19 2 Cor. 12.12 1 Cor. 2.4 Mark 6.20 required belief and submission to their doctrine and universal Tradition upon which the Church also requireth belief to the Scriptures the same Tradition that delivered the Scriptures delivering also such doctrines and expositions of Scriptures as are found in the Church So that a Pharisee searching and not finding in Scriptures by reason indeed that he searched them not aright such testimony of Jesus being the Messias as was pretended yet ought to have bin convinced and to have believed his doctrines from seeing his miracles and from hence also to have blamed his faulty search So a Berean searching and not finding in Scripture such evidence of S. Panl's doctrine suppose of the abrogation of the Judaical Law by Christ as was pretended yet ought to have believed it from the mighty works he saw done by S. Paul or from the authority he or the Council at Jer salem Act. 15. received from Jesus working Miracles and raised from the Dead as universal Tradition testified And the same may be said for the Churches Doctrines And therefore as there are some Scriptures that bid us search the Scriptures because if we do this aright we shall never find them to disagree from the Doctrines of the Church and beause some doctrines of the Church are also in the Scripture very evident so there are other Scriptures if those who are so ready to search them on other would search them also on this point that bids us hear the Church because our searching of Scriptures is liable sometimes to be mistaken and because in some things the Scriptures may seem difficult In which case God having referred us to the judgment of those whom he hath appointed to be the expounders thereof Deut. 17.8 9 10. Matt. 18.17 Luk. 10.16 cannot remit us again to the same Scriptures to try whether their expositions be right Therefore that Text Gal. 1.8 9. is far from any such meaning If the Church or Churchmen shall teach you any thing contrary to the Scriptures as you understand them let these he Anathema to you but rather it saith this If an Angel or I Apostatizing as some shall Act. 20.30 shall teach any thing contrary to the doctrines ye have received that is from the Church let him c. which makes not against but for the Churches Authority very much § 61 To the former Texts then mentioned § 56. this briefly may be returned To the three first Texts That a search of Scriptures concerning our Lord's or his Apostles doctrines is both allowed and recommended because the Scriptures rightly understood and these doctrines perfectly agree But a dissent from these doctrines if upon a search thought to be disagreeing which the Objectors would infer is not allowed from the reasons formerly given In the fourth Text the Apostle speaks of private Spirits to be tried whether of God by their conformity to the common doctrines of the Scripture and of the Church See 1 Cor. 14.29 32. The 5th includes a general trial as well by the directions and expositions of the Spiritual Guides as dictates of the Scriptures the Rule The 6th is expounded before If an Angel shall teach you any thing contrary to the doctrine you have received from Christ's Ministers or from the Church confirmed with Miracles let him be Anathema § 62 As for those things which are urged for the failing of the visible Church or at least of the major part of the Guides and chief Professors thereof under the Gospel As in the Scriptures die Prophecies of our Saviour Matt. 24.11 12. 24.38 Luke 18.8 compared with 7. Luk. 17 25 26 27 c. 21.35 and of the Apostles 2 Thes 2.3 1 Jo. 2.18 2 Tim. 3.1 1 Cor. 11.19 2 Pet. 2.1 c. Rev. 20. c. 13.20.8 9. and other places speaking of the power of Antichrist and of his sitting in the Church of God and in the Church-story the prevalency of Arrianism In answer to the former the Scriptures It is granted that it seems in these latter times of the world there shall be a great falling away from the faith but that it is from Christianity it self and from the Church as indeed we have already seen all those flourishing Churches of Asia and other Eastern and Southern parts once Christian now over-run by the Doctrine of the Great Prophet of God as he stiled himself Mahomet who sits and triumphs in those same places which were once the chiefest Churches of God and the love of many to Christ waxen cold by the abounding of iniquity and the terrible persections of the Turkish Empire the Image of the former Persecutor the Heathen Roman Empire to which Imago Mahomet's doctrine hath given life and vigor and this decession we have seen and what more shall be seen hereafter God knoweth But this argues not that Truth shall fail in all or the major part of the Doctors who remain still in the Church and profession of Christianity but that the Church it self shall sail of having so great an extent in the world or her Guides of being so many at some times as at others yet at all times sufficiently apparent § 63 Again In answer to the prevalency of Arrianism it seems that in these later times there shall be a falling away too within the profession of Christianity from the faith i.e. from that faith which is orthodox by many dangerous Heresies and Schisms from time to time arising in the Church whilst many formerly members of it shall separate from it 1 Jo. 2.19 but shall always apparently be known by their departure from it but it follows not that any of these Sects within shall ever have so great or so long a growth as to be able to out-number the Body of the Church or the true Teachers Concerning which many are of opinion that the Orthodox Communion in all times shall exceed not Infidels but yet any other Sect especially of one Communion as it is professing Christianity both for the multitude of people and extent of several Nations See Tryal of doctrines § 30 31 c. and particularly concerning Arrianism in 2. Disc conc the Guide in Controversy § 26. As for Antichrist the story of whom hath given occasion of a contrary fancy especially amongst the Reformed I shall elsewhere I think sufficiently clear to you that he shall profess an Antichristianity and oppose the Gospel in general or if at some time such Sect shall out-number the Church it self yet as was said before it shall stand in an external Communion separate from the Church and also formerly expelled by the Church when these did not outnumber it and tho afterwards these shall grow never so numerous yet the remnant of Orthodox Believers how small soever continuing in the same body will not cease to be truly and only Catholick without them neither have these any right or will be permitted to vote in her Councils which Councils to be truly General need to be no larger than the Church
Truth 's perpetual presence with and assistance of them as I shall now shew you § 41 After therefore those taken away who sate in Moses his chair to guide the people in matters of the law that there are others placed in Christ's Chair to guide God's people in all matters of the Gospel whose judgment and sentence in all their decisions the subjects of the Church ought to follow and obey appeareth 1. from many texts of Scripture See first that text in the Gospel Matt. 18.15 c. answering to that other formerly urged in the law Deut. c. 17. v. 8. c. If thy brother shall trespass against thee i.e. either by way of personal offence or by way of scandal of which our Saviour had bin speaking before v. 6 7. whereby any great offence of our brother against God against his neighbour or himself becomes matter of our cognisance as fellow-members of the same Body and who should be always so charitably affected to him as not to suffer sin upon him Lev. 19.17 go and tell him his fault between thee and him alone c. If he will not hear thee then take with thee two or three more c convent and arraign him as it were before some neighbours If he shall neglect to hear them tell it his fault and neglect unto the Church but if he neglect to hear the Church let him be unto thee as an Heathen and a Publican as a person excommunicated and not to be a companied with Luk. 15.2 Verily I say unto you whatsoever ye before whom such matters are brought shall bind on earth shall be bound in heaven and whatsoever ye shall upon such offenders penitence loose on earth shall be loosed in heaven Again I say unto you that if two of you any small assembly shall agree together on earth as touching any thing that they shall resolve on and ask to have it ratified it shall be done for them of my Father For where any such assembly tho but two or three are gathered together in my Name and by my authority delegated to them see 1 Cor. 5.4 2 Cor. 2.10 there am I whom the Father heareth always in the midst of them § 42 In which Scriptures 1. That by Church Tell it unto the Church v. 17. is to be understood Clergy is clear from what follows v. 18. whatsoever ye shall bind c. comp with Mat. 16.19 Jo. 20.23 and from what follows v. 20 comp with Mat. 28.19 20. And 2. That here is meant the Clergy not only that were then in being the Apostles but that should succeed them through all following Ages is clear both from the same occasions of repairing to the Churches Tribunal v. 15. occurring in all ages and from the power of binding and loosing as necessary in one age as another and unquestionably exercised by the Apostles Successors concerning which matter I refer you to what is said before § 36. n. 1 2. and below and Church-Government part 2. § 27. c. 3ly That the Order for telling and the Precept of hearing this Clergy the Church of all Ages is to be understood not only concerning some injuries or wrongs done to us by our brother but concerning other faults and evil manners whereby our brother offends God and the Christian Society whereof he is a member appears from that expression v. 15. If he shall hear thee thou hast gained thy brother not gained thy loss in receiving satisfaction but gained thy Brother in procuring his reformation Again that is to be understood not only concerning trespass of Manners neither but also of Doctrines and Opinions much more as it seems deduceable from the context v. 6 7. mentioning scandals of which false doctrines and opinions are the chiefest and as it seems clear a minori ad majus if others our Brothers trespasses be matter of complaint and of the Churches cognisance much more these any corruption in a matter of faith being generally far more dangerous and pernicious than a corruption in manners See Jo. ◠11 Gal. 5.20 evil deeds heresies c. and Rom. 2.8 the contentious not obeying the truth 2 Pet. 3.16 Wresting Scriptures to their own destruction Tit. 1.11 Rom. 16.17 Act. 15. Subverting mens souls and deceiving the hearts of the simple Jud. 1. perishing in gainsaying And our zeal to God's truth and honour being much to be preferred before that to our own wealth honour or security So is it evident and put out of doubt by many other Scriptures which may be brought in illustration of this 1. In which Scriptures both the members of the Church are warned to mark and avoid such false teachers and doctrines And 2ly The Church-governours are authorized to judge controversies and proceed in their censures against such teachers and such tenents as are contrary to the Doctrines formerly delivered by our Lord and his Apostles And 3ly in which Scriptures also are contained several instances of such judgments and proceedings § 33 See for the first Rom. 16.17 2 Thes 3.14 2 Jo. 10. where we are bidden to mark to note those that obey not those that cause divisions contrary to the Doctrines received from the Apostles to avoid not to have company with not to salute them i. e. to carry our selves toward them as Heathens and Publicans here Matt. 18.18 and to avoid such in like manner as the Corinthians the incestuous person 1 Cor. 5.11 compared with 7.13 that is by Excommunication and Church-censures Whence also was the custom in the Primitive Church of Christians that travelled to carry with them Letters commendatory from the Bishop of the place that so they might be admitted to the prayers and communion in those Churches whither they went scrupulous of joining with any Hereticks See for the 2d Eph. 4.4 5 11 c. There is one Body and one Spirit One Lord one Faith When he ascended up on high he gave gifts unto men And he gave some Apostles c. some Pastors and Teachers for the perfecting of the Saints for the work of the Ministery for the edifying of the Body of Christ till we all come in the unity of the faith unto a perfect man That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine by the slight of men c. This then is one office of the Churchmen to edify the Church in the unity of the faith and to keep them steddy in its Doctrines that they be not carried about now one way now another and that they be not thus carried about not only before the Gospel or other Books of the N. Testament were written but also after nay also that they be not carried about with several false glosses and misintepretations of these Writings of which very Writings S. Peter saith 2 Pet. 3.16 that some wrested them to their own destruction therefore the members of the Church to submit to their Doctrines and to conform to their Faith that there may be a
honestis or the like licitis I mean lege divina But if we have any doubt concerning this we are to repair from him not to our own judgment but to the Spiritual Magistrates and according as they shall declare the lawfulness or unlawfulness hereof we are to yeild or withdraw our active obedience to the Civil neither can this Civil Magistrate justly punish us for not observing his Laws when pronounc'd by the Ecclesiastical Magistrate opposite to the Divine And in such case we may answer to them as the Apostles who were then the chief Ecclesiastical Judges twice answer'd to the Sanedrim which was then exauthorized that we ought to obey God rather than men But to the Ecclesiastcal Magistrate we owe an obedience advanc'd beyond the former limitation being not only to do what they command if it be lawful or subscribe or swear to what they require if it be true but to believe that to be lawful or unlawful that to be truth or error I say in these Divine matters what they tell us is so without repairing concerning these to any other Judg. We are to yeild the same obedience to these Delegates of Christ our Lord touching Divine Laws as to a Temporal Supreme Legislator concerning his own Laws that are made in things left purely indifferent by the Divine Laws The Commands of which Temporal Legislators in the foresaid matters we are to obey not only when we our selves judg that they do accord with his Laws but also when we doubt of the meaning of his Laws we are to learn their true sense from him to obey him in all his Laws and to know from him what are his Laws For as he or his Delegates have authority to determine Controversies concerning the Secular Laws to put an end to contentions so have I shew'd the Church Magistrates to have to determine Controversies concerning the Divine Laws § 56 Against this so absolute Obedience and Submission of Judgment to the Church-Governors under the Gospel there are several Scriptures urg'd and necessary to be explain'd before we proceed further which Scriptures seem to licence all men lest perhaps they should be misguided to try and that by the same Scriptures their Teachers Doctrines that so if not finding their Doctrine according with these Scriptures they may so far withhold their assent to them For this are urg'd first Joh. 5.39 Search the Scriptures for in them ye think ye have eternal life and they testifiâ— of me 2ly Act. 5 17.1â— These the Bereans were more noble than those in Thessalonica in that they receiv'd the word that Paul preach'd to them with all readiness of mind and search'd the Scriptures daily whether those things were so 3ly 1 Cor. 10.15 I speak as to wise men Judg ye what I say 4ly 1 Joh 4.1 Try the Spirits whether they be of God 5ly 1 Thes 5.21 Prove all things hold fast that which is good 6ly Gal. 1.8 9. Though we or an Angel from Heaven preach any other Gospel to you then that which we have preach'd unto you let him be accursed To which Texts is added the utter uselesness as to Spiritual matters of private Judgment in such an universal submission requir'd to a Judg. § 57 In Answer to these Texts First it is to be noted in general That trial of Doctrines by Scriptures is either of the Doctrines of private Teachers made by the Church-Governors of which trial no question is made Or of the Doctrines of private Teachers made by private men And these also they may try by the Scriptures so that they guide themselves lest our trial be mistaken in the sense of these Scriptures according to the Exposition thereof by the Church i.e. in her General Councils or in the most unanimous consent of those whom our Saviour departing left to be the Guides of the Church and Expositors of the Scriptures And if thus searching we find the Doctrines of our Teachers contrary to the Scriptures so expounded we may and ought to with-draw our belief from them Or this trial 3ly by Scriptures is of the doctrines of the Church i.e. of those doctrines which are deliver'd not by a private Teacher but by a general consent of the Church-guides at least the fullest that we can discover Or by General or other Superior Councils or by the Apostles or by our Saviour himself 1. Now the allowance of such a trial may be understood in two senses 1. Either in this sense Search or try my or our Doctrine by the Scriptures for you will surely find my Doctrine agreeing thereunto if you do search right and as you ought and in this sense the trial by the Scriptures of the Doctrines of the Church nay of the Apostles S. Paul's by the Bereans nay of Christ himself Whether the Old Testament as he urged testified of him is both allowed and recommended for since there is no difference of the teaching of Christ or of S. Paul or of the Church from the teaching of the Scripture the one will never fear but freely appeal to a trial by the other if it be rightly made § 58 2. Or 2ly it may be understood in this sence Search and try my Doctrine by the Scriptures and if you in the search do not perceive it agreeable unto them I declare that you have no reason to believe or that you are excusable in rejecting my Doctrine Now in this sence our Saviour or St. Paul or the other Scriptures never recommended private mens searching or gave any such priviledge to it unless you put this clause that they have searched aright But if you put in this clause then is the searcher after his searching not yet at liberty to disbelieve the Apostles or the Churches doctrine till he is sure first that he hath searched aright I say our Saviour or the Scriptures cannot recommend Searching in such a sence or upon such conditions § 59 1. First because such a Searcher or Tryer by the Scriptures there may be as is prejudiced by passion or interest or miseducation or as searcheth negligently and coldly or as hath not a sufficient capacity to understand the Scriptures he searcheth when perhaps it is in some difficult point wherein they are not so clear as if he should search the text of the Old Testament in the point delivered by St. Paul of the abrogating of Circumcision under the Gospel neither can any body be secure of his dis-engagement from all such letts of using a right judgment in searching § 60 2. Because however the Search or the Searcher prove there are other means and m diums by which is proved to men the truth of such doctrines and by which not bearing witness to a falsity one may discover himself to have made his search of Scripture amiss so often as he thinks it to contradict them Such mediums are Miracles and other mighty operations done by the power of the Holy Ghost upon which our Saviour Jo. 5.36 and elsewhere and S. Paul Rom. â—5
THE SECOND and THIRD TREATISES Of the First Part of Ancient CHURCH-GOVERNMENT THE SECOND TREATISE Containing a Discourse of the SUCCESSION OF CLERGY OXFORD Printed in the Year MDCLXXXVIII TO THE READER IN the First Treatise of the First Part of Church-Government Printed A. D. 1662 and Reprinted 1685 is contain'd the Succession of the Apostles to our Lord in his Pastoral Office and the Primacy of St. Peter then the Succession of Bishops to the Apostles their Authority and the Subordination to them of Presbyters In this Second Treatise is discoursed the Indeficiency of the Clergy and of the Evangelical Doctrine deliver'd to them by our Lord. In the Third is contain'd the Subordination of Bishops their several Jurisdictions and tho Primacy and Supreme Authority of the Bishop of Rome CORRIGENDA Page 6. l. 7. ought not to do the page should be 14. P. 24. l. 28. Mat. 23.2 3. P. 42. l. 30. Bishop Andrews in answer SUCCESSION OF CLERGY § 1 THese two things having been as I suppose sufficiently prov'd in a Treatise of Ancient Church-Government already published First Our Lord 's deriving his Authority and Pastoral Office here on Earth upon his Apostles and this not with an equal parity Secondly And again the Apostles transferring the same Office to others And this also for preventing Schisms and preserving Order and Peace in the Church done as before not with an exact equality amongst all the Clergy but with a certain preeminence and superiority of some above the rest the Bishops above the Presbyters and this a superiority too not only of precedence or honour which would not have cured Schisms but of Office and Authority I now proceed to shew more at large That Christ hath left the same his Ministers 1. The infallible Preservers of all necessary Faith and the supreme Judges to be submitted-to in all spiritual doubts and controversies 2. These in this their Government independent-on and not dissolvable by any external secular power 3. Firmly united among themselves in one external Profession and Communion not ruinable by any intestine Division § 2 For the first of these I shall shew you 1. That considering men's ordinary frailties and passions there is a clear necessity of such a Judg to decide Controversies resolve Doubts suppress false Doctrines c. And 2. That there hath always been appointed in the Church of God besides the Rule such a Judg both under the Law and under the Gospel and men never left to their own Conduct in Religion § 3 1. A necessity of such a Judg sufficiently appears from this 1. That never any Body of Laws hath been so punctually set down but that many doubts and questions do arise in the practice of it a thing which experience hath verified in as many such Bodies as have been made But 2. Could such a Law be yet that the Canon of Scripture is far from being such as to every part thereof is evident from the many Controversies of Religion that are on foot amongst those who all acknowledg the same Canon and who must be said at least some of them on all sides to be both of quick capacity and sober judgmemt and sufficient integrity seeing that almost whole Nations have thus opposed one another all whose capacities or integrities it were too much uncharitableness and pride to question Here therefore whereas frequently both the contrary parties use to say the Scripture is plain on their own side they both shew that it is difficult and whereas both also could wish an Arbiter of Controversies at least to silence their Adversary they mutually confess One necessary for them both And so long as sober Judgments contradict in their expositions of Scripture tho both should say that the Scripture is clear yet neither can say that in respect of all men it is so And so long there is necessary another Judg besides Scripture especially when none in Religious matters will confess that they contest about a Controtroversie which is not necessary to be decided Indeed this happens ordinarily that some sentences of Scripture seem plain on one side and other sentences thereof plain on another but since all parts of Divine truth must cohere and accord the more plainness in this manner makes it the more difficult And therefore we commonly see that in their not well-comparing of several Scriptures but fastning their thoughts only on some parcel thereof to which their fancy or interest specially guides them the more ignorant are the more confident and lest doubting and they who have least compar'd things soonest decide them And thus those who have the Scriptures the more common and open to each man's comment without dependance on any other Judg than themselves run into great varieties of Opinions and Sects 2 St. Pet. 3.16 takes notice concerning a chief part of the Scriptures and that written purposely for instruction St. Paul's Epistles but not only concerning these but the other Scriptures too see the end of v. 16. that in them there were some things hard to be understood which they that were unlearned and unstable did wrest to their own destruction These things then of consequence the mistaking of which tended to the Mistaker's destruction which yet men even in his days mistook by being unlearned i. e. not well taught in Christianity which teaching they must have from their Pastors and unstable which must be by departing from the Doctrines receiv'd from their Pastors as the words following v. 17. also imply Now I see not why the same accident concerning the same Scriptures should not happen still to the illiterate and unstable disclaiming any other Judg save these Scriptures and conceiting that God's Written Word hath render'd his Ministers useless This is said for the necessity of a Judg in matters of Religion where Scriptures indeed as St. Peter saith of them have some difficulty But 3. Since Controversies may be raised and maintain'd by the peevishness and perversness and passion of a Party even where Scriptures are clear enough here also no less necessary is a Judg juridically to suppress and silence those who irrationally and many times with autocatacrisie thus offend But 4. It is possible also that some very material Controversies there may be in Religion wherein the Scriptures have either been silent or have not spoken to them so expresly and openly but that they must be drawn out from thence by several deductions Here then also some other Judg is necessary § 4 Such a Judg therefore is necessary to be And therefore such a Judg there always hath been appointed by God to be consulted and submitted-to by his people both before the Law Written and under the Law Written and under the Gospel First In the times before the Law Written even from the very infancy of-the World God ever had a Church contradistinct after Adam's Fall of whose Sons as some were good so others were impious to the rest of the world serving God in a publick external Communion and
under several other Laws besides that of Nature written in every man's Conscience Rom. 2. 14 15. Laws and Rules of Worship reveal'd and deliver'd by God to Adam himself at first or to other Holy men even of the first times and many of these Laws the same with those after ward recorded by Moses So for the Church we find righteous Abel serving God in a way well pleasing to him and offering acceptable Sacrifice and an early type of our Saviour slain and martyr'd by the Nead of the Race of the Church's Persecutors out of envy to his sanctity Heb. 11.4 1 Joh. 3.12 Upon his death Seth raised in his stead a Father of the Holy Race Gen. 5.1 2 3. His Son Enos the first more eminent publick Preacher of Righteousness see 2 Pet. 2.5 In whose time it is said that people now began more publickly to call on the name of the Lord Gen. 4.26 Enoch the fifth from him a Prophet Jude 14. and in a most singular manner pious Gen. 5.24 Heb. 11.5 6. the eighth from Enos Noah again a famous Preacher of Righteousness 1 Pet. 3.19 2 Pet. 2.5 In whose times the Members of the Church are by a special name call'd the Sons of God Gen. 5.2 From him again we find the Church continued to Abraham a Prophet Gen. 20.7 Psal 105.15 In whose time also was Melchisedech the Priest of the most high God Gen. 14.18 And to Abraham we find a Promise made by God of the never-failing of his Seed i. e. of the Children of his Faith and Holy Religion i. e. of the Church So soon as this Spiritual Seed began to cease among the Jews then it being continued to him still among the Gentiles See Rom. 4.12 16.17 Gal. 3.7 c. Gal. 4. Joh. 8. 39.44 Luk. 19.9 § 5 This for the old Church Next for the old Laws Rules and Government under which it liv'd we find early mention of several of these long before Moses his committing them to record Of Holy Persons Priests Prophets Intercessors Gen. 14 18.-20.7 17. Exod. 19.22 24.5 Of Holy Times Gen. 2.3 Exod. 16.23 Of Holy Places Gen. 4.12 14 16 -28.17-35.1 12 6.-26.25 Ex. 3.5 Of Altars Gen. 8.20 which the Patriarchs built in such places where God appear'd to them Gen. 12 6.-26.25 Or where they made a longer abode Gen. 12 8.-13.4 18. Of Sacrifice Sacrifice of the firstlings and of the far Gen. 4.3 4. Burnt Offerings and Peace Offerings Gen. 8.20 Exod. 5 1.-10.25 The Birds in Sacrifice not divided Gen. 15.10 as it was afterward commanded in Lev. 1.17 Of clean and unclean Beasts Gen. 7.2 and of not eating the Blood Gen. 9.4 Of Purifyings Cleansings changing their Garments c. Gen. 2. Of Tythes paid to the Priest Gen. 14.20 Of making Vows Gen. 28.20 Of not matching with Unbelievers Gen. 6.2 comp 1. Of the Brother's raising of Seed to his Brother Gen. 38 8.comp Deut. 25.5 Thus then from the beginning God had a Church had Preachers and Priests and certain Rules of his due Worship 2. In these times it seems that the People for matter of Religion and God's Worship were cast wholly upon the Instructions and Doctrines Traditions and Dictates of their Guides for knowing their duty without any Written Records or Law of Natural Reason which these things transcended to examine these by and supposing that there should have happen'd to have been concerning any particular two contrary Traditions amongst these Teachers in all reason they ought to have follow'd the former and more universal Here also we may presume that these Fathers of the Church were then sufficiently assisted by God to deliver always to the People all truths necessary to their Salvation since they had no other Director to repair to § 6 2. To let these obscurer times pass and to come to those under the Law Written which was in all things a more express type of the Gospel Tho this Law seems much more punctually and methodically committed to Writing as to the Rule thereof than the Gospel is yet there was a Judg and certain Courts appointed for the Exposition thereof in difficult matters Which Office at first we find Moses who also had continual recourse to God in his Doubts to have executed for some time both for Religious and for Civil causes alone To whom saith the Text Exod. 18.16 the people when they had a matter came and he made them know the Statutes of God and his Laws Afterward to ease him of this great burthen especially as to ordinary Civil matters we find by Jethro's advice but also God's approbation other able men chosen out of the people and set over Tens Fifties Hundreds and Thousands to decide the easier matters but to bring the harder still to Moses Exod. 18.13 c. And he still alone to be for the People to God ward to bring the causes unto God teach them Ordinances and shew them the Work that they must do Exod. 18.19 20. Afterward yet more to ease him in these more difficult matters we find by God's appointment Seventy Elders chosen out of the former Officers and Judges more immediately to assist him which Seventy Elders to enable them for this higher employment had part of Moses his Spirit taken and put upon them which Spirit at the first shew'd wonderful effects in them and magnified them before the People as Christ the Prophet whom Moses resembled Deut. 18.15 his Spirit also did at first when it was deriv'd on the chief Evangelical Judges and Magistrates Act. 2. See Numb 11.14 16 c. § 7 Thus it was order'd in the Wilderness Again when the People should come to the Land of Rest here we find besides the Inferior Judges distributed in the Country Deut. 16.18 by God's command a standing Court established in that City where God setled his Sanctuary and Presence that they also might there consult him in their difficulties established I say for the Exposition of the Law in all matters too hard for the other and we find all persons oblig'd under pain of Death to stand to their Decisions See for this Deut. 17 8 c. If there arise a matter too hard for thee i. e. the inferior Country-Judges Deuter. 16.18 in judgment between Blood and Blood between Plea and Plea or between stroke and stroke or Leper and Leper what in these was permitted or prohibited excusable or punishable or in what manner punishable according to the Letter of the Law being matters of Controversie within thy Gates or as the Vulgar Judicum intra portas tuas videris verba variari thou shalt then arise and get thee up unto the place which the Lord thy God shall chuse And thou shalt come unto the Priests the Levites and unto the Judg that chief Secular Magistrate or his Substitute because the matters brought before this Court were sometimes relating to God's sometimes to the King's Laws Causes some Ecclesiastical some Civi that shall be in those days and they shall shew thee the sentence
Reconciling those who are penitent And the Observation of the Evangelist Joh. 11.49 c. upon Caiaphas his saying It was expedient c. that he spake not this of himself but being High-Priest that year prophesied argues some special assistance of God attending this chief Judg of the People § 13 After these very considerable is that Injunction of our Saviour concerning Obedience even to the Scribes and Pharisees because those who for the present sate in Moses his Chair which Chair was yet to stand a little while longer till himself had accomplish'd his Sufferings till the Consummatum est on the Cross and the Nailing of the Old Law thereto Joh. 19.30 Col. 2.14 After which at the next Pentecost was set up a new Ministry of the Gospel Act. 2. and a new Sanedrim or supreme Court for deciding of Ecclesiastical Controversies Act. 15. Therefore our Saviour both enjoin'd to others Mat. 8.4 and most punctually observ'd himself the Mosaical Law all his days keeping the Ceremonies New and Old Luk. 2.21 Mat. 3.15 Gal. 4.4 Going at the solemn Feasts to Jerusalem frequenting the Synagogues in the Country neither could any justly accuse him of the breach of the least tittle thereof Joh. 8.46 And in this Chair yet standing the Pharisees are said to sit because several of the Priests or Levites and Members of the Sanedrim or chief Ecclesiastical Court of the Jews see Joh. 12 42 43. and also of the Doctors and Expositors of the Law to the People in their Synagogues were of this Sect and their Doctrines it seems by Mat. 23.4 were very strict and rigorous and much otherwise than their Lives strict not only for I know not what Traditions of the Elders which they themselves very scrupulously observ'd but for some at least of the more solid points of the Law which they themselves hypocritally neglected For our Saviour signifies there that out of this Chair they said much that they did not and that they laid heavy burthens on other men's shoulders which themselves would not move with one of their fingers In the very front of that Sermon therefore see Mat. 23. wherein our Lord most vehemently reprehendeth their impious lives as if he were afraid that from his taxing their evil Conversation men should reject their Authority and Injunctions he premiseth these words agreeable to those formerly mention'd Deut. 17.8 c. Mat. 23.2 3. The Scribes and the Pharisees sit in Moses seat All therefore whatsoever they bid you observe that observe and do but do not ye after their Works For they say and do not Which place to interpret so as some do All whatsoever that is conformable or not contrary to the Law of Moses i. e. All that he who hears them thinks conformable or not contrary c. seemeth unreasonable as hath been shewed before p. 8. on Deut. 17. To which I will only here add what Bellarmin De Verbo Dei l. 3. c. 4. saith on that place as applicable to this Non voluit Moses dicere sta judicio Sacerdotis si docuerit te secundum legem Tunc enim fuissent homines magis dubii perplexi quam antea Nec opus fuisset ire ad Sacerdotem si ipsi potuissent ex lege Domini per se judicare causam suam Immo tunc non Sacerdos fuisset Judex sed ipsi quippe qui de sententia Sacerdotis judicaturi erant § 14 Yet on the other side since that now the Messias a Law-giving Prophet like Moses of whom he gave a special charge in his Law Deut. 18.15 that whenever he came all should hear him was now come into the world come with such evident testimonies as that all not wilfully blind must needs know him come with such Miracles with the Testimony of the Baptist who was generally acknowledg'd a Divine Prophet with the Testimony of God himself from Heaven reiterating Moses his words hear ye him Mat. 3.7 17.5 All which our Saviour frequently urgeth to beget in the people faith and adherence to him as their supreme Doctor and Guide See especially Joh. 5. from ver 31 to the end Something I must confess is here alter'd from the case in Deuteronomy Neither is the Obedience and Submission to the Doctrines of those in Moses his Chair here to be so far extended as if this Messias advanc'd the Sanedrim's Authority above or equall'd it to his Own or as if he enjoin'd Obedience to these Chair-men in any thing wherein they contradicted or oppos'd him or so restrain'd men now to their sentence that in their doubts they might not repair from this formerly Supreme Court now to Him who was the Light of the World and Truth it self But only is to be extended thus far which serves our turn that he would tye the People's Duty and Obedience always to their Spiritual Guides and Superiors In the first place to Himself the perpetually Supreme Head of the Church see Joh. 18.37 Mat. 7.24 and those whom he sent as likewise to the Baptist the Messenger before the Messias as evidently sent by God For we must know that all extraordinary Missions manifestly from God as those of the Prophets oblig'd both Priest and People to Obedience in what they said As Abraham stood oblig'd by such a Message from God to Sacrifice his Son And the People were reprehended by God for not heark'ning to his Prophets whatever the Priests said to them to the contrary the Mission always being suppos'd manifest In the next place to the Successors of Moses so long as they were to continue in their Office i. e. till the Consummatum est on the Cross or descent of the Holy Ghost on our Lords new Missioner's the Apostles in all things wherein he taught them not the contrary All this in contradistinction to following their own Guidance and private Judgment against the Dictates of their Superiors and Doctors especially when they saw their Lives scandalous And for the better preserving of which Duty to these Superiors it is observ'd that our Saviour never said any thing against the Priests eo nomine lest he should so have seem'd to vilifie the Priesthood Dominus said St. Cyprian long ago Epist 69. on Joh. 18.22 custodiens docens Sacerdotalem honorem servari oportere contra Pontisicem nihil dixit To this place of St. Matthew commanding Obedience to those in Moses his Seat may be added our Saviour's Vindication of the Jewish Church against the Samaritan Joh. 4.22 saying That the Samaritans worshipped they knew not what and that salvation was of the Jews the meaning of which must at least extend thus far That the true way of Salvation was taught by the Jewish Doctors And that saying of his Mat. 11.13 and Luk. 16.16 that the Law and the Prophets prophesied until John And that answer in the Parable Luk. 16.29 they have Moses and the Prophets let them hear them See likewise Rom. 9.4 Which places if they intimate thus much that the Doctors and publick Expositors of this
Law taught to the people so much truth as was necessary to their Salvation till the coming of the Baptist and of our Saviour I press them not so far as that these taught no Errors And if they taught not the former Truths judg what a case the People were in who had no Copy of the Law themselves and also had such an Injunction in Deut. 17.18 upon pain of death for their presumption v. 12,13 to obey these Law-expounders § 15 But against what hath been said are urged several things considerable α First here is urged our Saviour's manifestly declaring elsewhere not only against the lives but doctrines of the Pharisees and warning the people or at least his disciples to be aware of these doctrines see Matt. 16.6 compared with 12. β declaring that they transgressed the commandements of God by their Tradition and that in vain they worshipped God teaching for doctrines the commandements of men Matt. 15.3.9 γ Again that they shut up the Kingdom of Heaven against men or as S. Luke hath it c. 11. v. 52. that they had taken away the key of knowledg neither going in themselves nor suffering those that were entering to go in Matt. 23.13 δ That those whom they made Proselites they made them twofold more the chlldren of hell than themselves Matt. 23.15 ε And that they were blind leaders of the blind and that if the blind lead the blind both shall fall into the ditch Matt 15.14 ζ And what dangerous blind leaders they were we see when as they taught the people that Jesus was not the Messias and excommunicated his followers Jo. 9.34 and at last this highest Spiritual Court or Ecclesiastical Synod condemned this Saviour of the world to death for a Seducer a Blasphemer a destroyer of the Law and so also his Apostles after him η To which may be added Esai 8.20 where the Prophet directs the people immediately to the Law and Testimony To the Law and to the Testimony If they speak not according to this word it is because there is no light in them All which seems inconsistible with Mat. 23.2 as it is interpreted § 16 I answer No. 1. Because tho it cannot be denied that some doctrine or doctrines of the Pharisees there were that were damnable and destructive of salvation such was that wherein they taught the people contrary to the evidence of the Law Jo. 5.39 45. c. that Jesus was not the Messias yet our Saviour and the Baptist and the twelve Disciples sent abroad in these taught the people contrary to them whom as we have said before the people were bound to believe and not them because now the Messias not the Sanedrim was the Supreme Judge upon which the Cardinal no enemy to the High Priests Supremacy is facile to grant that Non fuit necessarium ut Pontifices Judaeorum non possent errare quando Christus summus totius Ecclesiae Pontifex praesens aderat Ecclesiam per se administrabat which High Priest to guard the people from this pernicious Pharisee-doctrine sent forth not only twelve at one time but seventy Disciples at another and both with miracles to publish in all the coasts of Israel the coming and the Kingdom of the Messias that none might plead ignorance of his coming or be misled in these things by their former Masters denouncing the greatest woes to them who should reject Him or His. Matt. 10.14 15. 11.21 § 17 2. Because tho other doctrines of these Pharisees there were that were erroneous as several mis-interpretations of the Law and the preferring also the observance of several Traditions of their own before some greater things of the Law yet so as they taught the observance of both which doctrines also I know not how far they might be damnable to themselves who had light enough to have known the contrary had not corrupt affections ambition covetousness hypocrisy c. blinded their judgment yet these errors of theirs were not damnable i.e. such as would bring damnation to all those others who submitted to them because that inculpable ignorance in people that neither had nor were able to study the law themselves and their obedience yeilded in these things to none but their appointed Guides and Superiors excused so many of them at least as never had the opportunity from our Saviour or his Missions to learn the contrary Some of those particular Doctrines of the Pharisees in this kind which we find our Saviour to have taxed are these Their tenet Mark c. 7. v. 3. that eating with unwashen hands or in an unwashen dish or on an nuwashed Table c. which perhaps some unclean person or thing had used or touched defileth a man and their more scrupulously observing this and by their example inducing others to it than the much weightier matters of God's law see Matt. 23.23 Mark 7.21 That no work tho an act of mercy among the rest some say no medicinal cure except some things that seemed more necessary perhaps because of their profit the watering or the saving the life of their Beast Luk. 13.15 14.15 might be done on the Sabboth day That one who had vowed his goods or supernecessaries to God or to the Treasures of the Temple tho perhaps doing this on set purpose was upon this free from relieving his indigent parents therewith the Pharisees many of whom were Priests perhaps eying also herein their own profit or as others one who had made a folemn oath upon some offence taken never to relieve his Parents was obliged to keep such oath see Matt. 15.5 That in an assertory Oath the voluntary swearing of some Truth by some things more remotely sacred as by the Temple or Altar was not faulty or in promissory Oaths was not obligatory but the swearing by things of a higher sanctity and more nearly consecrated to Him as they conceived the Golden-inside of the Temple and the Sacrifice offered to God on the Altar to be this rendeed men accountable See Matt. 23.16 c. compared with Matt. 5.33 c. Such as these I say were the Pharisees erroneous Doctrines But provided that a subject of the Church was taught by the same Doctors all other necessary points of God's law and walked in them with sincerity tho in these he were deceived or also in his actions preferred some of these before greater duties yet not so far as by the Pharisees wicked example to omit those greater duties I doubt not but that such a disciple of theirs upon a general repentance for all unknown sins might attain Salvation § 18 3. Concerning these particular errors which our Saviour reprehended we know not whether several of them were not the Tenents only of some of the violenter and worser but a smaller part of that Sect and not of the whole chair of Moses In which chair some sate who were not Pharisees and some Pharisees also were good men and believers in Christ Jo. 12.42 amongst whom were Nicodemus and Joseph of
Arimathea see Jo. 3.1 Mark 15 43. who with some others how far in several matters they might moderate and rectify the publick Decisions and Doctrines we know not This replied in general now to answer the texts in particular § 19 To α. Great cause to beware c some doctrines destroying salvation others some way vitiating their practice But this wariness to be exercised not by following their own judgments and deserting that of their Churchmen but by leaving the subordinate where they discover'd any contradiction and adhering to their supreme Judg I mean the Messias After the Mission of whom and not before God's Providence permitted this formerly chief Ecclesiastical Court to err so criminally as to the fundamental point of the Messias However then they were still to obey these Doctors of Moses his Chair in all their other Doctrines whatever yet in any such wherein this new Law-giver or Expositor who came with Miracles controll'd them and taught the contrary they were now to beware of them and follow him § 20 To β. In observing the Traditions such as above-mention'd tho others were excus'd by inculpable ignorance yet the Pharisees condition who were in these things faultily blind and misguided the others might be very deplorable and their wickedness herein render their other service of God vain and unacceptable To γ. In that damning Doctrine of their's opposing Christ and his Kingdom the Followers of these Doctors are granted to miss of Heaven as well as the Leaders For they had another superior Leader whom they ought to have follow'd To δ. They made them such by their wicked example the following of which is excepted by our Saviour Mat. 2.2 3. Or by their foremention'd Doctrine contradicted by their supreme Teacher To ε. Some things there are wherein if they err both the Leaders and Followers are wilfully blind here both fall into the Ditch not only of error but of perdition Such were the followers of the Pharisees in their opposing of the Messias or also those who brutishly imagin'd if any did so the Pharisees Doings as well as their Doctrines safe and that so much Righteousness only was necessary or requir'd not as the Pharisees taught but as they perform'd Of such error or blindness the People had sufficient Remedy provided in the Instructions receiv'd from our Lord. Again some things there are wherein the Followers may be unculpably and yet the Leaders are wilfully blind here both may be said to fall into the same Ditch i. e. of error but not of perdition but for this later the Followers are safe of which inculpable blindness our Saviour seems to speak to the Pharisees Joh. 9.41 If ye were blind ye should have no sin c. such I conceive to be some of those errors above mention'd p. 21. § 21 To ζ see what is said to α. To ◠The place is urged here as if recourse ought to be made by the People to the Law and Testimony it self in opposition to the Priests and Expositors thereof when they expound i. e. seem to the People to expound it not aright But it is only said here that recourse ought to be made to the Law c. in opposition to the People's repairing to the Heathenishwizards Pythonists Ventri-loquists c. Isa 8.20 that also worshipp'd other Gods as appears by the verse precedent When they shall say unto you seek unto them that have familiar Spirits and Wizards or Conjurers that peep and that mutter should not a people seek rather unto their God consult his Oracle which some think is meant by Testimony here and his Prophets then for the living to go to the dead Negromancers or Idols or the Spirits of the Dead Thus v. 19. and then it follows to the Law and to the Testimony If they speak not according to this Wordy c. They that is the Diviners the Pythonists c. mention'd before who profess'd another Law and other God than the God of Israel see ver 21. not the Priests of the Lord at whose mouth the people were to seek the Law Mal. 2.7 and stand to their Expositions of it Deut. 17.8 Thus much in answer to this main Objection touching the errors of the Pharisees and of the Sanedrim where you see we are neither reduc'd to this extremity which some fall into to say That God having appointed to the People Teachers for Exposition of the Law whose directions they should follow as is shew'd before upon Deut. 17.8 had left also power to the People to Judg of these their Teachers when it was that they taught them according to the true sense of the Law when contrary which seems very absurd Nor on the other into this extremity to say that God commanding the people to obey their Guides had provided them at least in some times none but blind ones whom therefore they obeying must with them fall into the Ditch and perish not obeying must transgress Gods command which seems very impious § 22 Thus much from p. 5. concerning what is urg'd of the erring and failing of the Jewish Priesthood in our Saviour's time But 2. For the erring also and falling away of the Jewish Clergy before the coming of the Messias so that the Judgment and Sentence at least of the major part of them could not be safely submitted to by the people there are urg'd both many expressions out of the Prophets and several instances in the Old Testament story 1. α. Many places in the Prophets are quoted to this purpose As Isa 56.10 that the Watchmen were blinded that they were all ignorant c. Jer. 6.13 that from the Prophet even to the Priest every one dealt falsly and healed the wound of the people slightly Jer. 2.26 27. 23.11 c. Ezech. 22.26 Mal. 2.8 Zeph. 3.4 That the Priest had done violence to the Law had caused many to stumble at the Law and had corrupted the Covenant of Levi. Likewise Ezek. 7.22 26. 't is foretold that in the approaching Captivity the Law should perish from the Priest and Counsel from the Ancients that God would turn away his face and strangers should pollute his secret place And 2 Chron. 15.3 β. It is affirm'd that for a long season Isreal was without the true God and without a teaching Priest and without Law And α 2 Chron. 36.14 that all the chief of the Priests and of the people transgressed very much after all the abominations of the Heathen See likewise the Prediction Hos 3.4 See also Jer. 26.11 The Priests and Prophets especially persecuting Jeremiah in this a great Type of our Saviour and in this persecution urging but mistaken in it that the Law should not perish from the Priest c. Add to these Ezech. 44.10 12 13. where it is order'd when God's true Worship should be restor'd that the Priests that ministred before the Idols should not afterwards come near the holy things and 2 King 23.9 that the Priests who had offer'd in the high Places should not
unity therein One Lord one Faith one Body one Spirit an unity of the Spirit kept in the bond of peace v. 3. see Heb. 13.7 9 17. The like obedience commanded to be given to these Church-rulers in respect of Doctrine and Faith Remember them who have the rule over you and who have spoken unto you the Word of God whose faith follow Jesus Christ the same for ever Be not carried about with divers and strange doctrines Obey them c. for they watch for your souls as they that must give account Account for the Precepts they give you and for the Doctrines they teach you Add to these those Texts of the Apostle charging Christians to be all of one judgment to speak the same thing not to be wise in their own conceits 1 Cor. 1.10 Rom. 12.16 15.5 6. Phil. 1.27 3.16 where the Apostle seemeth not to mean their condescendence for opinion one to another for which rather who shall so yeild will still be in debate but their union in the doctrine of their Spiritual Superiors in which he would have them all to acquiesce See 1 Cor. 4.16 17. 11.1 2. Phil. 3.17 Rom. 16.17 2 Thes 3.14 the succeeding Ecclesiastical Superiors being commanded still to retain and continue the doctrine of their Predecessors 1 Tim. 1.3 2 Tim. 1.13 2.2 After the forenamed mission Eph. 4.11 see 1 Cor. 14.29.32 where the Apostle amongst other things submits also the doctrines of the Prophets to the judgment of the Prophets let the other judge and 1 Tim. 4.11 6.3.5 and Titus 1.11 and 3.10 11. where he gives order to the Church-governours Tim. and Titus that touching error and heresy in matter of faith such persons if any discovered after due admonishment should be withdrawn from should be excommunicated and silenced by him their persons rejected c. 3. their mouths stopt c. 1. § 44 See for the 3d. Act. 15.2 c. where a controversy riseing in the Church of Antioch by reason of some teaching there that the Gentiles were to be circumcised and to keep the Mosaical Law without any such commandment from their Superiors Act. 15.44 who were opposed by Paul and Barnabas the Antiochians tho many amongst them having eminent gifts of the Spirit do repair for a final decision thereof to the judgment of the Apostles at Jerusalem where after an Assembly called v. 6. we find a consulting and disputing on this matter from the believing Pharisees still zealous of their law and then a giving of their several votes and a deciding of it not from pretence of immediate inspiration or revelation but from arguments 1. Of Gods converting the Gentiles shewed in several instances and giving them the Holy Ghost as to the Jews without any previous using such Jewish ceremonies And 2ly from the Predictions of the Prophets concerning the calling of the Gentiles in the latter days as a distinct people not to be translated by circumcision c into the Jewish Religion but to be transplanted and counited together with the sews into the Christian v. 7 12 13 19. After this the sending of their Constitutions to the particular Churches under this stile It seemed good unto the Holy Ghost and to us to lay upon you c. v. 28. See again 1 Tim. 1.20 compared with 2 Tim. 2.17 18. and 4.14 15. the Apostle excommunicating Hymeneas Alexander and others for their false doctrines and see Rev. 2 2 14 15 20. the Lord Jesus commending the Angel i.e. Bishop of the Church of Ephesus for trying and not tolerating or bearing with the false Apostles and reprehending the Angels of the Churches of Thyatira and Pergamas for the contrary for their suffering the false Prophetess Jezabel to teach and seduce his servants and for their tolerating the Nicolaitans who indulged the Christians more liberty 2 Pet. 2.18 19. in complying with Heathen Religions and held it lawful to eat of their sacrifices and to commit fornications like them some unnatural ones also which usually accompanied Idolatry See 1 Kings 14.24 15.12 2 K. 23.7 § 45 Thus have I shew'd you 1. That by the Church Mat. 18.17 which is to be complain'd and repair'd to in matters of trespasses unreform'd and to be heard and obey'd upon pain of being reckon'd as an Heathen and Publican of Excommunication and being bound both in Earth and Heaven Mat. 18.18 that by this Church I say is meant the Clergy 2. The Clergy of one Age as well as another 3. This Clergy to be heard and obey'd as well in matters of Theological Controversies and of Doctrines as in any other matters as well in these if not more Now 4ly That this Hearing and Obedience due to them is not only an obligation of non-contradicting but of assenting to such their Doctrines and Decisions of Controversies so far as they require assent appears likewise from the aforenam'd Texts as likewise those following Because these Church-Officers are call'd Teachers and Guides which have reference to Truth as well as Judges and Rulers which have reference to Peace and we charg'd to hear them as Christ who also have receiv'd from Christ a Spirit leading them into all Truth and a promise that the Gates of Hell shall never prevail against them c. Of which more anon Again Because they are said to be set over the Church that there may be in it an unity of faith Eph. 4.13 and one faith ver 5. and not only a bond of peace but an unity of the spirit and of judgment and speaking the same thing c. Eph. 4.13 3. 1 Cor. 1.10 That their Subjects may not be carried about with every wind of doctrine by the sleight of men not carried about with them i.e. not believe them Now he who by these Superiors may be restrain'd from believing them is hereby enjoin'd to believe the contradictories of them namely the Positions of the Church and if the people are enjoin'd to believe this then also their Seducers But were the people oblig'd only to the obedience of non-contradiction and not of assent toward such Superiors then whereas some Tenents are exclusive of Salvation and many more having dangerous effects upon the lives and manners of Christians see Act. 15.24 2 Pet. 3.16 and wherefore are the Teachers prohibited if the Doctrines were not pernicious and to be renounc'd Yet is there no Church-authority which can afford any remedy to this great evil It can indeed provide for its own peace but not its subjects safety whilst it must tolerate the liberty of all tho destructive opinions and may exact no more than a non-gainsaying Again Because it is clear that these Church-Guides may not only reject and excommunicate false Teachers and Seducers but the Heretical also when any way they come to be discover'd guilty thereof consider Tit. 3.10 11. where observe ver 11. that their autocatacrisie or being condemn'd by their own Conscience tho there be no endeavour by divulging their Heresie of infecting other men's Consciences therewith is render'd a
Catholick is of which declared Hereticks are no part And thus the Church shall still be to the end of the world a City upon a Hill and united within it self even in its greatest persecutions conspicuous to those who sincerely bend their course to it Again it seems that near the time of the worlds dissolution from this total Apostacy through great persecutions from the faith in some and from the sound doctrines of the Orthodox faith in others because both false Religions and such Heretical doctrines as the Apostles speak do all tend some way or other to vitiousness of life to libertinism and inducements of the flesh See 2 Pet. 2.3 10 18 19. Phil. 3.18 19. 1 Tim. 6.5 2 Tim. 3.2 7. c. see Trial of Doctrines § 32. there shall abound very great wickedness and much security amongst the then heavy oppressors of God's Church much what like to the days of Noah and of Lot when God shall come upon them unexpectedly to judgment But this is no failing of the Church which shall then remain an Holy City at unity in it self see Rev. 20.9 And if also within the Church it self the vitious shall out-number the pious neither is this any prejudice to the truth of the Churches doctrines since the same thing happens less or more in all ages that the wicked here-in are more than the good as St. Austin hath taken notice and much pains to prove to the Donatists urging some of the former texts De unitate Ecclesiae 12. 13. c. § 64 Thus much of the first head proposed before § 1. viz. The Clergies being delegated by our Lord departing hence the infallible preservers of all Truth and Necessary faith and supreme Judges in all controversies arising therein Now to proceed to the 2d Next this Authority to secure it for ever from any decay or interruption thereof is given them to the end of the world without dependance on any save the Lord Jesus they being Embassadors of salvation from the King of Kings to all Nations and so to be every where free from all violation For which there is the greatest reason since their constitutions are such as cannot do the least wrong or hurt to any secular dominion nay brings great security to it and since this their Ministery because without a Sword can be no Government or Discipline comes armed only with a Spiritual sword and not a Temporal and lastly since Christianity the Doctrine they plant gives no man any priviledge interest or advantage by it in this world or for Secular matters but maintains every Kingdom and State in the same condition wherein it finds it and only obligeth men to pray always for such State 1 Tim. 2.2 and to yeild all strict obedience to it Rom. 13.1 1 Pet. 2.13 and upon no pretence of maintaining Religion to use or to advise to use the material Sword or any otherwise to defend the truth than 1. by confessing it 1. in practising its Precepts at all times among which yet one necessary-one is publick assembling together to worship God c. Ecclesiacticos coetus humanis legibus interdictos ob divinum praeceptum Christiani intermittere non possunt Grot. sum Imp. circa sacra and 2ly by suffering for it The Christian profession therefore never troubles the Civil peace which cannot be broken but by Arms and therefore whatsoever disturbs the civil peace may be lawfully punished on any person whatsoever by the temporal Sovereign power for it is not the Christian profession I say lawfully purished unless in respect of some persons such temporal Magistrate make over this power to another which thing doubtless may be lawfully done if for example the Prince shall not think it so decent c that he should sit in Judgment and inflict corporal punishment upon a Bishop his Spiritual Father by whom he is to be guided and corrected and if need be censured and Spiritually punished concerning greater matters see 1 Cor. 6.3 Or That the Priest one day should summon the Civil Magistrate to his Tribunal the next the Magistrate Him or upon other reasons And perhaps This remitting of the Trial of Clergy-men even in Civil matters to their Spiritual Superiors so that the Secular power only useth the Temporal sword upon them when the other deliver them up to it as it may preserve more reverence in the people toward the Ministry so may it conduce to a more severe animadversion from such Judges supposing the Fathers of the Church to be of that sanctity and integrity which they do profess upon such Malefactors than any other way could And whether it was upon these or some other motives t is plain that such Concessions by several Emperors and Princes have bin made to the Church § 65 And the Judgment also when such disturbance is shall belong to his not to the Ecclesiastical Tribunal So Solomon confin'd Ahiathar the High-Priest 1 Kin. 2.26 27 compar'd with ch 4 v. 4. whom had he pleas'd he might also have put to death see 1 King 2.26 27. not for Error but for Rebellion not that the King may meddle or hath any power or Jurisdiction in Ecclesiastical affairs over or in opposition to the Priest to do any thing save the assisting the Spiritual Sword with his Temporal and the using his Civil power for the service of the Church See Calv. Instit l. 4. c. 11. s 15. For the Priest having lawful power to excommunicate the Civil Magistrate for Heretical Opinions How can again the Civil Magistrate have a lawful power for the same cause to depose the Priest But over Ecclesiastical persons medling without his leave and beyond their Lord's Commission in affairs Temporal But then if the Secular power in his taking care of the Commonwealth's safety is pleas'd to Decree the Church's Religious Assemblies either for worshipping God or composing Laws for the Church to be Conspiracy or make their Preaching or coming within his Territories Treason only because they possibly may for how can any be sent by Christ to whom this may not be objected not because it is proved that they do any hurt to it or provoked by some particular persons who transgressing their Commission from Christ do some acts or hold some opinions prejudicial to the safety thereof should therefore condemn and execute all others of the same Order against whom the same fault cannot be prov'd and who abjure such horrid Tenents should he interpret any their medling with his Subjects whom our Saviour sends unarm'd like Lambs among Wolves to be subverting of his State and their Spiritual Sword inconsistent with or frustrating his Temporal he now usurps upon our Saviour's Authority and they must go on through all his Torments by way of the Cross which shall certainly conquer at last not of the Sword with which those Ministers shall perish that take it up Mat. 26.52 against those powers to which only it is committed Rom 13.14 to do their Office with that answer to him Act.