Jerusalem did not alone commend unto them the fitness and willingness of Titus and other Brethren for the Collection thereof but declares that they were also chosen of the Churches whether any do inquire of Titus he is my Partner and fellow helper concerning you or our Brethren be inquired of they are the Messengers of the Churches and the Glory of Christ 2. Cor. 8.19.23 The same Paul and all the Brethren which were with him directs his Epistle unto the Churches of Galatia and exhorts the Brethren that if a man be overtaken in a fault ye which are Spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted bear ye one anothers burthens and so fulfill the Law of Christ c. 6.12 In this Epistle to the Ephesians he directs to the Saints which are at Ephesus and to the faithful in Christ Jesus c. 1.1 To the Philippians it is with some addition viz. to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deaons c. 1.1 To the Saints and faithful Brethren which are at Colosse c. 11. where he salutes the Brethren which are in Laodicea and Nimphas and the Church which is in his House and he takes care that when this Epistle is read amongst them that it be read also in the Church of the Laodiceans and that they read the Epistle from Laodicea c. 4.16 and that the Brethren say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it v. 17. Paul and Silvanus and Timotheus writing to the Church of the Thessalonians do beseech the Brethren to know them which labour among them and are over them in the Lord and admonish them and to esteem them very highly in love for their workes sake And we exhort the Brethren warn them that are unruly comfort the feeble minded support the weak see that none render evil for evil prove all things 1. Thess 1.1 and ch 5. v. 12.13.14.15.21 and we command you Brethren that you withdraw your selves from every Brother that walketh disorderly and if any man obey not our word note that man and have no company with him that he may be ashamed 2. Thess 3.6.14 all and singular which precepts are the duty of the Brethren in common and were directed to them even to admonish their very Teachers who were over them in the Lord St. James directs his Epistle to the 12 Tribes which are scattered abroad 1. Ja. 1. and St. Peter to the Strangers scattered through Pontus Galatia Cappadocia Asia and Bythinia 1. Pet. 1.1 as having obtained like precious faith with Peter himself elect according to the foreknowledge of God through sanctification of the Spirit unto obedience and sprinkling of the Blood of Jesus Christ v. 2. the Elders amongst them he exhorts apart ch 5. § Now who can be so blind in such clear light and upon such Apostolical evidence as not to see that the Laity the Brethren the Multitude or whole Congregation of Believers which is
Policarpus Nicomedes Lucianus Successus Sedatus Fortunatus Januarius Secundinus Pomponius Honoratus Victor Aurelius Satius Petrus Alius Januarius Saturninus Alius Aurelius Venantius Alius Saturninus Vincentius Libosus Geminius Marcellus Jambus Adelphius Victoricus Paulus Faelici Presbitero plebibus consistentibus ad legionem Asturicae c. And certainly all these could not be mistaken in so plain matter of fact Besides it is not this Epistle only that asserts this subject matter but St. Cyprian hath divers others Epistles of the same Purport and Tenor viz. 5.11.13 26.27.28.29.30.41.42 c. Written upon several the like occasions but the Epistle of 36 Bishops to the People of Leon Asturia and Emerita a shrewd argument of its universal practice in those more pure times so near the Apostles And it cannot be collected out of any place of Scripture that Christ instituting pastors in the Church hath exempted them from the Churches obedience she being the common Mother of all Christians as well Ecclesiastical as Secular the practice of those times which were freest from corruption even when the holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church whereof St. Cyprian gives abundant testimony Ibid. ep 68. pag. 113. The same is to be held of Excommunication seeing it behoveth the Christian Multitude to avoid the Fellowship of the Excommunicated not only in the course of Religion but even in common and familiar conversation the rights of Nature Family and Common-wealth ever kept inviolate and that whom yesterday we were to repute a Brother near and dear in Christ to morrow we must hold as an Heathen and Publican and as for destruction to the flesh delivered to Sathan 18. Mat. 1. Cor. 5. who is so unequal a Judg as not to think it a most equal thing that the Multitude should clearly and undoubtedly take knowledge both of the heynousness of the crime and the Incorrigible contumacy of the person after the use of all means and remedies for the reclaiming them If this be not allowed to the Brethren then doth the Church not herein live by her own but by her Officers Faith neither are her Governours to be reputed as Servants but as Lords over her contrary to 2. Cor. 4.5 neither do they exercise their Office for the good of the Brethren in the Church as they ought but tyrannically as they ought not of this opinion is Chrysost in Epist ad Titum and Celestine decreed that no Bishop should be ordained against the Will of the People but that the consent of the Clergy nd the People was requisite In the primitive times all Christians that lived in the Communion of the Catholick Faith were called ecclesiasticks but now it is most though abusively appropriated unto Church-Men both at Rome and elsewhere though no tolerable reason can be given why Princes and their People should be esteemed so inconsiderable and as it were of no value and concern in the esteem of the ecclesiasticks For if the variety of opinions of the vulgar their meanness of knowledge their passions and the like the usual and scornful objections of Papists against the Laicks be urged to render them uncapable and unfit these very objections if allowed for currant may possibly exclude the greatest part of the Clergy also from the Authority which they lay claim unto in this particular For it cannot be denied but that diversities of opinions malice ignorance animosities pride ambition selfconceitedness covetousness excess of exhorbitant passions have generally as great a share amongst the Clergy as the People nay often times many among the ordinary sort of Christians in a Church are more considerable for their Learning Piety Temper and meekn ss than their Pastors St. Ambrose serm 17. T. 4. p. 725. Plerunque clerus erravit Sacerdotum nutavit sententia divites cum seculi istius terreno rege senserunt Populus fidem propriam servavit hath informed us that many times the Clergy have erred the Bishops have wavered in their opinions the Rich men have adhered in their judgment to earthly Princes of the World mean while the People alone preserved the truth intire And it is well known that whole Nations have been converted by Laymen and women Soozm lib. 2. c. 14. Niceph. lib. 14. c. 10. Socrat. lib. 1. c. 19.20 seeing then that what hath happened may happen again that the Clergy hath held erroneous and heretical opinions whilst the People hath held the truth It is very evident that the Opinions and Councils and Advisoes of the Laity ought not so wholly to be neglected and slighted Certainly Divines only are not inspired from God nor only understand holy Mysteries Laicks in all ages have been that wanted neither Learning nor Piety St. Cyprian records that in the Council at Carthage where the question touching the Baptism of Hereticks was debated the greatest part of the People were present Praesente etiam plebis maxima parte f. 282 the like for the real presence confitentur alii quod sides sua qua astruunt quod panis vinum remanent post consecrationem in naturis suis adhue servatur Laicis antiquitus servabatur Jo. Tissington in Confessione cont Jo. Wiclisf quam MSS. habeo Vsher Serm. f. 24. This is no new nor yet strange Doctrine for in the very first Synod which of all others ought to be a rule and a Pattern for that it began in the life time and presence of the Apostles to decide whether the converted Gentiles were bound to observe Moses Law was composed by a meeting in Jerusalem of 4. Apostles and of all the Faithful that were in the City An example which in regard of Antiquity and Divine Authority is of more credit than all those that have succeeded take them all together and by which example the various doubts and differences relating to the Church which afterwards sprang up in every Province for the space of 200. years and more even all St. Cyprians time whom Chronologers have computed to have been created Bishop about Anno. Dom. 248. and longer the Bishops and chiefest of the Churches assembled themselves to qualify and compose them and I do not find that the right of assent and suffrage in elections of Church-men was taken from the People till about the year 870. Distinct. c. 36. § Let us look a little farther and trace matter of fact in point of Election of Priests and Bishops who were chosen either 1o. by Lots 2o. by voices or 3º by the Spirit of Prophesie Of these Three the First and the Third were by God himself which Use ceased with the Apostles who indeed found none fit but qualified them for the Work The Second to wit by Voices of all the Faithful only remaining In Scripture there is no Precept but Example for the same it is manifest that God committed and left this Point among others to the Body of the Church to whom he gave power to govern it self with other general Precepts of
Loving one another of Doing all things decently and in order of Laying Hands suddenly on no man and describing Qualifications sit for the same to be their Guide and Directions That the Bishops and Priests were chosen by Popular Election until the Days of Constantine and some time after hath been demonstrated out of St Cyprian and others Afterwards when Pride Ambition Covetousness Self-Interest and Affectation of Domination had more universally corrupted the Minds of men and after the Donations of Constantine had given more Honour and more Power to the Christians then more eminently began the Spirit of Antichrist to work and every Interest began to set up for it self and the Priests and Bishops began then to be chosen sometimes by the People or Brethren sometimes by the Emperors sometimes by the Emperors People and Clergy and sometimes by the Clergy and People according as the several Interests grew more or less potent till at last it devolved where now it is at Rome even on the Cardinals who are well advanced from being Parish-Priests of Rome to be Peers and Compeers with Kings and Princes Vid. Fra. Paolo Sarpi of Beneficiary Matters It is undeniable that the Popes themselves were so chosen An. Dom. 233. p. 158. sometimes by one Interest sometimes by another Cornelius the 20th Pope was made Bishop of Rome by Testimony of the Clergy and Suffrage of the People It is true the Council of Laodicea congregated An. D. 364. under Liberius the 35th Pope or according to Coriolanus An. D. 321. Ordained That it was not to be granted to the People that they should make choice of those that were to serve at the Altar c. 13. But what Right they had so to Ordain appeareth not Notwithstanding which Bishops were chosen by Popular Election after this Council as may appear by the Great Nicene Council Assembled according to Baronius 6 years after the Council of Laodicaea in their Synodal Fpistle to the Church of Alexandria and to the beloved Brethren of Aegypt Libia and Pentapolis apud Theodoret lib. 1. c. 9. And that they enjoyed the same Liberty before the Nicene Council is clear by St Cyprian Ep. 68. Sect. 4. The People obeying the Lords Commandments and fearing God ought to separate themselves from a sinful Ruler and not to intermingle themselves with a Sacrilegious Priest seeing they especially have power either to elect worthy Priests or reject unworthy All the Romans as well Laity as Clergy chose Leo the 45th Pope Pelagius the Second the 63d Pope was chosen by the People so was Gregory the First the 64th Pope And so was Vitilianus the 76th Pope § The Suffrages of the People are so clearly manifested by all Antiquity that Pamelius himself in Ep. Cypr. 68. saith We deny not the old Rite of Electing Bishops by which they were wont to be chosen the People being present yea rather by the Voyces of the People for that it was observed in Affrica is evident by the Election of Eradius the Successor of St Austin concerninig which there is extant his 100 Ep. In Greece in the Age of Chrysostom as appeareth by his Third Book of Priesthood In Spain by Cyprian and Isidore in his Third Book of Offices In France by the Epistle of Celestinus In Rome by those things which were spoken upon the Epistle to Antonianus yea every where else by the 87th Epistle of Leo and that this Custom continued until Gregory the First appeareth by his Epistle yea even unto the Times of the Emperors Charles and Lodowick as it is manifest enough out of the first Book of their Chapters And the same Pamelius in another place saith The Manner of choosing the Bishop of Rome was often changed First St Peter chose his Successors Linus Cletus and Clemens then Anacletus and the rest unto the second Schism between Damasus and Vesicinus were Created by the Suffrages of the Clergy and the People If Pamelius a Papist confess all this what need have we of farther proof tho Histories swell with more of like Proofs Besides the Antiquity the Reason that it ought to be so hath the general Gospel and moral Equity for its justification God having set down no certain Rule for the way of Election it is most just and equitable that the People should choose their own Pastors because their own Souls the most precious thing that ever God created were concerned therein and for that by their so Electing they were the more engaged more quietly to receive and more diligently to hear the Word of Truth from their Mouths more heartily to love and reverence their Persons and also more chearfully and bountifully to maintain their Pastors and Bishops whom they themselves had chosen Before Constantines Conversion which according to Baronius was about the Year 312. the Elections without dispute were made by Clergy and People both in the Eastern and Western Empires but after his Days and Donations there grew Disputes Animosities and great Troubles between several Interests about Elections and more especially about those of the Bishops of Rome In his Days succeeded 3 Bishops of Rome Sylvester Marcus and Julius all chosen by the Suffrages of the Clergy and People And though in the Choice of Liberius Successor to Julius Constantius intermedled not yet before that he did interpose in the East and cast Proclus out of the Church The truth is sometimes the power of Election was given to the Emperor by Pope Canons and Councils sometimes the Emperor devolved his power again to the Clergy P. Adrian Leo Clement all with a Council granted it to Charles Otho and Henry Senate and People The Custom of choosing by the Emperor continued from Vigilius to Benedict the Second in which space there were about Twenty Popes all Created by Imperial Authority And P. Adrian the First with a whole Synod gave to Charles the Great who confirmed the Donations of Pipin who gave the Possessions of the Exarch of Ravenna and also Pentapolis as a Patrimony to St Peter which first enabled and encouraged them to contend affront and set at nought Kings and Emperors in future Ages the Right and Power of choosing the Popes and disposing of the See Apostolick and granted to him the Honour of being Patricius and designed that Bishops in all Provinces should take Investitures from him and that a Bishop should be Consecrated by none unless he were first invested by the Emperor Theoderick de Niem saith De Jure Princip Imperii cited by the Bishop of Ely in Resp ad Apolog. c. 8. the Roman People granted to him and translated upon him all their Right and Power and according to their example P. Adrian with all the Clergy People and the whole Sacred Synod granted to the Emperor Charles all their Right and Power of Electing the Pope Here all Interests pretenders to have power of Election voluntarily without compulsion devolved all their Authority upon the Emperor Charles and consequently was then indisputably invested therewith which
done with what Right or Justice could any succeeding Popes divest them of it After this Henry being Crowned Emperor by Clement the Second Platinâ— in Vita Clem. 2. he caused the Romans to swear that they would not meddle at all with Elections but by the Emperors Command for that he saw the World was come to that pass that every factious Fellow were he never so base so he were Rich and Potent might corrupt their Voyces and obtain the Popedom by bribes And well he might An. 912. N. 8. for Baronius himself complains in the very preceding Century that most silthy Harlots did bear all the sway at Rome This was the time when Strumpets did thrust their Lovers into the Seat of Peter This was that time when all Canons were put to silence the Pontisical Decrees stisled the antient Traditions proscribed the old Customs sacred Rites and former use of choosing the high Bishop utterly extinguished This was the time to say nothing of Formosus Luit pr. l. â— c. 6. Sergius and others when P. John the Twelfth exceeded in all monstrous Abominations polluted his own Fathers Concubine made his Palace a Stews put out the eyes of his Godfather gelded one of his Cardinals plaid at Dice invocating Jupiter and Venus and drunk a Health to the Devil Notwithstanding all the Right of Elections inherent in Kings and Emperors as Nursing Fathers of the Church and all the Grants conferred on the Emperor by all that did or could pretend to have any power thereof as Pope Senate Clergy People who not and notwithstanding the Oath they had taken not to interpose in the Elections yet ungrateful persidious Gregory the Seventh in a Council holden An. D. 1080. he excluded all Secular Princes whatsoever from Investitures reserving Elections to the Clergy and People only and was seconded by his Successors and Vrban he deposed his own Lord and Sovereign who confirmed him in the Popedom and gave away the Empire to Rodolph a Rebel promised Forgiveness of Sins to all that obeyed him forcing him at last to redeem his Peace and rather lose Investitures than the Empire Thus the Right of Elections which was for many hundreds of Years practised by the Greek Roman and German Emperors and Ratified by Clement the Second by Leo the Eighth by Adrian the First with their several Councils and before them all by Pope Vigilius and before him by the Practice Use and Approbation of the more Antient and Purest Times was now wrested and extorted from him and them by Perjury Cursing and Banning And as they excluded the Emperor reducing Elections to the Clergy and People so afterwards they excluded the People and brought them only to the Clergy after that they excluded the Clergy and Monopolized them only to the Cardinals since which time there have been as monstrous Popes as ever were before To say nothing of the Liberties of the Gallican Church whose Kings had the Choice of Bishops almost 300 years before the Empire came to their hands nor yet with what Artifices Labour and Sweat the Pragmatical Sanction set up by Charles the Seventh was endeavoured to be made null and of no effect by P. Pius the Second in the days of Lewis and by Leo the Tenth in the Reign of Francis the First I cannot but wonder to see how tame Christian Princes have been in suffering themselves to be thus imposed upon Had they had but the Mettle of Lewis the Twelfth the French King who being Excommunicated by Julius the Second stampt his Coyn with Perdam Nomen Babylonis or had they had but the Wisdom and Courage of Hen. 8. of England or had but followed the grave Advisoâ—s that Theoderick of Niem gave to Rupert King of the Romans they had long since been brought to be like the rest of their Brethren good and honest Prelates faithfully labouring in Gods Vineyard without Usurping the Rights of Princes and of their Fellow-Bishops § This was so palpable and undeniable that in the very Council of Trent it was urged by Thomas Passio a Cannon of Valentia That it was very plain by the Canons that in the Choice of Bishops and Deputations of Priest and Deacons the People of all sorts were present and gave Voice or Approbation of which the Hereticks the Lutherans made most pestiferous Use and therefore moved that the Voyces and Consent of the People in Ordination should be taken away and that the Pontifical also ought to be corrected and those Places expunged which make mention thereof because so long as they continued there the Hereticks would make use of them to prove that the Assistance of the People is necessary and thereby destroy the Church which according to the Romish Court-Dialect is the Pope It was urged moreover that the Places were many that made mention of the People giving their Suffrages and Consent in the Ordination of the Ministers of the Church and that they should be all blotted out of the Pontifical yet he recited but one viz. That where the Bishop at the Ordination of a Priest Pontif. Rom. de Ordinat Presb. viz. 38. Neque fuit frustra a Patribus institutum ut de electione eorum qui ad regimen Altaris adhibendi sunt consulatur etiam populus quia de vita conversatione praesentandi quod nunquam ignoratur à pluribus scitur à paucis necesse est ut facilius ei quis obedientiam exhibeat Ordinato cui assensus praebuerit Ordinando saith It was not without good reason that the Fathers had ordained That the Advice of the People should be taken touching the Elections of those Persons who were to serve at the Altar to the end that having given their Assent to their Ordination they might more readily yield Obedience to those who were so Ordained The Design of this righteous Canon was to have all that made against the Grandeur of his Holiness blotted out of the Pontifical that there might be no Trace or Footsteps of them left remaining for the future For if this and other Rites shall remain the Hereticks will always detract from the Catholick Church as Luther did Pietro Soave Polano 590. Therefore in this as well as in other points Indices expurgatorii are of most excellent Use to serve a Papal Turn Moreover Paulinus saith of himself That having a purpose to apply himself to the Service of God in the Clergy he would for humiliation pass through all Ecclesiastical Degrees Ostiarius Lector Exorcista Acolythus Subdiaconus Diaconus Presbyter Episcopus beginning from the Ostiary but whilst he was thinking to begin being but yet a Laick the Multitude took him by force in Barcelona on Christmas Day carried him before the Bishop and caused him to be Ordained Priest at the first which would not have been done if it had not been the Use in those Times Ibid. 587. Many of the Fathers also of the Council of Trent much desired that a Decree should pass concerning the
the Jewish Church is not so well known in our days as when our Saviour spake the words we may justly be excused if we plead and demur thereunto Take Text and Context together Moreover if thy Brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother v. 15. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established v. 16. And if he neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as a Heathen man and Publican v. 17. Verily I say unto you whatsoever ye shall bind on earth shall be bound on Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven v. 18. Again I say unto you if two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven v. 19. For where two or three are gathered together in my Name there am I in the midst of them v. 20. What is here meant by the Church whether the Church of Christ then only in fieri not yet planted as some would have it or the Jewish Church then planted and setled or the Civil Assemblies that God ordained in the Commonwealth to govern his People and determine their Quarrels breeds great Questions amongst Divines themselves which alone is some Justification to us if we make further Enquiry and try Spirits especially having a Command so to do and to beware of false Prophets The Reason that prevails with some to believe that the Church of Christ is not by these words meant are 1. This was a Direction to the Jews serving them for their present State and Time 2. Christ had then no Church in Jewry to which they might address themselves and complain for he ever preached in the Synagogues and Temple whither all that would resorted John 18.20 Much less did he gather Churches sapart from the Jews to receive and consider and redress the Complaint and Injuries of their Brethren and if he did yet is there not one Syllable in the Text to induce us to believe that such Church or Assembly was constituted only of Ecclesiasticks of Popes or of Presbyters or that it was to continue and remain in force for ever in the Church 3. The Matters to becomplained of are of that nature as Priests of Christ may not challenge Judicially and Authoritatively to hear and determine Private Wrongs and Offences betwixt man and man must be redressed by compromise or judicially by Laws and consequently belongs to the Civil Magistrate The Church of Christ quatenus a Church hath no Warrant to make Laws or give Judgment in Civil or Private Wrongs and Trespasses and therefore I suppose that no Clergy except the Romish will pretend to this Christ himself when he was desired to make peace to end a Strife about parting an Inheritance answered Man who made me a Judge or Divider among you Luke 12.13 14. What Christ refused as no part of his Calling the Bishops Pastors and Presbyters of his Church must not challenge as annexed to their Commission and Vocation The Disciple is not above his Master Luke 6.40 Mat. 10.24 As his Father sent him so sent he them John 20. â—1 but not with a farther or larger Commission 4. That Church is here spoken of which abhorred Ethnicks as unclean persons and shunned all Society with Publicans but neither Christ nor his Church did ever so therefore the Church of Christ is not probably meant by these words Let him be to thee as an Heathen and a Publican for they never refused nor declined to converse with either To the Baptism of John came the Publicans Luke 3.12 and were received of him Our Saviour was accounted a friend unto them Mark 11.19 Matthew the Apostle was chosen sitting at the Receipt of Custom Mat. 9.9 Zackeus a chief Publican was the Child of Abraham Luke 19.9 The Publican that prayed in the Temple was justisied before the Pharisee Luke 18.14 and told by Christ that they should go into Heaven before the Scribes and Elders that despised them Mat. 21.21 The Publicans then were Members of Christs Church and Inheritors of his Kingdom and therefore by slying and sorsaking the Fellowship of Publicans the Church of Christ could not be described nor thereby meant The like may be said of Ethnicks and Gentiles who though they were Strangers to the Commonwealth of Israel when as yet they knew no God yet never were they persons excommunicated and since the Incarnation of Christ they became partakers of this Promises and true Members of hiâ— Catholick Church so that this can be no Rule for Christs Church to ground Excommunication upon nor yet to measure persons excommunicated by Gentiles and Publicans seeing that amongst the Jews Publicans believed and entred the Kingdom of God and after the Rejection of that Nation the Church of Christ consisted chiefly if not wholly of Gentiles and Ethnicks converted Others argue thus 1. They were Jews to whom Christ spake 2. Bidding them tell it to the Church he sends them to some Judge or Judicature to which they could go and were bound to obey 3. It is certain the Mosaical Judicial Law was then in being and to them obligatory and stood so till Christs Death he and his Apostles living under the Obligation of it 4. They say for certain the Christian Church was not then Constituted so that it is irrational if not ridiculous to say that he sends them when he bids them tell it to the Church to any Episcopal Presbyterian or Independent Judges when there were no such things in the World 5. It is then evident that he sends them there to some Jewish Judges to whom they could go and were bound to obey And the Jews had then as also before and after three Courts of Judicature 1. The Supreme the Sanhedrim which sate only in Jerusalem 2. The Consessus-viginti-trium-viralis which consisted of 23 persons in greater Towns and Cities 3. Consessus trium-viralis wherein the Judges were only three and such a Judicature they had in all lesser Towns and every one of those Courts was usually called Ecclesia a Church so that to those so opinionated it seems certain that the Persons and the Cause an Action of Trespass only considered it was the Consessus triumviralis he sends them unto The Christian Church say they cannot for the Reasons above-said be meant in those Words Tell it to the Church though with the same Breath they cannot deny but acknowledge that wherever Christ taught and converted men there was a Christian Church yet say that while he lived it was under the Legal Oeconomy and not that of the Gospel for that when our Saviour spake that the Sacrament of Baptism which only makes a Member of the Christian
these are executed by the power of the Judge who enforceth submission so those only by the will of the Guilty to receive them who refusing them the Ecclesiastical Judge remaineth without execution and hath no power to enforce but to foreshew the Judgment of God which will follow in this Life or the next This kind of Proceedings and this kind of Judicature was according unto Christ's Institution and would not enterfeer with any Civil Government Christian or not Christian and unto which the Apostles did conform and which lasted some Centuries of years in the Church and was esteemed by the Saints of those more pure times the Judgment of Charity not of Jurisdiction because they did thereby charitably not judicially or magisterially reconcile the persons compose the differences and rebuke the Sins and Vices of the Believing Brethren and did thereby prevent the Scandal and Reproaches that otherwise they and their Religion would have been exposed and liable unto from Unbelievers This kind of Judicature was so far from being essential or peculiar unto the Bishops and Presbyters as that the least esteemed in the Church were as capable of it as the greatest indeed any that were wise and able to judge between the Brethren rather than to suffer them to go to Law before the Vnbelievers 1 Cor. 6.4 5 6. The Apostles who had greater Abilities and understood their Commission better than ever any Pope did refused to take this Charge upon themselves as being not fit for Preachers of the Gospel to take any Civil Employment that might any way impede the main End and Design which was to give themselves continually to Prayer and to the Ministry of the Word and by reason whereof they could not serve God in that whereunto they were chiefly called without distraction and therefore for the same reason would not serve Tables but would have such Duties devolved upon others Acts 6.2 3 4. Nay Paul most solemnly professeth that Christ sent him not to Baptize but to Preach the Gospel 1 Cor. 1.17 So wholly did he devote his Service to the exact performance of his Commission Of the same Opinion was the Bishop of Aiace in the Council of Trent who in the Debate of Residence which he held to be Jure Divino complained that the cause of their Non-Residence was that the Bishops did busie themselves in the Courts of Princes and in the Affairs of the World being Judges Chancellors Secretaries Councellors Treasurers there being few Offices of State into which Bishops have not insinuated themselves though forbid by St. Paul 2 Tim. 2.4 who thought it necessary that a Souldier of the Church should not entangle himself with the Affairs of this Life that he may please him who hath chosen him to be a Souldier therefore he moved that the Council would constitute that it should not be lawful for Bishops or others who have Cure of Souls to exercise any Secular Office or Charge In the Ecclesiastical Laws there is a whole Title to this effect Ne Clerici vel Monachi Secularibus negotiis se immisceant And St. Chrysostom hath a long Discourse In Decretal in Mat. Hom. 26. Consid 1.24 complaining of Clergy-men leaving the Care of Souls become Proctors Economists c. practising things unbeseeming the Ministry Though the Papalins cannot deny these to be great Truths yet in this as in divers other Cases they please themselves with false Glosses upon plain Texts of Scripture asserting most Magisterially for their Justification the Popes Authority to dispense not only with Humane but Divine Laws that in Humane Laws his Authority is absolute and unlimited because he is superior to them all and therefore when he doth dispense though without any cause the Dispensation notwithstanding was to be held for good and that in Divine Laws he had power to dispense but not without a Cause alledging St. Paul for their justifications 1 Cor. 4.1 Who saith that the Ministers of Christ are the Dispensers of the Mysteries of God and that to him the Apostle the Dispensation of the Gospel had been committed 1 Cor. 9.17 And that howsoever the Popes Dispensation concerning the Divine Law be not of force yet every one ought to captivate his Vnderstanding and believe that he hath granted it for a lawful Cause and that it is Temerity to call it into question Hist Conc. Trent 675. Bonny Glosses I must confess and well calculated for the Zenith of the Popes Altitudes and Authorities but they are quite contrary to Apostolick Doctrine and the Conclusion drawn hath no warrant at all from the Text for the Text doth not prove a power of Dispensation to be in the Bishop of Rome i.e. a Disobligation from the Law and Commandments of God and the Gospel as the Popes would have us believe but only a power to dispense i.e. to publish and declare the Divine Mysteries and Word of God which is perpetual and remaineth inviolable for ever according to Eph. 3.2 8 9. Eph. 6.19 Col. 1.26 c. 4.3 What is this but to wrest and pervert the very Words and Sense of Scripture and as much as in them lieth to make a new Gospel as they made a new Creed at Trent In Human Laws happily a Dispensation may lie for that the Law-makers are subject to infirmities and fallibility and unable to foresee all Cases and future Accidents and Occurrences which when they come to be discovered and known may justly admit of some Exceptions and Dispensations But where God is the Law-giver from whose all-seeing Eye nothing is concealed and by whom no Accident is not foreseen the Law can have no Exception no Dispensation for that by such Dispensation the strength of all Gods Laws is taken away made null and in truth escheated into the Breast and Power of the Popes Holiness From such corrupt Glosses it is that there are few or no Cardinals without many Bishopricks how incompatible soever they are together Hence also the Use of Commendaes and Vnions for Life Administrations at first invented probably for good ends by which against all Laws many Benesices were given to one person alone really with appearance that he had but one only Therefore the Law of God and Nature ought not to be esteemed as a common written Law which in some Cases happily may be dispensed withal and made more gentle for that all his Laws are even Equity and Justice it self Besides the Pope who takes himself to be the great Dispenser Paramount cannot in any case free him that is bound Paul was obliged to preach the Gospel as being called thereunto and so was Peter and all the rest of the Apostles and all the Bishops and Priests are no otherwise sent and called than to preach the Gospel and feed Christ's Flock as all the Apostles were which includes the Pope himself if he be Peters Successor yea a necessity was laid upon him yea wo unto him if he did not preach the Gospel 1 Cor. 9.16 And therefore he most earnestly desires
the Ephesians c. 6.18 19 20. that they would always pray with all prayer and supplication in the Spirit and watch thereunto with all perseverance and supplication for him for what I pray that he might have a Dispensation not to preach or not to attend his Flock and be Non-resident or having put his hand to the Plough that he might look back or that he might have great Employments in Civil Affairs in Princes Courts that would necessarily hinder his preaching Nothing less What then Even that Vtterance might be given unto him that he might open his mouth boldly to dispence and make known the Mysteries of the Gospel for which he was an Ambassador Eph. 6.18 19 20. The like unto the Colossians c. 4.2 3. And did not the same Paul most solemnly and most severely charge Timothy before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom to preach the Word to be instant in season out of season reprove rebuke c. 2 Tim. 4.1 2. By which it demonstratively appears that in St. Paul's Grammar and Construction to dispense and make known are Terms Synonimous and Equivalent maugre the false Glosses of the Papalins And when think you would Paul unto whom by Revelation was made known the Mystery of Christ whereof he was made a Minister that he should preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the Fellowship of the Mystery c. Eph. 3.2 3 8 9. or any other of the Apostles have besought Peter or any of his Successors of Rome for a Dispensation not to Preach They were better taught than so than to take other Civil Employments which must necessarily hinder them from preaching and declaring the Mystery of the Gospel for in true understanding to be a Priest and not to preach is to be no Priest having as much as in them lies un-priested themselves after the Character imprinted for Christ never gave any Authority to his Ministers but what was meerly and purely Spiritual Yet so it was that the Judgment of the whole Church or Congregation as is necessary and natural to all Societies Civil and Ecclesiastick for the sake of Order was fit to be conducted and managed by some one who should preside and guide the Actions and Deliberations propose the Matters and collect the Results of the Assembly which Care being always due to the most worthy and best qualified person for such an Action was mostly committed to the Bishop not of right but of choice § This kind of Judicial Proceeding was observed and kept on foot unto the Year 250 Ep. 5. f. 12 13 14. as is plainly to be seen by the Epistles of St. Cyprian who in the matter concerning those who did eat of Meats offered to Idols and subscribed to the Religion of the Gentiles writeth to the Presbytery that he doth not think to do any thing without their Counsel and the Consent of the People and writeth to the People that at his return he will examine the Causes and Merits thereof in their Presence and under their Iudgment And he wrote to those Priests who of their own heads reconciled some that they should give an Account unto the People Soon after this time of the Day these kinds of Proceedings begun to lose of their Purity and Simplicity and to degenerate into Empire For indeed as before so more especially and more confidently soon after Constantines Days and Donations the succeeding Bishops not without some Artifices and some Usurpations quickly began to set up for themselves and indeed in short time mounted so high that they became suspected of Princes and terrible to the People their Tribunals became a common Pleading-place having obtained Execution by the Ministry of the Civil Magistrate Petr. AErodius and to obtain the Name of Episcopal Jurisdiction and Episcopal Audience and the like This Rome was not built in one Day nor in one Age the Piety and Charity of that more pure Age made them and their Judgments to be had in great veneration which insensibly was the Cause that the Church in the truest sence not regarding the Charge given and laid upon them by Christ and his Apostles did supinely leave the Care to the Bishops who readily and with great care embraced it and soon erected their Tribunals This kind of Judgment though it were not like to the first in regard of the former viz. to determine all by the Opinion of the whole Church yet it had some semblance with it and Constantine finding some Ease and Conveniency to have Causes determined by the Authority of Religion added this to his other Powers granted to them viz. That no Appeal should lie from the Sentence of the Bishop and Valence the Emperor inlarged them in the Year 365. But those Judicial Proceedings and Negotiations did not please the best and most pious Bishops being of St. Pauls mind who deemed such Employments and Powers not fit for a Preacher of the Gospel and therefore would not take such himself But Arcadius and Honorius 70 years after the Law of Constantine finding the Bishops to degenerate and to abuse their Power revoked that Law in part ordaining that they should judge Causes of Religion not Civil except by consent and that they should not be thought to be a Court which not being observed in Rome by reason of the great power the Bishop there had Valentinian being there in the Year 452. did renew it but the succeeding Emperors restored some part of it and Justinian established unto them a Court and Audience c. By which means and gradations the Popes had got the Knack of encroaching and were thereby the better enabled to crave and get more and that not without making the world believe that those and more were their due and that not Jure Ecclesiastico only but Divino also a Band so sure and strong that it would hardly be loosed though Posterity should find Inconveniences and would redress them 200 years were not fully elapsed ere they claimed absolutely all Judicature Criminal and Civil over the Clergy and in some things over the Laity also pretending the Cause was Ecclesiastical Besides they contrived another kind of Judicature which they termed Mixt whereby they hooked in all Judicature to themselves so that after the Year 1050. having with much Art and Industry Monopolized all the Causes of the Clergy to themselves and very many of the Laity under the Title of Spirituality and almost all the rest under the Title of a Mixt Judicature and placing themselves above the Secular Magistrates upon pretence of Justice denied they were at length so bold as to say that the Bishop had the power to judge not by the grant or favour of Princes or by the will or concession of the People or the whole Church or by Custom or Vsage but that it was essential to the Episcopal Dignity and given to it by Christ whereby
sent it by Stephanus and others signifying unto them that though he were absent in Body but present in Spirit had already judged as present him that had so done and therefore advised them in the Name of the Lord Jesus Christ that being gathered together and his Spirit with the vertue of the Lord Jesus Christ to deliver such a one unto Sathan Now it is observable that when St. Paul wrote this Epistle he was absent at Philippi a City of Macedonia and directed it not to any one single person Pope or other but unto the Church of God which was at Corinth and to them that were sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours He did not according to Romish Custom write by his Breves I excommunicate such a one and in one Scrap of Paper send as much as in him lieth Kings and Queens and Emperors nay whole Kingdoms and States to the Devil but he wrote to the Church a Collective Body that being gathered together with his Spirit they should deliver that Incestuous person to Sathan And again when he wrote his Second Epistle he directed it also unto the Church of God which was at Corinth with all the Saints which are in all Achaia declaring it sufficient to such a Man is this Punishment which was inflicted of many admonishing them to forgive and comfort him lest perhaps he should be swallowed up with overmuch sorrow whereby it is plain and not to be gainsaid that the Delivering of him unto Sathan be the Punishment be the Censure what it will it was inflicted by many 2 Cor. 2.6 Now if Paul an Apostle would not excommunicate or deliver unto Sathan at his own will and pleasure but would consult the Church that the Matter being transacted by common Authority and Approbation the Censure the Punishment might be performed by Common Consent It being most just and equal and of Moral Right that they who to morrow must deliver such a one to Sathan whom to day they account as a Brother dear in Christ should be fully satisfied why and wherefore Now how came Signore Papa alone to be entituled to exercise Powers greater than the Apostle Paul would use What hath he to do with it more than the rest of his Brethren If so interrogated I can make no other Answer but Ignoramus Moreover hath the practice of Christ's Vicars at Rome been correspondent to that of Paul the Apostle of such esteem and prevalency is publick consent with God himself even in the Affairs of the Church that though in his secret Decree Paul and Barnabas were to be set apart for the Work of the Ministry yet by God's own appointment were they separated after Fasting and Prayer to the same by the Church which was at Antioch Acts 13.2 Thereby teaching us not to despise the Office of the Church i.e. of the Multitude of Brethren where it may be had By these very small Hints it is easily discernable what a Nose of Wax the Papalins make both of Scripture and Tradition and Excommunication their great and terrible Thunderbolt even against Kings and Kingdoms not considering the little efficacy it hath What was the State of Venice and her Duke or Queen Elizabeth and her Dominions the worse for Romish Excommunications and Interdicts or what the worse the Kings of Spain for being excommunicated every Maunday Thursday And indeed what the worse his Holiness at Rome for being solemnly excommunicated every year by the Muscovite Fops § Some indeed of later days have intimated a great and just dislike of those who have hitherto endeavoured to hang Excommunication on some doubtful Places of Scripture but yet endeavour to settle it on another Basis viz. on the Nature and Constitution of the Church Christian as a Society Instituted by Jesus Christ whereby they say it is manifest that if Excommunication cannot be established upon some better and other Bottom than what hath hitherto been laid by their Predecessors on some doubtful places of Scripture it must necessarily decay and fall to the ground moreover they most ingenuously confess themselves unsatisfied as to any convincing Argument whereby it can be proved that any were denied Admission unto the Lords Supper who were admitted to all other parts of Church-Society and owned as Members in them § Though I have said enough already sparsim that if rightly applied doth demolish this Fabrick of Fundamental Right yet I will add a little and but a little more viz. that if by the Word Church in these Positions be meant only the Clergy met or not met in Councils Synods Consistories Convocations or Assemblies as the Representatives of the Church Assembled by their own power as by a Fundamental Right grounded on Christs Institution then to say no more is hereby justified Robert Bruce David Blake and those seventeen Scottish Ministers before-mentioned and their Tenets denying the King and his Council to have any Authority in Matters Ecclesiastical For certainly if God hath given them power of themselves to Assemble and Consult and make Laws and hath not withal given them Force and Power to put them in execution they have only a mock and ridiculous Authority which God never instituted nor ordained And if it be not so meant then they either say nothing to the purpose or equivocate But if herein by the Word * By the word Church may be meant either all Believers holding saving Truth in general of what condition or quality soever or else more striftly the collective Body of the Clergy for if we speak right of the Church Universal or this or that Particular Church as of Spain France England c. this Term may be taken in either of those two Sences Church be meant the Civil Power and Laity together with the Clergy then we are Friends and that Fundamental Right arising from the Constitution of the Church derived from Christ himself of Right belongs to the Commonwealth if Christian and to every congregated Number of Believers gathered in any Gentile State or People and united into one Society and not only to the Clergy thereof and the Laity are as capable and have as much Right to be of such Councils and Synods as the Ecclesiasticks Or that the Church be not semper and perpetuo a peculiar Society separate and distinct from the Commonwealth as certainly it is not or that the Officers thereof as limited by these Positions unto Teachers and Pastors injuriously enough if they pretend beyond Teachings Administrations of Sacraments Imposition of hands for Ordination and the publick use of the Keys are not only inflicters or executioners of Church-Censures as certainly they are not then the very Foundation of this Fabrick for the Support and Justification of Excommunication must necessarily fall to the ground It is true that every Church is a Society or Body Politick though every Society or Body Politick is not a Church every
Member of the Militant Church is ordinarily a Member of the Christian Commonwealth or Kingdom wherein he lives and è contra That which differenceth the Church properly so called from a Society or Body meerly Civil is the diversity of Laws and Ordinances and the different manner of Union betwixt the Members of it A Church A Commonwealth or Body Civil are not necessarily two Bodies contra-distinct or Opposite as the Romanists often dream or presuppose in their Arguments brought for the Prerogatives of the Roman Church alledging that those have first their being and then they frame their Government and therefore are free and that all Jurisdiction is originally in them which they do communicate to Magistrates without depriving themselves of it But the Church did not make it self and its Government but Christ did first Institute Laws by which it should be Governed and then did Christ assemble it but rather one Body endowed with several or distinct Powers or Perfections when a Kingdom or Commonwealth becomes Christian and Consequently a Church it looseth nothing of what it had but rather acquires a New Perfection and Accomplishment by the Accrument of Divine Powers added to the Civil It may be true that when the Church was first Founded by Jesus Christ that it was altogether distinct from the Commonwealth for indeed it could not be then otherwise for that all Kingdoms and Commonwealths were then open and professed Enemies to the Gospel and therefore the Regiment given unto the Church by Jesus Christ was accordingly such as might be exercised by the Members thereof in any Nation and among any People be their Government what it would or their Enmity to the Gospel never so great without clashing or interfeering with it or with them and without the least disturbance of the quiet State of the Kingdom or People whereunto they were sent for their Conversion But when that Prophesie that Kings should be the Nursing Fathers and Queens the Nursing Mothers of the Church was to be fulfilled and whole Kingdoms embraced the Gospel and became Christians then the Church and Commonwealth became one and were no longer contra distinct Certainly the Justifying of Excommunications or Church Censures in this manner on such grounds and Positions is to speak modestly scarce safe or defensible For that they seem too much to Countenance and to approach too near unto the Positions of the Papists which are 1º that the Spiritual Power is above all Secular and Civil Power which Assertion were it rightly limited and Stated is in it self Orthodox as here is declared but the more Orthodox it is in it self the more Pernitious and deadly it makes the second Position unto which they seek to Wed it viz. 2º that this Supream and Spiritual Power is totally Stated in the Clergy as in a Body distinct from the Body Politick And the most of them hold the plenitude of this Power to be in the Pope from whom all Spiritual Power of Jurisdiction is derived unto the rest of the Clergy after the same manner as Jurisdiction in causes Temporal is derived unto the Inferior Magistrates from the Civil Monarch in each Kingdom And that the Regiment of the Church is Regimen Monarchicum a Visible Monarchy of which the Pope is the visible Monarch therefore without all doubt it is not only less Obnoxious to Cavils and Sophisms but also more truly Orthodoxal and more Justisiable to aver and maintain that the Church and Commonwealth Christian tho happily like Man and Wife before their Intermarriage were two Bodies two contradistinct Societies but being once Incorporated by mutual and reciprocal Wedlock do become one Body one Society endowed with several Powers and several Perfections newly acquired by such Intermarriage wherewith she was not endowed before her Intermarriage and so consequently the Powers of the Church do escheat into that of the Commonwealth whensoever it becomes Christian whereof the Pastors and Teachers are special Members and Officers according to their Commission but for no other ends nor purposes above the Laity though the Authors of these Positions do fully acknowledg that the Person of the Supream Magistrate must and ought to be exempted as to any outward effects of the Power of Excommunication Yet these Positions are subject unto so many nice and School distinctions that it is much to be feared that perverse and subtle wits would strongly Combate with us with our own Weapons and find or make a way to render the Power of the Magistrate only serviceable unto the Power or Interest of the Clergy Do but a little consider how subtelty Bellarmine in his tract against Gerson of Excommunication doth endeavour to erect and prove Regimen Ecclesiasticum to be Monarchicum upon the like fundamental right f. 4.142 whilst he affirms that the holy Church is not like to the Commonwealth of Venice or of Geneva or of other Cities which confer upon their Dukes and Princes that Power which themselves please in regard whereof it may be said that the Commonwealth is above the Prince neither yet is it like to an earthly Kingdom in which the People transfer their own Authority unto the Monarch and in certain Cases may free themselves from Royal Dominion and reduce themselves to the Government of Inferior Magistrates as did the Romans when they changed from Dominion Royal to Consular Government for the Church of Christ is a most perfect Kingdome and an absolute Monarchy which hath no dependance on the People neither from them had its Original but dependeth only upon the Divine Will and that this Kingdom doth not depend on Men Christ sheweth when he saith you chose not me but I chose you 15 John 16. thou hast made us unto our God Kings and Priests and we shall Reign on the Earth 5. Apoc. 10. And this is the cause why this Kingdom is in the Scripture resembled to a Family who then is a faithful and wise Servant whom his Lord hath made Ruler over his Houshold 24. Matth. 25. Because the Father of the Family doth not depend on the Family neither from them hath his Authority So by consequence the Vicar general of Christ doth not depend on the Church but only on Christ from whom he hath his Authority and doth affirm that Christ doth declare that a Bishop in his particular Church and the Pope in the Church Vniversal is as it were a high Steward in Gods Family quis enim fidelis dispensator et prudens 12 Luke 42. and hath Power over the Family and not the Family over him contra-Gers Yet by the leave of so great a Prelate St. Cyprian tho no Cardinal yet of greater reputation saith that the practise of those times which were freest from Corruption even when the Holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church And lib. 1. c. 4. giveth an express Testimony where speaking of the People he saith Quando ipsa plebs maxime habeat potestatem vel eligendi dignos sacerdotes
Command or Power so to do If he have Power why so angry that he makes use of it If you know a better way teach it if not submit to this and acquiesee This our Author seems to contradict by opposing experience to the contrary and therefore f. 63. he desires that none would be offended if as his own apprehension he affirms that the Introduction of Liturgies was on the account insisted on the principal means of encreasing and carrying on that sad defection and apostacy in the guilt whereof most Churches in the World had enwrapped themselves A bold Charge I confess but not against us and much they have to answer for that impose and use such Liturgies and therefore I shall not be offended at this his Affirmation but shall grant him his desire and conclude upon the truth of it that if Idolatrous Superstitious erroneous and Heretical Liturgies Mass-Books call them what you will for such he must mean have been so powerful and effectual to keep out Truth and prevent the true Worship of God through most Churches in the World what should hinder but that Liturgies teaching nothing but what the Word of God teacheth nor prescribing any thing in the Worship of God but what is according to Scripture I must mind him that I plead for no other should be as powerful and as effectual for the keeping out of Heresie Idolatry Superstition and what ever is contrary unto sound Faith and Doctrine And that they have been so is as certainly verified and as plainly to be demonstrated in all Places where such Liturgies nay though happily not altogether such though I wish they were all reduced to such have been used as that which he affirms of erronious Liturgies § At the Conference that was before King James at Hampton-Court the Bishop of London put His Majesty in mind of what Monsieur Roguë the French Ambassador gave out concerning our Service and Ceremonies upon the solemn view and audience of them viz. That if the Reformed Churches in France had kept the same order among them which we have he was assured that there would have been many thousands of Protestants more there than now there are f. 38. If some Innocent Ceremonies were not commanded and others not so Innocent abolished what could hinder but that Shrines covering of Shrines Trindilles Rolls of Wax Pictures Painting and all other Monuments of feigned Miracles Pilgrimages Idolatry and Superstition long since razed out of the Walls and Glass Windows might be brought into use again If no Liturgies were established and imposed what should hinder but the use of the Service of Th. Becquet and Prayers having Rubricks containing Pardons or Indulgences and all other Superstitions Legends and Prayers should be again introduced And also the use of Hallowing Water Bread Salt Bells Candles on Candlemas-day Ashes on Ash-Wednesday Palms on Palm-Sunday the Font on Easter Eve Fire on Paschal and a Sepulcher on Good-Friday and several Masses contrary to the Form and Order of the Book of Communion all long since abolished in Edw. 6. and Queen Elizabeth's days and we may conclude confidently yet without Arrogancy that such Liturgies are warrantable and profitable and that as many as do walk according to such Liturgies neither overthrowing that which they have built by superinducing any damnable Heresies thereupon nor otherwise vitiating their Holy Faith with a lewd and wicked conversation Peace shall be upon them and Mercy and upon the Israel of God and I appeal to all that shall read this if I may not with as good a Warrant affirm that our Liturgy hath kept out Popery and its Trinkets as he affirm as he doth and certainly they are both equally and alike powerful towards the encreasing and suppressing of true and false Faith Doctrine and Worship And it cannot be denied but that since 1640. since our Liturgy hath been thus vilisied set at naught and disused but that whole swarms of Sectaries like the Frogs and Locusts in Egypt have overspread the Land and that open Profanation Blasphemy Atheisme more in vogue since than before We have hitherto been openly battering his Out-works his main and strongest Forts are yet behind Vide Act Vniform f. 82.140 Car. 2. viz. That Liturgies are a Humane Invention that they occasion neglect and disabilities 63. That they hinder the due exercise and improvement of Spiritual Gifts and it is accordingly done in the imposed Liturgy 67. It says expresly That the Ministers of the Gospel shall not use or exercise any Spiritual Gift in the Administration of those Ordinances for which provision is made in the Book 68. That the Imposition of a Liturgy to be used always as a Form in all Gospel Administrations which he says do consist in Prayer Thanksgiving Instructions and Exhortations sutably applied unto the special Nature and End of the several Ordinances themselves and the use of them in the Church 63. is an unwarrantable Abridgement of that Liberty wherewith Christ hath made us free and therefore sin in the Use and Imposition thereof And as it is a Sin in others to abridge us of the Liberty purchased for us by Jesus Christ so it is in us to give it up and not to suffer in our Testimony for it 69. and then concludes That the great Rule of Administrations is That all things be done to Edification And this is the main End of the Ministry it self in all the Duties thereof that are purely Evangelical and what ever is contrary unto or a hindrance of Edification ought not to be appointed or observed in the Worship of God and such is the state and condition of this Imposed Liturgy in Church-Administrations for the Reasons mentioned c. 10. f 65. § By which it appears that one great Objection in their Esteem though opprobrious only against Liturgies is That they are an Humane Invention Be it so what then Therefore nothing of Humane Invention be it never so consonant and advantagious unto the Truth or the true Worship of God is to be necessarily and indispensibly used in the publick Worship of God If so then by the same Rule and Reason we may conclude that no Man must teach in private or preach in publick for that such Sermons such Catechisings are as truly the Inventions of the Brains of every Individual Person as Liturgies are of the whole Church or its Representative for be it that the Forms of Liturgies were never instituted nor commanded by Christ no more were the Forms of any Sermon or Prayers preached or prayed by particular Men since the days of Christ and his Apostles It is enough that the Subject Matter both of the one and of the other be according to Holy Writ And we may rest assured that as God will bless the Gifts and Labours of private Men in publick Prayers and Sermons so will he also bless the publick delivery of his Word and Mind by such stinted Prayers and such selected portions of Scripture as many learned pious and gifted Pastors
which come not in our Verge at this time and some things positive some whereof by the coming of Christ were necessary to be abolished and othersome indifferent to be kept or not of the former kind were Circumcision and Sacrifice The Apostle notwithstanding did not so teach the present and utter Abolition no not of those things which were necessarily to cease but that even the Jews becoming Christians might for a time continue in them and therefore in Jerusalem the first Bishops even till the overthrow thereof were Circumcised And as for those positive things which might either cease or continue prout the present posture or State of the Church should require the Apostles thought it necessary to bind even the Gentiles for a time to abstain as the Jews did from things offered unto Idols c. In other matters where the Gentiles were free and the Jews in their own Judgment still oblidged the Apostles Precept unto the Jews Condemn not the Gentiles unto the Gentiles despise not the Jews Rom. 14.10 the one sort they warned to take heed that Nicity and Scrupulosity did not make them rigorous in giving unadvised sentence against their Brethren which were free the other that they did not become scandalous by abusing their Liberty and Freedom to the Offence of their weak Brethren which were scrupulous whereby it is evident that the Apostle did impose upon the Churches of the Gentiles some things only in respect of conveniency and fitness for the present State of the Church as it then stood the words of the Councils decree are It seemed good unto the Holy Ghost and to us to lay upon you no greater burthen than these necessary things viz. That ye abstain from meats offered to Idols c. 28 29. Indeed to have commanded the Gentiles to have been conformable to the Jews in those things which were necessarily to cease at the coming of Christ had been to have continued a Yoak upon the Disciples which neither their Forefathers nor they were able to bear Acts 15.10 And indeed to impose the like things upon us now were to bring us again into such Bondage in respect of the Royal and perfect Law of Liberty James 1.25 and 28. as were insupportable to bring us back to Onions and Garlick and to leave the Land flowing with Milk and Honey But to conclude from hence the unlawfulness of imposing Liturgies as our Author here doth is such a deduction such a peace of Scholastick Divinity as is quite past my understanding Notwithstanding all these Texts of Scripture by the Author alledged I humbly conceive that all the Christian Liberty that can be meant by these Texts is fully allowed to our Dissenters and is not in the least impeached thereby § There is one Subterfuge yet more left which is drawn from the example of this very Council viz. If Imposition be lawful yet the Scandal the Offence or Inconvenience ought to be Antecedent to the Imposition And then with much confidence and very little truth as I humbly conceive avers that there is no thing Antecedent unto its thereby meaning the Liturgy Imposition that should make it necessary to be Imposed either I understand not his meaning or this is a very strange Doctrine contrary to the very attributes of God contrary to the very grounds of all Arts and Sciences and Governments in the World contrary to the very nature of Wisdom for what is it else but to deny even Gods Providence his foresight his preventing Workings and Graces and to deny in men the use of their Prudence their Reason their Foresight and their Forecast Must the Old good Axiomes made Venerable by the Universal Acceptations of all Ages all the World over be now thrust out of doors and be accounted Foolish and Invalid nay unlawful Venienti occurrere morbo turpius ejicitur quam non admittitur hostis to prevent Diseases to keep out an Enemy rather than beat him out are now grown absolete Of Old this Axiome was held good that he that is suddenly surprised is half Conquered and he that is forewarned is half Armed nay its two against one a Wise man in Peace prepares for War a Wise Marriner prepares in his Haven against Leakes and Batteries of Enemies and violent Storms and Tempests It was wont to go for currant that it is too late to provide against an Evil when it is come and that they are Fools and ill advised that say had I wist or who would have thought it But now it seems Evils at least in the Church must be Antecedent and consequently cast out not prevented though foreseen so that that which hath been approved Wisdom all the World over is according to this new light these new Doctrines esteemed Folly as a thing of naught nay unlawful to be used However let no man deceive himself by thinking there may be some difference in these Axiomes or in the persons Executing or Practising them as they may relate to Church or State to Civil or to Ecclesiastical concerns For in this the same wisdom and Foresight is equal indifferently respecting both concerns and the power of Superiours for restraint prevention or Imposition equal in both and the necessity of obedience in Inferiors equal in both And as no Man hitherto hath been so I think no Man ever will be able to shew a real and substantial difference between them to make an inequality But as Civil Magistrates may for just reason of State prohibite and Impose concerning some things and persons So Church Governors may upon as good and just reasons impose Liturgies either for preventing or removing Idolatry Superstition Scandal Inconveniences nay be it only for the sake of order or Conformity Wherefore I do conclude that it is much greater prudence to prevent evils and inconveniencies than to amend and Reform them when they happen But what do I trouble my self about this for that it will not appear to be our case Scandal and offence did precede the Imposition of our Liturgy if our Author be found Tardy in matter of Fact as I presume he will for he saith expresly that there is nothing Antecedent to its imposition to make it necessary to be imposed In which I will joyn Issue with him and let our Church History be Judge between us Whoever knows but little of Church History knows that long before we ever had a Reformed Liturgie established in England the first of that nature and also the second was in the Minority of Edw. 6. there was a Liturgie a Popish Breviary and a Mass Book long used and established in England as full of Idolatrous and superstitious Doctrines Ceremonies and Worship as Leaves which had so poysoned and infected all the Kings Dominions that it had run into the veins of every Parish Against this Poyson our Josiah-like Prince and Minor by the advice of his Spiritual Physitians and Councellors ordains several Antidotes both to expel that which was Corrupt and Venemous and to Ordain and
that in many places it was irreverently used and cast out of the Church and many other Enormities committed which they seconded by oppugning the established Ceremonies and it is not improbable but that if the Liberty here pleaded for were granted but that the same disorders and confusions would also return and therefore for these also amongst many other reasons Antecedent also as for avoiding diversities of Formes and Opinions and for establishing Consent touching true Religion and Worship and for removing of some Offences taken by Calvin and his followers whose design it was to have this as well as other Churches to depend on his direction It was thought fit by our Learned and prudent Governors both of Church and State the better to settle peace and truth and to keep out Error and Superstition to Establish a Liturgy and Rubrick As Reformation was a Work most glorious so it was a work most difficult because it was to Null and cancel such Customs and usages in Divine Worship as tract of time Age after Age for many Generations had made so habitual and had taken such deep root and Impressions in the Hearts and Souls of the People of all sorts from Father to Son that in humane reason it appeared almost impossible And therefore a Work not to be undertaken by blew-Apron or Tradesmen nor yet by giddy Phanatick Multitude nor indeed by any but by the Supream Magistrate and therefore a Work fit only for a King and such a King only as was fit for such a Work fit to match the Empress of Abominations and of the World and such a King proved Henry the 8th Having great courage and great understanding and great resolution without which requisites he could never have done what he did § As our Author in his sixth Chapter hath given us his Account of the Reformation and of the Introduction of our Liturgy not without some unbeseeming reflections on so great so good a Work to make the better way for the design of his Book so I shall take leave to give you also a short account thereof for the better Justification of our Liturgy and leave the Reader to Judge and favour which he please Tho Henry the 8th from his Cradle lived in an Antichristian Age and Church so that he suckt in the very Milk of the Mother of Harlots and Abominations and tho he made great havock of the Blood of Saints and Martyrs scourging them to Death with his Six knotted-Whip of Articles And tho he made great havock of the Popes Power and Patrimony wrongfully so called and not excrescences For indeed Monasteries c. That he destroyed and took away were for the most part exempt from Episcopal Jurisdiction and wholly depended on the Pope who was not so much the rightful Head of the Church then as was this Henry the 8th and therefore were not so essentially belonging to the Church as were the Bishops and their Patrimony yet it cannot be denied but that he left the Officers and Fathers of the Church that were more truly so the Bishops in many respects in a better condition then he found it both in respect of the Polity and the Endowments of it and also in order to a Reformation of Doctrine and Worship the Polity was mended in that he banished the Power of the Pope and setled it on himself to whom it did more rightfully belong and on his Bishops moderated the extream Severity of the Six Articles abolished the superstitious usages observed on St. Nichola's day all which may abundantly be seen in the Church History and by his Proclamation of Sept. 19. 1530. by a Publick instrument of the Convocation dated March 22. after acknowledging him to be Supream Head of the Church of England as also by several Acts of Parliament viz. H. 24.8 c. 12.25 H. 8. c. 1.20 21. and 28. H. 8. c. 10. In Order to a Reformation H. 8. first permitted the Bible to be Translated by Mr. Tyndall Anno 1530. afterwards Martyr But some Bishops having ill Characterized him to the King it was afterwards suppressed But the Popes Authority declining about the year 1536. the King issued out an Order for a New Translation indulging in the Interim the use of a Bible then passing under a feigned Name of Mathews Bible not much differing from Tyndalls which came forth Anno 1540. which was called the great Bible and sometimes Coverdales Bible or Translation the publick uses thereof and of all other Translations was interdicted 1542. and so continued without leave of the King or Ordinary first had until Edward 6. repealed that Statute and introduced the publick use thereof again according to Miles Coverdales Translation which doth not much differ from Tyndalls from this Translation doth our Liturgy derive the Translations of the Psalms and other Portions of Canonical Scripture since which time we have had two other more exact and refined Translations one in Queen Elizabeth her time called the Bishops Bible another in King James's time that the Psalms and other Portions of Scripture in our Liturgy were not altered in Queen Elizabeths days according to the best Translation then extant was because it could not be done without altering the whole Frame of the Liturgy which the Sages of those times thought not prudent to endeavour by reason of the different temper of those Parliaments in which it had always some potent Enemies but why they were not lately altered with our Liturgy and as the Scotch Liturgy before had been I can give no account If the last Translation be the most perfect why were they not made Conformable to that and so compiled if it be not the best why is it commanded to be used at all H. 8. by his Injunctions 1536 and 1538. abolished Church Holy dayes and Holy dayes in Harvest time he banished the Popes Supremacy and asserted his own he forbade Images and Pilgrimages commanded Prayers in the Mother-tongue and every Parish to provide a Bible in English and to place it in the Quire for every Man to Read therein and no Man to be discouraged from it but to be exhorted thereunto the Lords Prayer to be Learned in English Sermons to be made Quarterly at least with Instructions not to trust in Works divised by Mens fantasies besides Scripture as in wandring to Pilgrimages offering of Money Candles or Tapers to feigned Reliques or Images or Kissing or Licking the same saying over a number of Beads not understood or such like Superstition and therefore all such Images to be pulled down that that most detestable offence of Idolatry may be avoided the commemoration of Tho. Becket to be quite omitted Fox 1247 1250. In farther Order to a Reformation in points of Doctrine he first caused his Convocation Anno 1537. to Compose a Book expounding the Creed the Lords Prayer the ten Commandments the Avy Mary and the seven Sacraments more agreeable to the truth then formerly and it was called the Institution of a Christian Man But this Book lay
Corporation consisting of a Superintendent and 4 other Ministers with Power to fill the Vacant places by a new Succession and the Parties by them chosen to be approved by the King and Council all which and much more his Majesty by Patent dated July 24.4 Edw. 6. did indulge unto him and them notwithstanding that they differed from the Government and Forms of Worship established in the Church of England which Indulgences the King and Council did hope might have been enjoyed to the Comfort and Advancement and not to the detriment of the Religion and Worship here professed and yet it did prove otherwise and did administer great occasion of great disturbance to the Church in the setling of the Reformation then in agitation and in fieri For by permitting these Men tho strangers to live under an other kind of Government and to Worship God with Forms different from what were by Law here established proved in the Issue the setting up of one Altar against another and the erecting of Regnum in Regno This gave encouragement unto that good and Pious person John Hoopper afterwards Bishop of Gloster and a Holy Martyr who leaving the Kingdom in the persecuting dayes of Henry the 8th and setling himself at Zurich a Town in Switzerland where he enjoyed the society of famous Bullinger and other good and Learned Men and returning into England in the dayes of Edward the 6th and bringing with him stronger Inclinations to the nakedness of the Zuinglian or Helvetian Churches tho dissering in opinion from them in some points of Doctrine and more especially in those of Predestination and being preferred by the Kings Letters Patents to the Bishoprick of Gloucester he did very much scruple to be consecrated in the Bishops habit setled by Rules of the Church which bred very great Inconveniencies and Disturbances inclining others to boggle at the same and other like Rites and Habits from which Men and time we may justly Write the date of our Liturgy becoming a Bone of Contention Indeed he was so Pious a Person that he found many and great Friends both at home and abroad to Countenance him as the Earl of Warwick the Protector Calvin nay the King himself did Write unto Arch-Bishop Cranmer afterwards his fellow Martyr to dispence with his Scruples But the Arch-Bishop to whom Ridley then Bishop of London stuck very close humbly besought the King to Pardon him if he did not obey his Commands against his Laws which would preserve him in peace and quietness if he kept them And yet some Indulgence through so great mediation was permitted unto him viz. that tho he were Consecrated in the habit then in use yet he should not ordinarily be obliged to wear it These differences being thus Broached and finding such great Favourers of them gave encouragement to John Alasco to step out of his bounds and so to abuse the Royal Priviledges that were granted to him as that he appeared in favour of the Zuinglian and Calvinian up-start Discipline by Publishing his Book intituled Forma ratio totius Ecclesiastici Ministerij wherein he maintains sitting at the Holy Communion which Custome he brought from Poland where sitting at the Sacrament was used by the Arrians who looking no otherwise on Christ then as their Elder Brother denying his Godhead thought it no robbery to be equal with him nor yeâ— to sit Cheek by Jowl with him at his own Table From such Familiarity shall I say or irreverence towards the Son of God grew great contempt of that Ordinance even in those times as hath been observed out of the Register Book of Petworth And yet these were not all the mischiefs these Indulgences did produce For what with Calvins Interposing and mediations with the Protector on the behalf of Bishop Hooper and tho his exceptions against some Antient usages in the Liturgy and tho the Indulgences and Conveniences granted unto John Alasco and his Congregation of Strangers a successive multiplication of Factions and Disorders in the Church did ensue from the Irreverent receiving of the Sacrament grew a Contempt and Depraving of the Sacrament it self from the Contempt of the grave habit of the Clergy grew a disteem of the Men first and then vilifying and contempt of the Ministry it self So that it was Preached at St. Pauls by one St. Stephen the Curate of St. Katherine Christ Church that it was sit the Names of Churches and of the Week dayes should be altered the Fish dayes should be kept on any other dayes than on Fridayes and Saturdayes and Lent at any other time than between Shrovetide and Easter we are told also by John Stow that he had seen the said St. Stephen to leave the Pulpit and to Preach in a Tree in the Church Yard and then returning into the Church to sing the Communion Service on a Tomb Stone neglecting the place appointed for that purpose And was not the like or greater contempts in fashion in our late dayes of Liberty when Liturgies were not only not imposed but disgraced set at nought and used but by some few and that in Corners only so that such exorbitant effects cannot be justly imputed unto the Imposition of Liturgies Look but a little abroad even in the same Age presently after the death of Edward the 6th during the short Reign of Queen Mary where no Liturgy was Imposed and you shall sind the same sad consequences and effects of Liberty among the several Churches or Congregations gathered mostly of those that withdrew themselves from the cruel persecution that Reigned in the Marian dayes unto Embden Stratzburg Frankford Zurick Geneva and other Transmarine places amongst whom the Ball of Contention was very hotly bandied by Calvin Goodman Knox Wood Sutton Whittingham Williams Cox Grindall Sandys Haddon Chamber Parkhust and divers others and all those in defence of several wayes of Worship wherein Knox acted his part so furiously that he gave disturbance to the quiet State and Condition of the Empire so highly that he being accused of high Treason against the Empire he withdrew himself from Stratsburg to Geneva the usual product of such Controversies This I only hint at to make it appear that Liturgies and Forms of Divine Worship do become Bones of Contention as well where they are not Imposed as where they are so that Imposition or not Imposition matters little the Contentious will be always Contending If there were not imposed a stinted Form of Words for the Administration of the Sacrament what should hinder but that every individual Priest might imitate the Vicar of Ratisdale in King James's time or do worse who was proved before the Arch-Bishop and the Lord Chancellour by his unseemly and unreverent usage of the Eucharist dealing the Bread out of a Basket every Man putting in his Hand and taking out a piece to have made many Loath the Holy Communion and wholly to refuse to come to the Church Confer f. 99. 100. Now on the contrary by such Imposition all such
abominable Irreverent practices are prevented and thereby care is taken according as the Council of Milevis Can. 12. decreed Ne forte aliquid contra sidem vel per ignorantiam vel per minus studium sit compositum Lest by chance either through ignorance or want of due Study and Consideration Heterodox or unsound Tenets be Broached or unreverend practises used Moreover Calvin himself adviseth it with his Valde Probo Ep. ad Protect I do exceedingly approve of it 1º ut consulatur quorundam simplicitati imperitiae As a means to help and supply the simplicity and unskilfulness of some 2º ut certus constet Ecclesiarum omnium inter se consensus that the consent and harmony of all Churches under one Government may the better be ascertained 3º ut obviam eatur desultoriae quorundam levitati qui Novationes quasdam affectant That the Capriccious giddiness and Levity of such who like nothing but Changes and Innovations may be obviated Nay the same Calvin inforceth it farther with an Oportet statam esse oportet Sacramentorum celebrationem Publicam item precum formulam Epist Protectori There is no other remedy an established set Form there must be for Celebration of the Sacraments and also for Common Prayer which Opinion of his I doubt the Discourser doth not favour § It 's a strange Phanatick Opinion that hath long possessed the minds of some that nothing may be Lawfully done or used in the Churches of Christ unless there be express Command or Example for it in Scripture which Tenet is unsound in it self and pernicious in its consequences upon which also the great Doctors and Patrons of Liberty do graft another viz. that without some express Command from God there is no Power under Heaven which may presume by any Law to restrain the Liberty which God hath given which Opinions shake nay overthrow the very Fabrick and Foundation of all Governments and tend only to Anarchy and Confusion and to dissoâ—â—e all Families Cities Corporations Kingdoms Churches leaving every Man to the freedom of his own mind to the Quakers Light within them in such things as are not either Commanded or Prohibited by the Law of God and because only in these things the positive Precepts of Men have place which Precepts cannot possibly be given without some abridgement of their Liberty to whom they are given whereas in truth the Diametrically opposite Opinion is only Infallibly true viz. those things which the Law of God leaveth Arbitrary and at Liberty and whereof the Scriptures are silent are all subject to the positive Laws of Men which Laws for the common benefit may abridge particular Mens Liberty in such things as far as the Rules of Equity and common good will suffer If this be not sound Doctrine adieu to all Societies and all Government the World must be turned topsi turvy Of this so Poysonous root and branch I shall say no more but shall leave our Anti-Liturgists our Non-Assenters to consider if these late dayes of Liberty have not in very great part brought their own Axiomes home to themselves for as in the dayes of Yore the Non-Conformist asked our Prelates and Conformists what Command or Example in Scripture have you for kneeling at the Communion for wearing a Cap Hood Surplice For Lord Bishops or for their wearing of Lawn sleeves or of Pleated Velvet or Taffaty Hats For a Liturgy or keeping Holy-dayes so now Phanaticks Quakers and others to them where are your Lay-Presbiters your Congregational Classical Provincial Synodical and National Assemblies your Parochial and Classical Elderships c. to be found in Scripture where your Steeple Houses your National Churches your Tyths and Mortuaries your Infant Sprinklings Nay where your meeter Psalms your two Sacrantents your weekly Sabbaths nay your Ministery your Church shew us say they Command or Example for them in Scripture now seeing the one have lent the other their Premisses I shall leave them to wrangle among themselves about the Conclusion which in Sum is no other but to exchange with each other a Rowland for an Oliver Whilst one throws Stones at the Innocent Ceremonies used in the Sacraments and Church Administrations another strikes at the very Sacraments themselves whilst one Disputes against the comely Habits and reverend Titles of the Clergy the other by the same Logick Questions the very Functions of Bishops and Priesthood the one seeks to abolish the Festivals of the Saints and the other even that of the Lords-day the one would have no Churches nor Priests the other no Scriptures all which with divers others of the same Leaven are but the Spawn and Fruits of Idol-liberty so that the Dernier result must end in a sad Catastrophe Confusion disorder and every evil work Before I conclude this passant observation I will make by the way of all viz. that they are not so peremptory in demanding and peevish in insifting upon Scripture Precepts and Examples for things they like not to yield obedience unto as they are negligent in the use of other things for which there are far more plain Precepts and Example even of Christ himself and that with his own debet stampt upon them witness the Administration of the Sacrament which Christ Administred in the Evening first rising from Supper laying aside his Garments girding himself with a Towel powring Water into a Bason Washing his Disciples Feet and wiping them with a Towel wherewith he was Girded then taking his Garments and sitting down again and saying ye call me Master and Lord and ye say well for 〈◊〉 I am if I then your Lord and Master have washt your Feet ye also ought to wash one anothers Feet for I have given you an example that ye would do as I have done unto you Verily I say unto you the Servant is not greater than his Lord neither he that is sent greater then he that sent him if ye know these things happy are ye if ye do them John 13.4.5.12.17 what more plain Precept greater Example or stronger inforcements for his Successors his Ministers to do the like can ye have and yet how little of this is performed by them is not unknown to any Greet one another with a Holy Kiss is a Precept likewise Apostolical 1 Pet. 5.14 and was in Customary use before their approaching the Lords Table until the dayes of Justine Martyr Apoll. 2 and Tertullian blames the Omission of that Right grown upon the Church in times of the Solemn Fastings and Prayers Then they withdrew that Osculum pacis when in his Judgment it was most convenient and necessary de Oratione When Widdows are to be chosen for the Service of the Church this Qualification is required She must be one that had Washed the Saints Feet 1 Tim. 5.10 and our Saviour by his Precept and Example Commends to his Disciples Washing each others Feet John 13.14 15. may not much of the like nature be said for the disuse of Anoynting Love Feasts c. but I forbear
there is something in Ordination or appendant to it which they receive from the King First Licence to be Ordained and Liberty to exercise what God hath Authorized them to do viz. to Preach Baptize c. In which Ordination also there is if not an Overt yet a tacite and implyed condition viz. Submission to the Imperative Constitutive Government of the present Church that doth permit them to be Ordained Licence them to Preach Establish them a maintenance c. All which if they expect from the Prince all the reason Imaginable that he should judge and appoint who should be capable of such Liberty and maintenance and appoint the qualifications or else if he should give the same Countenance Liberty and maintenance to Popish Priests or Jews why were he to be blamed if he had no Power nor Command from God to Judg to Licence or Tollerate Suppress or Prohibit Therefore if after Ordination and Admission into the Ministery they refuse to submit to the Established Government of the present National Church the same Authority that permitted them Ordination may for sound and good reasons as Warrantably deny them publick preferments and publick places for the exercise thereof for the Application of the Persons to the Charge is wholly in the Body of the Church and Magistrates Power which is one and the same thing whether you consider Independent or not ndependent Churches And I appeal to all the Congregations Presbyterian and Independent whether they will admit any into their particular Societies that will not submit to their Government Constitutive by consent And do not again Excommunicate those that after their admission do deny submission to their Constitutions I would have no man patient in causa laesae fidei yet it is Pauls Counsel and Practise in things indifferent to become all unto all and to be indifferently minded 1 Cor. 9 2â— Moderation what Wise man but approves in external Rites to fit himself to that Church wherein God shall call or occasion him to Live § I will make no severe reflections on any peccadilloes of any persons of any perswasion but believe that as they are all Heirs of the same Faith and of the same Salvation and all Brethren of Christ so they may all meet in Heaven and therefore will exhort all to Unity and and Peace and Love the last Legacy Christ left to Disciples viz. Love one another and I hope they all have the same Christian Love and Charity each toward other Paul and Barnabas Jarred yet Preached the Gospel and why not you Our love to God is more espetially manifested and signalized by our love to Saints for whom we ought to lay down our lives 1 Joh. 3.16 David a King and a man after Cods own Heart solemnly Protests all my delight is in the Saints on the Earth and in such as excell in Vertue 16 Psal 3. The proximity and near Relation that Saints have with Christ should encourage them whom he hath dignified with his own name and Power to prefer the Saints in love To Saul an Enemy David shewed kindness but his Soul clave to the Soul of Jonathan 1 Sam. 18.13 Gods Precepts and Saints Practise oblige us always to limit the specially of our Love to the Houshold of Faith if ye all have Faith towards God of which I make no question why then live ye not in love one towards another why so dissenting why such animosities each towards other scarce affording a good word one of the other I hope you have not so learned Christ Gods love to his Chosen so impartial that whether Graecian or Barbarian Bond or Free all are one in Christ Jesus Gods favours for Salvation are Extended to all Prince Pesant Prelate Presbyter Independent Conformist Non-Conformist Assenter Dissenter Liturgist or Antiliturgist however different among your selves in point of Discipline nothing in Doctrines fundamental All a like Redeemed by the Blood of Christ Sanctified by his Grace and Providence the ground of all Holy Love is the same in all the Image of God the Loadstone of all gracious Affections Apage imbelles quaerimonias A way then with all Animosities all evil speakings and murmurings one against another as if Ca-sirouna dogs â—â—ch to other Beware also of Partiality in affections towards one another must your Love and Testimonies thereof be limited only to place and outwâ—rd Eminency in our Church and of your own rank and perswasion only must Dissenters tho never so Rich in Faith be scarce vouchsafed your Eugè unless the same moment you give them your Vale meats scarce meet for the Dogs of your Flock To such I say with Paul despise ye the Church of God and shame them that have not 1 Cor. 11.22 Be Exhorted therefore without partiality to love each other in good earnest considering that our Love to the Brethren is the best Evidence of our Love towards God and the best Evidence of our Sincerity in loving and surest sign of true Gracious Love when it is Impartial to all tho Dissenting Brethren for if our Love be sincere and without dissimulation it will be impartial and will work no ill to the Brethren and is the very fulfilling of the Law It is not to be denyed but that tho the Body the Catholick Church be one yet it hath many Members and all the Members of that one Body being many are one Body whereof Christ is the Head 1 Cor. 12.12 whether Prelate Presbyter or Independent whether National or Congregational Churches are all Members of the same Catholick Body and therefore I do deem it very unbrotherlike if not unscholastick to stigmatizey either Conformist or Non-Conformist with the name of Seperatist or Schismatick because they all hold the Truth in Righteousness those names more properly belong to Dogs to evil Workers to the Concision of which we ought to beware and avoid 3 Phil. 2. the Conformist and Non-Conformist the Liturgist and Anti-Liturgist they all serve and Worship God in Truth and in Sincerity and give God thanks and are certainly Members of the same Body and neither ought to Esteem other Seperatist or Schismatick but the stronger to bear the Infirmities of the weaker they differing only in Circumstantials not in Fundamentals or things absolutely necessary St. John 3 Ep. Commendeth to Pious Preachers the Example of Gajus and Demetrius for their peaceable deportments towards the Brethren and their love of the Truth and Rebukes Diotrephes for loving praeheminence among the Brethren and for prating against them with usalicious words unbeseeming both Conformists and Non-conformists and not receiving them nor yet the love of the Truth but forbidding them that would and in as much as in them lyeth casting them out of the Church Take heed and by love serve one another for in this one word Love all the Law is fulfilled for if ye bite and devour one another take heed I say ye be not Consumed one of another 5 Gal. 13.14 15. FINIS I Have now done with our Friends at
and Administration of Sacraments they have had from the largess and good graces of good and Pious Emperors tho now so grateful as to scorn to acknowledge them but to claim them by the most potent claim in the World Jure Divino and to fight against the Sons and Successors with the very Weapons which their Fore-Fathers and Predecessors had put into their hands In sum the Popish claim of such enormous and exorbitant Jurisdiction over all Kings and Bishops hath certainly been the grand cause of all the discords troubles and wars in all Countries of these latter Ages Both the Eastern and Western Churches lived in Brotherly Communion and Christian Charity for 900 years or more In which time the Pope of Rome was complemented both by the Greeks and Latins as the Successor of St. Peter and to be the first of the Eastern Catholick Bishops more out of respect of Rome being the Imperial City than of any Divine right he had above his fellow Bishops In the Persecution of Hereticks his help as also the help of the other Italian Bishops was implored and peace was easily preserved because the Supream power was in the Canons to which both Greeks and Latins professed to owe subjection the Ecclesiastical Discipline was exactly maintained in both Churches by their own proper Prelates as it seemed best unto them but absolutely according to the disposition and tenour of the Canons no intruding into one anothers Government but each mutually assisting other in the observation of the Canons In those dayes never any Pope of Rome pretended so much as to confer a Benefice within the Diocess of another Bishop nor had the Court of Rome as yet introduced the Custom of drawing Moneys from others by way of Bulls and Dispensations But immediately after the Court of Rome began to challenge a Freedom from being subject to the Canons and that at their pleasure they might change all Antient Constitutions of the Fathers Councels yea and of the Apostles themselves and endeavored in the room of the Antient Primacy of the See Apostolick to introduce an absolute Monarchy and Dominion not bounded or regulated by any Law or Canons the Division soon sprang up and tho 700 years past Peace and Re-union have been divers times attempted yet could it never be effected because disputes have ever been intended and promoted more than the taking away of that abuse which was the true Cause that brought Divisions in and made the Rupture and is the only Cause that still maintains them Whilst the Churches were united the Doctrine of St. Paul was held by both Churches and observed that in affairs of publick Government all men ought to pay subjection to the Prince because God commands it should be so whom he doth disobey who will not yield obedience to the secular power by him appointed for the Government of all Mankind never did any pretend that he might not be punished for misdeeds holding it for certain that exemption to do evil is a thing condemned both by God and Man the words of St. Paul in those dayes were held for good and sound Doctrine viz. wilt thou not be afraid of the Temporal Power Do that which is good and thou shalt have praise for the same but if thou dost evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute wrath upon him that doth evil Rom. 13.1 2 3 4 5. After the Division of those Churches the same opinion still remained in the East and continues to this day The truth of these things being so undeniable methinks that it would not be unbeseeming him who accounts himself the Father of all Christendom to put off the Mask of Religion and abandon all his pretentions unto unlimited Powers which would in good earnest be for the good of all Christendom considering he hath but one Soul and that he ought to do any thing to save it and nothing to destroy it and that it is not made of any better or other mould or mettal than the Souls of his Brethren in both Capacities of Prince or Bishops and that Heaven and Hell must divide the whole World and therefore he should wave his own private sublunary Interests for the universal good of all Christendom If such considerations move not yet methinks they should consider that the World is now grown wiser and have made a full discovery of the Vanity of all his Excommunications Censures of his Bulls Interdicts c. nay they themselves have made them all Ridiculous in many particulars witness themselves at Rome who Annually with great formality and Solemnity Excommunicate their most Catholick King of Spain every Maunday Thursday for keeping away part of St. Peters Patrimony and with as great Formality and Solemnity absolve him again on Good Friday without giving any satisfaction witness also the Venetians who upon the close with Paul the Fifth so slighted all his Monitories Interdicts Excommunications and Censures that they did not only refuse Absolution and Apostolick Benediction offered by him but also refused to give him the Ordinary satisfaction of words and of all Pontilles Subtleties Ceremonies that might have the least Semblance or appearance of any such thing The Pope finding himself thus baffled and slighted did not desist but had recourse unto little pittiful tricks and Subterfuges and therefore suffered to go abroad and to be divulged Four Counterfeit Writings 1. A Breve to Cardinal Joyeuse which gave faculty to take away Censures 2. An Instrument of Absolution dated April 21 3. An Instrument of the Delivery of the Prisoners 4. A Decree of the Senate for the restitution of the Religious c. which tho they did not dare to divulge in formal Copies yet under-hand dispersed Breviates of them designing that after a while when they might not be so easily detected and discovered they might be produced and pretended to be true and so to be believed of necessity And this Policy hath often succeeded well to these men who have many times given colour to many such false Writings prejudicial to divers Princes So Gregory the Second served Alphonsus King of Spain about the Office of Mozarabes So Innocent the Third Anno Dom. 1 199. saith that the Interdict against France because King Philip Augustus had put away his Wife Isemberge was observed in the Kingdom when there was no such thing So Adrian the 20. Anno 870. sent a severe Monitor to Charles the Bald King of France which afterwards he was fain to recall with many submissive excuses Stories are full of such Artifices § What Pitty nay what shame is it that so great Princes as Popes esteeming themselves Gods on Earth and Vicars of Christ should by taking such wrong measures of their Authority and Jurisdiction be driven to such pittiful tricks to uphold Powers so exorbitant and which were never given unto them by any Law of God or Man Did they but seriously consider 1. That they like Gods
own Sabbath were ordained for men and not men for the Sabbath nor yet for Popes that what Powers soever of Right belongs unto them they are given unto them for the good and benefit of Christians and not to Tyrannize or Lord it over Gods Heritage 2. That God hath not given unto Popes any greater Authority in the Government of their Dominions whether of Church or State than unto other Princes and Bishops to whom God hath also confirmed and ratified all Power that is necessary for the good of the Governed And as it appertaineth not to other Emperors and Kings to govern Romish Church or State so it doth as little appertain to Popes to Govern either Church or State of other Kingdoms 3. That no people were or ever will be contented with a Government which tends more to the benefit grandeur pomp and pride of life of those that Govern than to the good and comfort of those that are governed it being the natural and fundamental right of the governed to apply and devolve as much of their own power without divesting themselves thereof as they please to one or more Persons subject nevertheless to the trusts reposed in them to be alwayes imployed and improved to the behoof and benefit of the governed 4. That all people do with some contentedness endure a reasonable Bond but from an excessive one every one doth naturally endeavor by all means tho indirect to free themselves The Antient History of Nodus Gordianus which because Alexander could not unty he cut in pieces whereby Oraculi sortem vel elusit vel imâ—â—evit is applicable to all Humane tyes and Obligations not excepting Governments Ecclesiastick or Civil which if of such a Nature that those that are unjustly or too hard bound may free themselves by ordinary way of Justice then they are endured with some patience But if there be no ordinary means to relieve themselves then they ever have had and I fear ever will have recourse to means extraordinary tho Indirect as Seditions and the like Wherefore it is undoubtedly doing God the best Service to keep every Government within its due bounds which is absolutely necessary for the preserving and propagating of Religion and for keeping the State in quiet temperament and that to grant Ecclesiasticks exorbitant Authority thinking it to be a favoring of Religion as heretofore they did perswade some Emperors with design to get their power into their own hands is an undiscreet Zeal prone to end in the dishonour of God damage of Religion and in publick confusion As God himself without respect to Persons made the Earth by his Power established the World by his Wisdom stretched out the Heavens by his understanding Jer. 51.15 so he never made Kingdoms and Nations for Popes or Princes but both the one and the other for the Comfort and Solace of the governed Think you that if his Vicars or Ambassadors or Vice Royes govern otherwise than according to his own Rules and Precepts who will measure all by his own Line and righteousness by his own Plummet that they shall go unpunished I tell you nay but except they repent they shall all likewise perish His Holiness himself not excepted according unto Jer. 23.1 2. Wo to the Pastors that destroy and scatter the Sheep of my Pasture Therefore thus saith the Lord ye have scattered my Flocks and driven them away and have not visited them behold I will visit upon you the evil of your doings I say again is it reasonable to believe that ever God who created light and darkness Heaven and Earth the Sea and all things that are therein and created and formed all Mankind in general a little lower than the Angels out of one and the same Clay in his own likeness and after his own Image without respect to these or those Persons Popes or others and gave unto Mankind in General Dominion over the Fish of the Sea and over the Foul of the Air and over the Cattel and over all the Earth and over every living thing that moveth upon the Earth and all this for the good and comfort of all men in general should yet subject all Mankind Emperors Kings and Temporal Princes not excepted to the will and pleasure of one Pope or one Vicar or one Ambassador or one Vice-Roy as Vniversal Monarch to be governed and guided by the Will and pleasure of these men because they stile themselves Gods Vicars nay Gods on Earth whereby one Mans will may become all mens misery No! God made all Governors in the World for the good and happiness of the governed and not the governed to be subject to the Will Lusts and Pleasures of the Governors he never gave Precepts nor Commands relating to Government and Governors but what conduced to the good of the governed and alwayes rebuked and punished all such Governors as well those that he anointed and set up himself as severely as those whom the People did choose that walked and governed contrary to his Rules and Precepts Did God think you send his own Son out of his own bosom to take on him the form of a Servant and was made in the likeness of men and being found in fashion as a man humble himself and became obedient to that shameful death the death of the Cross for us Men and our Salvation in General And can we then be so sottish as to believe that all Mankind were made to be Slaves and Vassals unto one Compito one Vicar General made Governor by themselves by delegating their own Power without divesting themselves thereof upon this or that man for their own good and benefit and for the better Government of their whole body either explicitely or implicitely alwayes implyed and alwayes so to be understood undoubtedly all Governors in the World whether Ecclesiastick or Civil be their Power what it will never so absolute never so Arbitrary yet by the Law of God they ought to govern no otherwise than Christ himself would govern were he come in glory to Reign on Earth and to square their Actions according to the Dictates and Laws of God delivered unto us by the Prophets and Apostles And tho so to govern be a happiness and a favour indeed unto the Subjects yet it is an absolute duty unto God and Man and of which he will certainly one day exact an Account The reason is demonstrable for that no man living Paternal Government excepted nor any number of men whatsoever can have any compleat lawful Authority over any Politick Society of men but he must have it either by consent of Parties or immediate appointment of God Hooker 70. Notwithstanding this natural right of publick Societies I appeal to all Story if ever it were Recorded that ever any Pope quitted his pretensions to his Supremacy or to his pretended power over any Temporal Prince that was at variance with him since the day that they first took them up unless he were Cudgelled into better manners and better obedience
obey them that have the Rule over you and submit your selves for they watch for your Souls c. Not considering that the word Rulers in St. Paul's dialect doth signifie Feeders and Leaders which be the two signs and duties of good Shepards And yet we do not deny but that the Messengers and dispencers of God's Mysteries by Preaching the word Administring the Sacraments and Rights useing the Keys have their Internal and Spiritual Regiment over the Souls as well of Princes as of others But be it that St. Paul saith so altho in truth there 's a great disserence between posuit vos Episcopos and posuit Episcopos between he hath made you Overseers and hath made Overseers And what are these Overseers or Bishops commissionated to do Nothing but to feed the Flock of Christ But be it as they would have it yet nothing can possibly be concluded out of this place that the Pope is above Princes or above the Church any otherwise than any other Bishop is which position is Heresie at Rome But from hence we may conclude that all Bishops have their Authority immediately from God which happily will be as little acceptable at Rome as the other § That place also of Hebr. 13.17 is not meant of the Pope in special but of Bishops in General yea and of all Pastors and Curates also so that it makes nothing for the Pope in particular so far forth as those that are set over our Souls and do truly watch for the good of our Souls by speaking unto us the word of God so far we are to submit to both Pope and Presbyter but no manner of colour to conclude from hence the Pope to be above all Temporal Princes The word here also signifies Leaders as well as Rulers and is to be understood so here for it follows v. 7. Remember them which have the Rule over you who have spoken unto you the word of God whose Faith follow considering the end of their Conversation If we must mark and imitate them then surely they must be Leaders to direct us and not Rulers to Tyrannize over us But whether the word signifies Leaders or Rulers it advantages the Pope and Cardinals nâ—â—hing at all for that they are not thereby meant but all that be Christians and Godly Preachers And the obedience here required is no Corporal subjection to their persons but an inward likeing and embracing of their Doctrine And whom they call Rulers here St. Paul 2 Cor. 4.5 maketh Servants we Preach not our selves but Christ Jesus to be Lord and our selves your Servants And 2 Cor. 1.24 Not that we have Dominion or Rule over your Faith but we are helpers of your Joy And Christ's charge was Mark 10.42 43. and Luke 22.25 The Kings of the Gentiles exercise Lordship over them but so it shall not be among you c. And Christ himself was amongst them as he that doth serve Their very function then is to Serve not to Rule their Brethren to feed not to domineer or Tyrannize over the Flock of Christ say or write what or who can or will they will hold the conclusion with Bellarmine that the Pope as Supream Prince Spiritual may change Kingdoms take them from one and give them to another when he shall think it necessary for the Salvation of Souls § Should I dig and rake deeper into the Sink and Pit of Romish rubbish and Errors I should but find it bottomless full of Lyes and Errors backt with Impudency and Obstinacy maugre all that can be said against them and therefore will draw towards an end and conclude from what hath been already written and from what sollows viz. That the Popes of Rome together with their Principles and Doctrines Practices and Trinckets Dâ— Row Pâ—nt Lib. 5. â— 6.7 8 John 8.44 are the silthy spawn and product of their Father the Devil and the Lusts of their Father the Devil they do He was a Murderer from the beginning and so are they both in Practices Principles and Doctrines witness the Inquisition the Popes Slaughter-house their being often drunk with the blood of Saints not sparing Kings nor Emperors no nor yet men more righteous than themselves and that by Mariana his quacunque arte which could proceed from no one that was not Spirited by the Devil and abode not in the truth because there was no truth in him no more have they John 8.24 having erred from the Faith first delivered to the Saints and forsaken the right way and gone astray witness their whole Scheme of false Doctrines their Twelve new Articles of Faith and other false Doctrines of that packt Conventicle at Trent and those Twelve Blasphemous Articles of Jo. Baptista * Mat the end of the book Poza a Spanish Jesuit his Creed and the New-Politick-Gospel-Light of Cardinal Palavicini in his History of the Council of Trent Collected by one of their own Communion their Jesuits Morals c. when he speaketh a Lye he speaketh of his own he is a Lyar and the Father of it Rome a la mode they are his spawn and Children and do his works witness their cheating Auricular Confession foolishly called Sacramental there being nothing of a Sacrament in it the Pick-lock of all the secret Councils of all the Kingdoms of the World holding out that Regicides and the greatest sinners of the World shall go plum to Heaven if but Confest and Absolved tho but in Articulo Mortis by their Priests their own Complices and Confederates in the same Crimes witness also their lying Legends their * Vile Mr. 〈…〉 Forgeries Forgeries their false cheating Miracles their coyning contrary Creeds in the dayes of Constantine and Constantius their raking out the Bowels and intrails of Old Authors Fathers and Councils their Doctrines of Equivocation of Infallibility and Probability their Clementines Extravagants and Decretals for if they were of God they would hear his Word and therefore they hear them not because they are not of God v. 47. for it is impossible that such monstrous horrid Principles and Doctrines such abominable impostures should proceed from any other Spirits but from the Spirits of unclean Devils Lâ—ke 4.33 for had they been born of God his Seed would have remained in them which would have preserved them from those Legions of Diabolical Principles and Practices they now stand indicted and are found guilty of To these great truths bears farther Testimony their own hand writing of Ordinances against themselves even their own Authors and Councils Witness not only their allowance for Fornication non obstante Gods own command to abstain from Fornication 1 Thesâ— 4.3 Acts 15.21 Ch. 21.4.25 nay not only barely to abstain but to Flee from it â— Cor. 6.8 non obsbante the Apostle imputed it as a great sin to the Corinthians that there was Fornication amongst them 1 Cor. 1.5 and non obstante it be expresly declared by the Apostles that the Body was not for Fornication 1 Cor. 6.18 but for the
and thrown into dead mens Graves and the Priest prayeth God to give that vertue and efficacy After the like manner also is Salt handled at the Christning of Children and when it is consecrated the Priest putteth it into the Childs mouth and commandeth the Devil to come out and thrice ducketh the Infant in the water and with Oyl wherein he dippeth his thumb anointeth the Breast and Shoulders of the Child Women also after their Child-bed when they come to be Churched at their first entring in at the Church door are purified with this water Finally it serveth for many uses and especially when they have to do with Spirits in the night and practise Conjuring And they hallow with certain prayers whatsoever appertaineth to the Apparel of Priests Moreover the water of the Font Tapers Candles Palms the Paschal Lamb as they term it made of Wax Eggs Flesh Cheese Bacon Flower Herbs and flowers herbs and fruits of Trees upon all which things is cast the aforesaid Holy-water When any Church is to be built Hollowing of Churches the Bishop or his Suffragan layeth the first stone of the Foundation and throweth on this salt water and when it is built he goeth thrice about it and first he sprinkleth the upper walls then the middle and after the lowest of all and with his Crosiers Staff maketh the sign of the Cross upon the highest walls that the Devil doth not approach After entring into the Church when certain Songs are ended the Priest strewâ—th ashes aftâ—r the 〈◊〉 〈◊〉 tude of a Cross which done the Bishop with his Staff writeth Grâ—â—k Letters in the Ashes at the left side of the Cross and Latiâ— Lâ—ttâ—rs on the right and afterwards casteth on another Water mixed with Salâ— Wine and Ashes wherewith he sprinkleth the Church again and exhorteth the people to Bountifulness and Liberality § In like fort are the Bells used Hallowing of Bells and first forsooth they must hang so as the Bishop may go round about them which after he hath said certain Psalms he consecrateth Water and Salt and mingleth them together wherewith he washeth the Dell diligently both within and without after wipeth it dry and with holy Oyl draweth in it the Sign of the Cross and prayeth God that when they shall ring or sound that Bell all the deceipts of the Devil may vanish away hail thundering lightning winds and tempests and all untemperate weathers may be asswaged When he hath wiped out the Cross of Oyl with a lumen Cloth he maketh seven other Crosses in the same within one onely after saying certain Psalms he taketh a pair of Censâ—rs and censeth the Bell within and prayeth God to send it good luck In many places they make a great Dinner and keep a Feast as it were at a solemn Wedding § They hallow Altars thus they take Oyl-Chrism a pound of Frankinsence Hallowing of Altars a Pan with hot coals Salt Water Wine Ashes Hysop one Canvas Cloath to wipe with another siner and softer to cover with five Crosses of Wax a Chalice Mortar two Tapers finally whatsoever appertaineth to the Altar In the mean time the Bishop and the Priests say certain Psalms and Prayers Then doth he sprinkle the Altar in five several places so bestowing the water that it representeth the Sign of the Cross then goeth he seven times about the Altar and casteth thereon water tempered with Wine Hyssop and Ashes Moreover he tempereth Mortar with Water and poureth it out about the Altar Straightways are solemnly brought forth Reliques of Saints which after they be censed are again laid up in their places Afterwards the Bishop swingeth the Altar thrice about with the Censors which then he delivereth to the Priest who censeth continually till the Hallowing be all finished And when he hath drawn out upon the Altar three Crosses of Oyl in several places he poureth out the Oyl and suppleth it in and taking five small pieces of Frankinsence and as many Crosses made of Wax he placeth them here and there and then setteth them on fire The Ashes that are gathered thereof are kept for Holy things Finally he anointeth the four corners and edges and also the Fore-front of the Altar and singeth Mass But the Oyl and Chrisme as they call it is made every where on Maunday Thursday in the Passion Week next before Easter These in times past were had in great Reverence and estimation with all men But when Luther and after him others taught how all Creatures were consecrated by the mouth of God what time he created the whole World these Fopperies began to come in contempt and mockery as trumpery and Juglings however the German Bishops after the Emperor had got the better of the Lutheran Princes restored the same again And more particularly touching the making of Holy Water as they term it they pretend a Decree in the Bishop of Romes's Law which they ascribe to Alexander the Fifth Bishop after St. Pâ—â—â—r to the intent the thing may be of more Credit and Authority by reason of the Antiquity thereof If they have it from Alexander yet Alexander had it from the Heathen Priests amongst whom it was in use and in great veneration and was consecrated by Numa long before Alexander Aquae asp 〈◊〉 corporis labem tolli castimoniam praestari putabant Eaâ—â— vero Aquam saper terram posuisse piaculum triste omen erat Ideo vas â—ata ore fundo Augusto in quo hariretur ne stare posset in sacris adhibebant quod quid in Flaminicae virgines sacrorum ministrae aut Vest alium samulae nonâ—â—â—quam pueri Flaminum ministri quos Camillos appellant Patrimi matrim omnes Coronati tenebant manibus Ex hac aqâ—a aegres curare bone valetudini restitui putabâ—nt By which it appears that the Heathen Priests used their Holy Water to take away blemishes of the body to procure Chastity and Health and cure Diseases and to spill it on the ground was a sad Omen and a great Crime v. Alex. ab Alex. Lab. 4. c. 17. Guliel Choul in his Discorso delle Religione Antica de Romani printed in Lyons MDLXIX concludes that if we heedfully observe we shall find and discern that the Canons and Orders of our Râ—â—â—sh Religion in many things like those of the ancient Aâ—gyptians and Râ—mans as are the Surplices of our Priests the Stoles the Shooes the Shaving of the head the bowing down of the head as one turns to the Alrar the beginning and ending of the Sacrifice viz. of the Mass the â—raâ—â—rs Vows Oraisons Hymns Vocal and Instrumental Musick such as Organs Processions and many other things which an ingenious observer may easily collect when he shall have well compared ours with their Ceremonies excepting always and foreprising that those of the Gâ—ntilâ—s were false and superstitious but ours are Christian and Catholick Credat Judaeas Appello being done to the honour of Almighty God the Father and of his Son Jesus Christ to whom
only the Ministers but the Teachers too as also the Elders and Deacons yea even of the Multitude which are willing to conser their gifts received of God 2 Cor. 4.13 to the common utility of the Church Luke 2.46 47. and c. 4.15 16. c. fol. 47.48 § During the Contest between Adrian the Sixth and the German Princes in Anno 1523. in the case of Luther they thinking it reasonable did signify unto his Holiness from the Dyet at Noremberg that married Priests and Religious persons who returned to the world in case they did commit any wickedness that the Prince or Magistrate in whose Territory they shall offend ought to give them their due chastisement which did not please the Pope and therefore he did reply That it would be against the Liberty of the Church and the Sickle would be put into another mans Field and those men would be censured by the World who were reserved unto Christ For Princes should not presume to believe that they were devolved to their Jurisdiction by their Apostacy nor that they could be punished by them and for their other Offences in regard the Character remaining in them and the Order they are ever under the power of the Church neither can Princes do more than delate them to their Bishops and Superiors that they may chastize them Conc. Trid. 27.28 Thus let Pope and Presbyter go hand in hand as to Spiritual Empire and Dominion Though it be besides my purpose to examine particulars yet in the general I cannot but wonder that so many learned and conscientious persons men of great abilities and good lives should countenance and defend that Church Discipline and Government as it is composed and compounded by Calvin the first Brocher and Hammerer thereof as taught by Christ and his Apostles in the Word of God when no Father ever witnessed no Council ever favoured no Church ever found out or practised it since the days of the Apostles and when the general and successive consent of all succeeding Ages is resolute against it as never expounding Pauls words in favour of it till about this last Century and this in opposition unto and derogation of Episcopal Regiment which on the contrary hath been observed every where for many Ages and Generations throughout the Christian world nemine contradicente except the old Heretick Aerius No Church till Calvins time ever alledging or perceiving the Word of God to be against it for if but any one Church upon the face of the whole earth that hath been governed by Calvins or the Scotch Presbytery or any one Church that hath not been ordered by Episcopal Regiment since the death of the Apostles could possibly have been found out no doubt but that we should long since have heard of it with our ears and seen it with our eyes in their Writings for that the Favourers and Abettors thereof have wanted neither abilities industry nor stomack neither to make it known Besides to me it seems strangely improbable I might say impossible that the Church of Christ should never know what belonged to the Government of her self till of late and that the Son of God should be spoiled of half his Kingdom by his own Servants Citizens nay Martyrs for 1500 years together without remorse or remembrance of any one man that so great injury was offered him and without one Champion to throw out his Gauntlet in the demand and challenge of his right Moreover how is it possible that all the Churches in the world should with one consent immediately on the Apostles deaths reject that form of governing the Church according to the Geneva cut which they would fain perswade you to believe was setled and approved by the Apostles and embrace a new and strange kind of Government Episcopal without Precept or Precedent for their so doing for my part I think it much more safe prudent and reasonable to esteem this a new device of Calvins a Chintera of his own brain set up to serve his own ends and to introduce his own Domination than to proclaim so many Apostolick men and antient learned Fathers to be manifest despisers of Episcopal Discipline and voluntary Supporters if not Inventers of Antichrists Pride and Tyranny § I find four Priviledges extraordinary given by Christ to the Apostolic Function requisite for the first founding of the Church What Privileges peculiar to the Apostles which died with them 1. Their Vocation immediate from Christ not from Men nor by Men Gal. 2.12 and their immediate instruction in the mystery of Christ by Christ himself 2. Their Commission extending over all the Earth without limitation to any place 3. Their direction infallible the Holy Ghost guiding them whether they wrote or spake This Office by consent of all Divines begun and ended in their persons to whom at first it was committed And except that Man of sin that hath entred by intrusion and violence into the Prerogatives royal of Christ no man would dare to arrogate the Privileges of this Calling He indeed challengeth as in the right of Peter universal power over the whole Church on earth He assumeth and appropriateth to himself glory of Miracles but all lying in form or end and if we were so mad as to believe infallible assistance of the Spirit in all things that he shall sententiously deliver to the Church out of his Chair of Pestilence Sapientum octavus Apostolorum 41. 4. Their power wonderful as well to convert and confirm Believers as to chastize and revenge Disobeyers whereby they did not only speak with tongues cure diseases work miracles know secrets understand all wisdom but gave the Holy Ghost to others that they might do the like and that they might store the whol world out of hand with meet Pastors and Teachers All which were given to their individual persons and were thought requisite by that wisdom which is above for the first spreading of the Faith and planting of Churches amongst Jews and Gentiles that all Nations might be converted unto Christ by the sight of their Miracles and directed by the truth of their Doctrine § But although all these died with their persons But and what delegated to their Successors to remain for ever yet are there other three and some make four points of Apostolic delegation which have and must have their permanency and perpetuity in the Church of Christ the better to maintain and propagate the Church once setled and Faith once preached As 1. Dispensing the Word 2. Administring the Sacraments 3. Imposing of hands 4. Guiding the Keys to shut or open the Kingdom of Heaven These especially the three first parts of the Apostolic Function are not decayed and cannot be wanted in the Church of God and are now seated in our Bishops and Presbyters by Apostolic successive delegation The first Two by reason they are the ordinary means and instruments by which the Spirit of God worketh each mans salvation must be general to all Pastors and Presbyters the