20 21. As the Father gave judgment to the Son so the Son gave judgment to the Apostles As the Father gave the Son power on earth to remit sins so the Son gave the Apostles power to remit sins on earth also As the Father gave the Son the Keys of the house of David so the Son gave the Keys to the Apostles As the Father gave the Son to sit on his Throne so the Son gave the Apostles also to sit on twelve Thrones c. As the Father gave the Son to be the Foundation or corner-stone of his Church so the Son gave the Apostles to be the Foundations upon the Foundation And lastly As the Father sent the Son so the Son also sent the Apostles And hence it is that the Angel sent from Heaven to St. John who was one of this number calls himself the Fellow-servant of Him Rev. 19 20. and of those that have the testimony of Jesus i. e. of the Apostles adding this reason of it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testification of the Resurrection of Christ and the Christian Faith the Apostolical Office Acts 1.22 was the spirit of prophesie i. e. a succeeding of Christ in his great Prophetick office This power wherein the Apostles succeeded Christ being thus entirely conferr'd on each of them a several Throne for every one and being of so visible use not only for the first planting but propagating and conservation of the Church it cannot be imagined that it should be temporary and determine in the persons of those Twelve The necessity of order and rules both for the supply of those things which should be found wanting for the well-being and preservation of each Church Tit. 1.5 and also for the securing of the flock from the wolves Act. 20.29 the hereticks which it was fore-seen would so early infest them and the plantation and propagation of the Christian faith without any assistance of the Rulers among the Jews and the Emperours and Princes among other parts of the Heathen world nay when it was so opposed and persecuted by them is a competent collection of reasons to assure us That the power which Christ gave the Apostles who were but short-lived and should many of them be put to death by those persecutors was designed to endure longer than their time But Reason is not a commodious medium to inferr or conclude a matter of fact and therefore that must of necessity be done either 1. By affirmations and promises of Christ touching this matter or if those be not so clear as to convince the gain-sayers then 2. By supplying that want of light from the Histories and relations of those times by which it will as clearly appear as any thing in story can that the office of power in the Church bestowed by Christ on the Apostles was not to determine in their persons but to continue in their successors to future ages For the former of these we may discern somewhat perhaps from the passage in Christ's prayer to his Father where St. John 17. 18 20. having spoken of his Apostles whom he had sent as his Father sent him into the world verse 18. i. e. given them in designation Commissions for the Government of his Church and then to his prayer for them verse 17. that God would sanctifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or for his truth i. e. consecrate them for the preaching of the Gospel as St. Chrysostome expounds it Adding farther verse 19. That for their sakes he sanctifies himself i. e. offers up himself a sacrifice for the consecrating of them that they also may be sanctified for the truth i. e. consecrated and set apart for this function and after his example venture their lives in their preaching God's Will as he hath done at length he concludes verse 20. but I pray not for these alone Which being in all reason to be interpreted of the same matter concerning which he had prayed for the Apostles before it follows that this Prayer of his for the consecrating of Officers in his Church is not confined to his Apostles alone which then attended him but the same prayer he offers up for those also that shall believe through their word i. e. for others that by these Apostles preaching should be brought to the Faith and as the event demonstrates ordained by them to be Bishops and Deacons in several Churches But then consider farther Christ's promise to his Apostles at his parting from them Behold St. Matt. 28.20 I am with you all the dayes untill the end of the world 'T is certain that this presence of Christ with them referrs to his Authority derived and assistance made over to them in order to the discharge of their office of gathering disciples baptizing and teaching verse 19. and as certain that the Apostles should not personally live to execute that office till the period there named the end of the world and then it is not imaginable how Christ's presence should be continued with them till the end of the world unless they be considered in complexo in conjunction with their posterity or successors in that office as the promises made to Abraham are performed to his posterity though not to his person to whom therefore this promised assistance belongs all the dayes i. e. for the whole term of this new age And this is the more demonstrative because this was said by Christ after his Resurrection immediately before his Ascending to Heaven which being the beginning of the last age of the world the Kingdom of Christ when all power was given unto him verse 18 It necessarily follows that what was to be continued till the consummation or conclusion of that age should last till the end of the world in the largest sense that those words can signifie And this may be supposed also to be meant by the promise of Christ Rev 1.26 27. Rev. 2. to those of the Church of Thyatira which should overcome and keep i. e. adhere constantly to the Faith in spight of all temptations verse 26. That he will give them power over the Nations as he received of his Father verse 27. Where in the very same manner that S. John 20. 21. Power is instated on the Apostles As my Father sendeth me so send I you sending and giving power being sent and receiving power being phrases of the same importance The like power is by Christ promised to be instated on these faithful Confessors afterward and that belonging to the planting and propagating of the Faith among the Gentiles bringing them in to repentance which is the breaking them to shivers there and ruling them with a rod of iron i. e. the Scepter of Christ's spiritual Kingdom his Gospel and Power and Pastoral authority committed to them But if this being by the prophetick stile wherein it is veiled somewhat obscure bring not that evidence with it which is expected let it pass for a conjecture which pretends only to be considerable
but a right whereby a man hath power to do that rightly and lawfully which before he could not do This Gifts will not give to any for if they did they would do it to all that have received them 2. That after power and authority received Gifts in their exercise are still to be restrained by the rules of prudence good order and edification so as to keep their subserviency to an higher end And thus the Apostle limits the exercise even of those extraordinary and miraculous gifts that were in his time in the Church 1 Cor. 14.26 27 28 29 30 31 32 33. Lastly Whereas he saith That If he have not received such Gifts as compleatly to enable him to the discharge of the whole work of the Ministry in the Church it is not lawful for the Church to call him thereunto 'T is answered That the Church may lawfully admit a man to a part of the Ministry for which he is qualified though she admit him not unto the whole for which he is not qualified And where the person is compleatly qualified for the whole Ministry yet may the Church for order sake admit him to it by degrees making tryal of him first in lower offices and then advancing him to an higher rank And thus briefly of the first Quaery The second part of the Question is Q. 2. Ca◠p. 138. concerning the relation of the same person to more Churches than one at the same time and his undertaking to discharge the duty of his relation unto them as an Elder or Minister Whereto his Answer is short And this also is irregular and unwarrantable The general reasons are to to be fetch'd out of the general answer before prefixed 1. There is no president or warrant for this in Scriture 2. 'T is not consistent with the duty of the Ministry Nor 3. With the nature of the relation between the Elders and the Church Whereto in the Explication little new is added save an applying of them more particularly to the matter as consider'd under a two-fold qualification or distinction viz. a formal or virtual relation unto more Churches yet I will annex the whole Now a man may hold the relation of an Elder Pastor or Minister unto more Churches than one two wayes 1. Formally and directly by an equal formal interest in them undertaking the pastoral charge equally and alike of them being called alike to them and accepting of such a relation 2. Virtually when by virtue of his relation unto one Church he puts forth his power and authority in ministerial acts in or to wards another Cat. p. 138. 139 140 141. The first way is destructive both of the office and duty of a Pastor for as Elders are ordained in and unto the Churches respectively that they are to take care of Act. 14.23 Tit. 1.5 and their office or power consists in a relation to the Church that they are set over so they are commanded to attend unto the service of the Churches wherein and whereunto they are so ordained Act. 20.28 1 Pet. 1.2 and 5.2 and with all diligence care and watchfulness as those that must give an account Heb. 13.17 Which no man is able to do towards more Churches than one the same duty being at all times to be performed towards all And because the whole authority of the Elders Pastors or Bishops of Churches is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office vvithout the least pretence of authority to delegate another or others to act their part or to do their duty which would be an effect of autocratical authority and not of obedience or ministry The latter way also of relation unto many Churches is unwarrantable For 1. It hath no warrant in the Scripture no law nor constitution of Christ or his Apostles can be produced to give it countenance but Elders were ordained to their own Churches and commanded to attend unto them 2. No rule is given unto any Elders how they should behave themselves in reference unto more Churches than one in the exercise of their ministerial power as there are rules given unto every one for the discharge of that duty in the Church whereunto he is related 3. There is no example to give it countenance recorded in the Scripture 4. The authority to be put forth hath no foundation 1 Not in the gifts they have received for ministerial power is not an absolute ability or faculty of doing what a man is able but a right c. 2 Not in their election for they are chosen in and by that Church whereunto they stand in especial relation whose choice cannot give ministerial power over any but themselves 3 Not in their setting apart by fasting prayer and imposition of hands for this is only unto that office work and power whereunto they are chosen They are not chosen for one end and set apart for another 4 Not from the communion of Churches for that gives no new power but only a due exercise of that which was before received Thus hath the Catechist resolved the second Quaery In the examination whereof I observe five or six propositions which here seem to be asserted contrary to truth and a brief reflection upon them will shake the principal foundations that the Catechist leans unto 1. That none can be a Gospel-minister unless he be first chosen by some particular Church Ordination being here said to be only a setting apart to that office and work and for that end whereunto they are chosen But this hath been before disproved 2. That none can be ordained a Minister but with relation unto some particular Church as his cure and charge for Ministerial power is here said to consist in a relation to the Church they are set over Now it will not be sufficient for the eviction of this that Paul and Barnabas are said to ordain Elders in every Church Act. 14 23. or that Titus is willed to ordain Elders in every City Tit. 1.5 which are the Scriptures referr'd unto but there must be some such Text alledged which saith No Ministers of the Word shall be appointed but unto a certain particular Church as their pastoral charge for there may be Elders ordained in and unto particular Churches as their especial cure and yet others also admitted to the Ministry which have no such determinate cure committed to them This was usual in the Apostles times and therefore may still be warrantably as vvell as profitably continued The Catechist should do well to shew what particucular Church Philip Epaphroditus Andronicus Junius and others were ordained unto The Canon indeed provideth that Ministers be not commonly ordained sine titulo without some title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely and at large as the Council of Chalcedon hath it Concil Chalced. cap. 6. Act. 15. but the meaning is a prudential provision that none none be
Catechist's Directory in case of their dissent and from thence how poor and weak a thing the power of church-governours appears to be made by him VVhat kind of obedience is allowed by those of the Separation as due to Ministers Dr. Jackson of the necessity and nature of true-obedience with the danger of the sin of Disobedience to their Pastors The Catechist's difference between Pastors and Teachers considered with the fond grounds of the same THe Duties of the Pastors and Teachers of the Church Cat. p. 141. 142. spoken to in the next Question are granted and I shall not therefore speak anything of them But In that which follows Q. 28. p. 143 144. concerning the authority of the Elders of the Church we meet First with very useful matter to be consider'd of 1. That all Church-power is originally vested in Jesus Christ p. 1â—4 145. the sole Head and Monarch thereof Matt. 28.18.2 That he doth communicate of this authority by way of trust to be exercised by them in his name unto persons by him appointed so much as is needful for the ordering and disposing of all things in his Churches unto the Blessed ends for which he hath instituted and appointed them For no man can have any power in his Church for any end whatever but by delegation from him What is not received from him is meer usurpation And whoever takes on himself the exercise of any rule or authority or power in the Church not granted unto them by him or not rightly derived from him is an oppressor a tâ—ief and a robber This necessarily follows upon the absolute investiture of all power in him alone c. This may well be referr'd by way of confirmation to what hath been said before chap 7. And let them look to themselves whoever they are that cannot derive their power from those whom Christ hath authorized to communicate it unto others to the end of the world the Apostles of Christ I mean and their successors the Bishops of the Christian Church 2. As to that which follows touching the consent of the Church required unto the authoritative acting of the Elders therein enough hath been already said till we see farther proof from Scripture or Reason that the authority communicated by Christ is ineffectual and to no purpose unless the people please Well but then What must the officers do in this case that the people consent not 'T is worth the while to hear him put the case and resolve it But if it be asked p. 149. 150. What then shall the Elders do in case the Church refuse to consent unto such acts as are indeed according to rule and warranted by the institution of Christ It is answered That they are 1. Diligently to instruct them from the Word in their Duty making known the mind of Christ unto them in the matter under consideration 2. To declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the Lord Christ and their own spiritual disadvantage 3. To wait patiently for the concurrence of the grace of God with their Ministry in giving light and obedience unto the Church And 4. In case of the Churches continuance in any failure of Duty to seek for advice and counsel from the Elders and Brethren of other Churches So poor a thing is the authority derived from Christ according to this representation made of it that not one act can be put forth without their consent and liking who are to be under the discipline and will be alwayes enclined we may presume to favour themselves 'T is a pittiful power that is subjected to the peoples breath and that can only instruct and counsel and must wait patiently when that is done not extending to any act of punishment and censure where it is contemned But I need say no more than that this directory in the case supposed is framed by the Catechist without any Scripture-pattern or warrant â—aâ— p. 150. The 29th Question is of the Duty of the Church towards their Elders Pastors and Teachers And in the Answer Reverence and Obedience are well placed first But the truth is I see not much room left for any Obedience properly so called according to the Catechist's principles since the Pastor hath his authority by the peoples election and cannot exercise it without their consent so that in effect their obedience is unto themselves And then farther This obedience is thus limited by the Catechist To obey conscienciously in all things wherein they speak unto them in the name of the Lord that is in the Catechist's meaning in all things warranted by some Divine command or precept and evidently appearing so to be unto their consciences for this way all of the Separation go allowing of no obedience to authority in matters appertaining to Religion farther than they apprehend some Divine command and warrant to back it no obedience in the determination of matters indifferent or to them doubtful which are indeed the most proper matter of obedience But the Catechist having barely named this point I will not enlarge on it farther than to annex the words of a very Learned and pious man on this subject Sundry by profession Protestants in eagerness of opposition to the Papists See Dr. Jackson l. 2. c. 4. and 5. c. affirm that spiritual Pastors must then only be believed then only be obeyed when they give sentence according to the evident and express law of God made evident to the hearts and consciences of such as must believe and obey them And this in one word is to take away all authority of spiritual pastors and to deprive them of all obedience unto whom doubtless God by his written word hath given some special authority and right to exact some peculiar obedience of the flock Now if the Pastor be then only to be obeyed when he brings evident commission out of Scripture for those particulars unto which he demands belief or obedience What obedience do men perform unto him more than to any other man whomsoever for whosoever he be that can shew us the express undoubted command of God it must be obeyed of all but whilst it is thus obeyed it only not He that sheweth it unto us is obeyed And if this were all the obedience which I ow unto others I were no more bound to believe or obey any other man than he is bound to obey or believe me the Flock no more bound to obey their Pastors than the Pastors them Yet certainly God who hath set Kingdoms in order is not the Author of such confusion in the Spiritual regiment of his Church Some peculiar obedience is due unto Spiritual Governours unless we hold that when Christ ascended on high and led captivity captive his donation of spiritual authority was but a donation of bare titles without realities answering to them Conditional assent and cautionary obedience we may and must perform to our Spiritual Pastors
those whom he calls the many Bishops in one particular Church Philip. 1.1 are most probably the â—ishops of the Churches that belonged to Philippi the Metropolis for that Philippi was such is affirmed by S. Luke Act. 16.12 And so in the Epistles to Timothy and Titus quoted by the Catechist it is agreeable to the affirmations of the Antients as that there should be constituted â—ishops and Deacons in the several Churches as was before intimated so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctly notes those Bishops and not those whom we now call Presbyters So that in all these places the word is fairly appliable to the single Prefects and Governours of the Churches whom we now call Bishops And then in the last place as a farther conviction that there is a preheminence included in this name of Bishop we may take notice that in three of those Scriptures Bishops are joyned with Deacons as the Catechist also notes and most undoubtedly these their Deacons were not of equal degree with them Deacons in the Christian Church are known to have been such as attended and waited on the Bishop and did what he appointed them But of these we are to discourse more afterwards Enough hath been said to shame the confidence of our Catechist We will leave names and consider of the thing it self and in that too he is no less peremptory Neither is there any mention Cat. p 122. in any place of Scripture of any such preheminence of one sort of these Church-officers or Ministers over another not in particular where the Officers of the Church are in an especial manner enumerated as 1 Cor. 12.28 Eph. 4.11 Rom. 12.5 6 7 8. Nor is there any mention of any special office that should be peculiar unto such Officers The distinct mention of Bishops and Deacons under them is a sufficient confutation unto this Add hereunto what is evident of Timothy and Titus What saith the Catechist unto them As for what is pleaded by some Cat. p. 123. from the example of Timothy and Titus it is said That when any persons can prove themselves to be Evangelists 1 Tim. 4.5 to be called unto their office by antecedent prophecie 1 Tim. 1.18 and to be sent by the Apostles and in an especial manner to be directed by them in some employment for a season which they are not ordinarily to attend unto Tit. 1.5 and 3.12 It will be granted that they have another duty and office committed unto them than those who are only Bishops or Elders in the Scripture Here the cause if we mark it well is fairly yielded Timothy and Titus are acknowledged to have had a preheminence of authority over other Ministers and that by the Apostles appointment Such authority then is not in it self Antichristian and no where mentioned or allowed of in Scripture As for the Salvo's here annexed they are familiarly enough pretended but very weakly if we look into them That Timothy was an Evangelist properly so called is not demonstrable from 1 Tim. 4.5 it should be 2 Tim. where St. Paul wills him only to do the work of an Evangelist and he might be with more evidence concluded a Deacon because in the same verse it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfil thy Deaconship However supposing this allegation as the Catechist understands it 't is no where said in H. Scripture that the power of ordaining Bishops and Deacons and jurisdiction over Elders ordained which is ascribed unto Timothy did appertain to him under this qualification and quà Evangelist 't is certain it did not belong to him at all the office of an Evangelist as such being only to assist the Apostles in preaching the Gospel where it was not received Timothy's being granted then to have been an Evangelist See Dr Ham. Vindic. of his Dissertat p. 55. no ways prejudgeth his being also a Bishop in the sense as we urge it for What is an Evangelist but one commission'd by any of the Apostles to preach the Gospel to any City or People And what a Bishop but one commission'd by the like Apostle to preside in and govern by way of preheminence a Church already planted What hinders therefore but that he that hath been employed in the former capacity to plant may elsewhere or in the same place be appointed to govern and so the Evangelist be also a Bishop As St. Mark the Evangelist is recorded to have been after Bishop of Alexandria and St. Luke the Evangelist Bishop of Thebais in Egypt Again as to Timothy's being commanded to do the work of an Evangelist 't is answer'd Dr. Ham. dissert 3. cap 6 p. 16â— that he being by St. Paul made Bishop of Ephesus had all Asia commended to his care and so was the Bishop not only of those that did believe but that should believe and therefore had this charge incumbent on him not only to Govern the Churches of the faithful but to preach the Gospel also unto those that did not yet believe and that is most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.2 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. This therefore is no argument against his Episcopal authority but rather that the office of an Evangelist as well as Deacon was comprehended under it However had the preheminence contended for belonged to Timothy as an Evangelist yet What was that to Titus who is no where insinuated to be such That Timothy was called to his office by antecedent prophesie 1 Tim. 1.18 bespeaks no real difference in the office it self between him and other Bishops relating only to his way of admission into that office And lastly That Titus was sent by the Apostles and in an especial manner directed by them in some employment for a season which he was not ordinarily to attend unto Titus 1.5 and 3.12 is in part without any reason supposed and as to the whole nothing to the purpose Without reason is it here presumed that Titus was employed for a season only in his Episcopacy and not ordinarily to attend to it The words of the Text speak no such thing but rather the contrary Tit. 1.5 For this cause left I thee in Crete that thou should'st set in order the things that are wanting or left undone as the margin hath it and ordain Elders in every City as I appointed thee And that he is wished to come to St. Paul at Nicopolis when he sent to him chap. 3.12 is not the least prejudice to his making his usual residence in Crete as much as the moveable state of the Church then increasing amidst persecutions would suffer But be it as the Catechist will that Titus his employment was for a time and season onely yet certainly for that time and season he was an instance of Episcopal preheminence and a longer and shorter continuance alter not the nature of the thing That he was sent and directed by the Apostles to this
admitted into any Ecclesiastical degree Distinct 70. See Whitgift Tract 4. p. 223. except he have something to live upon Ne dicatur Mendicat in plateis infaelix clericus as the Gloss in Gratian well interprets and not a law that every ordained Minister must have of necessity some particular Flock committed to his cure * Perceive they not how by this means they make it unlawful for the Church to employ men at all in converting Nations for if so be the Church may not lawfully admit to an Ecclesiastical function unless it tie the party admitted unto some particular Parish then surely a thankless labour it is whereby men seek the conversion of Infidels which know not Christ and therefore cannot be as yet divided into their special Congregations and Flocks Hâ—oker l. 5. p. 330. 3. That no Minister hath power to depute another for his Curat Vicar or Substitute because saith he the whole authority of Elders Pastors or Bishops is ministerial 1 Cor. 4.1 consisting in a power of acting upon a command of Christ they are bound in their own persons to the discharge of their duty and office without the least pretence of Authority to delegate another or others to act their part or do their duty which would be an effect of autocratical authority and not of obedience or ministry The authority of the Apostles was ministerial as well as that of others so much the Text quoted declares 1 Cor. 4.1 Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God and yet did they delegate others to part of their duty when they set apart the seven Deacons to ease them of their care in providing for the poor And a prime steward may depute certain officers under himself without the assuming of autocratical authority It no wayes follows because a Shepheard chargeth another with the oversight of his Flock for a time that therefore he makes himself Lord or Owner of the Sheep or because a Watchman tired himself deputes another in his room that he makes himself the Mayor of a Corporation or Prince of a Kingdom Ministerial authority is not wholly debarred the priviledge of deputation not but that every Minister is obliged to do his duty for the very performance of that duty of his to the universal Church of Christ the Kingdom wherein he is and sometimes his private concerns may engage him for a while from his particular cure and so make it necessary for him to use a delegate As when St. Paul sent for Timothy from his charge at Ephesus to Rome c. 4. That no Minister may exercise his power and office out of his own particular Church and Charge whereto he is chosen and ordained as having no Ministerial power but by and from the Election of that particular Church whereunto he stands in especial relation and whose choice cannot give ministerial power over any but themselves This I take to be the sense of the Catechist And if thus it be it will be impossible for any cure upon the greatest occasion of absence sickness or the like to be supplied For according to the Catechist First There is no Minister without his particular Church which he is obliged at the same time to attend unto And secondly None hath power and authority to officiate out of the Church wherein and whereto he was chosen And thirdly the communion of Churches gives no new power but only an exercise of what was before received 5. That no Minister may have relation to more Churches than one at the same time This is most directly contended for But methinks 1. So much being ascribed to the peoples call and choice by the Catechist this Election at least by more Churches should impower him to their oversight And 2. This the rather still where two particular Churches may be so small and nearly conjoyned as not to equal the greatness of some other single and particular charge Well but he hath determined it to be irregular and unwarrantable 1 Because it hath not warrant or president in the Scripture I instance in St. Paul his care of all the Churches and if that sound too high in Titus his charge of and relation to all the Churches of Crete and indeed answerably every Bishops cure of the particular Churches in his Diocess 2. 'T is destructive to the office and duty of a Pastor but this cannot be made good unless the Catechist can justifie his grand supporters of it 1. That the same duty is at the same time to be performed toward all Why may it not suffice if it be performed successively one hour suppose to the one Church and another unto the second c 2. That a Minister may not depute another to officiate for him Which hath been already considered Now what can be argued farther 3. from the nature of that relation which is between the Elders and the Church I understand not unless he can demonstrate that a Shepheard may not have two or three Flocks under his charge I will only here add a specimen of the vulgar rhetorick used among the Brethren of the Separation in these matters from the resemblances between a Pastor and his People with a Shepheard and his Flock a Watchman and a City and such like as I find it managed by cartwright the head of this faction and then the apt Reply made unto him by our Reverend Whitgift For those that preach T. C. to have a whole Diocess or Province or Realm to be their Flock or City to attend upon is contrary to the policy or good husbandry of all those that would have their City fafe or their Flock sound For Who are they that would appoint one for the watch of a thousand Towns or Cities whenas all they which love their safety would rather have for every Citie many Watchmen than for many cities one Or What is he that is so watchful and circumspect whose diligence and watchfulness one Citie assaulted with enemies will not wholly occupy and take up Or What is he whose sight is so sharp that he can see from one end of the Diocess or Province or Realm to the other end thereof Or What is he that will commit the keeping of twenty thousand sheep to one man that looketh for any good or encrease of them How shall all these hear his whistle how shall all know his voice when they cannot hear it how shall they acknowledge him when they cannot know him how shall they follow him when they cannot see him go before how shall he heal their diseases when he cannot possibly know them These are analogies drawn from the nature of those things which Ministers are likened unto and are for the most part used of the Holy Ghost expresly Now mark the Answer Whitgift Defence Tract 4. p. 220. 221. It is a great point of good husbandry and policie also to have beside the several Shepherd over several Flocks and sundry watchmen
whatsoever which shall be made against his or their persons their Crown or Dignity and use our best endeavours to disclose them and make them known It is we see undoubtedly evidenced from our most publick Declarations and acknowledgements that the Sovereignty and Supremacy is seated in the King's Majesty only And therefore For any persons to challenge or plead for a superiority over or co-ordination and equality of power with the Kings Majesty is notorious usurpation And For any of his Subjects or all of them together to resist or fight against the King their only Supreme Governour can never by the wit of man be reasonably excused or defended from the crime of Rebellion yea as the case stands with us a Rebellion grounded on and accompanied with horrid perjury Which are points certainly to be religiously and severely pondered on by all and every one of those who had an hand or share in the late unnatural War that by their repentance they may procure pardon and peace of Conscience from the King of Kings whose Authority is violated in the affronting of his Vice-gerents But hitherto we have considered of Supreme Power in the General and in whom it is seated amongst us in particular it may be requisite now to suggest somewhat of the extent of this power as to Religion and Religious persons which shall be the work of two farther propositions 6. Then The King's Majesty hath a coercive power about the matters of Religion Bishops and Priests indeed as an excellent Author speaks are the great Ministers of Religion but Kings are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great Rulers and Governours of it Religion is ministred by persons ordained and appointed to that service but yet Govern'd by the Supreme Magistrate 1. If it be well considered how great an influence Religion hath into the happiness and the neglect of it into the misery of Polities and Commonwealths we must certainly conclude that either the care of it belongs unto Kings or they want the best means of obtaining the end of Government the peace and happiness of their people A considerable influence true Religion hath on people to make them loving and charitable just and honest and therefore Plutarch well call'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cement of every Society and bond of Legislation It is that which lies at the bottom of an Oath which the Apostle calls the End of all Controversie i. e. the last resolution among men An appeal unto God which without Religion were a vain matter Nor is there any security for a Ruler against Treasons and Conspiracies like to the fear God and true Religion obtaining among his Subjects But whatsoever opinions are entertain'd in the name of Religion are not without effect Suetonius observes of Tiberius that he was Religionis negligentior quippe persuasionis plenus cuncta fato agi Careless of Religion because full of this perswasion that all things come by destiny Nor indeed can it be well imagined men should be over-careful either of serving God or their Prince or doing any vertuous action that drink in this perswasion That if men are bad they are so unavoidably and if good they are so necessarily and fatally inclined and determined to be and therefore Plato wisely pronounced that such are not to be suffered in a Commonwealth who teach God to be the cause of sin and we know too well what malignant influence other Opinions also espoused for Religion have been and are daily of to work all manner of confusion such Principles I mean as these That Dominion and Authority is founded in Grace That evil and Heretical Princes lose and fall from their Authority That Kings are but the Ministers and Executors of the Popes or Parliaments or Presbyters or peoples Decrees That all things ought to be common That inferiour Magistrates may reform things supposed amiss against the will of the Supreme That men are to act according to the impulses of the spirit within them which they can give no reasonable account of That Oaths are in themselves unlawful and forbidden to Christians These and the like Principles of Religion as they are esteemed by some and have been furiously prosecuted by the Zealots of several parties have given evidence enough how intolerable they are in a well ordered Government But besides this energy and power either of the true Religion to dispose persons to live together happily or of whatever is entertain'd under the notion of Religion to drive men on fervently to prosecute it God himself blesseth or punisheth Kingdoms and Nations according to their care and neglect of Religion The very Heathens have observed this Dii multa neglecti dederunt Hesperiae mala luctuosae saith Horace And Livie remarques in the general Omnia prospera eveniunt colentibm Deos adversa spernentibus Godliness 1 Tim. 4. saith the Holy Scripture hath the promises of this present life as well as of that to come S. Mat. 6.33 Seek ye first the Kingdom of God saith our Blessed Saviour and his righteousness and other things shall be added to you And it is clearly legible throughout the Old Testament how an happy fruitful peaceable and victorious state is promised upon the condition of Piety and the contrary threatned to impiety Hence is that of Solomon Prov. 14.34 Righteousness exalteth a Nation but sin is a reproach a ruine to any people And upon this is that expostulation grounded 2 Chron. 24.20 Thus saith God why transgress ye the Commandments of the Lord that ye cannot prosper because ye have forsaken the Lord he hath also forsaken you Unless therefore the Supreme Magistrate have power about the matters of Religion he wants the main thing necessary to the end of his office the happy Government of his people This is no trivial argument 2. Parents without question have a Power and ought therefore to have a care of bringing up their Children in the nurture and admonition of the Lord Ephes 6.4 i. e. teaching instructing and disciplining of them in the matters of Religion Gen. 18.19 I know Abraham saith God that he will command his children and his houshold after him and they shall keep the way of the Lord. Now what belongs to Parents in their Family is not to be denied to him who is Pater Patriae the Father of his Countrey in his Dominions Judges 5.7 2 Chron. 29.11 Apud Gerarenses commune Regum nomen erat Abimelech i. e. Pater meus Rex Gen. c. 20 21 26. Rivet in Decal For thus Deborah was call'd a Mother in Israel and Hezekiah a Father yea and that of the Priests too for them he calls his sons And therefore the fifth Commandment which bids us to honour our Father and Mother is understood not only of natural Parents but political likewise i. e. of Governours and Superiours An houshold as Aristotle observes is a kinde of little Commonwealth and a Commonwealth a great houshold 3. Kings being God's Vice-gerents 't is very incongruous and unseemly that they
of the Apostle Rom. 14.23 He that doubteth is damned if he eat because he eateth not of Faith for whatsoever is not of Faith is sin The Apostle speaks of one that is not satisfied about the abrogation of those Laws of God which made a difference between meats clean and unclean or which forbad the eating of things offered to Idols under the guilt of Idolatry This is St. Paul's doubter and of such an one he saith If he eat when he doubts that God hath forbidden him he is damned because he eats not of Faith i. e. he ventures upon an act which he knows not but he shall sin grievously in the doing of for whatsoever a man doth without this Faith i. e. without this perswasion of the lawfulness of it as hath been shewed in the first part of the fore-going discourse it is sin unto him The case he speaks of was very weighty On the one hand there was the supposal of the Law of God forbidding to eat and on the other hand nothing to weigh against it for no Authority had here interposed in the case And therefore for him to venture on the breach of a certain command of God as he fears without any other warrant then the gratisying of his appetite or complying with others cannot be other then a sin For to venture upon what we know not to be lawful is to declare a willingness to admit of what is unlawful to adventure on a sin When therefore it is determined that if there be only a doubt of the matter the command or law of Authority should be actively obeyed the meaning is that Authority is a sufficient reason to move us first to lay down the doubt to doubt no longer and then to betake our selves to obedience and thus we keep to our rule we are perswaded of the lawfulness of what we do in these circumstances He that will state the case aright when the Powers require what he doubteth of Must weigh the plain command of God to obey his Superiour in all lawful matters the vertue and goodness of obedience and the evil and scandal of disobedience impartially in the scale against the single doubt he retains on the other hand and if he do thus with a few grains of modesty and humility and distrust of his own private judgement in reverence unto that of publick Authority there is little question but he will soon be perswaded to an active obedience But many there be in our age who say They dare not do this or that which Authority injoyns because they doubt whether it be pleasing unto God or no but they never put the question on the other hand How am I assured but my disobedience unto Authority in this matter is my sin and certainly displeasing unto God How am I assured that the motives upon which I proceed will warrant my disobedience Is it as certain to me that God hath forbidden the thing commanded as I am sure he hath commanded me to obey in every thing lawful and if it be not so certain how can I acquit my self in chusing the weaker more uncertain and so unsafer side There are 't is true some Scripture expressions that I sometimes fancy to favour me but many wise and godly men are of opinion another meaning may be in them then I have supposed how therefore can I justifie my immodesty and rashness in leaning to my own understanding but upon very weighty and pressing motives Few there are that reason thus on the behalf of Authority and its injunctions against their private doubts and scruples but spend rather their whole time and zeal in strengthning their prejudices doubts and scruples against that Authority which ought to over-rule them I will shut up this point with the words of two Reverend Authors their very enemies being judges It is in the general more safe Bishop Sanderson de consc prael 6. page 229. saith one of them for a person to judge himself obliged to obedience where he is not then to judge himself not obliged where he is For seeing saith he that men through the innate pravity of their heart more often sin by too much boldness then by too much fear and we are all more ready then we should to give liberty to the flesh and shake off every yoke Unless we shall before-hand set down this firm resolution of minde that we ought to obey those Laws which are not evidently unjust the wisdom of the flesh back'd with the subtlety of the Serpent will be apt to suggest those excuses to us which may often hinder us herein from doing ovr duty And Bishop Vsher Obed. of Subj p. 138 139. Men of sound judgement saith the other have alwayes been of the minde that the Authority of such as God hath placed over us should be esteemed so inviolable that unless the thing by them commanded did certainly and evidently appear to be unlawful we ought to yield obedience thereto and not to suspend or defer the doing thereof upon every idle scruple that may come into our heads much less do otherwise then we are commanded because we imagine we have better reason to lead us otherwise But then Acts 4.19 5 29. Ipsos humanarum rerum gradus adverte Si aliquid jusserit curator faciendum non tamen si contra proconsul jubeat aut si consul aliquid jubeat aliud imperator Non utique contemnis potestatem sed eligis majori servire nec hinc debet minor irasci si major praelatus est St. Aug. de verbis Domini Sâ—rm 6. Valde perversum est profiteri te obedientem in quo nosceris superiorem propter inferiorem id est divinam propter humanam solvere obedientiam Epist 7. 4. If after due caution and impartial examidation of the case the Laws of Authority shall appear evidently to be cross and contrary to the Laws of God opposite to his commands and prohibitions it is our duty here as the Apostles speak rather to obey God then men And this is manifest from the consideration of the subordination of all powerâ— unto God God only is absolutely supreme and all else are ordained by him hold of and under him Now therefore as in the powers of humane Society the greater is still preferr'd before the less the Supreme before the Subordinate so must God aboue all and against all and as St. Bernard saith excellently 'T is a strange perverseness for any one to profess himself obedient in that wherein he is know to dissolve a superiour for an inferiour that is a divine for an humane obedience We ought not therefore to obey any power commanding us to believe or do what God hath forbidden us or forbidding us to believe and do what God hath commanded us for we are all of us first obliged to God for our being and preservation as his creatures and devoted unto God in a solemn Vow and Covenant as Christians God's power is greater over us and his interest greater in us and our dependence more upon God and our engagements first and more unto him Tu carcerem illo Gehennam minatur S. Aug. Our obedience unto him is necessary and indispensable and his punishment for disobedience is most dreadfully formidable Much more might be spoken to this effect namely to declare that the commands of any Authority which are plainly opposite unto God's cannot challenge an active obedience from us But then we must remember that there is another kinde of obedience which Divines usually call passive becomes our duty Where we cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obey actively without sin Titus 3.1 we must yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is keep the rank and order of good Subjects under the Principalities aad Powers appointed over us we may not oppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resist or rebel but in all cases either do what is commanded us or patiently undergo what penalties are inflicted on us And 't is the patience proper to our Christian calling wherein we are to tread in the steps of the Blessed Jesus See 1 St. Pet. c. 2. Thus to suffer even in and for well doing committing our selves and our cases unto God who judgeth righteously Now the reasonableness of this passive subjection is apparent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Grot. in Mat. 26. c. ver 52. because without it there can be no end of Controversies Contentions and Injuries Somewhere we must needs stop Ne effraeni licentia detur locus We must reverence some as unaccountable to any but God himself whose errors and miscarriages therefore are to be reserved unto God's Judgement only unless we will open a door to an infinity of wickedness to all manner of licentiousness For if once it be permitted unto Subjects to revenge their conceived injuries upon Authority Omnia erunt tumultu plena Nulla legum nulla judiciorum Authoritas All places will be fill'd with tumult nor will there be any Authority left to Laws or Judgements because the grieved person he against whom the determination at any time proceeds will steer some other course and attempt by Arms and violence to assert and vindicate his cause We must therefore sit down satisfied with the old resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid quietly to suffer the mistakes and follies of our Rulers having indeed no power to redress them without a farther inconvenience without implunging our selves in the Devils Circle an endless round of confusion whilst we profess our selves subject unto Authority and yet at the same time subject that Authority to our selves THE END