were properly theirs and are not by us expedient to be continued According to the Rule of which general directions taken from the Law of God no less in the one then the other the practice of the Church commended unto us in holy Scripture doth not onely make for the justification of black and dismal days as one of the Fathers termeth them but plainly offereth it self to be followed by such Ordinances if occasion require as that which Mordecai did sometimes devise Esther what lay in her power help forward and the rest of the Jews establish for perpetuity namely That the Fourteenth and fifteenth days of the Moneth Adar should be every year kept throughout all Generations as days of Feasting and Joy wherein they would rest from bodily labor and what by gifts of Charity bestowed upon the poor what by other liberal signs of Amity and Love all restifie their thankful mindes towards God which almost beyond possibility had delivered them all when they all were as men dead But this Decree they say was Divine not Ecclesiastical as may appear in that there is another Decree in another Book of Scripture which Decree is plain noâ— to have proceeded from the Churches Authority but from the mouth of the Prophet onely and as a poor simple man sometime was fully perswaded That it Pontius Pilate had not been a Saint the Apostles would never have suffered his name to stand in the Creed so these men have a strong opinion that because the Book of Esther is Canonical the Decree of Esther cannot be possibly Ecclesiastical If it were they ask how the Jews could binde themselves always to keep it seeing Ecclesiastical Laws are mutable As though the purposes of men might never intend constancy in that the nature whereof is subject to alteration Doth the Scripture it self make mention of any Divine Commandment Is the Scripture witness of more then onely that Mordecai was the Author of this Custom that by Letters written to his brethren the Jews throughout all Provinces under Darius the King of Persia he gave them charge to celebrate yearly those two days for perpetual remembrance of Gods miraculous deliverance and mercy that the Jews hereupon undertook to do it and made it with general consent an order for perpetnity that Esther secondly by her Letters confirmed the same which Mordecai had before decreed and that finally the Ordinance was written to remain for ever upon Record Did not the Jews in Provinces abroad observe at the first the Fourteenth day the Jews in Susis the Fifteenth Were they not all reduced to an uniform order by means of those two Decrees and so every where three days kept the first with fasting in memory of danger the rest in token of deliverance as festival and joyful days Was not the first of these three afterwards the day of sorrow and heaviness abrogated when the same Church saw it meet that a better day a day in memory of like deliverance out of the bloody hancs of Nicanor should succeed in the room thereof But for as much as there is no end of answering fruitless oppositions let it suffice men of sober mindes to know that the Law both of God and Nature alloweth generally days of rest and festival solemnity to be observed by way of thankful and joyful remembrance if such miraculous favors be shewed towards mankinde as require the same that such Graces God hath bestowed upon his Church as well in latter as in former times that in some particulars when they have faln out himself hath demanded his own honor and in the rest hath lest it to the Wisdom of the Church directed by those precedents and enlightned by other means always to judge when the like is requisite About questions therefore concerning Days and Times our manner is not to stand at bay with the Church of God demanding Wherefore the memory of Paul should be rather kept then the memory of Daniel We are content to imagine it may be perhaps true that the least in the Kingdom of Christ is greater then the greatest of all the Prophets of God that have gone before We never yet saw cause to despair but that the simplest of the people might be taught the right construction of as great Mysteries as the Name of a Saints day doth comprehend although the times of the year go on in their wonted course We had rather glorifie and bless God for the Fruit we daily behold reaped by such Ordinances as his gracious Spirit maketh the ripe Wisdom of this National Church to bring forth then vainly boast of our own peculiar and private inventions as if the skill of profitable Regiment had left her publick habitation to dwell in retired manner with some few men of one Livery We make not our childish appeals sometimes from our own to Forein Churches sometime from both unto Churches ancienter then both are in effect always from all others to our own selves but as becometh them that follow with all humility the ways of Peace we honor reverence and obey in the very next degree unto God the voice of the Church of God wherein we live They whose wits are too glorious to fall to so low an ebb they which have risen and swoln so high that the Walls of ordinary Rivers are unable to keep them in they whose wanton contentions in the cause whereof we have spoken do make all where they go a Sea even they at their highest float are constrained both to see and grant that what their fancy will not yield to like their judgment cannot with reason condemn Such is evermore the final victory of all Truth that they which have not the hearts to love her acknowledge that to hate her they have no cause Touching those Festival days therefore which we now observe their number being no way felt discommodious to the Commonwealth and their grounds such as hitherto hath been shewed what remaineth but to keep them throughout all generations holy severed by manifest notes of difference from other times adorned with that which most may betoken true vertuous and celestial joy To which intent because surcease from labor is necessary yet not so necessary no not on the Sabbath or Seventh day it self but that rarer occasions in mens particular affairs subject to manifest detriment unless they be presently followed may with very good conscience draw them sometimes aside from the ordinary rule considering the favorable dispensation which our Lord and Saviour groundeth on this Axiom Man was not made for the Sabbath but the Sabbath ordained for Man so far forth as concerneth Ceremonies annexed to the principal Sanctification thereof howsoever the rigor of the Law of Moses may be thought to import the contrary if we regard with what severity the violation of Sabbaths hath been sometime punished a thing perhaps the more requisite at that instant both because the Jews by reason of their long abode in
men to know and that many things are in such sort necessary the knowledge whereof is by the light of Nature impossible to be attained Whereupon it followeth that either all flesh is excluded from possibility of salvation which to think were most barbarous or else that God hath by supernatural means revealed the way of life so far forth as doth suffice For this cause God hath so many times and ways spoken to the sons of men Neither hath he by speech onely but by writing also instructed and taught his Church The cause of writing hath been to the end that things by him revealed unto the World might have the longer continuance and the greater certainty of assurance by how much that which standeth on Record hath in both those respects preheminence above that which passeth from hand to hand and hath no Pens but the Tongues no Book but the ears of Men to record it The several Books of Scripture having had each some several occasion and particular purpose which caused them to be written the Contents thereof are according to the exigence of that special end whereunto they are intended Hereupon it groweth that every Book of holy Scripture doth take out of all kindes of truth Natural Historical Foreign Supernatural so much as the matter handled requireth Now for as much as there have been Reasons alledged sufficient to conclude that all things necessary unto salvation must be made known and that God himself hath therefore revealed his Will because otherwise men could not have known so much as is necessary his surceasing to speak to the World since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the way of salvation is now sufficiently opened and that we need no other means for our full instruction then God hath already furnished us withal The main drift of the whole New Testament is that which St. Iohn setteth down as the purpose of his own History These things are written that ye might believe that Iesus is Christ the Son of God and that in believing ye might have life through his Name The drift of the Old that which the Apostle mentioneth to Timothy The holy Scriptures are able to make thee wise unto salvation So that the general end both of Old and New is one the difference between them consisting in this That the Old did make wise by teaching salvation through Christ that should come the New by teaching that Christ the Saviour is come and that Jesus whom the Jews did crucifie and whom God did raise again from the dead is he When the Apostle therefore affirmeth unto Timothy that the Old was able to make him wise to salvation it was not his meaning that the Old alone can do this unto us which live sithence the publication of the New For he speaketh with presupposal of the Doctrine of Christ known also unto Timothy and therefore first it is said Continue thou in those things which thou hast learned and art perswaded knowing of whom thou hast been taught them Again those Scriptures he granteth were able to make him wise to salvation but he addeth through the Faith which is in Christ. Wherefore without the Doctrine of the New Testament teaching that Christ hath wrought the Redemption of the World which Redemption the Old did foreshew he should work it is not the former alone which can on our behalf perform so much as the Apostle doth avouch who presupposeth this when he magnifieth that so highly And as his words concerning the Books of ancient Scripture do not take place but with presupposal of the Gospel of Christ embraced so our own words also when we extol the compleat sufficiency of the whole intire Body of the Scripture must in like sort be understood with this caution That the benefit of Natures Light be not thought excluded as unnecessary because the necessity of a Diviner Light is magnified There is in Scripture therefore no defect but that any man what place or cailing soever he hold in the Church of God may have thereby the light of his Natural Understanding so perfected that the one being relieved by the other there can want no part of needful instruction unto any good work which God himself requireth be it Natural or Supernatural belonging simply unto men as men or unto men as they are united in whatsoever kinde of Society It sufficeth therefore that Nature and Scripture do serve in such full sort that they both joyntly and not severally either of thou be so compleat that unto Everlasting felicity we need not the knowlegde of any thing more then these two may easily furnish our mindes with on all sides And therefore they which adde Traditions as a part of Supernatural necessary Truth have not the Truth but are in Error For they onely plead that whatsoever God revealeth as necessary for all Christian men to do or believe the same we ought to embrace whether we have received it by writing or otherwise which no man denieth when that which they should confirm who claim so great reverence unto Traditions is that the same Traditions are necessarily to be acknowledged divine and holy For we do not reject them onely because they are not in the Scripture but because they are neither in Scripture nor can otherwise sufficiently by any Reason be proved to be a God That which is of God and may be evidently proved to be so we deny not but it hath in his kinde although unwritten yet the self same force and authority with the written Laws of God It is by ours acknowledged That the Apostles did in every Church institute and ordain some Rites and Customs serving for the seemliness of Church Regiment which Rites and Customs they have not committed unto writing Those Rites and Customs being known to be Apostolical and having the nature of things changeable were no less to be accounted of in the Church then other things of the like degree that is to say capable in like sort of alteration although set down in the Apostles writings For both being known to be Apostolical it is not the manner of delivering them unto the Church but the Author from whom they proceed which doth give them their force and credit 15. Laws being imposed either by each man upon himself or by a Publick Society upon the particulars thereof or by all the Nations of Men upon every several Society or by the Lord himself upon any or every of these There is not amongst these four kindes any one but containeth sundry both Natural and Positive Laws Impossible it is but that they should fall into a number of gross Errors who onely take such Laws for Positive as have been made or invented of men and holding this Position hold also that all Positive and none but Positive Laws are mutable Laws Natural do always binde Laws Positive not so but onely
acknowledge that as well for particular application to special occasions as also in other manifold respects infinite Treasures of Wisdom are over and besides abundantly to be found in the holy Scripture yea that scarcely there is any noble part of knowledge worthy the minde of man but from thence it may have some direction and light yea that although there be no necessity it should of purpose prescribe any one particular form of Church-Government yet touching the manner of governing in general the Precepts that Scripture setteth down are not few and the examples many which it proposeth for all Church-Governors even in particularities to follow yea that those things finally which are of principal weight in the very particular Form of Church-Polity although not that Form which they imagine but that which we against them uphold are in the self-same Scriptures contained If all this be willingly granted by us which are accused to pin the Word of God in so narrow room as that it should be able to direct us but in principal points of our Religion or as though the substance of Religion or some rude and unfashioned matter of building the Church were uttered in them and those things left out that should pertain to the form and fashion of it Let the cause of the Accused be referred to the Accusers own conscience and let that judge whether this accusation be deserved where it hath been laid 5. But so easie it is for every man living to err and so hard to wrest from any mans mouth the plain acknowledgment of Error that what hath been once inconsiderately defended the same is commonly persisted in as long as wit by whetting it self is able to finde out any shift be it never so sleight whereby to escape out of the hands of present contradiction So that it cometh herein to pass with men unadvisedly faln into Error as with them whose state hath no ground to uphold it but onely the help which by subtil conveyance they draw out of casual events arising from day to day till at length they be clean spent They which first gave out That nothing ought to be established in the Church which is not commanded by the Word of God thought this principle plainly warranted by the manifest words of the Law Ye shall put nothing unto the Word which I command you neither shall ye take ought therefrom that ye may keep the Commandments of the Lord your God which I command you Wherefore having an eye to a number of Rites and Orders in the Church of England as marrying with a Ring Crossing in the one Sacrament Kneeling at the other observing of Festival days more then onely that which is called the Lords day enjoyning Abstinence at certain times from some kindes of Meat Churching of Women after Childe-birth Degrees taken by Divines in Universities sundry Church Offices Dignities and Callings for which they found no Commandment in the holy Scripture they thought by the one onely stroke of that Axiom to have cut them off But that which they took for an Oracle being sifted was repeal'd True it is concerning the Word of God whether it be by misconstruction of the sense or by falsification of the words wittingly to endeavor that any thing may seem Divine which is not or any thing not seem which is were plainly to abuse and even to falsifie Divine Evidence which injury offered but unto men is most worthily counted heinous Which point I wish they did well observe with whom nothing is more familiar then to plead in these causes The Law of God the Word of the Lord Who notwithstanding when they come to alledge what Word and what Law they mean their common ordinary practice is to quote by-speeches in some Historical Narration or other and to urge them as if they were written in most exact form of Law What is to add to the Law of God if this be not When that which the Word of God doth but deliver Historically we construe without any warrant as if it were legally meant and so urge it further then we can prove that it was intended do we not add to the Laws of God and make them in number seem more then they are It standeth us upon to be careful in this case For the sentence of God is heavy against them that wittingly shall presume thus to use the Scripture 6. But let that which they do hereby intend be granted them let it once stand as consonant to Reason That because we are forbidden to add to the Law of God any thing or to take ought from it therefore we may not for matters of the Church make any Law more then is already set down in Scripture Who seeth not what sentence it shall enforce us to give against all Churches in the World in as much as there is not one but hath had many things established in it which though the Scripture did never command yet for us to condemn were rashness Let the Church of God even in the time of our Saviour Christ serve for example unto all the rest In their Domestical celebration of the Passover which Supper they divided as it were into two courses what Scripture did give commandment that between the first and the second he that was chief should put off the residue of his Garments and keeping on his Feast-robe onely wash the feet of them that were with him What Scripture did command them never to lift up their hands unwashe in Prayer unto God which custom Aristaus be the credit of the Author more or less sheweth wherefore they did so religiously observe What Scripture did command the Jews every Festival day to fast till the sixth hour The custom both mentioned by Iosephus in the History of his own life and by the words of Peter signified Tedious it were to rip up all such things as were in that Church established yea by Christ himself and by his Apostles observed though not commanded any where in Scripture 7. Well yet a gloss there is to colour that Paradox and notwithstanding all this still to make it appear in shew not to be altogether unreasonable And therefore till further reply come the cause is held by a feeble distinction that the Commandments of God being either general or special although there be no express word for every thing in specialty yet there are general Commandments for all things to the end that even such cases as are not in Scripture particularly mentioned might not be left to any to order at their pleasure onely with Caution That nothing be done against the Word of God and that for this cause the Apostle hath set down in Scripture four general Rules requiring such things alone to be received in the Church as do best and nearest agree with the same Rules that so all things in the Church may be appointed not onely not against but by and according to the Word of God The Rules are these Nothing scandalous
or offensive unto any especially unto the Church of God All things in order and with seemliness All unto edification finally All to the glory of God Of which kinde how many might be gathered out of the Scripture if it were necessary to take so much pains Which Rules they that urge minding thereby to prove that nothing may be done in the Church but what Scripture commandeth must needs hold that they tie the Church of Christ no otherwise then onely because we finde them there set down by the Finger of the Holy Ghost So that unless the Apostle by writing had delivered those Rules to the Church we should by observing them have sinned as now by not observing them In the Church of the Jews is it not granted That the appointment of the hour for daily Sacrifices the building of Synagogues throughout the Land to hear the Word of God and to pray in when they came not up to Ierusalem the erecting of Pulpits and Chairs to teach in the order of Burial the Rites of Marriage with such like being matters appertaining to the Church yet are not any where prescribed in the Law but were by the Churches discretion instituted What then shall we think Did they hereby add to the Law and so displease God by that which they did None so hardly perswaded of them Doth their Law deliver unto them the self-same general Rules of the Apostle that framing thereby their Orders they might in that respect clear themselves from doing amiss St. Paul would then of likelihood have cited them out of the Law which we see he doth not The truth is they are Rules and Canons of that Law which is written in all mens hearts the Church had for ever no less then now stood bound to observe them whether the Apostle had mentioned them or no. Seeing therefore those Canons do binde as they are Edicts of Nature which the Jews observing as yet unwritten and thereby framing such Church Orders as in their Law were not prescribed are notwithstanding in that respect unculpable It followeth that sundry things may be lawfully done in the Church so as they be not done against the Scripture although no Scripture do command them but the Church onely following the Light of Reason judge them to be in discretion meet Secondly unto our purpose and for the question in hand Whether the Commandments of God in Scripture be general or special it skilleth not For if being particularly applied they have in regard of such particulars a force constraining us to take some one certain thing of many and to leave the rest whereby it would come to pass that any other particular but that one being established the general Rules themselves in that case would be broken then is it utterly impossible that God should leave any thing great or small free for the Church to establish or not Thirdly if so be they shall grant as they cannot otherwise do that these Rules are no such Laws as require any one particular thing to be done but serve rather to direct the Church in all things which she doth so that free and lawful it is to devise any Ceremony to receive any Order and to authorise any kinde of Regiment no special Commandment being thereby violated and the same being thought such by them to whom the judgment thereof appertaineth as that it is not scandalous but decent tending unto edification and setting forth the glory of God that is to say agreeable unto the general Rules of holy Scripture this doth them no good in the World for the furtherance of their purpose That which should make for them must prove that men ought not to make Laws for Church Regiment but onely keep those Laws which in Scripture they finde made The plain intent of the Books of Ecclesiastical Discipline is to shew that men may not devise Laws of Church Government but are bound for ever to use and to execute onely those which God himself hath already devised and delivered in the Scripture The self-same drift the Admonitioners also had in urging that nothing ought to be done in the Church according unto any Law of Mans devising but all according to that which God in his Word hath commanded Which not remembring they gather out of Scripture General Rules to be followed in making Laws and so in effect they plainly grant that we our selves may lawfully make Laws for the Church and are not bound out of Scripture onely to take Laws already made as they meant who first alledged that principle whereof we speak One particular Plat-form it is which they respected and which they labored thereby to force upon all Churches whereas these general Rules do not let but that there may well enough be sundry It is the particular Order established in the Church of England which thereby they did intend to alter as being not commanded of God whereas unto those general Rules they know we do not defend that we may hold any thing unconformable Obscure it is not what meaning they had who first gave out that grand Axiom and according unto that meaning it doth prevail far and wide with the Favorers of that part Demand of them wherefore they conform not themselves unto the Order of our Church and in every particular their answer for the most part is We finde no such thing commanded in the Word Whereby they plainly require some special Commandment for that which is exacted at their hands neither are they content to have matters of the Church examined by general Rules and Canons As therefore in controversies between us and the Church of Rome that which they practise is many times even according to the very grossness of that which the vulgar sort conceiveth when that which they teach to maintain it is so nice and subtil that hold can very hardly be taken thereupon In which cases we should do the Church of God small benefit by disputing with them according unto the finest points of their dark conveyances and suffering that sense of their Doctrine to go uncontrouled wherein by the common sort it is ordinarily received and practised So considering what disturbance hath grown in the Church amongst our selves and how the Authors thereof do commonly build altogether on this as a sure Foundation Nothing ought to be established in the Church which in the Word of God is not commanded Were it reason that we should suffer the same to pass without controulment in that current meaning whereby every where it prevaileth and stay till some strange construction were made thereof which no man would lightly have thought on but being driven thereunto for a shift 8. The last refuge in maintaining this Position is thus to construe it Nothing ought to be established in the Church but that which is commanded in the Word of God that is to say All Church Orders must be grounded upon the Word of God in such sort grounded upon the Word not that being sound out by some Star
long safety for two things it was necessary to provide namely the preservation of their state against foreign resistance and the continuance of their peace within themselves Touching the one as they received the Promise of God to be the Rock of their Defence against which who so did violently rush should but bruise and batter themselves so likewise they had his Commandment in all their affairs that way to seek direction and counsel from him Mens Consultations are always perillous And it falleth out many times that after long deliberation those things are by their wit even resolved on which by trial are found most opposite to publick safety It is no impossible thing for States be they never so well established yet by over-sight in some one act or treaty between them and their potent opposites utterly to cast away themselves for ever Wherefore lest it should so fall out to them upon whom so much did depend they were not permitted to enter into War not conclude any League of Peace nor to wade through any act of moment between them and foreign States unless the Oracle of God or his Prophets were first consulted with And lest domestical disturbance should waste them within themselves because there was nothing unto this purpose more effectual then if the Authority of their Laws and Governors were such as none might presume to take exception against it or to shew disobedience unto it without incurring the hatred and detestation of all men that had any spark of the fear of God therefore he gave them even their Positive Laws from Heaven and as oft as occasion required chose in like sort Rulers also to lead and govern them Notwithstanding some desperately impious there were which adventured to try what harm it could bring upon them if they did attempt to be Authors of Confusion and to resist both Governors and Laws Against such Monsters God maintained his own by fearful execution of extraordinary judgment upon them By which means it came to pass that although they were a people infested and mightily hated of all others throughout the World although by Nature hard-hearted querulous wrathful and impatient of rest and quietness yet was there nothing of force either one way or other to work the ruine and subversion of their State till the time before mentioned was expired Thus we see that there was no cause of dissimilitude in these things between that one onely People before Christ and the Kingdoms of the World since And whereas it is further alledged That albeit in Civil Matters and things pertaining to this present life God hath used a greater particularity with them then amongst us framing Laws according to the quality of that People and Countrey yet the leaving of us at greater liberty in things civil is so far from proving the like liberty in things pertaining to the Kingdom of Heaven that it rather proves a straiter bond For even as when the Lord would have his favor more appear by Temporal Blessings of this life towards the people under the Law then towards us he gave also Politick Laws most exactly whereby they might both most easily come into and most stedfastly remain in possession of those earthly benefits Even so at this time wherein he would not have his favor so much esteemed by those outward commodities it is required That as his care inprescribing Laws for that purpose hath somewhat faln in leaving them to mens Consultations which may be deceived so his care for Conduct and Government of the life to come should if it were possible rise in leaving less to the order of men then in times past These are but weak and feeble Disputes for the Inference of that Conclusion which is intended For saving onely in such consideration as hath been shewed there is no cause wherefore we should think God more desirous to manifest his savor by Temporal Blessings towards them then towards us Godliness had unto them and it hath also unto us the promises both of this life and the life to come That the care of God hath faln in earthly things and therefore should rise as much in Heavenly that more is left unto mens consultations in the one and therefore less must be granted in the other that God having used a greater particularity with them then with us for matters pertaining unto this life is to make us amends by the more exact delivery of Laws for Government of the life to come These are proportions whereof if there be any rule we must plainly confess that which truth is we know it not God which spake unto them by his Prophets hath unto us by his onely begotten Son those Mysteries of Grace and Salvation which were but darkly disclosed unto them have unto us more clearly shined Such differences between them and us the Apostles of Christ have well acquainted us withal But as for matter belonging to the outward Conduct or Government of the Church seeing that even in sense it is manifest that our Lord and Saviour hath not by Positive Laws descended so far into particularities with us as Moses with them neither doth by extraordinary Means Oracles and Prophets direct us as them he did in those things which rising daily by new occasions are of necessity to be provided for doth it not hereupon rather follow that although not to them yet to us there should be freedom and liberty granted to make Laws Yea but the Apostle St. Paul doth fearfully charge Timothy beforePontius Pilate to keep what was commanded him safe and sound till the appearance of our Lord Iesus Christ. This doth exclude all liberty or changing the Laws of Christ whether by abrogation or addition or howsoever For in Timothy the whole Church of Christ receiveth charge concerning her duty And that charge is to keep the Apostles Commandment and his Commandment did contain the Laws that concerned Church Government And those Laws he straightly requireth to be observed without breach or blame till the appearance of our Lord Jesus Christ. In Scripture we grant every one Mans lesson to be the common instruction of all men so far forth as their cases are like and that religiously to keep the Apostles Commandments in whatsoever they may concern us we all stand bound But touching that Commandment which Timothy was charged with we swerve undoubtedly from the Apostles precise meaning if we extend it so largely that the Arms thereof shall reach unto all things which were commanded him by the Apostle The very words themselves do restrain themselves unto some special Commandment among many And therefore it is not said Keep the Ordinances Laws and Constitutions which thou hast received but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great Commandment which doth principally concern thee and thy calling That Commandment which Christ did so often inculcate unto Peter that Commandment unto the careful discharge whereof they of Ephesus are exhorted Attend to your selves and to all the flock wherein the Holy Ghost
for his servant to shew the Religion of an Oath by naming the Lord God of Heaven and Earth unless that strange Ceremony were added In Contracts Bargains and Conveyances a mans word is a token sufficient to express his will Yet this was the ancient manner in Israel concerning redeeming and exchanging to establish all things A man did pluck off his shoe and gave it to his neighbour and this was a sure witness in Israel Amongst the Romans in their making of a Bondman free was it not wondred wherefore so great a do should be made The Master to present his Slave in some Court to take him by the hand and not only to say in the hearing of the publike Magistrate I will that this man become free but after these solemn words uttered to strike him on the cheek to turn him round the hair of his head to be shaved off the Magistrate to touch him thrice with a rod in the end a cap and a white garment to be given him To what purpose all this circumstance Among the Hebrews how strange and in outward appearance almost against reason that he which was minded to make himself a perpetual servant should not only testifie so much in the presence of the Judge but for a visible token thereof have also his ear bored thorow with an awl It were an infinite labour to prosecute these things so far as they might be exemplified both in Civil and Religious actions For in both they have their necessary use and force These sensible things which Religion hath allowed are resemblances framed according to things spiritually understood whereunto they serve as a hand to lead and a way to direct And whereas it may peradventure be objected that to add to Religious duties such Rites and Ceremonies as are significant is to institute new Sacraments sure I am they will not say that Numa Pompilius did ordain a Sacrament a significant Ceremony he did ordain in commanding the Priests to execute the work of their Divine Service with their hands as far as to the fingers covered thereby signifying that fidelity must be defended and that mens right hands are the sacred seat thereof Again we are also to put them in minde that themselves do not hold all significant Ceremonies for Sacraments inasmuch as Imposition of hands they deny to be a Sacrament and yet they give thereunto a forcible signification For concerning it their words are these The party ordained by this ceremony was put in minde of his separation to the work of the Lord that remembring himself to be taken as it were with the hand of God from amongst others this might teach him not to account himself now his own nor to do what himself listeth but to consider that God hath set him about a work which if he will discharge and accomplish he may at the hands of God assure himself of reward and if otherwise of revenge Touching significant Ceremonies some of them are Sacraments some as Sacaments onely Sacraments are those which are signs and tokens of some general promised grace which always really descendeth from God unto the soul that duly receiveth them Other significant tokens are only as Sacraments yet no Sacraments Which is not our distinction but theirs For concerning the Apostles Imposition of hands these are their own words Magnum signum hoc quasi Sacramentum usurparunt They used this sign or as it were Sacrament Concerning Rites and Ceremonies there may be fault either in the kinde or in the number and multitude of them The First thing blamed about the kinde of ours is That in many things we have departed from the ancient simplicity of Christ and his Apostles we have imbraced more outward stateliness we have those Orders in the exercise of Religion which they who best pleased God and served him most devoutly never had For it is out of doubt that the first state of things was best that in the prime of Christian Religion faith was foundest the Scriptures of God were then best understood by all men all parts of godliness did then most abound and therefore it must needs follow that Customs Laws and Ordinances devised since are not so good for the Church of Christ but the best way is to cut off later inventions and to reduce things unto the ancient state wherein at the first they were Which Rule or Canon we hold to be either uncertain or at least wise unsufficient if not both For in case it be certain hard it cannot be for them to shew us where we shall find it so exactly set down that we may say without all controversie These were the Orders of the Apostles times these wholly and onely neither fewer nor more then these True it is that many things of this nature be alluded unto yea many things declared and many things necessariy collected out of the Apostles writings But is it necessary that all the Orders of the Church which were then in use should be contained in their Books Surely no. For if the tenor of their Writings be well observed it shall unto any man easily appear that no more of them are there touched then were needfull to be spoken of sometimes by one occasion and sometimes by another Will they allow then of any other Records besides Well assured I am they are far enough from acknowledging that the Church ought to keep any thing as Apostolical which is not found in the Apostles Writings in what other Records soever it be found And therefore whereas St. Augustine affirmeth that those things which the whole Church of Christ doth hold may well be thought to be Apostolical although they be not found written this his judgement they utterly condemn I will not here stand in defence of S. Augustines opinion which is that such things are indeed Apostolical but yet with this exception unless the Decree of some General Councel have haply caused them to be received for of Positive Laws and Orders received throughout the whole Christian world S. Augustine could imagine no other Fountain save these two But to let pass S. Augustine they who condemn him herein must needs confess it a very uncertain thing what the Orders of the Church were in the Apostles times seeing the Scriptures doe not mention them all and other Records thereof besides they utterly reject So that in tying the Church to the Orders of the Apostles times they tye it to a marvellous uncertain rule unless they require the observation of no Orders but only those which are known to be Apostolical by the Apostles own Writings But then is not this their rule of such sufficiency that we should use it as a touchstone to try the Orders of the Church by for ever Our end ought always to be the same our ways and means thereunto not so The glory of God and the good of the Church was the thing which the Apostles aimed at and therefore ought to be the mark
harm And doing well their Actions are freed from prejudice and novelty To the best and wisest while they live the World is continually a froward Opposite a curious Observer of their Defects and Imperfections their Vertues it afterwards as much admireth And â—or this cause many times that which most deserveth approbation would hardly be able to finde favour if they which propose it were not content to profess themselves therein Scholars and Followers of the Antients For the World will not endure to hear that we are wiser than any have been which went before In which consideration there is cause why we should be slow and unwilling to change without very urgent necessity the antient Ordinances Rites and long approved Customs of our venerable Predecessors The love of things Antient doth argue stayedness but levity and want of Experience maketh apt auto Innovations That which Wisdom did first begin and hath been with Good men long continued challengeth allowance of them that succeed although it plead for it self nothing That which is new if it promise not much doth fear Condemnation before Tryal till Tryal no man doth acquit or trust it what good soever it pretend and promise So that in this kinde there are few things known to be Good till such time as they grow to be Antient The vain pretence of those glorious Names where they could not be with any truth neither in reason ought to have been so much alledged hath wrought such a prejudice against them in the mindes of the Common sort as if they had utterly no force at all whereas especially for these Observances which concern our present Question Antiquity Custom and Consent in the Church of God making with the which Law doth establish are themselves most sufficient reasons to uphold the same unless some notable publick inconvenience inforce the contrary For a small thing in the eye of Law is as nothing We are therefore bold to make our second Petition this That in things the fitness whereof is not of it self apparent nor easie to be made snfficiently manifest unto all yet the Judgment of Antiquity concurring with that which is received may induce them to think it not unfit who are not able to alledge any known weighty Inconvenience which it hath or to take any strong Exception against it 8. All things cannot be of antient continuance which are expedient and needful for the ordering of Spiritual Affairs but the Church being a Body which dieth not hath always power as occasion requireth no less to ordain that which never was than to ratifie what hath been before To prescribe the Order of doing in all Things Is a peculiar Prerogative which Wisdom hath as a Queen or soveraign Commandress over other Vertues This in every several Man's Actions of Common Life appertaineth unto Morall in Publick and Politick secular Affairs unto Civil Wisdom In like manner to devise any certain Form for the outward Administration of Publick Duties in the Service of God or Things belonging thereunto and to find out the most convenient for that use is a point of Wisdom Ecclesiastical It is not for a Man which doth know or should know what Order is and what Peaceable Government requireth to ask Why we should hang our Iudgment upon the Churches Sleeve and why in Matters of Order more than in Matters of Doctrine The Church hath Authority to Establish That for an Order at one time which at another time it may Abolish and in both do well But That which in Doctrine the Church doth now deliver rightly as a Truth no Man will say that it may hereafter recall and as rightly avouch the contrary Laws touching Matter of Order are changeable by the Power of the Church Articles concerning Doctrine not so We read often in the Writings of Catholick and Holy men rouching Matters of Doctrine This we believe This we bold This the Prophets and Evangelists have declared This the Apostles have delivered This Martyrs have sealed with their Blood and confessed in the midst of Torments to This We cleave as to the Anchor of Our Souls against This though an Angel from Heaven should Preach unto us We would not believe But did we ever in any of Them read touching Matters of mere Comcliness Order and Decency neither Commanded nor Prohibited by any Prophet any Evangelist any Apostle Although the Church wherein we live do ordain them to be kept although they be never so generally observed though all the Churches in the World should Command them though Angels from Heaven should require our Subjection thereunto I would hold him accursed that doth obey Be it in Matter of the one kind or of the other what Scripture doth plainly deliver to that the First place both of Credit and Obedience is due The Next whereunto is whatsoever any Man can necessarily conclude by Force of Reason After These the Voyce of the Church succeedeth That which the Church by her Ecclesiastical Authority shall probably think and define to be True or Good must in congruity of Reason over-rule all other Inferiour Judgements whatsoever To them which ask Why we thus hang our Judgment on the Churches Sleeve I answer with Solomon Because Two are better than One. Yea Simply saith Basil and Universally whether it be in Works of Nature or of Voluntary Choice and Counsel I see not any thing done as it should be is it be wrought by an Agent singling it self from Consorts The Jews have a Sentence of good advice Take not upon Thee to be a Iudge alone there is no sole Iudge but One only Say not to Others Receive my Sentence when their Authority is above thine The bare consent of the whole Church should it self in These things stop their Mouths who living under it dare presume to bark against it There is saith Cassianus no Place of Audience left for them by whom Obedience is not yielded to that which all have agreed upon Might we not think it more than wonderful that Nature should in all Communities appoint a Predominant Judgment to sway and over-rule in so many things or that God himself should allow so much Authority and Power unto every Poor Family for the ordering of All which are in it and the City of the Living God which is his Church be able neither to Command nor yet to Forbid any thing which the Meanest shall in that respect and for her sole Authorities sake be bound to obey We cannot hide or dissemble that Evil the grievous inconvenience whereof we feel Our dislike of them by whom too much heretofore hath been attributed unto the Church is grown to an Error on the contrary hand so that now from the Church of God too much is derogated By which removal of one Extremity with another the World seeking to procure a Remedy hath purchased a meer Exchange of the Evil which before was felt Suppose we that the Sacred Word of God can at their hands
men as contrariwise the ground of all our happiness and the seed of whatsoever perfect vertue groweth from us is a right opinion touching things divine this kind of knowledge we may justly set down for the first and chiefest thing which God imparteth unto his People and our duty of receiving this at his merciful hands for the first of those religious Offices wherewith we publickly honour him on earth For the instruction therefore of all sorts of men to eternal life it is necessary that the sacred and saving truth of God be openly published unto them Which open publication of heavenly mysteries is by an excellency termed preaching For otherwise there is not any thing publickly notified but we may in that respect rightly and properly say it is preached So that when the School of God doth use it as a word of Art we are accordingly to understand it with restraint to such special matter as that School is accustomed to publish We find not in the World any People that have lived altogether without Religion And yet this duty of Religion which provideth that publickly all sorts of men may be instructed in the fear of God is to the Church of God and hath been always so peculiar that none of the Heathens how curious soever in searching out all kinds of outward Ceremonies like to ours could ever once so much as endeavour to resemble herein the Churches care for the endless good of her Children Ways of teaching there have been sundry always usual in Gods Church For the first introduction of youth to the knowledge of God the Jews even till this day have their Catechisms With Religion it fareth as with other Sciences the first delivery of the Elements thereof must for like consideration be framed according to the weak and slender capacity of young Beginners unto which manner of teaching Principles in Christianity the Apostle in the sixth to the Hebrews is himself understood to allude For this cause therefore as the Decalogue of Moses declareth summarily those things which we ought to do the Prayer of our Lord whatsoever we should request or desire so either by the Apostles or at the least-wise out of their Writings we have the substance of Christian Belief compendiously drawn into few and short Articles to the end that the weakness of no mans wit might either hinder altogether the knowledge or excuse the utter ignorance of needful things Such as were trained up in these Rudiments and were so made fit to be afterward by Baptism received into the Church the Fathers usually in their Writings do term Hearers as having no farther communion or fellowship with the Church than only this that they were admitted to hear the Principles of Christian Faith made plain unto them Catechizing may be in Schools it may be in private Families But when we make it a kind of Preaching we mean always the publick performance thereof in the open hearing of men because things are preached not in that they are taught but in that they are published 19. Moses and the Prophets Christ and his Apostles were in their times all Preachers of Gods Truth some by Word some by Writing some by both This they did partly as faithful Witnesses making meer relation what God himself had revealed unto them and partly as careful Expounders Teachers Perswaders thereof The Church in like case Preacheth still first publishing by way of Testimony or relation the truth which from them she hath received even in such sort as it was received written in the sacred volumes of Scripture Secondly by way of explication discovering the mysteries which lye hid therein The Church as a Witness preacheth his meer revealed Truth by reading publickly the Sacred Scripture So that a second kind of preaching is the reading of holy Writ For thus we may the boldlier speak being strengthened with the examples of so reverend a Prelate as saith that Moses from the time of antient Generations and Ages long since past had amongst the Cities of the very Gentiles them that preached him in that he was read every Sabbath day For so of necessity it must be meant in as much as we know that the Jews have alwayes had their weekly Readings of the Law of Moses but that they always had in like manner their weekly Sermons upon some part of the Law of Moses we no where find Howbeit still we must here remember that the Church by her publick reading of the Book of God preacheth only as a Witness Now the principal thing required in a Witness is Fidelity Wherefore as we cannot excuse that Church which either through corrupt translations of Scripture delivereth instead of divine Speeches any thing repugnant unto that which God speaketh or through falsified additions proposeth that to the people of God as Scripture which is in truth no Scripture So the blame which in both these respects hath been laid upon the Church of England is surely altogether without cause Touching Translations of Holy Scripture albeit we may not disallow of their painful travels herein who strictly have tyed themselves to the very Original letter yet the judgment of the Church as we see by the practise of all Nations Greeks Latines Persians Syrians AEthiopians Arabians hath been ever That the fittest for publick Audience are such as following a middle course between the rigor of literal Translators and the liberty of Paraphrasts do with greatest shortness and plainness deliver the meaning of the Holy Ghost Which being a labour of so great difficulty the exact performance thereof we may rather wish than look for So that except between the words of translation and the mind of Scripture it self there be Contradiction every little difference should not seem an intolerable blemish necessarily to be spunged out Whereas therefore the Prophet David in a certain Psalm doth say concerning Moses and Aaron that they were obedient to the word of God and in the self-same place â—or allowed Translation saith they were not obedient we are for this cause challenged as manifest Gain-sayers of Scripture even in that which we read for Scripture unto the people But for as much as words are resemblances of that which the mind of the Speaker conceiveth and Conceits are Images representing that which is spoken of it followeth that they who will judge of words should have recourse to the things themselves from whence they rise In setting down that Miracle at the sight whereof Peter fell down astonished before the feet of Jesus and cryed Depart Lord I am a Sinner the Evangelist St. Luke saith the store of the Fish which they took was such that the Net they took it in brake and the Ships which they loaded therewith sunk St. Iohn recording the like Miracle saith That albeit the Fishes in number were so many yet the Net with so great a weight was not broken Suppose they had written both of one Miracle Although there be in their
Words a manifest shew of jar yet none if we look upon the difference of matter with regard whereunto they might both have spoken even of one Miracle the very same which they spake of divers the one intending thereby to signifie that the greatness of the burden exceeded the natural ability of the instruments which they had to bear it the other that the weakness thereof was supported by a supernatural and miraculous addition of strength The Nets as touching themselves brake but through the power oâ— God they held Are not the words of the Prophet Micheas touching Bethleem Thou Bethleem the least and doth not the very Evangelist translate these words Thou Bethleem not the least the one regarding the quantity of the Place the other the dignity Micheas attributeth unto it smallness in respect of circuit Matthew greatness in regard of honor and estimation by being the native soyle of our Lord and Saviour Christ. Sith therefore Speeches which gain-say one another must of necessity be applyed both unto one and the self-same Subject sith they must also the one affirm the other deny the self-same thing what necessity of contradiction can there be between the Letter of the Prophet David and our authorised Translation thereof if he understanding Moses and Aaron do say They were not disobedient we applying our speech to Pharaoh and the AEgyptians do say of them They were not obedient Or which the matter it self will easily enough likewise suffer if the AEgyptians being meant by both it be said that they in regard of their offer to let go the People when they saw the fearful darkness disobeyed not the Word of the Lord and yet that they did not obey his Word in as much as the Sheep and Cattel at the self-same time they with-held Of both Translations the better I willingly acknowledge that which cometh nearer to the very letter of the Original verity yet so that the other may likewise safely enough be read without any perâ—l at all of gain-saying as much as the least jot or syllable of God's most sacred and precious Truth Which Truth as in this we do not violate so neither is the same gain-sayed or crost no not in those very Preambles placed before certain readings wherein the steps of the Latin Service-Book have been somewhat too nearly followed As when we say Christ spake to his Disciples That which the Gospel declareth he spake unto the Pharises For doth the Gospel affirm he spake to the Pharisees only doth it mean that they and besides them no man else was at that time spoken unto by our Saviour Christ If not then is there in this diversity no contrariety I suppose it somewhat probable that St. Iohn and St. Matthew which have recorded those Sermons heard them and being Hearers did think themselves as wel respected as the Pharisees in that which their Lord and Master taught concerning the Pastoral care he had over his own Flock and his offer of Grace made to the whole World which things are the matter whereof he treateth in those Sermons Wherefore as yet there is nothing found wherein we read for the Word of God that which may be condemned as repugnant unto his Word Furthermore somewhat they are displeased in that we follow not the method of Reading which in their judgement is most commendable the method used in some foreign Churches where Scriptures are read before the time of Divine Service and without either choyce or stint appointed by any determinate Order Nevertheless till such time as they shall vouchsafe us some just and sufficient reason to the contrary we must by their patience if not allowance retain the antient received Custom which we now observe For with us the reading of the Scripture in the Church is a part of our Church-Liturgy a special Portion of the Service which we do to God and not an exercise to spend the time when one doth wait for anothers coming till the assembly of them which shall afterwards worship him be compleâ— Wherefore as the form of our Publick Service is not voluntary so neither are the parts thereof left uncertain but they are all set down in such order and with such choyce as hath in the wisdom of the Church seemed best to concur as well with the special occasions as with the general purpose which we have to glorifie God 20. Other Publick readings there are of Books and Writings not Canonical whereby the Church doth also preach or openly make known the Doctrine of vertuous conversation whereupon besides those things in regard whereof we are thought to read the Scriptures of God amiss it is thought amiss that we read in our Churches any thing at all besides the Scriptures To exclude the reading of any such profitable instruction as the Church hath devised for the better understanding of Scripture or for the easier trayning up of the People in holiness and righteousness of life they plead that God in the Law would have nothing brought into the Temple neither Besomes nor Flesh-hooks nor Trumpets but those only which were sanctified that for the expounding of darker places we ought to follow the Jews Polity who under Antiochus where they had not the commodity of Sermons appointed always at their Meetings somewhat out of the Prophets to be read together with the Law and so by the one made the other plainer to be understood That before and after our Saviours comming they neither read Onkelos nor Ionathan's Paraphrase though having both but contented themselves with the reading only of Scriptures that if in the Primitive Church there had been any thing read besides the Monuments of the Prophets and Apostles Iustin Martyr and Origen who mention these would have spoken of the other likewise that the most antient and best Councels forbid any thing to be read in Churches saving Canonical Scripture onely that when other things were afterwards permitted fault was found with it it succeeded but ill the Bible it self was thereby in time quite and clean thrust out Which Arguments if they be only brought in token of the Authors good-will and meaning towards the cause which they would set forward must accordingly be accepted of by them who already are perswaded the same way But if their drift and purpose be to perswade others it would be demanded by what Rule the legal hallowing of Besomes and Flesh-hooks must needs exclude all other readings in the Church save Scripture Things sanctified were thereby in such sort appropriated unto God as that they might never afterwards again be made common For which cause the Lord to sign and mark them as his own appointed oyle of holy oyntment the like whereunto it was not lawful to make for ordinary and daily uses Thus the anoynting of Aaron and his Sons tyed them to the Office of the Priest-hood for ever the anoynting not of those Silver Trumpets which Moses as well
Exposition which are not inclinable to think that Moses was matched like Socrates nor that Circumcision could now in Eleazar be strange unto her having had Gersons her elder son before circumcised nor that any occasion of châ—ler could rise from a spectacle of such misery as doth naturally move Compassion and not Wrath nor that Zipporah was so impious as in the visible presence of Gods deserved Anger to storm at the Ordinance and Law of God not that the words of the History it self can inforce any such affection but do onely declare how after the act performed she touched the feet of Moses saying Sponsus tu mihi as sanguinum Thou art unto me an Husband of Blood which might be very well the one done and the other spoken even out of the slowing abundance of commiseration and love to signifie with hands laid under his feet That her tender affection towards him had caused her thus to forget Woman-hood to lay all Motherly affection aside and to redeem her Husband out of the hands of Death with effusion of Blood The sequel thereof take it which way you will is a plain Argument That God was satisfied with that she did as may appeal by his own Testimony declaring How there followed in the person of Moses present release of his grievous punishment upon her speedy discharge of that duty which by him neglected had offended God even as after execution of Justice by the hands of Phineas the Plague was immediately taken away which former impunity of sin had caused In which so manifest and plain cases not to make that a reason of the event which God himself hath set down as a reason were falsly to accuse whom he doth justifie and without any cause to traduce what we should allow yet seeing they which will have it a breach of the Law of God for her to circumcise in that necessity are not able to deny but Circumcision being in that very manner performed was to the innocent Childe which received it true Circumcision why should that defect whereby Circumcision was so little wealmed be to Baptism a deadly wound These Premises therefore remaining as hitherto they have been laid because the Commandment of our Saviour Christ which committeth joyntly to Publick Ministers both Doctrine and Baptism doth no more by linking them together import That the Nature of the Sacrament dependeth on the Ministers Authority and Power to Preach the Word then the force and vertue of the Word doth on Licence to give the Sacrament and considering that the Work of External Ministery in Baptism is onely a pre-eminence of honor which they that take to themselves and are not thereunto called as Aaron was do but themselves in their own persons by means of such usurpation Incur the just blame of disobedience to the Law of God father also in as much as it standeth with no reason That Errors grounded on a wrong interpretation of other Mens Deeds should make frustrate whatsoever is misconceived and that Baptism by Women should cease to be Baptism as oft as any Man will thereby gather That Children which die unbaptized are damned which opinion if the Act of Baptism administred in such manner did inforce it might be sufficient cause of disliking the same but none of defeating or making it altogether void Last of all whereas general and full consent of the godly-learned in all ages doth make for Validity of Baptism yea albeit administred in private and even by Women which kinde of Baptism in case of necessity divers Reformed Churches do both allow and defend some others which do not defend tolerate few in comparison and they without any just cause do utterly disannul and annihilate Surely howsoever through defect on either side the Sacrament may be without Fruit as well in some cases to him which receiveth as to him which giveth it yet no disability of either part can so far make it frustrate and without effect as to deprive it of the very Nature of true Baptism having all things else which the Ordinance of Christ requireth Whereupon we may consequently infer That the Administration of this Sacrament by private persons be it lawful or unlawful appeareth not as yet to be meerly void 63. All that are of the Race of Christ the Scripture nameth them Children of the Promise which God hath made The Promise of Eternal Life is the Seed of the Church of God And because there is no attainment of life but through the onely begotten Son of God nor by him otherwise then being such as the Creed Apostolick describeth it followeth That the Articles thereof are Principles necessary for all men to subscribe unto whom by Baptism the Church receiveth into Christs School All Points of Christian Doctrine are either demonstrable Conclusions or demonstrative Principles Conclusions having strong and invincible Proofs as well in the School of Jesus Christ as elswhere And Principles be Grounds which require no Proof in any kinde of Science because it sufficeth if either ther certainty be evident in it self or evident by the light of some higher knowledge and in it self such as no mans knowledge is ever able to overthrow Now the principles whereupon we do build our souls have their evidence where they had their original and as received from thence we adore them we hold them in reverend admiration we neither argue nor dispute about them we give unto them that assent which the Oracles of God require We are not therefore ashamed of the Gospel of our Lord Jesus Christ because miscreants in scorn have upbraided us That the highest point of our Wisdom is Belief That which is true and neither can be disceined by Sense not concluded by meer Natural Principles must have Principles of revealed Truth whereupon to build it self and an habit of Faith in us wherewith Principles of that kinde are apprehended The Mysteries of our Religion are above the reach of our Understanding above discourse of Mans Reason above all that any Creature can comprehend Therefore the first thing required of him which standeth for admission into Christs Family is Belief Which Belief consisteth not so much in knowledge as in acknowledgment of all things that Heavenly Wisdom revealeth the Affection of Faith is above her reach her Love to God-ward above the comprehension which the hath of God And because onely for Believers all things may be done He which is Goodness it self loveth them above all Deserve we then the love of God because we believe in the Son of God What more opposite then Faith and Pride When God had created all things he looked upon them and loved them because they were all as himself had made them So the true Reason wherefore Christ doth love Believers is Because their belief is the gift of God a gift then which flesh and blood in this World cannot possibly receive a greater And as to love them of whom we receive good things is Duty because they
saith Cyprian that our Lord himself did elect Apostles but Deacons after his ascension into Heaven the Apostles ordained Deacons were Stewards of the Church unto whom at the first was committed the distribution of Church-goods the care of providing therewith for the Poor and the charge to see that all things of expeace might be religiously and faithfully dealt in A part also of their Office was attendance upon their Presbyters at the time of Divine Service For which cause Ignatius to set forth the dignity of their Calling saith that they are in such case to the Bishop as if Angelical Powers did serve him These onely being the uses for which Deacons were first made if the Church have sithence extended their Ministery further than the circuit of their labour at the first was drawn we are not herein to think the Ordinance of Scripture violated except there appear some prohibition which hath abridged the Church of that liberty Which I note chiefly in regard of them to whom it seemeth a thing so monstrous that Deacons should sometime be licensed to preach whose institution was at the first to another end To charge them for this as men not contented with their own Vocations and as breakers into that which appertaineth unto others is very hard For when they are thereunto once admitted it is part of their own Vocation it appertaineth now unto them as well as others neither is it intrusion for them to do it being in such sort called but rather in us it were temerity to blame them for doing it Suppose we the Office of Teaching to be so repugnant unto the Office of Deaconship that they cannot concurr in one and the same Person What was there done in the Church by Deacons which the Apostles did not first discharge being Teachers Yea but the Apostles found the burthen of Teaching so heavy that they judged it meet to cutt off that other charge and to have Deacons which might undertake it Be it so The multitude of Christians increasing in Ierusalem and waxing great it was too much for the Apostles to teach and to minister unto Tables also The former was not to be slacked that this latter might be followed Therefore unto this they appointed others Whereupon we may rightly ground this Axiom that when the subject wherein one man's labours of sundry kindes are imployed doth wax so great that the same men are no longer able to manage it sufficiently as before the most natural way to help this is by dividing their Charge into slipes and ordaining of Under-Officers as our Saviour under twelve Apostle seventy Presbyters and the Apostles by his example seven Deacons to be under both Neither ought it to seem less reasonable that when the same men are sufficient both to continue in that which they do and also to undertake somewhat more a combination be admitted in this case as well as division in the former We may not therefore disallow it in the Church of Geneva that Calvin and Beza were made both Pastors and Readers in Divinity being men so able to discharge both To say they did not content themselves with their Pastoral vocations but brake into that which belongeth to others to alledge against them He that exhorteth on exhortation as against us He that distributeth in simplicity is alledged in great dislike of granting licence for Deacons to preach were very hard The antient custome of the Church was to yield the poor much relief especially Widows But as poor people are always querulous and apt to think themselves less respected then they should be we see that when the Apostles did what they could without hindrance to their weightier business yet there were which grudged that others had too much and they too little the Grecian Widows shorter Commons than the Hebrews By means whereof the Apostles saw it meet to ordain Deacons Now tract of time having clean worn out those first occasions for which the Deaconship was then most necessary it might the better be afterwards extended to other Services and so remain as at this present day a Degree in the Clergy of God which the Apostles of Christ did institute That the first seven Deacons were chosen out of the seventy Disciples is an errour in Epiphanius For to draw men from places of weightier unto rooms of meaner labour had not been fit The Apostles to the end they might follow teaching with more freedom committed the ministery of Tables unto Deacons And shall we think they judged it expedient to chuse so many out of those seventy to be ministers unto Tables when Christ himself had before made them Teachers It appeareth therefore how long these three degrees of Ecclesiastical Order have continued in the Church of Christ the highest and largest that which the Apostles the next that which Presbyters and the lowest that which Deacons had Touching Prophets they were such men as having otherwise learned the Gospel had from above bestowed upon them a special gift of expounding Scriptures and of foreshewing things to come Of this sort Agabus was and besides him in Ierusalem sundry others who notwithstanding are not therefore to be reckoned with the Clergy because no man's gifts or qualities can make him a Minister of holy things unless Ordination do give him power And we nowhere since Prophets to have been made by Ordination but all whom the Church did ordain where either to serve as Presbyters or as Deacons Evangelists were Presbyters of principal sufficiency whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need They whom we finde to have been named in Scripture Evangelists Ananias Apollos Timothy and others were thus employed And concerning Evangelists afterwards in Trajans dayes the History Ecclesiastical noteth that many of the Apostle's Disciples and Scholars which were then alive and did with singular love of Wisdom affect the Heavenly Word of God to shew their willing mindes in executing that which Christ first of all requireth at the hands of men they sold their Possessions gave them to the Poor and betaking themselves to travel undertook the labour of Evangelists that is they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith Finally whom the Apostle nameth Pastors and Teachers what other were they than Presbyters also howbeit settled in some certain charge and thereby differing from Evangelists I beseech them therefore which have hitherto troubled the Church with questions about Degrees and Offices of Ecclesiastical Calling because they principally ground themselves upon two places that all partiality laid aside they would sincerely weigh and examine whether they have not mis-interpreted both places and all by surmising incompatible Offices where nothing is meant but sundry graces gifts and abilities which Christ bestowed To them of Corinth his words are these God placed in the Church first of all some Apostles Secondly Prophets Thirdly Teachers after
them Powers then gifts of Cures Aides Governments kindes of Languages Are all Apostles Are all Prophets Are all Teachers Is there power in all Have all grace to cure Do all speak with Tongues Can all interpret But be you desirous of the better graces They which plainly discern first that some one general thing there is which the Apostle doth here divide into all these branches and do secondly conceive that general to be Church-Offices besides a number of other difficulties can by no means possibly deny but that many of these might concurr in one man and peradventure in some one all which mixture notwithstanding their form of discipline doth most shun On the other side admit that Communicants of special infused grace for the benefit of Members knit into one body the Church of Christ are here spoken of which was in truth the plain drift of that whole Discourse and see if every thing do not answer in due place with the fitness which sheweth easily what is likeliest to have been meane For why are Apostles the first but because unto them was granted the Revelation of all Truth from Christ immediately Why Prophets the second but because they had of some things knowledge in the same manner Teachers the next because whatsoever was known to them it came by hearing yet God withal made them able to instruct which every one could not do that was taught After Gifts of Edification there follow general abilities to work things above Nature Grace to cure men of bodily Diseases Supplies against occurrent defects and impediments Dexterities to govern and direct by counsel Finally aptness to speak or interpret foreign tongues Which Graces not poured out equally but diversly sorted and given were a cause why not onely they all did furnish up the whole Body but each benefit and help other Again the same Apostle other-where in like sort To every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith When he ascended up on high he led Captivity captive and gave gifts unto men He therefore gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of Saints for the work of the Ministery for the edification of the Body of Christ. In this place none but gifts of Instruction are exprest And because of Teachers some were Evangelists which neither had any part of their knowledge by Revelation as the Prophets and yet in ability to teach were farr beyond other Pastors they are as having received one way less than Prophets and another way more than Teachers set accordingly between both For the Apostle doth in neither place respect what any of them were by Office or Power given them through Ordination but what by grace they all had obtained through miraculous infusion of the Holy Ghost For in Christian Religion this being the ground of our whole Belief that the promises which God of old had made by his Prophets concerning the wonderful Gifts and graces of the Holy Ghost wherewith the Reign of the true Messias should be made glorious were immediately after our Lord's Ascension performed there is no one thing whereof the Apostles did take more often occasion to speak Out of men thus endued with gifts of the Spirit upon their Conversion to Christian Faith the Church had her Ministers chosen unto whom was given Ecclesiastical power by Ordination Now because the Apostle in reckoning degrees and varieties of Grace doth mention Pastors and Teachers although he mention them not in respect of their Ordination to exercise the Ministery but as examples of men especially enriched with the gifts of the Holy Ghost divers learned and skilfull men have so taken it as if those places did intend to teach what Orders of Ecclesiastical Persons there ought to be in the Church of Christ which thing we are not to learn from thence but out of other parts of holy Scripture whereby it clearly appeareth that Churches Apostolick did know but three degrees in the power of Ecclesiastical Order at the first Apostles Presbyters and Deacons afterwards in stead of Apostles Bishops concerning whose Order we are to speak in the seventh Book There is an errour which beguileth many who doe much intangle both themselves and others by not distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity whereas none have or can have the third but the Clergy Catechists Exorcists Readers Singers and the rest of like sort if the nature onely of their labours and pains be considered may in that respect seem Clergy-men even as the Fathers for that cause term them usually Clerks as also in regard of the end whereunto they were trained up which was to be ordered when years and experience should make them able Notwithstanding in as much as they no way differed from others of the Laity longer than during that work of Service which at any time they might give over being thereunto but admitted not tyed by irrevocable Ordination we finde them alwayes exactly severed from that body whereof those three before rehearsed Orders alone are natural parts Touching Widows of whom some men are perswaded that if such as Saint Paul describeth may be gotten we ought to retain them in the Church for ever Certain mean Services there were of Attendance as about Women at the time of their Baptism about the Bodies of the sick and dead about the necessities of Travellers Way-faring men and such like wherein the Church did commonly life them when need required because they lived of the Alms of the Church and were fittest for such purposes Saint Paul doth therefore to avoid scandal require that none but Women well-experienced and vertuously given neither any under threescore years of age should be admitted of that number Widows were never in the Church so highly esteemed as Virgins But seeing neither of them did or could receive Ordination to make them Ecclesiastical Persons were absurd The antientest therefore of the Fathers mention those three degrees of Ecclesiastical Order specified and no moe When your Captain saith Tertullian that is to say the Deacons Presbyters and Bishops fly who shall teach the Laity that they must be constant Again What should I mention Lay-men saith Optatus yea or divers of the Ministery it self To what purpose Deacons which are in the third or Presbyters in the second degree of Priesthood when the very Heads and Princes of all even certain of the Bishops themselves were content to redeem life with the loss of Heaven Heaps of Allegations in a case so evident and plain are needless I may securely therefore conclude that there are at this day in the Church of England no other than the same Degrees of Ecclesiastical Order namely Bishops Presbyters and Deacons which had their beginning from Christ and his blessed Apostles themselves As for Deans Prebendaries Parsons Vicars Curates Arch-deacons
and meer Human invention a thing which was never drawn our of Scripture where all Pastors are found they say to have one and the same power both of Order and Jurisdiction Secondly by gathering together the differences between that power which we give to Bishops and that which was given them of old in the Church So that albeit even the antient took more than was warrantable yet so farr they swerved not as ours have done Thirdly by endeavouring to prove that the Scripture directly forbiddeth and that the judgement of the wisest the holyest the best in all Ages condemneth utterly the inequality which we allow XI That inequality of Pastors is a meer Humane invention a thing not found in the Word of God they prove thus 1. All the places of Scripture where the word Bishop is used or any other derived of that name signifie an Oversight in respect of some particular Congregation only and never in regard of Pastors committed unto his Oversight For which cause the names of Bishops and Presbyters or Pastoral Elders are used indifferently to signifie one and the self-same thing Which so indifferent and common use of these words for one and the self-same office so constantly and perpetually in all places declareth that the word Bishop in the Apostles Writing importeth not a Pastor of higher Power and Authoritie over other Pastors 2. All Pastors are called to their Office by the same means of proceeding the Scripture maketh no difference in the manner of their Tryal Election Ordination which proveth their Office and Power to be by Scripture all one 3. The Apostles were all of equal power and all Pastors do alike succeed the Apostles in their Ministery and Power the Commission and Authority whereby they succeed bring in Scripture but one and the same that was committed to the Apostles without any difference of committing to one Pastor more or to another less 4. The power of the Censures and Keyes of the Church and of Ordaining and ordering Ministers in which two points especially this Superiority is challenged is not committed to any one Pastor of the Church more than to another but the same is committed as a thing to be carried equally in the guidance of the Church Whereby it appeareth that Scripture maketh all Pastors not only in the Ministery of the Word and Sacraments but also in all Ecclesiastical Iurisdiction and Authority equal 5. The Council of Nice doth attribute this difference not unto any Ordination of God but to an antient Custom used in former times which judgement is also followed afterward by other Councils Concil Antioch cap. 9. 6. Upon these Premises their summary collection and conclusion is That the Ministery of the Gospel and the Functions thereof ought to be from Heaven and of God Joh. I. 23. that if they be of God and from Heaven then are they set down in the Word of God that if they be not in the Word of God as by the premises it doth appear they say that our kinds of Bishops are not it followeth they are invented by the brain of men and are of the Earth and that consequently they can do no good in the Church of Christ but harm Our Answer hereunto is first that their proofs are unavailable to shew that Scripture affordeth no evidence for the inequality of Pastors Secondly That albeit the Scripture did no way insinuate the same to be God's Ordinance and the Apostles to have brought it in albeit the Church were acknowledged by all men to have been the first beginner thereof a long time after the Apostles were gone yet is not the Authority of Bishops hereby disannulled it is not hereby proved unfit or unprofitable for the Church 1. That the Word of God doth acknowledge no inequality of power amongst Pastors of the Church neither doth it appear by the signification of this word Bishop nor by the indifferent use thereof For concerning signification first it is clearly untrue that no other thing is thereby signified but only an oversight in respect of a particular Church and Congregation For I beseech you of what Parish or particular Congregation was Matthias Bishop His Office Scripture doth term Episcopal which being no other than was common unto all the Apostles of Christ forasmuch as in that number there is not any to whom the oversight of many Pastors did not belong by force and vertue of that Office it followeth that the very Word doth sometimes even in Scripture signifie oversight such as includeth charge over Pastors themselves And if we look to the use of the Word being applyed with reference unto some one Church as Ephesus Philippi and such like albeit the Guides of those Churches be interchangeably in Scripture termed sometime Bishops sometime Presbyters to signifie men having oversight and charge without relation at all unto other than the Christian Laity alone yet this doth not hinder but that Scripture may in some place have other names whereby certain of those Presbyters or Bishops are noted to have the oversight and charge of Pastors as out of all peradventure they had whom St. Iohn doth intitle Angels 2. As for those things which the Apostle hath set down concerning Tryal Election and Ordination of Pastors that he maketh no difference in the manner of their Calling this also is but a silly Argument to prove their Office and their Power equal by the Scripture The form of admitting each sort unto their Offices needed no particular Instruction There was no fear but that such matters of course would easily enough be observed The Apostle therefore toucheth those things wherein Judgement Wisdom and Conscience is required he carefully admonisheth of what quality Ecclesiastical Persons should be that their dealing might not be scandalous in the Church And forasmuch as those things are general we see that of Deacons there are delivered in a manner the self-same Precepts which are given concerning Pastors so farr as concerneth their Tryal Election and Ordination Yet who doth hereby collect that Scripture maketh Deacons and Pastors equal If notwithstanding it be yet demanded Wherefore he which teatcheth what kinde of Persons Deacons and Presbyters should be hath nothing in particular about the quality of chief Presbyters whom we call Bishops I answer briefly that there it was no fit place for any such discourse to be made inasmuch as the Apostle wrote unto Timothy and Titus who having by Commission Episcopal Authority were to exercise the same in ordaining not Bishops the Apostles themselves yet living and retaining that power in their own hands but Presbyters such as the Apostles at the first did create throughout all Churches Bishops by restraint only Iames at Ierusalem excepted were not yet in being 3. About equality amongst the Apostles there is by us no Controversie moved If in the rooms of the Apostles which were of equal Authority all Pastors do by Scripture succeed alike where shall we finde a Commission in Scripture which they speak
of which appointed all to succeed in the self-same equality of power except that Commission which doth authorize to Preach and Baptise should be alledged which maketh nothing to the purpose for in such things all Pastors are still equal We must I fear me wait very long before any other will be shewed For howsoever the Apostles were Equals amongst themselves all other Pastors were not Equals with the Apostles while they lived neither are they any where appointed to be afterward each others Equals Apostles had as we know authority over all such as were no Apostles by force of which their Authority they might both command and judge It was for the singular good and benefit of those Disciples whom Christ left behinde him and of the Pastors which were afterwards chosen for the great good I say of all sorts that the Apostles were in power above them Every day brought forth somewhat wherein they saw by experience how much it stood them in stead to be under controulment of those Superiours and Higher Governours of Gods House Was it a thing so behoveful that Pastors should be subject unto Pastors in the Apostles own times and is there any commandment that this Subjection should cease with them and that the Pastors of the succeeding Ages should be all Equals No no this strange and absurd conceit of Equality amongst Pastors the Mother of Schism and of Confusion is but a dream newly brought forth and seen never in the Church before 4. Power of Censure and Ordination appeareth even by Scripture marvellous probable to have been derived from Christ to his Church without this surmised Equality in them to whom he hath committed the same For I would know Whether Timothy and Titus were commanded by Saint Paul to do any thing more than Christ hath authorized Pastors to do And to the one it is Scripture which saith Against a Presbyter receive THOU no accusation saving under two or three Witnesses Scripture which likewise hath said to the other For this very cause left I THEE in Crete that THOU shouldst redress the things that remain and shouldst ORDAIN Presbyters in every City as I appointed THEE In the former place the power of Censure is spoken of and the power of Ordination in the latter Will they say that every Pastor there was equal to Timothy and Titus in these things If they do the Apostle himself is against it who saith that of their two very Persons he had made choyse and appointed in those places them for performances of those Duties whereas if the same had belonged unto others no less than to them and not principally unto them above others it had been fit for the Apostle accordingly to have directed his Letters concerning these things in general unto them all which had equal interest in them even as it had been likewise fit to have written those Epistles in Saint Iohn's Revelation unto whole Ecclesiastical Senates rather than only unto the Angels of each Church had not some one been above the rest in Authority to order the affairs of the Church Scripture therefore doth most probably make for the inequality of Pastors even in all Ecclesiastical affairs and by very express mention as well in Censures as Ordinations 5. In the Nicene Council there are consumed certain Prerogatives and Dignities belonging unto Primates or Archbishops and of them it is said that the antient custom of the Church had been to give them such preheminence but no syllable whereby any man should conjecture that those Fathers did not honor the Superiority which Bishops had over other Pastors only upon antient custom and not as a true Apostolical heavenly and divine Ordinance 6. Now although we should leave the general received perswasion held from the first beginning that the Apostles themselves left Bishops invested with power above other Pastors although I say we should give over this opinion and imbrace that other conjecture which so many have thought good to follow and which my self did sometimes judge a great deal more probable than now I do meerly that after the Apostles were deceased Churches did agree amongst themselves for preservation of Peace and Order to make one Presbyter in each City Chief over the rest and to translate into him that power by force and vertue whereof the Apostles while they were alive did preserve and uphold order in the Church exercising Spiritual Jurisdiction partly by themselves and partly by Evangelists because they could not always every where themselves be present This order taken by the Church it self for so let us suppose that the Apostles did neither by word nor deed appoint it were notwithstanding more warrantable than that it should give place and be abrogated because the Ministry of the Gospel and the Functions thereof ought to be from Heaven There came Chief Priests and Elders unto our Saviour Christ as he was teaching in the Temple and the Question which they moved unto him was this By what Authority dost thou these things and who gave thee this Authority their Question he repelled with a Counter-demand The Baptism of John whence was it from Heaven or of Men Hereat they paused secretly disputing within themselves If we shall say from Heaven he will ask Wherefore did ye not then believe him And if we say of men We fear the People for all hold Iohn a Prophet What is it now which hereupon these men would infer That all-Functions Ecclesiastical ought in such sort to be from Heaven as the Function of Iohn was I No such matter here contained Nay doth not the contrary rather appear most plainly by that which is here set down For when our Saviour doth ask concerning the Baptism that is to say the whole Spiritual Function of Iohn whether it were from Heaven or of men he giveth clearly to understand that men give Authority unto some and some God himself from Heaven doth Authorize Nor is it said or in any sort signified that none have lawful Authority which have it not in such manner as Iohn from Heaven Again when the Priests and Elders were loth to say that Iohn had his calling from men the reason was not because they thought that so Iohn should not have had any good or lawful Calling but because they saw that by this means they should somewhat embase the Calling of Iohn whom all men knew to have been sent from God according to the manner of Prophets by a meer Celestial vocation So that out of the evidence here alledged these things we may directly conclude first that who so doth exercise any kinde of Function in the Church he cannot lawfully so do except Authority be given him Secondly that if Authority be not given him from men as the Authority of Teaching was given unto Scribes and Pharisees it must be given him from Heaven as Authority was given unto Christ Elias Iohn Baptist and the Prophets For these two only wayes there are to have Authority But a strange Conclusion
only by Christ. Wherefore they urge the opposition between Heathens and them unto whom our Saviour speaketh For fith the Apostles were opposite to Heathens not in that they were Apostles but in that they were Christians the Anabaptists inference is That Christ doth-here give a Law to be for ever observed by all true Christian men between whom and Heathens there must be alwayes this difference that whereas Heathens have their Kings and Princes to rule Christians ought not in this thing to be like unto them Wherein their construction hath the more shew because that which Christ doth speak to his Apostles is not found alwayes agreeable unto them as Apostles or as Pastors of mens Souls but oftentimes it toucheth them in generality as they are Christians so that Christianity being common unto them with all Believers such specches must be so taken that they may be applyed unto all and not onely unto them They which consent with us in rejecting such Collections as the Anabaptist maketh with more probability must give us leave to reject such as themselves have made with less For a great deal less likely it is that our Lord should here establish an everlasting difference not between his Church and Pagans but between the Pastors of his Church and Civil Governours For if herein they must always differ that the one may not bear rule the other may How did the Apostles themselves observe this difference the exercise of whose Authority both in commanding and in controuling others the Scripture hath made so manifest that no gloss can over-shadow it Again it being as they would have it our Saviour's purpose to withhold his Apostles and in them all other Pastors from bearing rule why should Kingly Dominion be mentioned which occasions men to gather that not all Dominion and Rule but this one only form was prohibited and that Authority was permitted them so it were not Regal Furthermore in case it had been his purpose to withhold Pastors altogether from bearing Rule why should Kings of Nations be mentioned as if they were not forbidden to exercise no not Regal Dominion it self but only such Regal Dominion as Heathen Kings do exercise The very truth is our Lord and Saviour did aim at a farr other mark than these men seem to observe The end of his speech was to reform their particular mis-perswasion to whom he spake And their mis-perswasion was that which was also the common fancy of the Jews at that time that their Lord being the Messias of the World should restore unto Israel that Kingdom whereof the Romans had as then bereaved them they imagined that he should not onely deliver the State of Israel but himself reign as King in the Throne of David with all Secular Pomp and Dignity that he should subdue the rest of the World and make Ierusalem the Seat of an Universal Monarchy Seeing therefore they had forsaken all to follow him being now in so mean condition they did not think but that together with him they also should rise in state that they should be the first and the most advanced by him Of this conceit it came that the Mother of the Sons of Zebedee sued for her Childrens preferment and of this conceit it grew that the Apostles began to question amongst themselves which of them should be greatest And in controulment of this conceit it was that our Lord so plainly told them that the thoughts of their hearts were vain The Kings of Nations have indeed their large and ample Dominions they reign farr and wide and their Servants they advance unto honour in the World they bestow upon them large and ample Secular preferments in which respect they are also termed many of them Benefactors because of the liberal hand which they use in rewarding such as have done them service But was it the meaning of the antient Prophets of God that the Messias the King of Israel should be like unto these Kings and his retinue grow in such sort as theirs Wherefore ye are not to look for at my hands such preferment as Kings of Nations are wont to bestow upon their Attendants With you not so Your Reward in Heaven shall be most ample on Earth your Chiefest Honour must be to suffer Persecution for Righteousness sake Submission Humility and Meekness are things fitter for you to inure your Mindes withall than these aspiring Cogitations if any amongst you be greater than other let him shew himself greatest in being lowlyest let him be above them in being under them even as a Servant for their good These are Affections which you must put on as for degrees of Preferment and Honour in this World if ye expect any such thing at my hands ye deceive your selves for in the World your Portion is rather the clear contrary Wherefore they who alledge this Place against Episcopal Authority abuse it they many wayes deprave and wrest it clear from the true understanding wherein our Saviour himself did utter it For First whereas he by way of meer Negation had said With you it shall not be so fore-telling them onely that it should not so come to pass as they vainly surmised these men take his words in a plain nature of a Prohibition as if Christ had thereby forbidden all inequality of Ecclesiastical Power Secondly Whereas he did but cut off their idle hope of Secular Advancements all Standing-Superiority amongst Persons Ecclesiastical these men would rase off with the edge of his speech Thirdly whereas he in abating their hope even of Secular Advancements spake but onely with relation unto himself informing them that he would be no such munificent Lord unto them in their Temporal Dignity and Honour as they did erroneously suppose so that any Apostle might afterwards have grown by means of others to be even Emperours of Rome for any thing in those words to the contrary these men removing quite and clean the hedge of all such restraints enlarge so farr the bounds of his meaning as if his very precise intent and purpose had been not to reform the error of his Apostles conceived as touching him and to teach what himself would not be towards them but to prescribe a special Law both to them and their Successor for ever a Law determining what they should not be in relation of one to another a Law forbidding that any such Title should be given to any Minister as might import or argue in him a Superiority over other Ministers Being thus defeated of that succour which they thought their cause might have had out of the words of our Saviour Christ they try their adventure in seeking what aid man's testimony will yield them Cyptian objecteth it to Florentinus as a proud thing that by believing evil reports and mis-judging of Cyprian he made himself Bishop of a Bishop and Iudge over him whom God had for the time appointed to be Iudge lib. 4. Ep. 9. The endeavour of godly men to strike at these insolent names may appear in
any direct denial of the foundation as it is affirmed that both are I need not wade so far as to discuss this Controversie the matter which first was brought into question being so clear as I hope it is Howbeit because I desire that the truth even in that also should receive light I will do mine indeavour to set down somewhat more plainly First the foundation of Faith what it is Secondly what is directly to deny the foundation Thirdly whether they whom God hath chosen to be heirs of life may fall so far as directly to deny it Fourthly whether the Galathians did so by admitting the error about Circumcision and the Law Last of all whether the Church of Rome for this one opinion of Works may be thought to do the like and thereupon to be no more a Christian Church than are the Assemblies of Turks and Jews 23. This word Foundation being figuratively used hath always reference to somewhat which resembleth a material building as both that Doctrine of Laws and the community of Christians do By the Masters of Civil Policy nothing is so much inculcated as that Commonweals are founded upon Laws for that a multitude cannot be compacted into one body otherwise then by a common acception of Laws whereby they are to be kept in order The ground of all civil Laws is this No man ought to be hurt or injured by another Take away this perswasion and yet take away all the Laws take away Laws and what shall become of Common-weals So it is in our spiritual Christian Community I do not mean that Body Mystical whereof Christ is onely the head that Building undiscernable by mortal eyes wherein Christ is the chief corner stone but I speak of the visible Church the foundation whereof is the doctrine which the Prophets and the Apostles profest The mark whereunto their Doctrine tendeth is pointed at in these words of Peter unto Christ. Thou hast the words of eternal life In those words of Paul to Timothy The holy Scriptures are able to wake thee wise unto salvation It is the demand of nature it self What shall we do to have eternal life The desire of immortality and the knowledge of that whereby it may be obtained is so natural unto all men that even they who are not perswaded that they shall do notwithstanding wish that they might know a way how to see no end of life And because natural means are not able still to resist the force of Death there is no people in the earth so savage which hath not devised some supernatural help or other to fly for aid and succour in extremities against the enemies of the Laws A longing therefore to be saved without understanding the true way how hath been the cause of all the Superstitions in the World O that the miserable state of others which wander in darkness and wot not whither they go could give us understanding hearts worthily to esteem the riches of the mercy of God towards us before whose eys the doors of the Kingdom of Heaven are set wide openâ— should we offer violence unto it it offereth violence unto us and we gather strength to withstand it But I am besides my purpose when I fall to bewail the cold affection which we bear towards that whereby we should be saved my purpose being only to set down what the ground of salvation is The Doctrine of the Gospel proposeth salvation as the end And doth it not teach the way of attaining thereunto Yet the Damosel possest with a spirit of divination spake the truth These men are the Servants of the most high God which shew unto us the way of Salvation A new and living way which Christ hath prepared for us through the vail that is his flesh Salvation purchased by the death of Christ. By this foundation the children of God before the written Law were distinguished from the sons of men the reverend Patriarks both possest it living and spake expresly of it at the hour of their death It comforted Iob in the midst of grief as it was afterwards the anker-hold of all the righteous in Israel from the writing of the Law to the time of grace Every Prophet making mention of it It was famously spoken of about the time when the comming of Christ to accomplish the promises which were made long before it drew near that the sound thereof was heard even amongst the Gentiles When he was come as many as were his acknowledged that he was their Salvation he that long expected hope of Israel he that Seed in whom all the Nations of the earth shall be blessed So that now he is a name of ruine a name of death and condemnation unto such as dream of a new Messias to as many as look for salvation by any other but by him For amongst men there is given no other name under heaven whereby we must be saved Thus much S. Mark doth intimate by that which he doth put in the front of this book making his entrance with these words The beginning of the Gospel of Iesus Christ the Son of God His Doctrine he termeth the Gospel because it teacheth Salvation the Gospel of Jesus Christ the son of God because it teacheth salvation by him This is then the foundation whereupon the frame of the Gospel is erected that very Jesus whom the Virgin conceived of the holy Ghost whom Simeon imbraced in his arms whom Pilat condemned whom the Iews crucified whom the Apostles preached he is Christ the Lord the onely Saviour of the World Other foundation can no man lay Thus I have briefly opened that principle in Christianity which we call the foundation of our faith It followeth now that I declare unto you what is directly to overthrow it This will be better opened if we understand what it is to hold the foundation of Faith 24. There are which defend that many of the Gentiles who never heard the Name of Christ held the foundation of Christianity and why they acknowledged many of them the Providence of God his infinite wisedom strength power his goodness and his mercy towards the Children of men that God hath judgment in store for the wicked but for the righteous which serve him rewards c. In this which they confessed that lyeth covered which we believe in the Rudiments of their knowledge concerning God the foundation of our Faith concerning Christ lyeth secretly wrapt up and is vertually contained therefore they held the foundation of Faith though they never had it Might we not with as good a colour of Reason defend that every Plowman hath all the Sciences wherein Philosophers have excelled For no man is ignorant of their first Principles which do vertually contain whatsoever by natural means is or can be known Yea might we not with as great reason affirm that a man may put three mighty Oaks wheresoever three Akoms may be put For vertually an Akom is an Oak To avoid such Paradoxes
necessary are found to be thence collected onely by poor and marvellous slight conjectures I need not give instance in any one sentence so alledged for that I think the instance in any alledged otherwise a thing not easie to be given A very strange thing sure it were that such a Discipline as ye speak of should be taught by Christ and his Apostles in the Word of God and no Church ever have found it out nor received it till this present time Contrariwise the Government against which ye bend your selves be observed every where throughout all generations and ages of the Christian World no Church ever perceiving the Word of God to be against it We require you to finde out but one Church upon the face of the whole Earth that hath been ordered by your Discipline or hath not been ordered by ours that is to say By Episcopal Regiment sithence the time that the Blessed Apostles were here conversant Many things out of Antiquity ye bring as if the purest times of the Church had observed the self-same Orders which you require and as though your desire were that the Churches of old should be patterns for us to follow and even Glasses wherein we might see the practice of that which by you is gathered out of Scripture But the truth is ye mean nothing less All this is done for fashion sake onely for ye complain of in as of an injury that men should be willed to seek for examples and patterns of Government in any of those times that have been before Ye plainly hold that from the very Apostles times till this present age wherein your selves imagine ye have sound out aright pattern of sound Discipline there never was any time safe to be followed which thing ye thus endeavor to prove Out of Egesippus ye say that Eusebius writeth How although as long as the Apostles lived the Church did remain a pure Virgin yet after the death of the Apostles and after they were once gone whom God vouchsafed to make Hearers of the Divine Wisdom with their own ears the placing of wicked Errors began to come into the Church Clement also in a certain place to confirm That there was corruption of Doctrine immediately after the Apostles times alledgeth the Proverb That there are few Sons like their Fathers Socrates saith of the Church of Rome and Alexandria the most famous Churches in the Apostles times that about the year 430. the Roman and Alexandrian Bishops leaving the Sacred Function were degenerate to a Secular Rule or Dominion Hereupon ye conclude that it is not safe to fetch our Government from any other then the Apostles times Wherein by the way it may be noted that in proposing the Apostles times as a pattern for the Church to follow though the desire of you all be one the drift and purpose of you all is not one The chiefest thing which Lay-Reformers yawn for is that the Clergy may through Conformity in State and Condition be Apostolical poor as the Apostles of Christ were poor In which one circumstance if they imagine so great perfection they must think that Church which hath such store of Mendicant Fryers a Church in that respect most happy Were it for the glory of God and the good of his Church indeed that the Clergy should be left even as bare as the Apostles when they had neither staff nor scrip that God which should lay upon them the condition of his Apostles would I hope endue them with the self-same affection which was in that holy Apostle whose words concerning his own right-vertuous contentment of heart As well how to want as how to abound are a most fit Episcopal emprese The Church of Christ is a Body Mystical A Body cannot stand unless the parts thereof be proportionable Let it therefore be required on both parts at the hands of the Clergy to be in meanness of state like the Apostles at the hands of the Laity to be as they were who lived under the Apostles And in this Reformation there will be though little Wisdom yet some Indifferency But your Reformation which are of the Clergy if yet it displease you not that I should say ye are of the Clergy seemeth to aim at a broader mark Te think that he which will perfectly reform must bring the Form of Church-Discipline unto the State which then it was at A thing neither possible nor certain nor absolutely convenient Concerning the first what was used in the Apostles times the Scripture fully declareth not so that making their times the Rule and Canon of Church Polity ye make a Rule which being not possible to be fully known is as impossible to be kept Again Sith the later even of the Apostles own times had that which in the former was not thought upon in this general proposing of the Apostles times there is no certainty which should be followed especially seeing that ye give us great cause to doubt how far ye allow those times For albeit the lover of Antichristian building were not ye say as then set up yet the Foundations thereof were secretly and under the ground laid in the Apostles times So that all other times ye plainly reject and the Apostles own times ye approve with marvellous great suspition leaving it intricate and doubtful wherein we are to keep our selves unto the pattern of their times Thirdly Whereas it is the error of the common multitude to consider onely what hath been of old and if the same were well to see whether still it continue if not to condemn that presently which is and never to search upon what ground or consideration the Change might grow Such rudeness cannot be in you so well born with whom Learning and Iudgment hath enabled much more soundly to discern how far the times of the Church and the Orders thereof may alter without offence True it is the ancienter the better Ceremonies of Religion are Howbeit not absolutely true and without exception but true onely so far forth as those different ages do agree in the state of those things for which at the first those Rites Orders and Ceremonies were instituted In the Apostlâ—s times that was harmless which being now revived would be scandalous as their Oscula Sancta Those Feasts of Charity which being instituted by the Apostles were retained in the Church long after are not now thought any where needful What man is there of understanding unto whom it is not manifest how the way of providing for the Clergy by Tithes the device of Alms-houses for the Poor the sorting out of the people into their several Parisoâ—s together with sunury other things which the Apostles times could not have being now established are much more convenient and fit for the Church of Christ then if the same should be taken away for Conformities sake with the antientest and first times The Orders therefore which were observed in the Apostles times are not to be urged as a Rule
hinder it from taking place and in such cases if any strange or new thing seem requisite to be done a strange and new opinion concerning the lawfulness thereof is withal received and broached under countenance of Divine Authority One example herein may serve for many to shew That false opinions touching the Will of God to have things done are wont to bring forth mighty and violent practices against the hinderances of them And those practices new opinions more pernicious then the first yea most extreamly sometimes opposite to that which the first did seem to intend Where the people took upon them the Reformation of the Church by casting out Popish Superstition they having received from their Pastors a General Instruction that whatsoever the Heavenly Father hath not planted must be rootod out proceeded in some foreign places so far that down went Oratories and the very Temples of God themselves For as they chanced to take the compass of their Commission stricter or larger so their dealings were accordingly more or less moderate Amongst others there sprang up presently one kinde of men with whose zeal and forwardness the rest being compared were thought to be marvellous cold and dull These grounding themselves on Rules more general that whatsoever the Law of Christ commandeth not thereof Antichrist is the Author and that whatsoever Antichrist or his adherents did in the World the true Professors of Christ are to undo found out many things more then others had done the Extirpation whereof was in their conceit as necessary as of any thing before removed Hereupon they secretly made their doleful complaints every where as they went that albeit the World did begin to profess some dislike of that which was evil in the Kingdom of Darkness yet Fruits worthy of a true-Repentance were not seen and that if men did repent as they ought they must endeavor to purge the truth of all manner evil to the end there might follow a new World afterward wherein righteousness onely should dwell Private Repentance they said â—â—st appear by every mans fashioning his own life contrary unto the custom and orders of this present World both in greater things and in less To this purpose they had always in their mouths those greater things Charity Faith the true fear of God the Cross the Mortification of the flesh All their Exhortations were to set light of the things in this World to account riches and honors vanity and in taken thereof not onely to seek neither but if men were possessors of both even to cast away the one and resign the other that all men might see their unfeigned conversion unto Christ. They were Sollicitors of Men to Fasts to often Meditations of Heavenly things and as it were Conferences in secret with God by Prayers not framed according to the frozen manner of the World but expressing such fervent desires as might even force God to heaâ—ken unto them Where they found men in Diet Attire Furniture of House or any other way observers of civility and decent order such they reproved as being carnally and earthly minded Every word otherwise then severely and sadly uttered seemed to pierce like a Sword theron them If any man were pleasant their manner was presently with sighs to repeat those words of our Saviour Christ Wo be to you which now laugh for ye shall lament So great was their delight to be always in trouble that such as did quietly lead their lives they judged of all other men to be in most dangerous case They so much affected to cross the ordinary custom in every thing that when other mens use was to put on better attire they would be sure to shew themselves openly abroad in worses The ordinary names of the days in the week they thought it a kinde of prophaneness to use and therefore accustomed themselves to make no other distinction then by Numbers The first second third day From this they proceeded unto Publick Reformation first Ecclesiastical and then Civil Touching the former they boldly avouched that themselves onely had the Truth which thing upon peril of their lives they would at all times defend and that since the Apostles lived the same was never before in all points sincerely taught Wherefore that things might again be brought to that ancient integrity which Iesus Christ by his Word requireth they began to controll the Ministers of the Gospel for attributing so much force and vertue unto the Scriptures of God read whereas the Truth was that when the Word is said to engender Faith in the Heart and to convert the Soul of Man or to work any such Spiritual Divine effect these speeches are not thereunto appliable as it is read or preached but as it is ingrafted in us by the power of the Holy Ghost opening the eyes of our understanding and so revealing the Mysteries of God according to that which Jeremy promised before should be saying I will put my Law in their inward parts and I will write it in their hearts The Book of God they notwithstanding for the most part so admired that other disputation against their opinions then onely by allegation of Scripture they would not hear besides it they thought no other Writings in the World should be studied in so much as one of their great Prophets exhorting them to cast away all respects unto Humane Writings so far to his motion they condescended that as many as had any Books save the Holy Bible in their custody they brought and set them publickly on fire When they and their Bibles were alone together what strange phantastical opinion soever at any time entred into their heads their use was to think the Spirit taught it them Their phrensies concerning our Saviours Incarnation the state of Souls departed and such like are things needless to be rehearsed And for as much as they were of the same Suit with those of whom the Apostle speaketh saying They are still learning but never attain to the knowledge of truth it was no marvel to see them every day broach some new thing not heard of before Which restless levity they did interpret to be their growing to Spiritual Perfection and a proceeding from Faith to Faith The differences amongst them grew by this mean in a manner infinite so that scarcely was there found any one of them the forge of whose Brain was not possest with some special mystery Whereupon although their mutual contentions were most fiercely prosecuted amongst themselves yet when they came to defend the cause common to them all against the Adversaries of their Faction they had ways to lick one another whole the sounder in his own perswasion excusing THE DEAR BRETHREN which were not so far enlightned and professing a charitable hope of the Mercy of God towards them notwithstanding their swerving from him in some things Their own Ministers they highly magnified as men whose vocation was from God The
greatness and in regard thereof to fear him By being glorified it is not meant that he doth receive any augmentation of glory at our hands but his Name we glorifie when we testifie our acknowledgement of his glory Which albeit we most effectually do by the vertue of obedience nevertheless it may be perhaps a Question Whether S. Paul did mean that we sin as oft as ever we go about any thing without an express intent and purpose to obey God therein He saith of himself I do in all things please all men seeking not mine own commodity but rather the good of many that they may be saved Shall it hereupon be thought that St. Paul did not move either hand or foot but with express intent even thereby to further the common salvation of men We move we sleep we take the cup at the hand of our friend a number of things we oftentimes do only to satisfie some natural desire without present express and actual reference unto any Commandment of God Unto his glory even these things are done which we naturally perform and not only that which morally and spiritually we do For by every effect proceeding from the most concealed instincts of Nature his power is made manifest But it doth not therefore follow that of necessity we shall sin unless we expresly intend this in every such particular But be it a thing which requireth no more then onely our general presupposed willingness to please God in all things or be it a matter wherein we cannot so glorifie the Name of God as we should without an actual intent to do him in that particular some special obedience yet for any thing there is in this sentence alledged to the contrary God may be glorified by obedience and obeyed by performance of his will and his will be performed with an actual intelligent desire to fulfil that Law which maketh known what his will is although no special clause or sentence of Scripture be in every such action set before mens eyes to warrant it For Scripture is not the onely Law whereby God hath opened his will touching all things that may be done but there are other kinde of Laws which notifie the will of God as in the former Book hath been proved at large nor is there any Law of God whereunto he doth not account our obedience his glory Do therefore all things unto the glory of God saith the Apostle be inoffensive both to the Iews and Grecians and the Church of God even as I please all then in all things not seeking mine own commodity but manies that they may be saved In the least thing done disobediently towards God or offensively against the good of men whose benefit we ought to seek for as for our own we plainly shew that we do not acknowledge God to be such as indeed he is and consequently that we glorifie him not This the blessed Apostle teacheth but doth any Apostle teach that we cannot glorifie God otherwise then onely in doing what we finde that God in Scripture commandeth us to do The Churches dispersed amongst the Heathen in the East part of the World are by the Apostle S. Peter exhorted to have their conversation honest amongst the Gentiles that they which spake evil of them as of evil doers might by the good works which they should see glorifie God in the day of visitation As long as that which Christians did was good and no way subject unto just reproof their vertuous conversation was a mean to work the Heathens conversion unto Christ. Seeing therefore this had been a thing altogether impossible but that Infidels themselves did discents in matters of life and conversation when believers did well and when otherwise when they glorified their Heavenly Father and when not It followeth that somethings wherein God is glorified may be some other way known then onely but the sacred Scripture of which Scripture the Gentiles being utterly ignorant did notwithstanding judge rightly of the quality of Christian mens actions Most certain it is that nothing but onely sin doth dishonoar God So that to glorifie him in all things is to do nothing whereby the Name of God may be blasphemed nothing whereby the salvation of Jew or Grecian or any in the Church of Christ may be let or hindred nothing whereby his Law is transgrest But the Question is Whether only Scripture do shew whatsoever God is glorified in 3. And though meats and drinks be said to be sanctified by the Word of God and by Prayer yet neither is this a Reason sufficient to prove That by Scripture we must of necessity be directed in every light and common thing which is incident unto any part of Mans life Onely it sheweth that unto us the Word that is to say the Gospel of Christ having not delivered any such difference of things clean and unclean as the Law of Moses did unto the Jews there is no cause but that we may use indifferently all things as long as we do not like Swine take the benefit of them without a thankful acknowledgement of his liberality and goodness by whose Providence they are enjoyed And therefore the Apostle gave warning beforeshifhed to that need of such as should enjoyed to abstain from meats which God hath streased to be received will thanksgiving by them which believe and know the Truth For every creature of God in good and nothing to be refused if it be received with thanksgiving because it sanctified by the Word of God and Prayer The Gospel by not malling many things unclean as the Law did hath sanctified those things generally to asked which particularly each man unto himself must sanctifie by a reverend and holy the â—â— which will hardly be down so far as to serve their purpose who have imagined the World in such sort to sanctifie all things that neither food saw he tastest nor Principle on nor in the World any thing done but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it 4. But to come unto that which of all other things in Scripture is most stood upon that place of S. Paul they say is of all other most clear where speaking of those things which are called indifferent in the end he concludeth That whatsoever is not of faith of sin his Faith is not But th respect of the Word of God therefore whatsoever is not done by the Word of God is sin Whereunto the answer that albest the name of Faith being properly and strictly taken it must needs have reference unto some uttered word as the Object of belief nevertheless sith the ground of credit is the credibility of things credited and things are made credible either by the known condition and quality of the utterer or by the manifest likelihood of Truth which they have in themselves hereupon it riseth that whatsoever we are perswaded of the same we are generally said to
the Scriptures setting down such things as indifferent but their not setting down as necessary that doth make them to be indifferent yet this to our present purpose serveth nothing at all We enquire not now Whether any thing be free to be used which Scripture hath nor set down as free but concerning things known and acknowledged to be indifferent whether particularly in chusing any one of them before another we sin if any thing but Scripture direct us into this our choice When many meats are set before me all are indifferent none unlawful I take one as most convenient If Scripture require me so to do then is not the thing indifferent because I must do what Scripture requireth They are all indifferent I might take any Scripture doth not require of me to make any special choice of one I do notwithstanding make choice of one my discretion teaching me so to do A hard case that hereupon I should be justly condemned of sin Not let any man think that following the judgement of natural discretion in such cases we can have no assurance that we please God For to the Author and God of our nature how shall any operation proceeding in natural sort he in that respect unacceptable The nature which himself hath given to work by he cannot but be delighted with when we exercise the same any way without Commandment of his to the contrary My desire is to make this cause so manifest that if it were possible no doubt or scruple concerning the same might remain in any mans cogitation Some truths there are the verity whereof time doth alter As it is now true that Christ is risen from the dead which thing was not true at such time as Christ was living on earth and had not suffered It would be known therefore whether this which they teach concerning the sinful stain of all actions not commanded of God be a truth that doth now appertain unto us onely or a perpetual truth in such sort that from the first beginning of the world unto the last consummation thereof it neither hath been nor can be otherwise I see not how they can restrain this unto any particular time how they can think it true now and not always true that in every action not commanced there is for want of Faith sin Then let them cast back their eyes unto former generations of men and mark what was done in the prime of the World Seth Enoch Noah Sem Abraham Iob and the rest that lived before any syllable of the Law of God was written did they not sin as much as we do in every action not commanded That which God is unto us by his Sacred Word the same he was unto them by such like means as Eliphaz in Iob describeth If therefore we sin in every action which the Scripture commandeth us not it followeth that they did the like in all such actions as were not by Revelation from Heaven exacted at their hands Unless God from Heaven did by vision still shew them what to do they might do nothing not eat not drink not sleep not move Yea but even as in darkness candle light may serve to guide mens steps which to use in the day were madness so when God had once delivered his Law in writing it may be they are of opinion that then it must needs be sin for men to do any thing which was not there commanded them to do whatsoever they might do before Let this be granted and it shall hereupon plainly ensue either that the light of Scripture once shining in the world all other light of Nature is therewith in such sort drowned that now we need it not neither may we longer use it or if it stand us in any stead yet as Aristotle speaketh of men whom nature hath framed for the state of servitude saying They have reason so far forth as to conceive when others direct them but little or none in directing themselves by themselves so likewise our natural capacity and judgement must serve us onely for the right understanding of that which the sacred Scripture teacheth Had the Prophets who succeeded Moses or the blessed Apostles which followed them been setled in this perswasion never would they have taken so great pains in gathering together natural Arguments thereby to teach the faithful their Duties To use unto them any other Motive then Scriptures est Thou it is written had been to teach them other grounds of their Actions then Scripture which I grant they alledge commonly but not onely Onely Scripture they should have alledged had they been thus perswaded that so far forth we do sin as we do any thing otherwise directed then by Scripture S. Augustine was resolute in points of Christianity to credit none how godly and learned soever he were unless he confirmed his sentence by the Scriptures or by some reason not contrary to them Let them therefore with S. Augustine reject and condemn that which is not grounded either on the Scripture or on some reason not contrary to Scripture and we are ready to give them our hands in token of friendly consent with them 5. But against this it may be objected and is That the Fathers do nothing more usually in their Books then draw Arguments from the Scripture negatively in reproof of that which is evil Scriptures teach it not avoid it therefore these disputes with the Fathers are ordinary neither is it hard to shew that the Prophets themselves have so reasoned Which Arguments being sound and good it should seem that it cannot be unsound or evil to hold still the same Asserrion against which hitherto we have disputed For if it stand with reason thus to argue Such a thing is not taught us in Scripture therefore we may not receive or allow it how should it seem unreasonable to think that whatsoever we may lawfully do the Scripture by commanding it must make it lawful But how far such Arguments do reach it shall the better appear by considering the matter wherein they have been urged First therefore this we constantly deny that of so many Testimonies as they are able to produce for the strength of Negative Arguments any one doth generally which is the point in question condemn either all opinions as false or all actions as unlawful which the Scripture teacheth us not The most that can be collected out of them is onely that in some cases a Negative Argument taken from Scripture is strong whereof no man endued with judgement can doubt But doth the strength of some Negative Argument prove this kinde of Negative Argument strong by force whereof all things are denied which Scripture affirmeth not or all things which Scripture prescribeth not condemned The Question between us is concerning matter of Action what things are lawful or unlawful for men to do The Sentences alledged out of the Fathers are as peremptory and as large in every respect for matter of Opinion as of action which argueth
concerning any Point of Religion whatsoever yet one Demonstrative Reason alledged or one Manifest Testimony cited from the mouth of God himself to the contrary could not choose but over-weigh them all inasmuch as for them to have been deceived it is not impossible it is that demonstrative Reason or Testimony Divine should deceive Howbeit in defect of proof infallible because the minde doth rather follow probable perswasions then approve the things that have in them no likelihood of truth at all surely if a Question concerning matter of Doctrine were proposed and on the one side no kinde of proof appearing there should on the other be alledged and shewed that so a number of the Learnedest Divines in the World have ever thought although it did not appear what Reason or what Scripture led them to be of that judgement yet to their very bare judgement somewhat a reasonable man would attribute notwithstanding the common imbecillities which are incident unto our nature And whereas it is thought that especially with the Church and those that are called and perswaded of the Authority of the Word of God mans authority with them especially should not prevail it must and doth prevail even with them yea with them especially as far as equity requireth and farther we maintain it not For men to be tied and led by Authority as it were with a kind of captivity of judgement and though there be reason to the contrary not to listen unto it but to follow like Beasts the first in the Herd they know not nor care not whither this were brutish Again that authority of men should prevail with men either against or above Reason is no part of our belief Companies of learned men be they never so great and reverend are to yield unto Reason the weight whereof is no whit prejudiced by the simplicity of his person which doth alledge it but being found to be sound and good the bare opinion of men to the contrary must of necessity stoop and give place Irenaeus writing against Marcion which held one God Author of the Old-Testament and another of the New to prove that the Apostles preached the same God which was known before to the Jews he copiously alledgeth sundry their Sermons and Speeches uttered concerning that matter and recorded in Scripture And lest any should be wearied with such store of Allegations in the end he concludeth While we labour for these Demonstrations out of Scripture and do summarily declare the things which many ways have been spoken be contented quietly to hear and do not think my speech redious Quoniam oftensiones quae sunt in Scripturis non possunt oftendi nisi ex ipsis Scripturis Because demonstrations that art in Scripture may not otherwise be shewed then by citing them out of the Scriptures themselves where they are Which words make so little unto the purpose that they seem as it were offended at him which hath called them thus solemnly forth to say nothing And concerning the Verdict of S. Ierome If no man be he never so well learned have after the Apostles Authority to publish new Doctrine as from Heaven and to require the Worlds assent as unto truth received by Prophetical Revelation doth this prejudice the credit of learned mens judgements in opening that truth which by being conversant in the Apostles Writings they have themselves from thence learned S. Aâ—gustine exhorteth not to hear men but to hearken what God speaketh His purpose is not I think that was we should stop our ears against his own exhortation and therefore he cannot mean simply that audience should altogether be denied unto men but either that if men speak one thing and God himself teach another then he not they to be obeyed or if they both speak the same thing yet then also mans speech unworthy of hearing not simply but in comparison of that which proceedeth from the mouth of God Yea but we doubt what the will of God is Are we in this case forbidden to hear what men of judgement think it to be If not then this Allegation also might very well have been spared In that ancient strife which was between the Catholick Fathers and Arrians Donatists and others of like perverse and froward disposition as long as to Fathers or Councils alledged on the one side the like by the contrary side were opposed impossible it was that ever the Question should by this mean grow unto any issue or end The Scripture they both believed the Scripture they knew could not give sentence on both sides by Scripture the controversie between them was such as might be determined In this case what madness was it with such kindes of proofs to nourish their contention when there were such effectual means to end all controversie that was between them Hereby therefore it doth not as yet appear that an Argument of Authority of man affirmatively is in matters Divine nothing worth Which Opinion being once inserted into the mindes of the vulgar sort what it may grow unto God knoweth Thus much we see it hath already made thousands so headstrong even in gross and palpable Errors that a man whose capacity will scarce serve him to utter five words in sensible manner blusheth not in any doubt concerning matter of Scripture to think his own bare Yea as good as the Nay of all the wise grave and learned judgements that are in the whole world Which insolency must be represt or it will be the very bane of Christian Religion Our Lords Disciples marking what speech he uttered unto them and at the same time calling to minde a common opinion held by the Scribes between which opinion and the words of their Master it seemed unto them that there was some contradiction which they could not themselves answer with full satisfaction of their own mindes the doubt they propose to our Saviour saying Why then say the Scribes that Elias must first come They knew that the Scribes did err greatly and that many ways even in matters of their own profession They notwithstanding thought the judgement of the very Scribes in matters Divine to be of some value some probability they thought there was that Elias should come inasmuch as the Scribes said it Now no truth can contradict any truth desirous therefore they were to be taught how both might stand together that which they knew could not be false because Christ spake it and this which to them did seen true only because the Scribes had said it For the Scripture from whence the Scribes did gather it wâ— not then in their heads We do not finde that our Saviour reproved them of Error for thinking the judgement of the Scribes to be worth the objecting for esteeming it to be of any moment or value in matters concerning God We cannot therefore be perswaded that the will of God is we should so far reject the authority of men as to reckon it nothing No it may be a question whether they that urge
as a Supplement of any maim or defect therein but as a necessary Instrument without which we could not reap by the Scriptures perfection that fruit and benefit which it yieldeth The Word of God is a two-edged sword put in the hands of reasonable men and Reason as the weapon that flew Goliah if they be as David was that use it Touching the Apostles he which gave them from above such Power for miraculous confirmation of that which they taught endued them also with Wisdom from above to teach that which they so did confirm Our Saviour made choice of Twelve simple and unlearned Men that the greater their lack of Natural wisdom was the more admirable that might appear which God supernaturally endued them with from Heaven Such therefore as knew the poor and silly estate wherein they had lived could not but wonder to hear the Wisdom of their speech and be so much the more attentive unto their teaching They studied for no Tongue they spake withal of themselves they were rude and knew not so much as how to premeditate the Spirit gave them speech and cloquent utterance But because with St. Paul it was otherwise then with the rest in as much as he never conversed with Christ upon Earth as they did and his education had been scholastical altogether which theirs was not Hereby occasion was taken by certain Malignants secretly to undermine his great Authority in the Church of Christ as though the Gospel had been taught him by others then by Christ himself and as if the cause of the Gentiles conversion and belief through his means had been the learning and skill which he had by being conversant in their Books which thing made them so willing to hear him and him so able to perswade them whereas the rest of the Apostles prevailed because God was with them and by a miracle from Heaven confirmed his Word in their mouths They were mighty in deeds As for him being absent his Writings had some force in presence his Power not like unto theirs In sum concerning his Preaching their very by-word was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addle speech empty talk His Writings full of great words but in the Power of miraculous Operations His presence not like the rest of the Apostles Hereupon it ariseth that St. Paul was so often driven to make his Apologies Hereupon it ariseth that whatsoever time he had spent in the study of Humane Learning he maketh earnest protestation to them of Corinth that the Gospel which he had preached amongst them did not by other means prevail with them then with others the same Gospel taught by the rest of the Apostles of Christ. My Preaching saith he hath not been in the perswasive speeches of Humane Wisdom but in demonstration of the Spirit and of Power that your faith may not be in the wisdom of men but in the Power of God What is it which the Apostle doth here deny Is it denied that his speech amongst them had been perswasive No for of him the sacred History plainly restifieth that for the space of a year and a half he spake in their Synagogue every Sabbath and perswaded both Jews and Grecians How then is the speech of men made perswasive Surely there can be but two ways to bring this to pass the one Humane the other Divine Either St. Paul did onely by art and natural industry cause his own speech to be credited or else God by miracle did authorise it and so bring credit thereunto as to the speech of the rest of the Apostles Of which two the former he utterly denieth For why If the Preaching of the rest had been effectual by miracle his onely by force of his own learning so great inequality between him and the other Apostles in this thing had been enough to subvert their Faith For might they not with reason have thought that if he were sent of God as well as they God would not have furnished them and not him with the power of the Holy Ghost Might not a great part of them being simple haply have feared lest their assent had been cunningly gotten unto his doctrine rather through the weakness of their own wits then the certainty of that Truth which he had taught them How unequal had it been that all Believers through the Preaching of other Apostles should have their Faith strongly built upon the evidence of Gods own miraculous approbation and they whom he had converted should have their perswasion built onely upon his skill and wisdom who perswaded them As therefore calling from men may authorise us to teach although it could not authorise him to teach as other Apostles did So although the wisdom of man had not been sufficient to enable him such a Teacher as the rest of the Apostles were unless Gods miracles had strengthned both the one and the others Doctrine yet unto our ability both of teaching and learning the Truth of Christ as we are but meer Christian men it is not a little which the wisdom of man may add Sixthly Yea whatsoever our hearts be to God and to his Truth believe we or be we as yet faithless for our Conversion or Confirmation the force of Natural Reason is great The force whereof unto those effects is nothing without grace What then To our purpose it is sufficient that whosoever doth serve honor and obey God whosoever believeth in him that man would no more do this then innocents and infants do but for the Light of Natural Reason that shineth in him and maketh him apt to apprehend those things of God which being by grace discovered are effectual to perswade reasonable mindes and none other that honor obedience and credit belong aright unto God No man cometh unto God to offer him Sacrifice to pour out Supplications and Prayers before him or to do him any service which doth not first believe him both to be and to be a rewarder of them who in such sort seek unto him Let men be taught this either by Revelation from Heaven or by Instruction upon Earth by Labor Study and Meditation or by the onely secret Inspiration of the Holy Ghost whatsoever the mean be they know it by if the knowledge thereof were possible without discourse of Natural Reason why should none be found capable thereof but onely men nor men till such time as they come unto ripe and full ability to work by reasonable understanding The whole drift of the Scripture of God what is it but onely to teach Theology Theology what is it but the Science of things Divine What Science an be attained unto without the help of Natural Discourse and Reason Iudge you of that which I speak saith the Apostle In vain it were to speak any thing of God but that by Reason Men are able somewhat to judge of that they hear and by discourse to discern how consonant it is to Truth Scripture indeed teacheth things above Nature things which our Reason by
the Law-maker as an argument wherefore it should not be lawful to change that which he hath instituted and will have this the cause why all the Ordinances of our Saviour are immutable they which urge the Wisdom of God as a proof that whatsoever Laws he hath made they ought to stand unless himself from Heaven proclaim them disannulled because it is not in man to correct the Ordinance of God may know if it please them to take notice thereof that we are far from presuming to think that men can better any thing which God hath done even as we are from thinking that men should presume to undo some things of men which God doth know they cannot better God never ordained any thing that could be bettered Yet many things he hath that have been changed and that for the better That which succeedeth as better now when change is requisite had been worse when that which now is changed was instituted Otherwise God had not then left this to chuse that neither would now reject that to chuse this were it not for some new-grown occasion making that which hath been betterworse In this case therefore men do not presume to change Gods Ordinance but they yield thereunto requiring it self to be changed Against this it is objected that to abrogate or innovate the Gospel of Christ if Men or Angels should attempt it were most heinous and cursed sacriledge And the Gospel as they say containeth not onely doctrine instructing men how they should believe but also Precepts concerning the Regiment of the Church Discipline therefore is a part of the Gospel and God being the Author of the whole Gospel as well of Discipline as of Doctrine it cannot be but that both of them have a Common Cause So that as we are to believe for ever the Articles of Evangelical Doctrine so the Precepts of Discipline we are in like sort bound for ever to observe Touching Points of Doctrine as for example the Unity of God the Trinity of Persons Salvation by Christ the Resurrection of the Body Life Everlasting the Judgment to come and such like they have been since the first hour that there was a Church in the World and till the last they must be believed But as for Matters of Regiment they are for the most part of another nature To make new Articles of Faith and Doctrine no Man thinketh it lawful new Laws of Government what Commonwealth or Church is there which maketh not either at one time or another The Rule of Faith saith Tertullian is but one and that alone immoveable and impossible to be framed or cast a new The Law of outward Order and Polity not so There is no reason in the World wherefore we should esteem it as necessary always to do as always to believe the same things seeing every man knoweth that the Matter of Faith is constant the Matter contrariwise of Action daily changeable especially the Matter of Action belonging unto Church Polity Neither can I finde that Men of soundest judgment have any otherwise taught then that Articles of Belief and things which all men must of necessity do to the end they may be saved are either expresly set down in Scripture or else plainly thereby to be gathered But touching things which belong to Discipline and outward Polity the Church hath Authority to make Canons Laws and Decrees even as we read that in the Apostles times it did Which kinde of Laws for as much as they are not in themselves necessary to Salvation may after they are made be also changed as the difference of times or places shall require Yea it is not denied I am sure by themselves that certain things in Discipline are of that nature as they may be varied by times places persons and other the like circumstances Whereupon I demand are those changeable Points of Discipline commanded in the Word of God or no If they be not commanded and yet may be received in the Church how can their former Position stand condemning all things in the Church which in the Word are not commanded If they be commanded and yet may suffer change How can this latter stand affirming all things immutable which are commanded of God Their distinction touching Matters of Substance and of Circumstance though true will not serve For be they great things or be they small if God have commanded them in the Gospel and his commanding them in the Gospel do make them unchangeable there is no reason we should more change the one then we may the other If the Authority of the Maker do prove unchangeableness in the Laws which God hath made then must all Laws which he hath made be necessarily for ever permanent though they be out of Circumstance onely and not of Substance I therefore conclude that neither Gods being Author of Laws for Government of his Church nor his committing them unto Scripture is any reason sufficient wherefore all Churches should for ever be bound to keep them without change But of one thing we are here to give them warning by the way For whereas in this Discourse we have oftentimes profest that many parts of Discipline or Church Polity are delivered in Scripture they may perhaps imagine that we are driven to confess their Discipline to be delivered in Scripture and that having no other means to avoid it we are in fain to argue for the changeableness of Laws ordained even by God himself as if otherwise theirs of necessity should take place and that under which we live be abandoned There is no remedy therefore but to abate this Error in them and directly to let them know that if they fall into any such conceit they do but a little flatter their own cause As for us we think in no respect so highly of it Our perswasion is that no age ever had knowledge of it but onely ours that they which defend it devised it that neither Christ nor his Apostles at any time taught it but the contrary If therefore we did seek to maintain that which most advantageth our own cause the very best way for us and the strongest against them were to hold even as they do that in Scripture there must needs be found some particular Form of Church Polity which God hath instituted and which for that very cause belongeth to all Churches to all times But with any such partial eye to respect our selves and by cunning to make those things seem the truest which are the fittest to serve our purpose is a thing which we neither like nor mean to follow Wherefore that which we take to be generally true concerning the Mutability of Laws the same we have plainly delivered as being perswaded of nothing more then we are of this That whether it be in Matter of Speculation or of Practice no untruth can possibly avail the Patron and Defender long and that things most truly are like most behovefully spoken 11. This we hold and grant for Truth
three Synods consisting of many Elderships Deacons Women Church-servants or Widows free consent of the people unto actions of greatest moment after they be by Churches or Synods orderly resolved All this Form of Polity if yet we may term that a form of building when men have laid a few Rafters together and those not all of the foundest neither but howsoever all this Form they conclude is prescribed in such sort that to adde to it any thing as of like importance for so I think they mean or to abrogate of it any thing at all is unlawful In which resolution if they will firmly and constantly persist I see not but that concerning the points which hitherto have been disputed of they must agree that they have molested the Church with needless opposition and henceforward as we said before betake themselves wholly unto the tryal of particulars whether every of those things which they esteem as principal be either so esteemed of or at all established for perpetuity in holy Scripture and whether any particular thing in our Church Polity be received other then the Scripture alloweth of either in greater things or in smaller The Matters wherein Church Polity is conversant are the Publick Religious Duties of the Church as the Administration of the Word and Sacraments Prayers Spiritual Censures and the like To these the Church standeth always bound Laws of Polity are Laws which appoint in what manner these duties shall be performed In performance whereof because all that are of the Church cannot joyntly and equally work the first thing in Polity required is A difference of Persons in the Church without which difference those Functions cannot in orderly sort be executed Hereupon we hold That Gods Clergy are a State which hath been and will be as long as there is a Church upon Earth necessarily by the plain Word of God himself a State whereunto the rest of Gods people must be subject as touching things that appertain to their Souls health For where Polity is it cannot but appoint some to be Leaders of others and some to be led by others If the blinde lead the blinde they both perish It is with the Clergy if their persons be respected even as it is with other men their quality many times far beneath that which the dignity of their place requireth Howbeit according to the Order of Polity they being The lights of the World others though better and wiser must that way be subject unto them Again for as much as where the Clergy are any great multitude order doth necessarily require that by degrees they be distinguished we hold there have ever been and ever ought to be in such case at leastwise two sorts of Ecclesiastical Persons the one subordinate unto the other as to the Apostles in the beginning and to the Bishops always since we finde plainly both in Scripture and in all Ecclesiastical Records other Ministers of the Word and Sacraments have been Moreover it cannot enter into any Mans conceit to think it lawful that every man which listeth should take upon him charge in the Church and therefore a solemn admittance is of such necessity that without it there can be no Church Polity A number of Particularities there are which make for the more convenient Being of these Principal and Perpetual parts in Ecclesiastical Polity but yet are not of such constant use and necessity in Gods Church Of this kinde are times and places appointed for the Exercise of Religion Specialties belonging to the Publick Solemnity of the Word the Sacraments and Prayer the Enlargement or Abridgement of Functions Ministerial depending upon those two Principals beforementioned To conclude even whatsoever doth by way of Formality and Circumstance concern any Publick Action of the Church Now although that which the Scripture hath of things in the former kinde be for ever permanent yet in the latter both much of that which the Scripture teacheth is not always needful and much the Church of God shall always need which the Scripture teacheth not So as the Form of Polity by them set down for perpetuity is three ways faulty Faulty in omitting some things which in Scripture are of that nature as namely the difference that ought to be of Pastors when they grow to any great multitude Faulty in requiring Doctors Deacons Widows and such like as things of perpetual necessity by the Law of God which in Truth are nothing less Faulty also in urging some things by Scripture Immutable as their Lay-Elders which the Scripture neither maketh Immutable nor at all teacheth for any thing either we can as yet finde or they have hitherto been able to prove But hereof more in the Books that follow As for those marvellous Discourses whereby they adventure to argue That God must needs have done the thing which they imagine was to be done I must confess I have often wondred at their exceeding boldness herein When the question is Whether God have delivered in Scripture as they affirm he hath a compleat particular Immutable Form of Church Polity why take they that other both presumptuous and superfluous labor to prove he should have done it there being no way in this case to prove the Deed of God saving onely by producing that evidence wherein he hath done it But if there be no such thing apparent upon Record they do as if one should demand a Legacy by force and vertue of some Written Testament wherein there being no such thing specified he pleadeth That there it must needs be and bringeth arguments from the love or good will which always the Testator bore him imagining that these or the like proofs will convict a Testament to have that in it which other men can no where by reading finde In matters which concern the Actions of God the most dutiful way on our part is to search what God hath done and with meekness to admire that rather then to dispute what he in congruity of Reason ought to do The ways which he hath whereby to do all things for the greatest good of his Church are more in number then we can search other in Nature then that we should presume to determine which of many should be the fittest for him to chuse till such time as we see he hath chosen of many some one which one we then may boldly conclude to be the fittest because he hath taken it before the rest When we do otherwise surely we exceed our bounds who and where weare we forget And therefore needful it is that our Pride in such cases be contrould and our Disputes beaten back with those Demands of the blessed Apostle How unsearchable are his Iudgments and his Ways past finding out Who hath known the Minde of the Lord or who was his Counsellor OF THE LAWS OF Ecclesiastical Polity BOOK IV. Concerning their Third Assertion That our Form of Church-Politie is corrupted with Popish Orders Rites and Ceremonies banished out of certain Reformed Churches whose example
cause her merciful disposition to take so much the more delight in saving others whom the like necessity should press What in this behalf hath been done towards Nations abroad the parts of Christendom most afflicted can best testifie That which especially concerneth our selves in the present matter we treat of is the state of Reformed Religion a thing at her coming to the Crown even raised as it were by miracle from the dead a thing which we so little hoped to see that even they which beheld it done searcely believed their own senses at the first beholding Yet being then brought to pass thus many years it hath continued standing by no other wordly mean but that one onely hand which erected it that hand which as no kinde of imminent danger could cause at the first to withhold it self so neither have the practises so many so bloody following since been ever able to make weary Nor can we say in this case so justly that Aaron and Hur the Ecclesiastical and Civil States have sustained the hand which did lift it self to Heaven for them as that Heaven it self hath by this hand sustained them no aid or help having thereunto been ministred for performance of the Work of Reformation other then such kinde of help or aid as the Angel in the Prophet Zechariah speaketh of saying Neither by an army nor strength but by my Spirit saith the Lord of Hosts Which Grace and Favor of Divine Assistance having not in one thing or two shewed it self nor for some few days or years appeared but in such sort so long continued our manifold sins and transgressions striving to the contrary What can we less thereupon conclude then that God would at leastwise by tract of time teach the World that the thing which he blesseth defendeth keepeth so strangely cannot chuse but be of him Wherefore if any refuse to believe us disputing for the Verity of Religion established let then believe God himself thus miraculously working for it and with life even for ever and ever unto that Glorious and Sacred Instrument whereby he worketh OF THE LAWS OF Ecclesiastical Polity BOOK V. Concerning their Fourth Assertion That touching several Publick Duties of Christian Religion there is amongst us much Superstition retained in them and concerning Persons which for performance of those Duties are endued with the Power of Ecclesiastical Order our Laws and Proceedings according thereunto are many ways herein also corrupted The Matter contained in this Fifth Book 1. TRue Religion is the Root of all true Vertues and the stay of all Well-ordered Commonwealths 2. The must extream opposite to true Religion is affected Atheism 3. Of Superstition and the Rest thereof either misguided zeal or Ignorant fear of Divine glory 4. Of the Redress of Superstition in Gods Church and concerning the Question of this Book 5. Four General Propositions demanding that which may reasonably be granted concerning Matters of outward Form in the Exercise of true Religion And fifthly Of a Rule and safe not reasonable in these Cases 6. The first Proposition touching Iudgment what things are convenient in the outward publick ordering of Church affairs 7. The second Proposition 8. The third Proposition 9. The fourth Proposition 10. The Rule of Mens private spirit not safe in these Cases to be followed 11. Plans for the Publick Service of God 12. The Solemnity of Erecting Churches condemned the Hallowing and Dedicating of them scanned by the Adversary 13. Of the names whereby we distinguish our Churches 14. Of the Fashion of our Churches 15. The Sumptuousness of Churches 16. What Holiness and Vertue we ascribe to the Church more than other places 17. Their pretence that would have Churches utterly vazed 18. Of Publick Teaching or Preaching and the first kinde thereof Catechizing 19. Of Preaching by reading publickly the Books of holy Scripture and concerning supposed Untruths in those Translations of Scripture which we allow to be read as also of the choice which we make in reading 20. Of Preaching by the Publick Reading of other prositable Instructions and concerning Books Apâ—cryphal 21. Of Preaching by Sermons and whether Sermons be the onely ordinary way of Teaching whereby man are brought to the saving knowledge of Gods Truth 22. What they attribute to Sermons onely and what we to Reading also 23. Of Prayer 24. Of Publick Prayer 25. Of the Form of Common Prayer 26. Of them which like not to have any Set Form of Common Prayer 27. Of them who allowing a Set Form of Prayer yet allow not ours 28. The Form of our Liturgy too near the Papists too far different from that of other Reformed Churches as they pretend 29. Attire belonging to the Service of God 30. Of gesture in Praying and of different places chosen to that purpose 31. Easiness of Praying after our Form 32. The length of our Service 33. Instead of such Prayers as the Primitive Churches have used and those that be Reformed now use we have they say divers short cuts or shreaddings rather Wishes them Prayers 34. Lessons intermingled with our Prayers 35. The number of our Prayers for Earthly things and our oft rehearsing of the Lords Prayer 36. The People saying after the Minister 37. Our manner of Reading the Psalms otherwise then the rest of the Scripture 38. Of Musick with Psalms 39. Of Singing or Saying Psalms and other parts of Common Prayer wherein the People and the Minister answer one another by course 40. Of Magnificat Benedictus and Nune Dimittis 41. Of the Litany 42. Of Athanasus Creed and Gloria Patri 43. Our want of particular Thanksgiving 44. In some things the Matter of our Prayer as they affirm is unsound 45. When thou hast overcome the sharpness of Death thou didst open the Kingdom of Heaven unto all Believers 46. Touching Prayer for Deliverance from Sudden Death 47. Prayer for these things which we for our worthiness dare not ask God for the worthiness of his Sin would vouchsafe to grant 48. Prayer to be evermore delivered from all Adversity 49. Prayer that all Men may finde Mercy and if the will of God that all Men might be Saved 50. Of the Name the Author and the force of Sacraments which force consisteth in this That God hath ordained them as means to make us partakers of him in Christ and of life through Christ. 51. That God is in Christ by the Personal Incarnation of the Son who is very God 52. The Misinterpretations which Heresit hath made of the manner how God and Man are united in one Christ. 53. That by the union of the one with the other Nature in Christ there groweth neither gain nor loss of Essential Properties to either 54. What Christ hath obtained according to the Flesh by the union of his Flesh with Dâ—iey 55. Of the Personal presence of Christ every where and in what sense it may be granted he is every where present according to the Flesh. 56. The union or mutual Participation which is between Christ
it absurd to commend their Writings as Reverend Holy and Sound wherein there are so many singular Perfections only for that the exquisite Wits of some few peradventure are able dispersedly here and there to finde now a word and then a sentence which may be more probably suspected than easily cleared of Error by as which have but conjectural knowledge of their meaning Against immodest Invectives therefore whereby they are charged as being fraught with outragious Lyes we doubt not but their more allowable censure will prevail who without so passionate terms of disgrace do note a difference great enough between Apocryphal and other Writings a difference such as Iosephus and Epiphanius observe the one declaring that amongst the Jews Books written after the days of Artaxerxe were not of equal credit with them which had gone before in as much as the Jews sithence that time had not the like exact succession of Prophets the other acknowledging that they are profitable although denying them to be Divine in such construction and sense as the Scripture it self is so termed With what intent they were first published those words of the Nephew of Jesus do plainly enough signifie After that my Grand-father Jesus had given himself to the reading of the Law and the Prophets and other Books of our Fathers and had gotten therein sufficient judgment he purposed also to write something pertaining to Learning and Wisdom to the intent that they which were desirous to learn and would give themselves to these things might profit much more in living according to the Law Their end in writing and ours in reading them is the same The Books of Iudith Toby Baruch Wisdome and Ecclesiasticus we read as serving most unto that end The rest we leave unto men in private Neither can it be reasonably thought because upon certain solemn occasions some Lessons are chosen out of those Books and of Scripture it self some Chapters not appointed to be read at all that we thereby do offer disgrace to the Word of God or lift up the Writings of men above it For in such choice we do not think but that Fitness of Speech may be more respected than Worthyness If in that which we use to read there happen by the way any Clause Sentence or Speech that soundeth towards Error should the mixture of a little dross constrain the Church to deprive herself of so much Gold rather than learn how by Art and Judgment to make separation of the one from the other To this effect very fitly from the counsel that St. Ierem giveth Lata of taking heed how she read the Apocrypha as also by the help of other learned men's Judgments delivered in like case we may take direction But surely the Arguments that should binde us not to read them or any part of them publickly at all must be stronger than as yet we have heard any 21. We marvel the less that our reading of Books not Canonical is so much impugned when so little is attributed unto the reading of Canonical Scripture it self that now it hath grown to be a question whether the Word of God be any ordinary mean to save the Souls of men in that it is either privately studied or publickly read and so made known or else only as the same is preached that is to say explained by a lively voyce and applyed to the People's use as the Speaker in his Wisdom thinketh meet For this alone is it which they use to call Preaching The publick reading of the Apocrypha they condemn altogether as a thing effectual unto Evil the bare reading in like sort of whatsoever yea even of Scriptures themselves they mislike as a thing uneffectual to do that good which we are perswaded may grow by it Our desire is in this present Controversie as in the rest not to be carried up and down with the waves of uncertain Arguments but rather positively to lead on the mindes of the simpler sort by plain and easie degrees till the very nature of the thing it self do make manifest what is Truth First therefore because whatsoever is spoken concerning the efficacy or necessity of God's Word the same they tye and restrain only unto Sermons howbeit not Sermons read neither for such they also abhor in the Church but Sermons without Book Sermons which spend their life in their birth and may have publick audience but once For this cause to avoid ambiguities wherewith they often intangle themselves not marking what doth agree to the Word of God in it self and what in regard of outward accidents which may befall it we are to know that the Word of God is his Heavenly Truth touching matters of eternal life revealed and uttered unto Men unto Prophets and Apostles by immediate Divine Inspiration from them to us by their Books and Writings We therefore have no Word of God but the Scripture Apostolick Sermons were unto such as heard them his Word even as properly as to us their Writings are Howbeit not so our own Sermons the exposition which our discourse of Wit doth gather and minister out of the Word of God For which cause in this present question we are when we name the Word of God always to mean the Scripture only The end of the Word of God is to save and therefore we term it the Word of Life The way for all men to be saved is by the knowledge of that Truth which the Word hath taught And sith Eternal life is a thing of it self communicable unto all it behooved that the Word of God the necessary mean thereunto be so likewise Wherefore the Word of Life hath been always a Treasure though precious yet easie as well to attain as to finde lest any man desirous of life should perish through the difficulty of the way To this and the Word of God no otherwise serveth than only in the nature of a Doctrinal Instrument It saveth because it maketh wise unto Salvation Wherefore the ignorant it saveth not they which live by the Word must know it And being it self the Instrument which God hath purposely framed thereby to work the knowledge of Salvation in the hearts of men what cause is there wherefore it should not of it self be acknowledged a most apt and a likely mean to leave an apprehension of things Divine in our understanding and in the minde an assent thereunto For touching the one sith God who knoweth and discloseth best the rich tresures of his own Wisdom hath by delivering his Word made choice of the Scriptures as the most effectual means whereby those treasures might be imparted unto the World it followeth That no man's understanding the Scripture must needs be even of it self intended as a full and perfect discovery sufficient to imprint in us the lively Character of all things necessarily required for the attainment of Eternal Life And concerning our assent to the Mysteries of Heavenly truth seeing that the Word of God for the Author's sake
of a standing Tribute that there they did openly read the Scriptures and whosoever will bear saith Tertullian he shall finde God whosoever will study to know shall be also fain to believe But sith there is no likelihood that ever voluntarily they will seek Instruction at our hands it remaineth that unless we will suffer them to perish Salvation it self must seek them it behooveth God to send them Preachers as he did his elect Apostles throughout the World There is a Knowledge which God hath always revealed unto them in the works of Nature This they honour and esteem highly as profound Wisdome howbeit this Wisdome saveth them not That which must save Believers is the knowledge of the Cross of Christ the only Subject of all our Preaching And in their Eyes what seemeth this but Folly It pleaseth God by the foolishness of Preaching to save These Words declare how admirable force those Mysteries have which the World do deride as Follies they shew that the Foolishness of the Cross of Christ is the Wisdom of True Believers they concern the Object of our Faith the Matter preached of and believed in by Christian men This we know that the Grecians or Gentiles did account Foolishness but that they did ever think it a fond or unlikely way to seek mens Conversion by Sermons we have not heard Manifest therefore it is that the Apostle applying the name of Foolishness in such sort as they did must needs by the Foolishness of Preaching mean the Doctrine of Christ which we learn that we may be saved but that Sermons are the only manner of teaching whereby it pleaseth our Lord to save he could not mean In like sort where the same Apostle proveth that as well the sending of the Apostles as their preaching to the Gentiles was necessary dare we affirm it was ever his meaning that unto their Salvation who even from their tender Infancy never knew any other Faith or Religion that only Christian no kinde of Teaching can be available saving that which was so needful for the first universal Conversion of Gentiles hating Christianity neither the sending of any sort allowable in the one case except only of such as had been in the other also most fit and worthy Instruments Belief in all sorts doth come by hearkning and attending to the Word of Life Which Word sometime proposeth and preacheth it self to the Hearer sometime they deliver it whom privately Zeal and Piety moveth to be Instructors of others by conference sometime of them it is taught whom the Church hath called to the Publick either reading thereof or interpreting All these tend unto one effect neither doth that which St. Paul or other Apostles teach concerning the necessity of such Teaching as theirs was or of sending such as they were for that purpose unto the Gentiles prejudice the efficacy of any other way of Publick instruction or inforce the utter disability of any other mens Vocation thought requisite in this Church for the saving of Souls where means more effectual are wanting Their only proper and direct proof of the thing in question had been to shew in what sort and how farr man's Salvation doth necessarily depend upon the knowledge of the Word of God what Conditions Properties and Qualities there are whereby Sermons are distinguished from other kindes of administring the Word unto that purpose and what special Property or Quality that is which being no where found but in Sermons maketh them effectual to save Souls and leaveth all other Doctrinal means besides destitute of vital efficacy These pertinent Instructions whereby they might satisfie us and obtain the Cause it self for which they contend these things which only would serve they leave and which needeth not sometime they trouble themselves with fretting at the ignorance of such as withstand them in their Opinion sometime they fall upon their poor Brethren which can but read and against them they are bitterly eloquene If we alledge what the Scriptures themselves do usually speak for the saving force of the Word of God not with restraint to any one certain kinde of delivery but howsoever the same shall chance to be made known yet by one trick or other they always restrain it unto Sermons Our Lord and Saviour hath said Search the Scriptures for in them ye think to have eternal life But they tell us he spake to the Jews which Jews before had heard his Sermons and that peradventure it was his minde they should search not by reading nor by hearing them read but by attending whensoever the Scriptures should happen to be alledged in Sermons Furthermore having received Apostolical Doctrine the Apostle Saint Paul hath taught us to esteem the same as the Supream Rule whereby all other Doctrines must for ever be examined Yea but in as much as the Apostle doth there speak of that he had Preached he flatly maketh as they strangely affirm his Preachings or Sermons the Rule whereby to examine all And then I beseech you what Rule have we whereby to judge or examine any For if Sermons must be our Rule because the Apostles Sermons were so to their Hearers then sith we are not as they were Hearers of the Apostles Sermons it resteth that either the Sermons which we hear should be our Rule or that being absurd therewill which yet hath greater absurdity no Rule at all be remaining for Tryal what Doctrines now are corrupt what consonant with heavenly Truth Again let the same Apostle acknowledge all Scripture profitable to teach to improve to correct to instruct in Righteousness Still notwithstanding we erre if hereby we presume to gather that Scripture read will avail unto any one of all these uses they teach us the meaning of the words to be that so much the Scripture can do if the Minister that way apply it in his Sermons otherwise not Finally they never hear Sentence which mentioneth the Word or Scripture but forthwith their Glosses upon it are the Word preached the Scripture explained or delivered unto us in Sermons Sermons they evermore understand to be that Word of God which alone hath vital Operation the dangerous sequel of which Construction I wish they did more attentively weigh For sith Speech is the very Image whereby the minde and soul of the Speaker conveyeth it self into the bolom of him which heareth we cannot chuse but see great reason wherefore the Word that proceedeth from God who is Himself very Truth and Life should be as the Apostle to the Hebrews noteth lively and mighty in operation sharper than any two-edged Sword Now if in this and the like Places we did conceive that our own Sermons are that strong and forcible Word should we not hereby impart even the most peculiar glory of the Word of God unto that which is not his word For touching our Sermons that which giveth them their very being is the wit of man and therefore they oftentimes accordingly taste too much of
plain testimony that they which prayed were not sure they should obtain it would follow that their Prayer being without certainty of the event was also made unto God without Faith and consequently that God abhorred it Which to think of so many Prayers of Saints as we finde have failed in particular requests how absurd were it His faithful people have this comfort that whatsoever they rightly ask the same no doubt but they shall receive so far as may stand with the glory of God and their own everlasting good unto either of which two it is no vertuous mans purpose to seek or desire to obtain any thing prejudicial and therefore that clause which our Lord and Saviour in the Prayer of his Agony did express we in Petitions of like nature do always imply Pater si possibile est If it may stand with thy will and pleasure Or if not but that there be secret impediments and causes in regard whereof the thing we pray for is denied us yet the Prayer it self which we make is a pleasing Sacrifice to God who both accepteth and rewardeth it some other way So that sinners in very truth are denied when they seem to prevail in their Supplications because it is not for their sakes or to their good that their sutes take place the faithful contrariwise because it is for their good oftentimes that their Petitions do not take place prevail even then when they most seem denied Our Lord God in anger hath granted some impenitent mens requests as on the other side the Apostles sute he hath of â—avor and mercy not granted saith St. Augustine To think we may pray unto God for nothing but what he hath promised in holy Scripture we shall obtain is perhaps an error For of Prayer there are two uses It serveth as a mean to procure those things which God hath promised to grant when we ask and it serveth as a mean to express our lawful desires also towards that which whether we shall have or no we know not till we see the event Things in themselves unholy or unseemly we may not ask we may whatsoever being not forbidden either Nature or Grace shall reasonably move us to wish as importing the good of men albeit God himself have no where by promise assured us of that particular which our Prayer craveth To pray for that which is in it self and of its own nature apparently a thing impossible were not convenient Wherefore though men do without offence wish daily that the affairs which with evil success are past might have faln out much better yet to pray that they may have been any other then they are this being a manifest impossibilty in it self the Rules of Religion do not permit Whereas contrariwise when things of their own nature contingent and mutable are by the secret determination of God appointed one way though we the other way make our Prayers and consequently ask those things of God which are by this supposition impossible we notwithstanding do not hereby in Prayer transgress our lawful bounds That Christ as the onely begotten Son of God having no Superior and therefore owing honor unto none neither standing in any need should either give thanks or make petition unto God were most absurd As Man what could beseem him better whether we respect his affection to God-ward or his own necessity or his charity and love towards men Some things he knew should come to pass and notwithstanding prayed for them because he also knew that the necessary means to effect them were his Prayers As in the Psalm it is said Ask of me and I will give thee the Heathen for thine Inheritance and the ends of the Earth for thy possession Wherefore that which here God promiseth his Son the same in the Seventeenth of Iohn he prayeth for Father the hour is now come glorifie thy Son that thy Son also may glorifie thee according as thou hast given him power over all flesh But had Christ the like promise concerning the effect of every particular for which he prayed That which was not effected could not be promised And we know in what sort he prayed for removal of that bitter Cup which Cup he tasted notwithstanding his Prayer To shift off this example they answer first That as other children of God so Christ had a promise of deliverance as far as the glory of God in the accomplishment of his vocation would suffer And if we our selves have not also in that sort the promise of God to be evermore delivered from all adversity what meaneth the Sacred Scripture to speak in so large terms Be obedient and the Lord thy God will make thee plenteous in every work of thy hand in the fruit of thy body and in the fruit of thy cattel and in the fruit of the Land for thy wealth Again Keep his Laws and thou shalt be blest above all people the Lord shall take from the all infirmities The man whose delight is in the Law of God whatsoever he doth it shall prosper For the ungodly there are great plagues remaining but whosoever putteth his trust in the Lord Mercy imbraceth him on every side Not onely that mercy which keepeth from being over-laid or opprest but Mercy which saveth from being touched with grievous miseries Mercy which turneth away the course of the great water flouds and permitteth them not to come near Nevertheless because the Prayer of Christ did concern but one calamity they are still bold to deny the lawfulness of our Prayer for deliverance out of all yea though we pray with the same exception that he did If such deliverance may stand with the pleasure of Almighty God and not otherwise For they have secondly found out a Rule that Prayer ought onely to be made for deliverance from this or that particular adversity whereof we know not but upon the event what the pleasure of God is Which quite overthroweth that other principle wherein they require unto every Prayer which is of Faith an assurance to obtain the thing we pray for At the first to pray against all adversity was unlawful because we cannot assure our selves that this will be granted Now we have licence to pray against any particular adversity and the reason given because we know not but upon the event what God will do If we know not what God will do it followeth that for any assurance we have he may do otherwise then we pray and we faithfully pray for that which we cannot assuredly presume that God will grant Seeing therefore neither of these two Answers will serve the turn they have a third which is That to pray in such sort is but idly mispent labor because God hath already revealed his Will touching this request and we know that the sute we make is denied before we make it Which neither is true and if it were was Christ ignorant what God had determined touching those things which
it is God himself did from Heaven authorize Iohn to bear Witness of the light to prepare a way for the promised Messiah to publish the nearness of the Kingdom of God to Preach Repentance and to Baptise for by this part which was in the Function of Iohn most noted all the rest are together signified Therefore the Church of God hath no power upon new occurences to appoint to ordain an Ecclesiastical Function as Moses did upon Iethroe's advice devise a civil All things we grant which are in the Church ought to be of God But for as much as they may be two wayes accounted such one if they be of his own institution and not of ours another if they be of ours and yet with his approbation this latter way there is no impediment but that the same thing which is of men may be also justly and truly said to be of God the same thing from Heaven which is from Earth Of all good things God himself is Author and consequently an Approver of them The rule to discern when the actions of men are good when they are such as they ought to be is more ample and large than the Law which God hath set particular down in his holy Word the Scripture is but a part of that rule as hath been heretofore at large declared If therefore all things be of God which are well done and if all things be well done which are according unto the rule of well doing and if the rule of well-doing be more ample than the Scripture what necessity is there that every thing which is of God should be set down in holy Scripture true it is in things of some one kinde true it is that what we are now of necessity for ever bound to believe or observe in the special mysteries of Salvation Scripture must needs give notice of it unto the World yet true it cannot be touching all things that are of God Sufficient it is for the proof of lawfulness in any thing done if we canshew that God approved it And of his approbation the evidence is sufficient if either himself have by revelation in his word warranted it or we by some discourse of reason finde it good of it self and unrepugnant unto any of his revealed Laws and Ordinances Wherefore injurious we are unto God the Author and Giver of Human capacity Judgement and Wit when because of some things wherein he precisely forbiddeth men to use their own inventions we take occasion to dis-authorize and disgrace the works which he doth produce by the hand either of nature or of grace in them We offer contumely even unto him when we scornfully reject what we lift without any other exception than this The brain of man hath devised it Whether we look into the Church or Common-weal as well in the one as in the other both the Ordination of Officers and the very institution of their Offices may be truly derived from God and approved of him although they be not always of him in such sort as those things are which are in Scripture Doth not the Apostle term the Law of Nature even as the Evangelist doth the Law of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's own righteous Ordinance the Law of Nature then being his Law that must needs be of him which it hath directed men unto Great odds I grant there is between things devised by men although agreeable with the Law of Nature and things is Scripture set down by the finger of the Holy Ghost Howbeit the dignity of these is no hinderance but that those be also reverently accounted of in their Place Thus much they very well saw who although not living themselves under this kinde of Church Polity yet being through some experience more moderate grave and circumspect in their Judgment have given hereof their sounder and better advised Sentence That which the holy Fathers saith Zanchius have by common consent without contradiction of Scripture received for my part I neither will nor dare with good Conscience disallow And what more certain than that the ordering of Ecclesiastical Persons one in authority above another was received into the Church by the common consent of the Christian World What am I that I should take upon me to control the whole Church of Christ in that which is so well known to have been lawfully religiously and to notable purpose instituted Calvin maketh mention even of Primates that have authority above Bishops It was saith he the institution of the antient Church to the end that the Bishops might by this bond of Concord continue the faster linked amongst themselves And lest any man should think that as well he might allow the Papacy it self to prevent this he addeth Aliud est moderatum gerere honorem quà mtotum terraram orbem immenso imperio complecti These things standing as they do we may conclude that albeit the Offices which Bishops execute had been committed unto them only by the Church and that the superiority which they have over other Pastors were not first by Christ himself given to the Apostles and from them descended to others but afterwards in such consideration brought in and agreed upon as is pretended yet could not this be a just or lawful exception against it XII But they will say There was no necessity of instituting Bishops the Church might have stood well enough without them they are as those supersluous things which neither while they continue do good nor do harm when they are removed because there is not any profitable use whereunto they should serve For first in the Primitive Church their Pastors were all equal the Bishops of those dayes were the very same which Pastors of Parish Churches at this day are with us no one at commandment or controulment by any others Authority amongst them The Church therefore may stand and flourish without Bishops If they be necessary wherefore were they not sooner instituted 2. Again if any such thing were needful for the Church Christ would have set it down in Scripture as he did all kinde of Officers needful for Iewish Regiment He which prescribed unto the Iews so particularly the least thing pertinent unto their Temple would not have left so weighty Offices undetermined of in Scripture but that he knew the Church could never have any profitable use of them 3. Furthermore it is the judgement of Cyprian that equity requireth every man's cause to be heard where the fault he is charged with was committed And the reason he alledgeth is for asmuch as there they may have both Accusers and Witnesses in their cause Sith therefore every man's cause is neceiest to be handled at home by the Iudges of his own Parish to what purpose serveth their device which have appointed Bishops unto whom such causes may be brought and Archbishops to whom they may be also from thence removed XIII What things have necessary use in the Church they of all others are
to tye that unto him by way of excellency which in meaner degrees is common to others it doth not exclude any other utterly from being termed Head but from being intituled as Christ is the Head by way of the very highest degree of excellency Not in the communication of Names but in the confusion of things there is errour Howbeit if Head were a Name that could not well be nor never had been used to signifie that which a Magistrate may be in relation to some Church but were by continual use of speech appropriated unto the onely thing it signifieth being applyed unto Jesus Christ then although we must carry in our selves a right understanding yet ought we otherwise rather to speak unless we interpret our own meaning by some clause of plain speech because we are else in manifest danger to be understood according to that construction and sense wherein such words are personally spoken But here the rarest construction and most removed from common sense is that which the Word doth import being applyed unto Christ that which we signifie by it in giving it to the Magistrate it is a great deal more familiar in the common conceit of men The word is so fit to signifie all kindes of Superiority Preheminence and Chiefty that nothing is more ordinary than to use it in vulgar speech and in common understanding so to take it If therefore Christian Kings may have any preheminence or chiefty above all others although it be less than that which Theodore Beza giveth who placeth Kings amongst the principal Members whereunto publick Function to the Church belongeth and denyeth not but that of them which have publick Fonction the Civil Magistrates power hath all the rest at command in regard of that part of his Office which is to procure that Peace and good 〈…〉 especially kept in things concerning the first Table if even hereupon they term him the Head of the Church which is his Kingdom it should not seem so unfit a thing Which Title surely we could not communicate to any other no not although it should at our hands be exacted with torments but that our meaning herein is made known to the World so that no man which will understand can easily be ignorant that we do not impart unto Kings when we term them Heads the honor which is properly given to our Lord and Saviour Christ when the blessed Apostle in Scripture doth term him the Head of the Church The power which we signifie in that name differeth in three things plainly from that which Christ doth challenge First it differeth in order because God hath given to his Church for the Head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farr above all Principalities and Powers and Might and Dominion and every Name that is named not in this World only but also in that which is to come Whereas the Power which others have is subordinate unto his Secondly again as he differeth in order so in measure of Power also because God hath given unto him the ends of the Earth for his Possesion unto him Dominion from Sea to Sea unto him all power both in Heaven and Earth unto him such Soveraignty as doth not only reach over all places persons and things but doth rest in his own only Person and is not by any succession continued he reigneth as Head and King nor is there any kinde of law which tyeth him but his own proper will and wisdom his power is absolute the same joyntly over all which it is severally over each not so the Power of any other Headship How Kings are restrained and how their Power is limited we have shewed before so that unto him is given by the title of Headship ever the Church that largeness of Power wherein neither Man nor Angel can be matched not compared with him Thirdly the last and greatest difference between him and them is in the very kinde of their Power The Head being of all other parts of the Body most divine hath dominion over all the rest it is the fountain of sense of motion the throne where the guide of the Soul doth reign the Court from whence direction of all things human proceedeth Why Christ is called the Head of the Church these Causes themselves do yield As the Head is the chiefest part of a man above which there is none alwayes joyned with the Body so Christ the highest in his Church is alwayes knit to it Again as the Head giveth sense and motion unto all the Body so he quickneth us and together with understanding of heavenly things giveth strength to walk therein Seeing therefore that they cannot affirm Christ sensibly present or alwayes visibly joyned unto his Body the Church which is on Earth in as much as his Corporal residence is in Heaven again seeing they do not affirm it were intolerable if they should that Christ doth personally administer the external Regiment of outward Actions in the Church but by the secret inward influence of his Grace giveth Spiritual life and the strength of ghostly motions thereunto Impossible it is that they should so close up their eyes as not to discern what odds there is between that kinde of operation which we imply in the Headship of Princes and that which agreeth to our Saviours dominion over the Church The Headship which we give unto Kings is altogether visibly exercised and ordereth only the external frame of the Church-affairs here amongst us so that it plainly differeth from Christ's even in very nature and kinde To be in such sort united unto the Church as he is to work as he worketh either on the whole Church or upon any particular Assembly or in any one man doth neither agree nor hath any possibility of agreeing unto any one besides him Against the first distinction or difference it is to be objected That to entitle a Magistrate head of the Church although it be under Christ is not absurd For Christ hath a two-fold Superiority ever his and even Kingdoms according to the one he hath a Superior which is his Father according to the other none had immediate Authority with his Father that is to say of the Church he is Head and Governor onely as the Son of Man Head and Governor of Kingdoms onely as the Son of God In the Church as Man he hath Officers under Him which Officers are Ecclesiastical Persons As for the Civil Magistrate his Office belongeth unto Kingdoms and to Common-wealths neither is he there an under or subordinate Head considering that his Authority cometh from God simply and immediately even as our Saviour Christ's doth Whereunto the sum of our Answer is First that as Christ being Lord or Head over all doth by vertue of that Soveraignty rule all so he hath no more a Superiour in governing his Church than in exercising Soveraign Dominion upon the rest of the World besides Secondly That all Authority as well Civil as Ecclesiastical is subordinate unto him And Thirdly the
Apostle speaks not as Baronius would have it washed from sins with holy water but pure that is holy free from the pollution of sin as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie You may also see here refused those calumnies of the Papists that we abandon all religious Rites and godly duties as also the confirmation of our Doctrine touching certainty of Faith and so of Salvation which is so strongly denied by some of that Faction that they have told the world S. Paul himself was uncertain of his own salvation What then shall we say but pronounce a wo to the most strict observers of St. Francis rules and his Canonical Discipline though they make him even equal with Christ and the most meritorious Monk that ever was registred in their Kalender of Saints But we for our comfort are otherwise taught out of the holy Scripture and therefore exhorted to build our selves in our most holy Faith that so when our earthly house of this Tabernacle shall be destroyed we may have a Building given of God a house not made with hands but eternal in the Heavens This is that which is most piously and feelingly taught in these few leaves so that you shall read nothing here but what I perswade my self you have long practiâ—ed in the constant course of your life It remaineth only that you accept of these Labours tendred to you by him who wisheth you the long joys of this world and the eternal of that which is to come Oxon. from Corp. Christi Colledge this 13. of Ianuary 1613. TWO SERMONS Upon Part of Saint Judes Epistle The First Sermon Epist. JUDE Verse 17 18 19 20 21. But ye beloved remember the words which were spoken before of the Apostles of our Lord Iesus Christ How that they told you that there should be Mockers in the last time which should walk after their own ungodly lusts These are makers of Sects fleshly having not the Spirit But ye beloved edifie your selves in your most holy Faith praying in the Holy Ghost And keep your selves in the love of God looking for the mercy of our Lord Iesus Christ unto eternal life THE occasions whereupon together with the end wherefore this Epistle was written is opened in the front and entry of the same There were then as there are now many evil and wickedly disposed Persons not of the Mystical Body yet within the visible bounds of the Church men which were of old ordained to condemnation ungodly men which turned the grace of our God into wantonness and denyed the Lord Jesus For this cause the Spirit of the Lord is in the hand of Iude the Servant of Iesus and Brother of Iames to exhort them that are called and sanctified of God the Father that they would earnestly contend to maintain the Faith which was once delivered unto the Saints Which Faith because we cannot maintain except we know perfectly first against whom secondly in what sort it must be maintained therefore in the former three verses of that parcel of Scripture which I have read the Enemies of the Crosse of Christ are plainly described and in the latter two they that love the Lord Jesus have a sweet Lesson given them how to strengthen and stablish themselves in the Faith Let us first therefore examine the description of these Reprobates concerning Faith and afterwards come to the words of the Exhortation wherein Christians are taught how to rest their hearts on God's eternal and everlasting Truth The description of these godless Persons is two-fold general and special The general doth point them out and shew what manner of men they should be The Particular pointeth at them and saith plainly These are they In the general description we have to consider of these things First when they were described They were told of before Secondly the men by whom they were described They were spoken of by the Apostles of our Lord Iesus Christ. Thirdly the days when they should be manifest unto the World they told you They should be in the last time Fourthly their disposition and whole demeanour Mockers and Walkers after their own ungodly lusts 2. In the third to the Philippians the Apostle describeth certain They are men saith he of whom I have told you often and now with tears I tell you of them their God is their belly their glory and rejoycing is in their own shame they minde earthly things These were Enemies of the Crosse of Christ Enemies whom he saw and his eyes gusht out with tears to behold them But we are taught in this place how the Apostles spake also of Enemies whom as yet they had not seen described a family of men as yet unheard of a generation reserved for the end of the World and for the last time they had not only declared what they heard and saw in the days wherein they lived but they have prophesied also of men in time to come And you do well said St. Peter in that ye take heed to the words of Prophesie so that ye first know this that no Prophesie in the Scripture cometh of any man 's own resolution No Prophesie in Scripture cometh of any man 's own resolution For all Prophesie which is in Scripture came by the secret inspiration of God But there are Prophesies which are no Scripture yea there are Prophesies against the Scripture My Brethren beware of such Prophesies and take heed you heed them not Remember the things that were spoken of before but spoken of before by the Apostles of our Lord and Saviour Jesus Christ. Take heed to Prophesies but to Prophesies which are in Scripture for both the manner and matter of those Prophesies do shew plainly that they are of God 3. Touching the manner how men by the spirit of Prophesie in holy Scripture have spoken and written of things to come we must understand that as the knowledge of that they spake so likewise the utterance of that they knew came not by these usual and ordinary means whereby we are brought to understand the mysteries of our Salvation and are wont to instruct others in the same For whatsoever we know we have it by the hands and Ministry of men which lead us along like Children from a letter to a syllable from a syllable to a word from a word to a line from a line a to a sentence from a sentence to a side and so turn over But God himself was their Instructor he himself taught them partly by Dreams and Visions in the Night partly by Revelations in the Day taking them aside from amongst their Brethren and talking with them as a man would talk with his Neighbour in the way This they became acquainted even with the secret and hidden Counsels of God they saw things which themselves were not able to utter they behold that whereat men and Angels are astonished They understood in the beginning what should come to passe in the last dayes 4. God
apparel come amongst us although he be a Thief or a Murtherer for there are Thieves and Murtherers in gorgeous apparel be his heart whatsoever if his Coat be of Purple or Velvet or Tissue every one riseth up and all the reverend Solemnities we can use are too little But the man that serveth God is contemned and despised amongst us for his Poverty Herod speaketh in judgement and the People cry out The voyce of God and not of man Paul preacheth Christ they term him a Trifler Hearken beloved Hath not God chosen the Poor of this World that they should be rich in Faith Hath he not chosen the Reffuse of the World to be Heirs of his Kingdom which he hath promised to them that love him Hath he not chosen the Off-scowrings of Men to be the Lights of the World and the Apostles of Jesus Christ Men unlearned yet how fully replenished with understanding Few in number yet how great in power Contemptible in shew yet in Spirit how strong how wonderful I would faiâ—â— learn the mystery of the eternal generation of the Son of God saith Hilary Whom shall I seek Shall I get me to the Schools of the Grecians Why I have read Ubi Sapiens ubi Scriba ubi Conquisitor hujus saculi These Wise-men in the World must needs be dumbe in this because they have rejected the wisdom of God Shall I beseech the Scribes and Interpreters of the Law to become my Teachers how can they know this sith they are offended at the Cross of Christ It is death for me to be ignorant of the unsearchable mystery of the Son of God of which mystery notwithstanding I should have been ignorant but that a poor Fisher-man unknown unlearned new come from his Boat with his Cloaths wringing-wet hath opened his mouth and taught me In the beginning was the Word and the Word was with God and the Word was God These poor silly Creatures have made us rich in the knowledge of the mysteries of Christ. 7. Remember therefore that which is spoken of by the Apostles Whose words if the Children of this World do not regard is it any marvail They are the Apostles of our Lord Jesus not of their Lord but of ours It is true which one hath said in a certain place Apostolicam sidem seculi homo non capit A man sworn to the World is not capable of that Faith which the Apostles do teach What mean the Children of this World then to tread in the Courts of our God What should your Bodies do at Bethel whose Hearts are at Bethaven The god of this World whom ye serve hath provided Apostles and Teachers for you Chaldeans Wizzards Sooth-sayers Astrologers and such like Hear them Tell not us that ye will sacrifice to the Lord our God if we will sacrifice to Ashtaroth or Melcom that ye will read our Scriptures if we will listen to your Traditions that if ye may have a Mass by permission we shall have a Communion with good leave and liking that ye will admit the things that are spoken of by the Apostles of our Lord Jesus if your Lord and Master may have his Ordinances observed and his Statutes kept Solomon took it as he well might for an evident proof that she did not bear a motherly affection to her Childe which yielded to have it cut in divers parts He cannot love the Lord Jesus with his heart which lendeth one ear to his Apostles and another to false Apostles which can brook to see a mingle-mangle of Religion and Superstition Ministers and Massing-Priests Light and Darkness Truth and Error Traditions and Scriptures No we have no Lord but Jesus no Doctrine but the Gospel no Teachers but his Apostles Were it reason to require at the hand of an English Subject obedience to the Laws and Edicts of the Spaniards I do marvel that any man bearing the name of a Servant of the Servants of Jesus Christ will go about to draw us from our Allegiance We are his sworn Subjects it is not lawful for us to hear the things that are not told us by his Apostles They have told us that in the last days there shall be Mockers therefore we believe it Credimus quia legimus We are so perswaded because we read it must be so If we did not read it we would not teach it Nam qua libro Legis non continentur ea nec nosse debemus saith Hilary Those things that are not written in the book of the Law we ought not so much as to be acquainted with them Remember the words which were spoken of before by the Apostles of our Lord Iesus Christ. 8. The third thing to be considered in the description of these men of whom we speak is the time wherein we should be manifested to the World They told you there should be mockers in the last time Noah at the commandement of God built an Ark and there were in it Beasts of all sorts clean and unclean A Husbandman planteth a Vineyard and looketh for Grapes but when they come to the gathering behold together with Grapes there are found also wilde Grapes A rich man prepareth a great Supper and biddeth many but when he sitteth him down he findeth amongst his Friends here and there a man whom he knoweth not This hath been the state of the Church â—it hence the beginning God always hath mingled his Saints with faithless and godless Persons as it were the clean with the unclean Grapes with sowre grapes his Friends and Children with Aliens and Strangers Marvel not then if in the last dayes also ye see the men with whom you live and walk arm in arm laugh at your Religion and blaspheme that glorious name whereof you are called Thus it was in the days of the Patriarks and Prophets and are we better than our Fathers Albeit we suppose that the blessed Apostles in foreshewing what manner of men were set out for the last dayes meant to note a calamity special and peculiar to the Ages and Generations which were to come As if he should have said As God hath appointed a time of Seed for the Sower and a time of Harvest for him that reapeth as he hath given unto every Herb and every Tree his own fruit and his own season not the season nor the fruit of another for no man looketh to gather Figgs in the Winter because the Summer is the season for them nor Grapes of Thistles because Grapes are the fruit of the Vine so the same God hath appointed sundry for every Generation of them other men for other times and for the last times the worst men as may appear by their properties which is the fourth point to be considered of in this description 9. They told you that there should be Mockers He meaneth men that shall use Religion as a Cloak to put off and on as the weather serveth such as shall with Herod hear the Preaching of Iohn Baptist to day
the perfection of any thing whereby he might speak all things that are to be spoken to it neither yet be free from error in those things which he speaketh or giveth out And therefore this argument neither affirmatively nor negatively compelleth the hearer but only induceth him to some liking or disliking of that for which it is brought and is rather for an Orator to perswade the simpler sort then for a Disputer to enforce him that is learned 1 Cor. 1 â—1 Ioh â— 34 Deut. 19.15 Matth. 18. 16. T. C. la. p. 10. Although this kinde of Argument of Authority of men is good neither in humane nâ—r divine sciences yet it hath some small force in humane sciences for if such as naturally and in that he is a man he may come to some ripeness of judgement in those sâ—â—ences which in divine maturi hath no force at all as of him which naturally and as he is a man can no more judge of them then a blinde man of colours yea so far is it from drawing crolit If it be barely spoken wâ—thout Reason and testimony of Scripture that it eaâ—rieth also a suâ—pition of untruth whatsoever proceedeth from him which the Apostle did well note when to signifie a thing corruptly spoken and against the truth he saith that it is spoken according to man Rom. 3. He saith not as a wicked and flying man but simply as a man And although this corruption be reformed in many yet for so mâ—ch as in whom the knowledge of the truth is most advanced there remaineth both ignorance and disordered affâ—ctions whereof either of them turneth him from speaking of the truth no mans authority with the Church especially and those that are called and perswaded of the Authority of the Word of God can bring any assurance unto the Conscience T. C. l. 2 p. 21. Of divers sentences of the Fathers themselves whereby some have likened them to brute Beasts without Reason which suffer themselves to be led by the judgement and authority of others some have preferred the judgement of one simple rude man alledging reason unto companies of learned men I will conteâ— my self at this time with two or three Sentences Irâ—neuo saith whatsoever is to be shewed in the Scripture cannot be shewed but out of the â—cripture themselves l. 3 cap. 12 Ierome saith No man â—s he never so holy or eloquent hath any authority after the Apostles in Psal. 86. Augustinâ— saith That he will believe none how godly and learned soever he be unless he confirm his sentence by the Scriptures or by some reason nor contrary to them Ep. 18. And in another place Hear this The Lord saith hear not this Donâ—ius saith â—â—gatus saith Vincentius saith Hilarius saith Ambrose saith Augustine saith but hearken unto thâ— the Lord saith Ep 8. And again having to do with an Arrian he affirmeth that neither he ought to bring forth the Council of Niâ—e nor the other the Council of Arimiâ—e thereby to bring prejudice each to other neither outhâ— the Arrian to be holden by the authority of the one nor himself by the authority of the other but by the Scriptures which are witnesses proper â—â— neither but common to both matter with matter cause with cause reason with reason ought to be debated Cont. Max. Atrian p. 14. cap. And in another â—â—ce against Petil. the Donarist he saith Let not these words he heard between us I say You say let us hear this Thus â—aith the Lord. And by and by speaking of the Scriptures he saith There let us seek the Church there let us try the cause De unit Eccles. cap. 3. Hereby it is manifest that the argument of the authority of man affirmatively in nothing worth Matth. 17.10 T. C. lib. 2. 2â— It at any time it hapned unto Augustine as it did against the Donatists and others to alledge the authority of the ancient Fathers which had been heiuâ—e him yet this was not done before he had laid a sure foundation of his cause in the Scriptures and that also being provoked by the adversaries of the truth who hare themselves high of some Council or of some man of name that had â—avorcil that part A Declaration what the truth is in this matter Matth. 86. 40. Ephis 5. 29. Matth 5. 46. 1 â—ian 5. 8. Matth. 1â— 42. Acts 4. 31. 1 Thes. 2. 7 9. T. C. lib. p. 6. Where this Doctrine is accused of bringing men to despair it hath wrong For when doubting is the way to despair against which this Doctrine offereth the remedy it must needâ— be that it bringeth comfort and joy to the conscience of man Luke 7. â— What the Church is and in what respect Laws of Pulky are thereunto necessarily required John 10. 22. and 1.47 and 21. 15. 1 Tim. 1 5. a Ephes. 2. 16. That he might r. o n cise both unto God in one body Ephes. 3. 16. That the Genries should be in their â—â— also and of the â—â—â—â—bâ—dâ— â—ile T. p. 3. 7. art 3 1 Cor. 12. 13. Ephes. 4. 5. Acts. 2.36 John 13 13. Col. 3. 21. and 2. 1. b 1 Cer. 1. 23. Vide Tanilum lib. An sal 15. Not qussitissturis â—â—â—it assâ—â—iâ— quos per flagiria invites vulgus Christianes appellabat Auâ—ior nominis ejus Christus qui Tiberio 〈…〉 pâ—â—â—â—â—â—rem Pâ—ntion Pilatum 〈…〉 â—rat Repressâ—g in pâ—esers exitiabilu superstitio râ—â—sâ—â—â— erumpehat â—â—â— and per Iudsam originem ejus mali jed per urhem â—â—iâ—m quo cuâ—cta undique atrocia aus pâ—denda â—â—â—â—â—â— â—â—l broâ—â—â—â—â— John 15. 21. â—â—d 86. 2. 4. Apec 2. 13. Tâ—cul de Virgin Veland Iter. Advers Haâ—es lib. â— 1. cap. 2. c. Acts 8. 38. 22. 16. 2. 41. Matth. 13.47 13. 24. Exod. 23. â—â— 106.19 20. 2 Kings 18 4. Jere 11.14 2 Kings 23. 17. lâ—i 17. 3. 1. 4. 60. 15. Jere. 13. 11. 1 Kings 13. 8. Jere. 13. 11. 1 Kings 19. 18. â—â—â—uâ—a In Concil Car. Matth 7. 24. 16. 18. â—â— 19. Sâ—â—â—â—â—ium in â—â—â—â— Con. il Matth. 12. 30. In Conâ—iâ—◠〈…〉 Vide Hâ—â—â—â— Dial. Atâ—â—â— Lucifâ—â—â—a 2 Chre. 13. Hos. 14. 15 17. Josh. 14. 15. Rom. 11.28 Calvin Epish 1. Epist. 283. Epist. 285. Tertul. Exhort ad Caslie Ubi tres Ecclesia est licet laici Acts. 2. 47. Whether it be necessary that some particular Form of Church-Polity be set down in Scripture sith the things that belong particularly unto any such Form are not of necessary to Salvation Tertul. de hibitu mul. AErouli sine necesse est quae Del non lunt Rom. 2. 15. Lact. lib. 6. c. 8. Ille legis hujus inventor disceptater lator Cic. 3. de Repub * Two things misliked the one that we distinguish matters of Discipline or Church Government from matters of Faith and necessary unto Salvation The other that we are injurious to the Scripture of God in abridging the large and rich Continks thereof Their words are these You which
rule his Prebyters not as Lords do their Slaveâ— but as Fathers do their children In vira Chrys. per Caâ—â—od Sen. Pallad in vita Chrysostom After what sort Bishopâ— together with Presbyters have used to govern the Churches which were under them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zon in Can. Apost Cum Episcopa Presbyteri Saceâ—lat li hoâ—â—re conjeusti Ep. 28 â— g â— Compresbyteri pâ—striqâ—i nolas aâ—tide bant â—p 27. Cyp. Ep. 93 Cyp. Eâ— â—â— * â—â—â— Such as or was that â—eter whaâ—â— all Cussiator writeth the life of Chrysostom doth call the Accepresbyter of the Church of Alexandriae under Troj â—â—â—â— that time â—â—â— Psal. 14 How sirr the lower of Bishops hath reached from the beginning in respect of Territory or luâ—â— compass I. 3â— p. de Epise ad Cler. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resides Cypr. Ep. 51. Cum jampridem per omnes provinâ—as per urbes singulas ordinari sunt Episcopi Uâ—â— Ecclesiastici ordinis non est câ—nâ—â—â—s osserâ— â—ngit â—Sierailosâ— qui est in solus Tert. exhorâ— ad castir Cypr. Ep. 2â— Heron advers Lucifer Cypr. Ep. 4â— * Cou. Antioch cap. 5. ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cone Constant. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 5. cap. 8. a 1 Cor. 15. As I have ordained in the Churches of Galatia the same do ye also b 2 Cor. 11. 8 Chrys. in â— ad Tiâ— â—Palialâ— inâ—â—ia Chrâ—â—â—â—â— â—Cane L Antioch caâ— 10. â— a Cic. Fam. Ep. 5. Si quid na 〈…〉 um aliquo Helleâ—â—â—â—â—io controversiae ut in illâ—m 〈◊〉 rejicias The suit which Tully maketh wâ—s this that the Party in whose behalf he wrote to the Propraetor might have his Causes put over to that Court which was held in the Diocess of Hellespont where the man did abide and not to his trouble be forced to foâ—low them at Ephesus which was the chiefest Court in thâ—t Province b Cic. ad Attic lib. 5. Ep. 12. Item 1. observ D. de officio Proconsulis Legati c Lib. 1. Tit. 27. l. 1. sect 1. 2. Sancimus ut sicut Oriens atquâ— Illyricum ita Africa praetoriana maxima potestate specialiter à nostra elementia decoretur Cujus sedem jubemus esse Carthaginem ab ea auxiliante Deo septem proâ—inciae cum suis judicious disponantur d Psal. 30. 8 9. Concil Antiochen c. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vilierius de flaâ—u primitivae Ecclâ—… Socr. l. 3. c. â— Câ—n. 28. Can. 3â— Novel 123. 22. Concil Nic. c. 6. Ejusd Con. cap. â— T. C. l. t. â—â— What no mention of him in Theophibus Bishop of Antioch none in Clemens Alexandrinus none in Ignatius noâ—â—â—â— in Iustin Martyr in Irenaeus In Tertâ—l in Oâ—igen in Cyprian in thoâ—e old Historiographers ouâ— of which Eusebius gathered his Story was it for his baseness and smalness that he could not be seen amongst the Bishops Elders and Deacons being the chief and principal of them all Can the Cedar of Lebanon be hidden amongst the Box-trees T. C. l. â— ubi supra A Metropolitan Bishop was nothing elâ—e but a Bishop of that place which is pleased the Emperor or Magistrate to make the chief of the Diocess or Shire and as for this name it makes no more difference between a Bishop and a Bishop than when I say a Minister of London and a Minister of Newington Con. Nicen. c. 6. Illui autem amnino manifestum quod siqus absque Mâ—tro politani sententia sactus flâ—â— p sâ— hune magna â—vno de lefin vit Episâ— ess noâ—n portere Can. 4. a Nâ—vel 123. can 10. b Now. 128. c. 9 c Now l. 79. 2. d Novel 123. can 22. e Novel 1. 3. a. 23. f Can. 9. Can. 16. Can. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 23. Can. 34. Callind in vita Chrysost. Hieron Ep. 91. In what respects Episcopal Regiment hath been gainsaid of old by Aerius Aug. de haen ad quod vult deu Aeriani ab Aerio quodam sunt nominari qui qinum eâ—â—er Presbyter docuisse senâ—ur quad Episcopus non potest ordioare Dicibo Episcopum a Presbytero nulla ratione debere diseerni Aug. de haer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a As in that he saith the Apostle doth name sometimes Presbyters and not Bishops â— Tim. 4. 14. sometime Bishops and not Presbyters Phil â— â— because all Churches had not both for want of able and sufficient men In such Churches therefore as had but the one the Apostle could not mention the other Which Answer is nothing to the lâ—tâ—er place above mentioned For that the Church of Philippi should have more Bishops than one and want a few able men to be Presbyters under the Regiment of one Bishop how shall we think it probable or likely b 1 Tim. 4. 14. with the Impesition of the Presbyteries hand Of which Presbytery S Paul was chief 1 Tim. 1.6 And I think no man will deny that S. Paul need more than a simple Presbyters Authority Phil. 1. 1. To all the Saints at Philippi with the Bishops and Deacons For as yet in the Church of Philippi there was no one which had Authority besides Apostles but their Presbyters or Bishops were all both in Title and in Power equal In what respect Episcopal is gain-fall by the Authors of pretended Reformation at this day Their Auguments in disgrace of Regiment byâ—â—heps as being a meer invention of Man and nor sound in Scripture Answered Titus 1. 5. Timothy 3. 5. Philippians â— 1. 1 Peter 5. 1. 2. T. C. l. â— p. 13. So that it appeareth that the Ministery of the Gospel and the Functurions thereof ought to be from Heaven From Heaven I say and Heavenly because although it the exceâ—red by Earthly men and Ministers are chosen also by men like unto themselves yet because it is done by the Word and Institution of God It may well be accounted to come from Heaven and from God Answer Acts 1. 22. Revel 1. 1 Tim. 5. 19. Tit. 1. 5. They of Walden Acn. Syl. hist. Boem Norsilius Defens pac Nici Thum. Wakl c. 1. l. 2. cap. 0 Calvin Coment in 1 ad id Lit. Bulhtiger Decad â— Ser. 3. Juel Defens apol par 2. c. â— â—â—t Folk Answ. to the Test. Tic. â— 5. John 1. 25. Mat. 21. 23. Lib. 1. Rom. 1. 32. Luke 1. 6. Confes. 169. Epist. 150. The Arguments to prove there was no necessity of instituting Bishops in the Church Ep. 3. lb. 1. The sort-alledged Argument answered T. C. l. 1. p. â—9 â—on The Bishop which Cyprian speaketh of is nothing else but such as we call Pastor or as the common nâ—mâ— with us is Pastor and his Church whereof he is Bishop is neither Diâ—cesâ— nor Province but a Congregation which met together in one place and to he taught of one man * Etsi Frarres pro dilectione iua cupoli sunt ad conven endum visiandum Censissires boars quos illustravit jaâ—â— gloriosis initiis divina degnati ramen
Chancellours Officials Commissaries and such other the like names which being not found in holy Scripture we have been thereby through some mens errour thought to allow of Ecclesiastical Degress not known nor ever heard of in the better ages of former times all these are in truth but Titles of Office whereunto partly Ecclesiastical Persons and partly others are in sundry forms and conditions admitted as the state of the Church doth need degrees of Order still continuing the same they were from the first beginning Now what habit or attire doth beseem each Order to use in the course of common life both for the gravity of his Place and for Example-sake to other men is a matter frivolous to be disputed of A small measure of wisedom may serve to teach them how they should cutt their coats But seeing all well-ordered Polities have ever judged it meet and fit by certain special distinct Ornaments to sever each sort of men from other when they are in publick to the end that all may receive such Complements of Civil Honour as are due to their Roomes and Callings even where their Persons are not known it argueth a disproportioned minde in them whom so decent Orders displease 79. We might somewhat marvel what the Apostle Saint Paul should mean to say that Covetousness is Idolatry if the daily practise of men did not shew that whereas Nature requireth God to be honoured with wealth we honour for the most part Wealth as God Fain we would teach our selves to believe that for worldly goods it sufficeth frugally and honestly to use them to our own benefit without detriment and hurt of others or if we go a degree farther and perhaps convert some small contemptible portion thereof to Charitable uses the whole duty which we owe unto God herein is fully satisfied But for as much as we cannot rightly honour God unless both our Souls and Bodies be sometime imployed meerly in his Service Again sith we know that Religion requireth at our hands the taking away of so great a part of the time of our lives quite and clean from our own business and the bestowing of the same in his Suppose we that nothing of our wealth and substance is immediately due to God but all our own to bestow and spend as our selves think meet Are not our riches as well his as the days of our life are his Wherefore unless with part we acknowledge his Supream Dominion by whose benevolence we have the whole how give we Honour to whom Honour belongeth or how hath God the things that are God's I would know what Nation in the World did ever honour God and not think it a point of their duty to do him honour with their very goods So that this we may boldly set down as a Principle clear in Nature an Axiom which ought not to be called in question a Truth manifest and infallible that men are eternally bound to honour God with their substance in token of thankful acknowledgement that all they have is from him To honour him with our worldly goods not only by spending them in lawful manner and by using them without offence but also by alienating from our selves some reasonable part or portion thereof and by offering up the same to him as a sign that we gladly confess his sole and Soveraign Dominion over all is a duty which all men are bound unto and a part of that very Worship of God which as the Law of God and Nature it self requireth so we are the rather to think all men no less strictly bound thereunto than to any other natural duty in as much as the hearts of men do so cleave to these earthly things so much admire them for the sway they have in the World impute them so generally either to Nature or to Chance and Fortune so little think upon the Grace and Providence from which they come that unless by a kinde of continual tribute we did acknowledge God's Dominion it may be doubted that short in time men would learn to forget whose Tenants they are and imagine that the World is their own absolute free and independent inheritance Now concerning the kinde or quality of gifts which God receiveth in that sort we are to consider them partly as first they proceed from us and partly as afterwards they are to serve for divine uses In that they are testimonies of our affection towards God there is no doubt but such they should be as beseemeth most his Glory to whom we offer them In this respect the fatness of Abel's Sacrifice is commended the flower of all mens increase assigned to God by Solomon the Gifts and Donations of the People rejected as oft as their cold affection to God-ward made their Presents to be little worth Somewhat the Heathens saw touching that which was herein fit and therefore they unto their gods did not think they might consecrate any thing which was impure or unsound or already given or else not truly their own to give Again in regard of use forasmuch as we know that God hath himself no need of worldly commodities but taketh them because it is our good to be so exercised and with no other intent accepteth them but to have them used for the endless continuance of Religion there is no place left of doubt or controversie but that we in the choyce of our gifts are to level at the same mark and to frame our selves to his known intents and purposes Whether we give unto God therefore that which himself by commandment requireth or that which the publick consent of the Church thinketh good to allot or that which every man 's private devotion doth best like in as much as the gift which we offer proceedeth not only as a testimony of our affection towards God but also as a mean to uphold Religion the exercise whereof cannot stand without the help of temporal commodities if all men be taught of Nature to wish and as much as in them lyeth to procure the perpetuity of good things if for that very cause we honour and admire their wisdom who having been Founders of Common-weals could devise how to make the benefit they lest behind them durable if especially in this respect we prefer Lycurgus before Solon and the Spartan before the Athenian Polity it must needs follow that as we do unto God very acceptable service in honouring him with our substance so our service that way is then most acceptable when it tendeth to perpetuity The first permanent donations of honour in this kinde are Temples Which works do so much set forward the exercise of Religion that while the World was in love with Religion it gave to no sort greater reverence than to whom it could point and say These are the men that have built us Synagogues But of Churches we have spoken sufficiently heretofore The next things to Churches are the Ornaments of Churches memorials which mens devotion hath added to remain in the treasure of