is the very Case before us But the Reconciler is of another mind and according to his Principles these two things must follow 1. That Governours are the only Persons that ought not to be fully perswaded in their own minds 2. That Governours are the only Persons that may Lawfully be offended The Address of the House of Commons To the KING Feb. 28. 1663. AFter they had declared their Resolutions for maintaining the Act of Uniformity and given five notable Reasons why the Kings Declaration from Breda could not oblige Him or Them and why he must not be pressed with it any further They added as followes We have also considered the Nature of the Indulgence proposed with reference to those Consequences which must necessarily attend it It will establish Schism by a Law and I. make the whole Government of the Church Precarious and the Censures of it of no Moment or Consideration at all It will no way become the Gravity or II. Wisdom of a Parliament to pass a Law at one Session for Uniformity and at the next Session the Reason for Uniformity continuing still the same to pass another Law to frustrate or weaken the Exeeution of it It will expose your Majesty to the III. restless Importunity of every Sect or Opinion and of every single Person also that shall presume to dissent from the Church of England It will be a Cause of encreasing Sects IV. and Sectaryes whose Numbers will weaken the true Protestant Profession so farr that it will at last become difficult for it to defend it self against them And which is yet further considerable those Numbers which by being troublesome to the Government finding they can arrive to an Indulgence will as their Numbers increase be yet more troublesom so at length they may arrive to a General Toleration which Your Majesty hath declared against and in time some Prevalent Sect will at last contend for an Establishment which for ought can be foreseen may end in Popery It is a thing altogether without Precedent V. and will take away all means of convicting Recusants and be inconsistent with the Methods and Proceedings of the Laws of England It is humbly conceived that the Indulgence VI. proposed will be so far from tending to the Peace of the Kingdom that it is rather likely to occasion Disturbance And on the Contrary that the asserting VII of the Laws and the Religion established according to the Act of Uniformity is the most probable means to Produce a setled Peace and Obedience through the Kingdom Because the Variety of Professions in Religion when openly indulged doth directly distinguish men into Partyes and withall gives them Opportunityes to count their Numbers which considering the Animosities that out of a Religious Pride will be kept on Foot by the several Factions doth tend directly and inevitably to open Disturbance Nor can your Majesty have any security that the Doctrine or Worship of the several Factions which are all governed by a several Rule shall be consistent with the peace of the Kingdom And if any Person shall Presume to disturb the Peace of the Kingdom we do in all Humility declare That we will forever and upon all occasions be ready with our Utmost Endeavours and Assistance to Adhere to and Serve Your Majesty according to our Bounden Duty and Allegiance Addenda Pag. 58. l. 8. TO Gualter I might add Chemnitius and many others who could not believe St. Peter was so early at Rome to plant the christian-Christian-Church I shall name but one more of our own the Reverend Dr. Buckaridge Bishop of Rochester who in a Sermon at Hampton-Court September 23. 1606. upon those words Ye must needs be subject Rom. 13. 5. saies thus The Soul of the Priest and Ecclesiastical Person as well as the Soul of a Lay-man must be subject to the higher Powers For why St. Paul in this Epistle wrote as well to the Clerks and Priests or Bishops of Rome if there were any then Resident at Rome as to the People We see he doubts it nay he seems to deny it tho he supposes them to be there that he might bring them under the Duty of the Text the duty of Subjection And if St. Peter were litterally in Babylon I know not how he could be in Rome to plant the Church there before St. Paul's coming thither And there are great Presumptions that he was there Take the Judgement of the Learned Gerrard upon 1 Pet. 5. 13. Amongst others of his Arguments I shall only select these three 1. In Babylone Caldaeae erant Multi Judaei ideo Petrus eo sese contalit Evangelium ipsis Praedicavit vi Conventionis cum Paulo initae Gal. 2. v. 7. Congruit ergo cum Apostolatu Petri statuere Babylone Assyriorum hanc Epistolam Scriptam 2. Si Romae hanc Epistolam Petrus Scripsisset non videtur satis justam idoneam afferri causam our Nomen illius voluit dissimulare cum Paulus in omnibus Epistolis nomen Urbis addat 3. Petrus Marcum tunc habuit Comitem cum hanc Epistolam scriberet ut patet ex hac ipsa salutatione Ergo tunc non fuit Romae Marcum enim tradunt Octavo Neronis Anno Alexandriae Mortuum Petrum vero Sex Annis postea a Nerone Romae occisum Quod si Alexandrinam Ecclesiam Mareus constituit diuque illic Episcopatu functus est non potuit Romae esse cum Petro. To Gerrad I shall add the Judgment of Dr. John Lightfoot ad 1 Cor. Addend ad Cap. 14. 14. Cap. 4. pag. 117. 118. Where he hath these Observations Cum celebrentur tres Apostoli Circumcisionis Jacobus Petrus Johannes Gal. 11. 9. hinc Diaecesin unicuique bene distribuas Palaestinam quae ei contigua connumerata Syriam Jacobo Babyloniam Assyriam Petro Hellenistas Asianos praesertim ulterioresque Johanni Babyloniam inquam Assyriam Petro quod ipse firmat cum Epistolam suam primam dictat a Babylone in secunda utitur Idiomate Babylonico Crederes vocem Bosor prolatam pro Beor vel Solaecismum Petri fuisse vel errorem Librariorum 2 Pet. c. 2. 15. sed Chaldaismum sapit plane docet quaenam ea Babylon foret ubi jam tum Petrus Chaldaeis vulgare erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immutare vice-versa post varia istiufmodi exempla pergit Quae observata palam testabuntur inquit Petrum in Babylone Chaldaica fuisse Chaldaice loquutum fuisse cum dicerit Bosor pro Beor Nec erat in toto terrarum orbe Regio ulla in qua Congruentius offieto suo consonantius Evangelizare potuit magnus ille Circumcisionis Apostolus quam in Babylonia locis adjacentibus ubi Hebraei purissimi Sanguinis ubi decem Tribus Circumcisio pleno nomine Upon these and many other weighty Considerations I am induced to believe that St. Paul was a Principal Instrument in setling the Government of the
Severity was it because he loved them not this he refers to the searcher of hearts 2 Cor. 11. 11. to judge This was sound Doctrine and wholsom Discipline without question in the Apostles time But perhaps the case may be altered now no it was not we are sure in St. Austins time Quid igitur hic faciat Ecclesiae Ep. 167. medicina salutem omnium materna Charitate conquirens tanquam inter phreneticos Lethargicos aestuans nunquid contemnere nunquid desistere vel debet vel potest utriusque sit necesse est molesta quia neutris est inimica Nam Phrenetici nolunt ligari Lethargici nolunt excitari sed perseverat diligentia charitatis Phreneticum castigare Lethargicum stimulare ambos amare Ambo offenduntur sed ambo diliguntur ambo molestati quandiu aegri sunt indignantur sed ambo sanati gratulantur Now what remedy can the Church which with the tenderness of a Mother seeks the good of all her children apply in this case whilst she is embroiled in the contentions of the Frantick on the one hand and the Stupid and Sullen on the other She neither can well nor indeed ought she utterly to cast them off or cease admonishing them which course soever she takes it must needs trouble her because she has a kindness for both But so long as neither the Frantick and unruly will be restrained by her Laws nor will the sullen be provok'd to observe them she in charity to them both proceeds to chastise the one and rouze up the other and yet retains a love for them both Both take offence and yet what is done is in love to both both are apt to fret and murmur and are angry in their sickness as if they were wronged but upon recovery are glad to find the wholsom effects of those means applyed to them I shall trouble the Reader but with one praemonition more which concerns the Reconcilers dealing with Dr. Womock The Body of his discourse this Champion of Dissention found solid and of too high proof for the little strength of his Assault and Battery and therefore with great wisdom and forecast he never attempts it but yet to shew his good will to the cause and because some sort of men out of their great zeal must be medling he acts the part of the old Serpent and falls a nibling at the Heels of it But that verdict was drawn up with so much evidence of truth that the Dr. dares venture it before any Bench and present it to any that bears the Character and Title of a Judge except the Protestant Joyner or an Ignoramus Jury With the Readers Patience we will try how this Reconciler does attaque it He begins in reference to the fourteenth and fifteenth chapters of the Epistle to the Romans and at pag. 89. of the Verdict Where the Dr. laid down this Position That the Rules of Advice in those Chapters were directions for common use among private Christians and here I am afraid the Reconciler had no honest meaning in changing the Drs. words saying and not Decrees whereas the Dr. goes on thus but for Decrees and Orders of publick use and practice He the Apostle gave out none to this Church because as yet here was no Jurisdiction setled no Laws made no Governors appointed to put them in Execution To prove this the Dr. alledged four Arguments tho the Reconciler takes notice but of three 1. The first of those Arguments was taken from Grotius and it is built upon the Apostles command to those Romans which was only to mark such as caused Divisions and Scandals and not to excommunicate them From whence that Learned man collects that there was not then at Rome any Presbytery or setled Jurisdiction In answer to this Plea the Reconciler pag. 69. saith 1. That it is manifestly false 2. That were it true it alters not the case nor doth it take off from the strength of the present Argument But to mollifie the sharpness of his stile in saying 't is manifestly false he is pleased to be a little more civil and that is much in him and to say only 1. That it is not true For says he can any man imagine yes he knows Grotius and Aretius and others as well as Dr. Womock do imagine it that in such a Church whose Faith was spoken of throughout the World there should be no Ministers to Baptize to Preach the Word to administer the Sacrament of the Lords Supper to them and if there were such there must be a standing Order of Presbyters licensed by the Apostles or their Bishop or exercising their Ministerial Function without licence Before I return my Answer I must in Charity deliver the Reconciler out of his own snare or at least preserve the unwary Reader from it or exercising their Ministerial Function without Licence This is a fallacy which the Logicians call petitio principii whether there were such a Ministerial Function setled as yet at Rome is the thing in question but the Reconciler takes it for granted and so disputes upon it He should have proved it first and then he might very fairly have made his Inference In the mean while I shall tell the Reader for his satisfaction That Rome being the Imperial City and having Commerce with all the World 't was no wonder that all the world should soon have intelligence that the Gospel was brought and entertained amongst them But as a very learned and judicious person observes the Church or rather the Christians at Rome when S. Paul wrote his Epistle thither seems as that also at Antioch was for the most part to be made up of Foreigners both of Jews and Gentiles whom business Acts 28. 17. Rom. 1. 15. 16. drew thither from other converted Provinces as appears both from the Apostles salutations of former Acquaintance Anon. Paraphrase Annot on the Rom. in the preface chap. 16. and from his writing the Epistle in Greek Whether the Sacraments were as yet commonly administred there is not asserted in that Epistle for the mention of Baptism in the sixth Chapter will not evince it that it was but the Gospel of the Resurrection could not want Apostles and Evangelists in a large sense to publish it The good women who brought the glad tidings of our Saviours return from the Grave with life and glory are somewhere stiled Apostolorum Apostolae the Apostles of the Apostles After the death of S. Stephen the Disciples who were scattered abroad Acts 8. 4. went every where Preaching the Word But were all Apostles properly so called Had all power to Plant and Establish and Govern Churches This Reconciler Tit. 1. 5. knows the Gospel was Preached in Creete before any Discipline or Government was established The Schoolmen tell us with great truth and reason that Potestas Ordinis Potestas Jurisdictionis are too several things There are several parts of the holy Function I will recite them as they
hearts were not Won to embrace the Truth so that his gracious Dispensations served only to set an Edge upon their Malice to raise their Spleen to sharpen their Indignation and whet their Wits to find our Arguments to elude the Evidence of their Conviction The Priests and Pharisees held a Council against this Holy Jesus and their Debate resolved to a wicked Expostulation What do we For this man doth many Miracles Here was a clear Conviction but they preferred their Temporal Interest before the Truth and their own Salvation They resolve therefore If we let this man alone all Men will believe on him and the Romans shall come and take away our Place and Nation Here they take up a Liberty of Prophesying which tho it sentenced Him but to a short Death yet it brought upon themselves a fatal Doom which was no less sad than irreversible Joh. 11. 47. c. I may add that Avarice and Filthy Lucre do many times Inhaunce the Prejudice and when men come to this point of Belief which is a desperate sign of Atheism that Gain is Godliness they are men of such Corrupt Minds that the Apostle seems to give them over as hopeless and uncurable He tells us of men Who take Pleasure in unrighteousness that are Lovers of their own selves and despisers of 2 Tim. 3. to the 8. those which are Good Covetous Boasters Proud Fierce and false Accusers Traytours Heady High-Minded Lovers of Pleasures more than Lovers of God having a Form of Godliness but denying the Power thereof These for all their fair Pretences and Diligence to seduce others He call's them Men of Corrupt Minds that resist the Truth and are Reprobates concerning the Faith What is it that makes the Schismaticks so ungovernable and so bold in teaching things which they ought not Is it not for filthy Lucres sake Dost Chrys. ad Tit. Cap. 1. Hom. 2. thou see sayes St. Chrysostom that every where the Love of Rule and the Appetite of Filthy Lucre is the cause that such men will not be subject to their Superiours These men are far from the Kingdom of Heaven in no present disposition to Embrace the Truth in the Love of it A sharp Reproof which may Melt others and make them Sound in the Faith Tit. 1. 13. will but exasperate such as these to greater Attempts of mischief In short when Prejudice and Self-conceit are the best Talent of their Knowledg when Popularity is their Devotion and Gain their Godliness when Hatred and Envy are the Zeal that whets them on in their pretences of Justice or Reformation that is in a word when men make their Consciences truckle to their Covetous or Ambitious Designs prefer their Interest in this World before the Institutions of Christ their Hopes of Heaven their minds are so Corrupt from the Simplicities that is in Christ that 't is High time for them to lay aside all such Prejudices and seek for better Information that there be no Schisms amongst us but that we be perfectly 1 Cor. 1. 10. Rom. 15. 6. 1. Tim. 2. 2. joyn'd together in the same mind in the same Judgment that we all speak the same thing that we may with one mind one mouth Glorifie God and lead a quiet and peaceable life in all Godliness and Honesty 8. The last Remark I shall make upon this Paragraph is this That generally the Schismatick is more confident of the State of his Party and their Interest in God's favour than the most eminent Servants of God Corah pronounceth without the least Hesitation or any Doubt at all saying All the Congregation are Holy every one of Them But Moses was astonished at his Confidence and said more modestly The Lord will Num. 16. 3 5 shew who are his and who is Holy and will cause him to come near unto him When St. Paul commends the Weak Rom. 14. 3. Jew who had embraced the Gospel to the care and kindness of those who are better instructed because God had received him He speaks out of the Judgment of Charity But really God receives none upon their own Partial Terms or Factious Principles He receives only such as Resign themselves up intirely to his Will that is to the Conduct of his Church according to his Laws and Institutions Thus he received Saul when he said Lord what wilt thou have me to do the Lord received him but committed Acts 9. 6. him to the Care of his Church and Ministry saying Arise and go into the City and it shall be told thee what thou must do Thus as I said every true Convert in Preparation of Mind and full Purpose of Heart resigns himself up to the Conduct of Christ's Church according to his Holy Laws and Institutions But for the Sectary who refuses the Conduct of the Church we have no Warrant to assure us that God hath Acts 4. 7. John 10. received Him for such as he receives he receives into his Church All that are his Sheep he brings into this Fold T it 3. 10 11 To this purpose upon those Words of the Apostle A man that is a Sectary reject In Loc. Com. Ioc. 8. De 9 aeret N. 6. Joannes Crocius a Calvenist writeth thus Etsi ex vera Ecclesia prodit Haereticus non tamen est ex Deo Although the Sectary comes out from the True Church yet he is not of God The Reason is irrefragrable because he is to be rejected For whatsoever is to be rejected is not of God God is Truth and the Author of Truth but not of Sects and Heresies They went out from us sayes 1 John 2. 19 St. John but they were not of us And now I think it high time to speak Plainly He that makes himself an Enemy to his Prince And so do such as are Seditious and he that makes himself an Enemy to the Church And so do such as are Schismatical they make themselves unfit for any Trust and in that respect They are to be despised And as to the Schismatical part we may observe it to be St. Pauls practice in all his Epistles wherein he takes notice of such Sectaries as did infest the Church Rom. 16. 17 18. 2 Cor. 10. 11. cap. Gal. 1. 7. ch 4. 17 18. ch 5. 10 12. Philip. 3. 2 3. Coloss 2. 8 16 18. c. 1 Tim. 6. 3 4 5. Tit 1. 10 11. St. Pet. also Epist 2. c. 2. throughout like wise St. John 1 Epist c. 2. 18 19. and St. Jude does the like the 11 12 13. ver of his Epistle 2dly saies the Reconciler Thus to condemn and Judge our Brother seems Pag. 118. inconsistent with the Properties and Rules of Charity For Charity saith the Apostle Hopeth all things and Believeth all things and therefore must oblige us to hope and to believe well of our Brother's Actions till we have Demonstration of the contrary not condemn Him without certain grounds Charity thinketh no evil
are reckoned up by Dr. Sclater There is ad 2 Thes 3. 6. Potestas Ministerii at large Authority to Preach the Gospel and administer the Holy Sacraments Mat. 28. 19. 2. there is Potestas Ordinis a power to Ordein Ministers and make Laws for external Government 1 Tim. 5. 22. Tit. 1. 5. 3. there is Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Censurae to administer Censures less or greater according to the quality of Offences Every mans zeal and knowledge where there is no Organical Church setled was licence enough for him to report what had been done at Jerusalem and what was the present Faith and Practice there If they had any Ministers to Preach with Authority amongst them no doubt they had their Holy Orders and a Divine Mission and were put in Office to that purpose but 't is most likely they had none because tho they had knowledge to admonish one another of the Doctrine they had received yet they had no Authority to teach as S. Ambrose has observed Rom. 15. 14. non dixit ut invicem se doceant sed admoneant and if there had been any such spiritual guides doubtless in such a case of difficulty and danger the Apostle would have referred the Christians to their Conduct as he did in other places And yet every man that hath a licence as well as ability to preach the Gospel has not presently the Authority of a Governor Philip was an Evangelist and Preached Christ to the City of Samaria Baptiz'd Converts and wrought Miracles amongst them yet he had no Jurisdiction there The Apostles sent Peter and John from Jerusalem to lay their hands upon them to Confirm them Acts 8. 14. to 17. Secondly saith our Reconciler The Apostle among many others whom he calls his Helpers in Christ approved in Christ labourers in Christ Rom. 16. 3 9 12. who may all rationally be deemed to be Church-Officers and as rationally deemed to be none Presbyters Deacons and Diaconesses makes mention of Andronicus and Junias of note amongst Christ's Apostles i. e. saith our Reconciler among the Preachers of the Gospel the Teachers of the Christian Faith If these be his Church-Governors then there was a woman got into the Chair at Rome before Pope Joan was heard of for Theophilact saith that Junias was the name of a woman and Grotius thinks she was wife to Andronicus But what is all this to a setled Jurisdiction to establisht Laws and Governors appointed to put them in execution which was the thing he was obliged to prove and now to pay him back a little of his own coin of the finer mettal who could imagine this Reconciler would have had the confidence to oppose a deliberate Verdict upon a Melius inquirendum and pretermitting all the solid Grounds of Truth Reason and Authority upon which it is established think to quash it by his own vain Imaginations All the Ancients that write of the Church of Rome do conclude that it was founded by those two great Apostles S. Peter and S. Paul and S. Paul being the Apostle of the Incircumcision and above all the rest adorned with the title of a chosen vessel to bear the name and Gospel of Christ among the Gentiles Acts 9. 15. in all reason we should allow him a good share in the establishment of that Church which was the most considerable in his whole Province but 't is evident when he wrote his Epistle he had never been at Rome to do it and tho he sent Phaebe with his Epistle I hope no man will be so ill advised as to think he gave her any Commission to Govern If there had been any such Governors there where should we look for them but among those persons of such excellent note whom S. Paul salutes and yet if the Reconciler will needs have them to be Church-Governors the first of the Catalogue is a Woman Rom. 16. 3. Priscilla so likewise 2 Tim. 4. 19. She is called Prisca and set before Aquila and 't is thought what e're the rest were that her Husband was her Convert Priscillam quidem priori loco ponit cujus ratio certa vix reddi potest Si tamen conjecturis locus est illustrior fortussis fuit uxor magis nota omnibus vel prior ad fidem conversa maritum postea instituit Gualt ad Rom. Homil. 93. in p. 225. 2. in fine He sets down Priscilla in the first place for which no certain Reason can be given but if we may conjecture probably the Wife might be of the more honourable extraction and so more publickly known or being first converted to the Faith her self afterwards instructed her Husband in the same That S. Peter was there to plant a Church and settle Governors so as to make a Coalition of Jew and Gentile into one united body before S. Paul wrote this Epistle if he can prove it solidly the present Church of Rome shall thank him for it but the generality of Protestant Writers are against it Take Gualterus instead of all the rest ad Rom 16. 7 16. Homil. 94. Non parum facit hic locus ad confutandum impudens Papistarum figmentum c. This place saith he makes strongly for the confutation of that impudent Fiction of the Papists who dream of S. Peters coming to Rome in the second year of Claudius and that he first constituted a Church there over which he himself did preside for five and twenty years together Now if they say true in this He must be at Rome when S. Paul wrought this Epistle Why then makes he no mention of him or what reason can be alledged why the name of Peter only should be left out of that long and honourable catalogue of those men who were famous in that Church at that time was it because he was ignorant of his being there But this cannot well be seeing that the Faith of Rome was published in most parts of the World and how could so great an Apostle escape S. Paul's knowledge who was acquainted with so many of far meaner quality or shall we think that he concealed S. Peter's name out of emulation But far be such a thing from the sincerity and uprightness of an Apostle and why should he envy Peter his honour who speaks so honourably of many others far inferior to him Therefore our Romanists will never be able to make good this fancy of theirs For what Answer will they give S. Luke who says that Peter was present at the Council of Jerusalem which as St. Paul witnesseth in his second Chapter to the Galathians was held in the eighteenth year after his Conversion which according to true computation falls on the ninth year of Claudius besides these men are not aware how great mischief they do S. Peter when they talk of his sitting as Bishop of Rome for full five and twenty years who according to Christs command ought to have travelled up and down and preached the Gospel in several places And truly
but it must be done so as it may appear that his Judgment governs his Passion and direct it against the offence and not against the Person Governors may set in order what they find Defective or Irregular in Gods Church and prescribe such things as make for Decency in Gods Publick and solemn Worship and these things they may Impose For that they should do so is the Apostles Injunction and Gods Command And for such as will not obey they may use Sharpness after S. Pauls Example to reduce them to obedience For this Power the Lord hath given them to Edification without the word only which the Reconciler has foisted into the Text. 2 Cor. 13. 10. Indeed the Apostle adds and not unto Destruction because the power of the Gospel Ministry is properly of it self and its own nature for Edification 't is the power of God unto salvation Rom. 1. 16. But we are to take notice that Church-Governors have a Rod too a power to inflict punishment for the destruction of the flesh 1 Cor. 5. 5. and all the works of the flesh likewise amongst which are Heresie and a 1 Cor. 33. 4. Gal. 5. 19 20. Schism and so is Pride and Self-conceit which swell and puff men up against their Governors and the Law of Christ which the Apostolical Power was therefore designed to take down b 2 Cor. 10. 4. 5. There is Destruction in Order to Edification The rubbish of Error and false Principles must be removed to make way to lay in and build on better And this is the Bishops great business to take care that the Enemy steals not in to sow his Tares that well-meaning souls be not seduced by false Teachers into ill Principles But diligently built up in their most holy Faith and the Doctrine which is according to Godliness And the exercise of this power in the very severest part of it is designed for the Edification of the whole Church and ultimately tends to the salvation of the most profligate Delinquent that suffers under it Tanti sacit Apostolus aedificationem 1 Cor. 5. 4 5. ut omnia ad hanc tanquam scopum ad 2 Cor. 13. 10. verse 8. Gal. 2. 14. primarium dirigat saith Aretius The primary scope of all his Dispensations was Edification for we can do nothing against the truth but for the truth and the sincere truth of the Gospel that is the solid Edification But the Apostle had a twofold way to deal with sinners as that learned man observes some he reformed by instruction i. e. he laid open to them the Nature the Guilt and hainousness of their sin and reasoned them into a better course of life which they followed upon his admonition But others who were more obstinate the Apostle handled with more severity The incestuous person he did Excommunicate Elimas the Sorcerer he struck with blindness some he delivered up to Satan and some he restrained by other means of Discipline And that was the Apostolical severity which he threatens to use among the Corinthians where he tells them he will not spare e 2 Cor. 13. 2. unless they correct their manners And this course of Discipline ought to continue still saith he where the Ad 2 Cor. 13. 2. Church of Christ is well established For all the Members of the Church are not sick of the same disease Nor does a good Physician undertake to cure all Persons with the same Medicine but in some cases he uses more mild and gentle Remedies in others more sharp ones searing scarifying amputation because the Diseases are grievous and the Bodies of such Patients cannot be cured otherwise And Hemmingius upon Ad Cor. 13. 2. those words of the Apostle 2 Cor. 13. 2. If I come I will not spare makes this Comment Hoc severitatis exemplum Ministri verbi piè prudenter in aedificationem imitentur Let the Ministers of the Gospel imitate this example piously and prudently to edification And let it be observed saith he that the severer Jurisdiction or Church-Discipline concerns the Edification of the whole Church and of them who are particularly chastised And the Governors of the Church are armed with this Power tum ad puniendum tum ad salvandum as well to punish as to save and for punishment in order to their salvation And if any destruction happens besides that which ought to be destroyed in such as unruly est hoc ex accidente This is but by accident as Sclater hath ad 2 Cor 13. 8. 10. observed 2 Cor. 2. 16. And let us take this into consideration too that it is at the Governors discretion to use this Discipline according as he shall find the Temper and Disposition of the Subject 1 Cor. 4. 21. What will ye shall I come unto you with a Rod or in Love and in the spirit of meekness But you 'll say are not the Governors of the Church obliged to receive the weak in the Faith Rom. 14. 1. yes very highly obliged in S. Pauls sence as becomes their Place and Office Receive him that is weak that is instituite favete donec proficiat saith Bullinger take him into your tuition instruct and cherish him till he be a good proficicient in the School of Christ This is the Charity and Care of Church-Governors and ours are ready to perform it I dare say for them with all their heart if our weak Brethren would harken to it And being pious as well as strong They are willing also to bear their Infirmities and not only to bear with them which is the part of every private Christian but to heal them which is the part of every good Physician To bear them as our blessed Saviour bare our sins not so as to take them upon his shoulders only but to bear and carry them quite away and this is their Labour of Love and work of Charity But they cannot do this in effect no more could our Lord himself unless the People be willing to part with them But who art thou that judgest another mans Servant saith our Apostle and may a Church-Governor do this Why not He is in Authority and doubtless he may Judge where God hath called him to that Office and given him a jurisdiction for it Nay I say he must do it for what saith the Lord to his Prophet Jer. 15. 19. If thou take forth the precious from the vile thou shalt be as my mouth This is that the Lord requires of a good Governor Nempè ut condemnet libere quicquid vitiosum est fortiter defendat quod rectum est etiamsi totus mundus repugnet saith Calvin upon the place That he freely condemn whatsoever is vitious and as stoutly defend what is right and just tho the whole World should oppose it And what shall we say of S. Pauls Charge to Timothy 1 Tim. 5. 19 20. and to Titus Tit. 3. 9 10. and what shall we say to his own practice 1 Cor.
the progress of the Gospel amongst them in the very infancy of it And wanting Church-Governors with a secular Arm to assist them nothing was able to extinguish their dissentions and bring them to a quiet settlement till the fulness of Apostolical Authority with the power of Miracles should come among them as shall be declared hereafter But our Reconciler tells us 't is the perpetual Duty of the highest Christians to follow after the things which make for Peace and whereby they may edify one another This we can easily grant him but as Theodoret observes the Apostle Ad Rom. 15. 4. does not pray for their peace indefinitely and absolutely but 't is an honest and pious Consent and Concord that he wisheth them according to the example of Jesus Christ Has not God given us Guides and are not we bound to follow peace after their direction and example Have not they a command as well as a power Heb. 13. 7 17. to set things in Order to make Decrees and Ordinances for the establishment of Peace and Unity and are not these the means to promote Edification Did not S. Paul himself carry about such Decrees to be kept of the Churches where he went and were not those Churches established in the Faith thereupon and increased in their numbers as well as in their piety by that means Acts 16. 4 5. These are truths that are evident of themselves and owned by the Learned of all Perswasions the Ordering and Appointment of honest and decent Rites See the Verdict p. according to the word of God makes much for the preservation of Discipline and to strengthen the bond of Peace saith David Rungius and Calvin himself Hereupon we find that the great Apostle made Ordinances of the like nature which are called Traditions and they were about things indifferent of no absolute necessity but only for decency such as the Womans Vail in publick 1 Cor. 11. 2. Assemblies And such as did observe those Ordinances he commends but 2 Thes 3. 6 14. such as did neglect them he does severely censure And tho he was gentle as a Nurse to cherish his children in the Faith yet did he exercise the Authority of a Father too in charging and 1 Thes 2. 7 11. commanding them to observe his Discipline And let this Reconciler or any of the Dissenters whose Cause he Pleads prove that ever the liberty of such Children was allowed either by Christ or his Apostles to overtop or check the Authority of such a Father and I will yield the Cause In the mean while Dr. Womock keeps his Ground viz. That this was only a Temporary provision to keep the Peace among private Christians and hereupon the Reconciler requires him to prove that the things above-mentioned Rom. 14. were only Temporary and that Church-Governors are now at liberty to walk uncharitably towards the weak and to destroy the work of God for meat and drink and we are satisfied Here we are called upon to prove two things and I am afraid the last will prove him to be a Sophister But we shall attempt to prove the first That those things were only Temporary 'T is the express affirmation of Aretius Ad Rom. 15. that these Roman Christians having no Ordinary Governor the Apostle shews private men the way which they should walk in as was observed formerly And Ad Rom. 14. And Beza observes Apostolum non praecipere ut ejusmodl ignorantia foveatur sed duntaxat ut tuleretur tantisper dum isti possint erudiri Ad Rom. 14. 2. When they became stubborn and indocible They were rejected that the provision was but for a time is the express Doctrine of Hemmingius Aliquid ad tempus Fratrum infirmitati largiendum est Something is to be allowed for a time to the infirmity of our Brethren secus de obstinatis pertinacibus judicandum est but we must determine otherwise of the obstinate and stubborn He speaks of weak Christians which he supposes to be in every particular Church in these days but if care were duly taken to Catechise our Youth and to instruct them in the Principles of Acts 13. 46. Christianity touching Authority and Liberty according to the truth of the Gospel as S. Paul calls it this kind of Intellectual Rickets and the weakness that follows it would be perfectly corrected in our Minority and we should never infest the Church with our frowardness upon that account But my task is to prove that the Directions which the Apostle gives to those Christians at Rome had a peculiar reference 1. To that present time 2. To some special things and 3. To that Critical Dispensation 1. To that present time and he that will take the pains to consider the Case can never be perswaded that such cautions and directions as were given to Jews or Gentil-Converts in reference purely to those Federal Rites of the respective Institutions to which they had so lately been accustomed He I say can never be convinced that they do lay any obligation upon such as were bred up in Christianity from their Cradles But that these cautions were calculated for that present time we have reason to believe upon farther evidence 1. The Apostle in his great prudence was wont to make such Temporary 1 Cor. 7. 26. provisions such was his advice about Virgins I suppose saith he this is good for the present distress not that Marriage was a more impure state of Life but to avoid the difficulties and molestations of it Single persons were in a better condition more prompt and easie to grapple with Persecutions which in those days did more frequently afflict the Professors of the Gospel The Apostle has an eye to the like Rom. 12. 11. difficulties among the Romans and therefore he enjoyns them to be fervent in Spirit serving the season For many Copies See Dr. Hammond his note on the place and Dr. Stearne Aphoris de felicitate §. 2. Aphor. 22. read the Text so and therefore Dr. Hammond doth thus Paraphrase the Text Doing those things that in respect of the Circumstances of time and place wherein now you are may most tend to the honour of God and building up of the Church And S. Ambrose descants very well upon the place lest they should unseasonably press matters of Religion in an evil time whereby they might raise up Scandal therefore he subjoyns this caution serving the time The great matters of Faith and Religion Ambros ad Rom. 12. he would have them discoursed of modestly and discreetly in a fit time and in a convenient place and among fit Persons For there are som esaith he even among our selves in times of Peace The Epist for the 2d Sunday after the Epiphany in the old Liturgy read it so who do so abhor the way of Christ that they can no sooner hear but they will Blaspheme it And S. Paul himself made it his practice sometimes to apply himself to the
virtus est per quam confirmati sunt This blessing was the power of Miracles by which they were confirmed in the truth of the Gospel St. Ambrose Origen refers it to the gift of Prophesying whereby S. Paul foretells his coming to Rome instructed with the most eminent gifts of the Holy Ghost Acts 19. 21. Audaciter autem promittere potuit se allaturum copiam Spiritualium Pet. Martyr bonorum qui certo sciret sibi concessam esse Gratiam Apostolatus quam apud eos non dubitabat fore frugiferam saith Peter Martyr He might confidently promise that he should come attended with abundance of Spiritual Blessings because he knew certainly that the Grace of the Apostleship was bestowed upon him which he could not doubt but would be very fruitful and of great efficacy amongst them And this he might very well be sure of upon a double account that is both by experience and by Revelation 1. His experience might well assure him hereof For he was thus highly furnish'd in his administrations to other Churches Thus he tells the Corinthians Truly the signs of an Apostle 2 Cor. 12. 12. were wrought among you in all patience in signs and wonders and mighty deeds And thus he expostulates with the Galathians He therefore that Ministreth to you the Spirit and worketh Miracles among you does he do it by the works of the Law or by the hearing of Faith or the holy Gospel and to go no further than this very Epistle to the Romans He tells them Rom. 15. 18 19. thus I will not dare to speak of any of those things which Christ hath not wrought by me to make the Gentils obedient by word and deed through mighty signs and wonders by the Power of the spirit of God so that from Hierusalem and round about to Illyricum I have fully Preached the Gospel of Christ After so great experience of this Divine Assistance he could not doubt of the like as long as he was ingaged in the like service of the Gospel And 2. we may very well conclude Acts 19. 21. too that he had this assurance by Revelation for the Text says expresly That he purposed by the Spirit to go to visit Acts 23. 11. Rome and the Lord appeared to him to encourage him to that effect and hereupon he declares his power and foretells the certain effect of it with so much Rom. 15. 29. Chap. 16. 20. confidence I am sure I shall come to you with the fulness of Evangelical Blessings and thereupon the Lord shall bruise Satan under your feet shortly By this means the Apostle was sure that the Church at Rome would be shortly rescued from those pestilent Impostors and Dissentions which the event witnessed accordingly Haymo is most full in it I 'll transcribe his words Spiritu prophetico afflatus talia cum securitate dicebat Quum autem dicit in abundantiâ benedictionis Christi veniam tale est quale illud quod in exordio hujus Epistolae dixit Desidero inquiens venire ad vos ut aliquid gratiae Spiritalis impertiar vobis ad confirmandos vos In abundantiâ benedictionis veniam plenitudine virtutum ut meâ praedicatione quod minus habetis in fide percipiatis ex virtute miraculorum quae apud vos operabor roboremini in eadem fide ut majorem gratiam Christi in meo adventu percipere mereamini Sic etenim fecit quia veniens quod illis deerat in fide in charitate in caeteris rebus spiritalibus suo adventu supplevit Haymo above eight hundred years ago does deliver this sense fully upon the Text Rom. 15. Being inspired by a Prophetical Spirit he delivered these things with great confidence When he saith I shall come in the abundance of the blessing of Christ He repeats what he had said in the beginning of his Epistle chap. 1. 11. for I long to see you that I may impart unto you some spiritual gift to the end you may be established I will come unto you in the abundance of the benediction of the Gospel that is in the fulness of power and virtue that what you have wanting in the Faith by my Preaching you may receive it by the power of Miracles which I will work among you that ye may be confirmed in that Faith that you may receive a greater measure of the grace of Christ at my coming And this the Apostle did perform for what was wanting in their Faith in their Charity and in other Spiritual Graces He supplied it at his coming to them The short is the Apostle does declare his sense concerning those Ritual observances but he sent no peremptory command that they should presently walk up to the truth and priviledge of the Gospel in the practice or forbearance of those things 1. Because there was no Bishop or Governor setled to enforce the observation of such a command if it had been sent And 2. Because the opposition was so stiff and the opposers so subtil and prevalent that there was no likelihood that an order or command sent at a great distance from a person whom they had never seen should take effect amongst them Therefore he reserved the full determination settlement of this difference Rom. 14. 1 2 3. till his coming to them in the fulness of the Apostolical Authority and the power of Miracles which he made use of in the settlement of other Churches In the mean while the most prudent provision he could make was 1. To advise them to a Rom. 16. 17. fair compliance with all Christian meekness and condescention and to forbear contempt and rash judgment And 2. To avoid the pestilent Infusions of Impostors by withdrawing from them This justifies the sentiment of Grotius and the Verdict The next place I find Dr. Womock concerned in is at pag. 77. where the Rom. 14. 14. Reconciler observes That the Apostle here declares that the eating of those things which the weak Brother durst not eat was a thing Lawful in it self and that he was perswaded thus to judge by the Lord Jesus and so the scandal which the weak Christian took at the freedom of the strong who used his Christian Liberty in eating of these things was scandalum acceptum non datum scandal Received but not Given the action being such as the weak Christian could not justly be offended at And yet the Apostle plainly doth condemn both here and in the first to the Corinthians verse 8. the ministring occasion to this scandal And therefore tho this Scandal which the Dissenters take at things indifferent enjoyned by Superiors be scandal received and not given this doth not hinder but it may be the Duty of Superiors not to afford occasion to it by the imposing of these things c. From which words of his we see plainly his quarrel is with his Superiors and if they will not come to School to him to learn their Duty they shall hear on 't with
to Christianity But if he would not have the weak to be of the same Principles and Apprehensions with the strong he must enjoyn the strong to be of the same Principles and Apprehensions with the weak or else he could never expect to see a good effect of his prayers and obtestations But this Reconciler has made himself not the Subject's but the Sovereign's Remembrancer He addresses himself to our Superiors and calls upon them to be dutiful to be subject to and to obey their good people This puts me in mind of the character which Isaiah gives of a false Prophet The Prophet that teacheth Isai 9. 15. Lies he is the tail But why is he the tail because the tail follows the body of the Beast is carried about by it and hangs upon it and so doth the false Prophet upon the Common People and whether the Reconciler does not so let his Neighbours judge But we see plainly he would have the Ancient and the Honourable who are the Head to do so that 's the Reverence he has for them But I humbly conceive our Governors will find many Reasons not to rescind the Laws establish'd not to restrain or abate the force of their Impositions as this Reconciler would have them 1. They should betray the Supream power and Prerogative of Authority 'T is a Rule laid down by a great Divine De facto lex humana obligat Humane Law does bind de Facto with a Non obstante to any danger whatsoever when the transgression of the Law would fall out to the ruine of the Community to the Contempt of Religion or the Christian Faith or to the lessening and despising of Authority or the Legislative Power In such Cases no fear of danger can excuse the transgression of the Law Upon this ground the General does expose the Sentinel to imminent danger of death to preserve the whole Camp or City from destruction The Prince commands a Physician to attend a place that is visited with a raging Pestilence And the Bishop injoyns a Priest in the like case of danger to administer to the Ghostly welfare of such as are under a great Contagion Where according to the judgment of wise men the advantage and benefit does preponderate and outweigh the danger or detriment that may insue there it is the Prerogative of Authority to interpose for the more publick and common safety But in such Cases the obligation does not properly arise from the Humane Law but from the Natural Divine Law which forbids that act which tends to the contempt of the Faith and the despising of Religion or to the ruine of the Community or the undervaluing of Authority and the Legislative Power For such an Act without doubt is intrinsecally evil Authority and the Legislative Power is a Counterpart of Gods Sovereignty a Depositum a sacred Trust for the Government of the World and to keep distinct Communities in Peace and Order As God allows no man to despise it so it ought much less to despise it self And nothing can make it more despicable than to stoop to a Lure of Feathers that is thrown out by a giddy Multitude To this purpose we have the judgment of the Learned and wise King James who in his Proclamation March 5. in the first year of his Reign having given Reasons why he would not be swayed to alteration in the Form of Gods Service by the frivolous suggestion of any light spirit he adds this Neither are we ignorant of the Inconveniencies that do arise in Government by admitting Innovation in things one setled by mature Deliberation and how necessary it is to use Constancy in the upholding the publick Determinations of States for that such is the unquietness and unstedfastness of some Dispositions affecting every year new Forms of things as if they should be followed in their inconstancy would make all actions of State Ridiculous and Contemptible whereas the stedfast maintaining of things by advice established is the weal of all Common-wealths And that resolution of King James was in the matter of Ceremonies which we discourse of And the truth is if the Prince be brought to those Terms that he must strike Sail to the humour of the People and vary his Compass according to every wind of Doctrine that blows from a Republican Coast he must at last leave the fifth Commandment out of the Catechism as the Church of Rome has done the second or give them leave to do by it as the Pharisees did of old to make it of none effect by their Traditions And how much the Prelates of the Church are concerned herein we may learn from Joannes Crocius for I will take in no Authority from the Jesuits or Church of Rome in this Case that the Reconciler may have no occasion to cavil upon that account Minister in omni muneris Parte Auctoritatem divinitùs concessam tueatur viriliter modestè In every part of his Office let the Minister manfully as well as modestly maintain the Divine Authority which is given him He gives us St. Pauls Authority and example for it His Authority is to Titus Bishop of Crete Tit. 2. 15. and for his example he refers us to Gal. 16. 7 c. to 2 Cor. 10 11 12 Tertul. de Baptis c. 17. 13. Chap. Dandi quidem habet jus Summus Sacerdos qui est Episcopus dehinc Presbyteri Diaconi non tamen sine Episcopi authoritate propter Ecclesiae honorem Quo salvo sata Pax est And if Princes and Governors should rescind and Chop and Change and Innovate Laws and Constitutions upon the motion and Impulse of a turbulent People this will countenance their claim of a share * For the Fly upon the Wheel thinks that all the dust is raised by the force of her agitation in the legislative power which is of too dangerous a Consequence to be suffered in a Monarchy I do solemnly therefore aver that in all his Pleas for Christian Liberty S. Paul did never set it up above Authority nor allow it to controul the power of Governors or oppose them in things Indifferent 2. In abating these Impositions our Governors must needs act against their own Judgment and Conscience which is point-blank against St. Pauls Rule Rom. 14. 5. Let every man be fully perswaded in his own mind Now if our Governors be perswaded in their own mind that the things establish'd among us are Decent as well as Lawful in the performance of Gods publick Worship The Reconciler will tell them their Duty Vid. Protest Reconciler p. 157. as he calls it for he says expresly they are more concerned in those whether advices or injunctions of the Apostle than other men And if in favour of Dissenters as the Reconciler would have it they should abate their Impositions and enter their Protestations they do not esteem them sinful to be practised nor abate them upon that account This would not at all Correct the Judgment of the Dissenters but
secundum quid or as some call it a Necessity of expedience of which necessity or expedience the Apostles and Elders that is the Governors of the Church were the sole and proper Judges But the Reconciler tells us the Dissenters do universally deny that it is necessary to determine any of these scrupled Ceremonies and they have perfect demonstration for the truth of that denyal for Necessarium est quod non potest aliter se habere that only is necessary to be done which cannot be left undone But will the Reconciler say that the things determined and imposed by that Council were necessary in this sense That implies a Physical necessity whereas here was no other necessity than a Moral one which is only when Prudence or the present reason of things does suggest That I be willing to do what I can when I am not able to do what I would In this sense the word Necessity is taken 1 Cor. 7. 37. He that standeth stedfast in his heart having no Necessity but has power over his own will i. e. he has no Moral consideration of force enough to draw him from his purpose The necessity was not absolute 't was not inevitable The thing of it self might have been otherwise and therefore the Reconciler thought fit to mince the matter thus That only is necessary to be determined in order to the performance of an Ibid. p. 340. Action without which the Action cannot be done or N. B. at the least not well done But Divine Service saith he may be celebrated Baptism may be administred the Sacrament may be received yea all these Actions may be performed well tho no determination should be made by our Superiors that all who do Officiate should wear a Surplice all that receive the Sacrament shall kneel and all that are Baptized shall receive the sign of the Cross upon their foreheads Here the Reconciler mistakes the question or begs it The question is concerning these Administrations and performances now our Superiors have made their determination And I say if these Duties be not done according to appointment they are not done decently according to the present Estimation of our Governors and it is their Estimate and Order not our own Will or Fancy that God commands us to obey and follow and the Reason is because according to the common sense and experience of the whole World They whose Prudence and Authority is intrusted by God himself to Rule and Govern in all Human Affairs are not only allowed to be the most competent Judges * The external Worship of God is taken from that which is esteemed the highest reverence among men See Psal 2. 12. 72. 9. Isa 49. 23. of what is Civil and Decent in their respective Countries but the Duties also appointed according to their Order at Gods Command are the more likely to obtain acceptance at Gods hands for their very Office-sake as Gods Vice-gerents And hence it is that as we are required to obey them for the Lords sake so we are encouraged to 1 Pet. 2. 13. hope that he will have respect unto us for theirs †Nam cum Deus proponere vellet exemplum orationis acceptissimae non aliam in medium adduxit quam Mosis Samuelis Orationem Greg. v. Psal 99. 6 Jer. 18. 1. 1 Sam. 12. 23. And then God having prescribed his Vice-gerents a General Rule if he leaves the particulars to their Discretion Who art thou O man that disputeth against God Rom. 9. 20. Certainly 't is our Duty to rely upon their Judgment where God himself is pleased to trust it We have no reason to be offended at the Laws of our Governors when God is not offended at them and we are sure God is not offended at what they do unless they do it against his will What they have done and established in his Church and Worship let us see the Will of God against it and we will all forth with turn Protestant Joyners and Reconcile our selves to the Dissenters upon the account Acts 4. 19 5. 29. of St. Peters Aphorism we must obey God rather than Man But where God has not put a check upon their power we must obey him in his Officers rather than follow our own Fancy or the Suggestions of any private Person or Persons who have no Authority over us and that is to obey God rather than man in a second and lower sense of that Rule For Governors have Authority to institute Rites and Observances for Order and Decency which we are bound to observe upon that account For there is a command to Governors 1 Cor. 14. 40. Let all things be done decently and in order And then there is a command to Subjects to perform what is established according to that Rule Obey your Prelates or those who have the Heb. 13. 7 17. Rule over you And concerning such Rites and Traditions St. Austins Rule is commended in all the Church of God In these things a prudent Christian Davenant ad Col. 2. 8. p. 185. can observe no better Order than this to do as the Church of God does whereever he comes For whatsoever is injoyned that is neither against the Faith nor against good manners is to be used indifferently according to the custom of the place All Ecclesiastical Laws concerning Fasts or Festivals concerning the difference of Habits and the whole external Order which is observed in the performance of all Sacred Offices will come under this Rule Whosoever rejects this kind of Rites and Traditions of men not repugnant to the word of God is a disturber of Publick Order and a Contemner of that Power and Authority which God has setled in his Church Thus the Learned Davenant 2. If a weak Brother scruples and acts unreasonably his weakness may call for our help and as S. Chrysostom saith he ought to have it But what is the help that can be afforded him in this case The disease 't is in his Mind and 't is â—â—t Reconcil 〈◊〉 78. only Want of Knowledg and particularly want of the Knowledge of that Liberty which was purchased to us by Christ Jesus And hence it is that the Apostle requires the strong to bear with such a Weak Brother and to instruct him Tantisper dum de Libertate partâ per Christum edoceatur as Hyperius Bullinger Hemmingius Beza and all the Learned Commentators among the Protestants do unanimously expound it till he has Learned what that Liberty is which was purchased for us by our blessed Saviour Those are to be esteemed little ones saith Amesius qui non sunt sufficienter instituti circa libertatem nostram 1 Cor. 8. 7. who are not sufficiently instructed Case Consc l. 5. c. 11. n. 14. 15. about our Liberty And he adds That all they are not sufficiently instructed to whom a just account of the matter of Fact is rendred For perhaps some are not capable to understand the account that is given them
usque procedit pervicacia ut quispiam sibi addictus vel discessionem faciat a Corpore vel a grege quosdam subtrahat vel impediat sanae Doctrinae cursum hic strenue obviandum est When the Obstinacy proceeds so far that a man enamour'd of himself departs from the Body of the Church or draws others from it or hinders the Course of sound Doctrine in this case a strenuous Opposition is to be made against him In summa In short sayes Calvin Haeresis vel secta ecclesiae unitas res sunt inter se oppositae Heresie or Schism and the Unity of the Church are things opposite and this Unity being so precious in the sight of God it ought also to be in the highest esteem with us and those Sects and Heresies ought to be no less detested Thus Calvin He that contemns all Admonitions saith Hyperius He that is distempered in his mind incurabili laborat contagio and when he is sick of an incurable Contagion refuses and derides the Remedy that is charitably offer'd to him This is the Party affected And how is he to be treated Must the Bishop flatter him Or is the Bishop alone obliged to avoid him No saith Hyperius the Bishop is to admonish Hyperius others to beware of him as a pernicious Wolf But what is the Civil Magistrate concerned herein Why sayes Aretius the Charge is here given to Titus who wanted a faithful Magistrate to assist Aretius him But doubtless St. Paul would have wrote otherwise to the Magistrate or to Titus if he had had such a faithful Magistrate to take care of Gods Church He speakes here of the Bishops Office how far he may how far in Duty he ought to proceed We now understand saith Mr. Calvin whom the Apostle means by a Heretick but we are not to determine who is such a Heretick or to reject him till we have first indeavoured to reduce him to a sound Judgment He must have a first and second Admonition not from Private Persons but from the Publick Authority and Ministry of the Church for the Words of the Apostle do import thus much Graviter quasi censoria correctione reprimendos esse That such Persons are sharply to be restrained by the Rod of Discipline for he is condemned of himself because being so Hyperius carefully instructed and so frequently admonished He has no body to impute his condemnation to but to himself and his own Malice But may we proceed no further against such Sectaries and Disturbers of the Churches Peace and Settlement They that think so do not argue to the purpose saith Mr. Calvin For the Bishop and the Magistrate have their several parts assigned them in this Work And St. Paul writing to Titus does not discourse of the Magistrates Duty but what is incumbent upon the Bishop What the Judgment of the most Learned and Pious Protestants was a Hundred years agoe I shall give you Ad Titum 3. 10 11. the account from Bullinger to whom Hyperius also refers his Reader That Bullinger was a man of so great Esteem that his Decades were translated into English and thought fit to be read in the Publick Congregations where they wanted able Preachers and this Doctrine of his passed for Currant till the Socinian Heresy which does so much impreach the Satisfaction Merits and Divinity of our Saviour prevail'd so much among us And this has hapned because the Canons of 1640. were not duely enforced to prevent the growth of it But to return to the business in hand I shall give the sence of Bullinger in Hen. Bullinger Commentar in omnes Pauli Epistolas a clear Translation of his own Commentary upon the Text which begins thus Quaerat aliquis quid agam cum eo c. Some perhaps may ask what I would do with Him that obeyes not Tiguri 1582. Hic Ad Titum 3. 10 11. the Truth but continues to be contentious and to stir up Faction The Apostle answers after the first and second Admonition if he will not obey your advice take heed and separate your self from such an hopeless Deplorato But adding the Reason why he commands Us to abbor the Communion and Fellowship of such an Heretick He sayes He that is such a one as will not admit of good Advice is rather exasperated by continual Admonitions and can never be brought to embrace the Truth For a simple Errour is quickly healed but Stubborness is uncurable But such a Man is subverted by Prejudice and therefore swerves from the true Faith and being intangled in Perplexity he remains in invincible Ignorance Hereupon Theophylact explaining these words sayes The Apostle understands by an Heretick an incorrigible Fellow and one that is on every side so entangled with Difficulties that He knows not which way to free himself Therefore such a One will never be perswaded to embrace the Truth but rather attempt to draw his Charitable Adviser into his own Opinion Wherefore here is a great deal of Danger but little Hope For when Hereticks are so wicked and hardned in those Things which are manifestly False there 's none or very small Hopes of their recovering nay on the contrary it oftentimes happens That they impose upon him who advises them if weak though otherwise a good honest Man Therefore He advisedly commands that they should be avoided But some perhaps will Object That it is a sad thing if we should thus neglect the Sheep that is gone astray our Lord did not so it 's to be feared his Destruction will be required at our Hands The Apostle answers If such a Man Perish he perisheth not by your Fault but by his own for Why did he not obey his Teacher Moreover they that gather from hence That it is against the Scriptures for the Civil Magistrate to restrain Hereticks that is to say not only such as are perverted from the Faith but such as Study to pervert others They do not consider That the Apostle here doth not Dispute about the Offices of a Lawful Magistrate but what the Bishop should do For in these and other of the Apostle's Prescriptions the Occasion is to be consider'd But they 'l say The Apostle's Command is Not Compel or Kill but avoid an Heretick It 's very true For no Man is rashly to be Condemned or Rejected but rather to be Endeared and Instructed This is the peculiar Work of Bishops But if after such an amicable and endearing Treatment and Admonition he refuseth to Repent and endeavours still to draw whole Multitudes into the same Sedition and Ruine with himself Here again it is the Bishops concern not only to Oppose that setitious Doctrine and Practice but also to lay down his Life for the Sheep against the assaults and incursions of such Wolves to defend and preserve his Flock with the Sword of Truth and manfully to Repel and Subdue them If the Apostle had written an Epistle to Cornelius or Sergius and had inform'd them of
approved of by their Governours But the Sin is Sedition and Schism and strikes at the Government both of Church and State 't is destructive to that Authority and Legislative Power which the Supreme Lord and Lawgiver has ordained to keep the World in Peace and Order and because God is pleased to Govern the World by such a Civil Magistracy in reference to Temporals and by such an Ecclesiastical Ministry in reference to Spirituals therefore the Insurrection that is made against these his Officers he interprets as made against himself Hence it is that those Seditious Schisinaticks who are set forth for a Sign and Example to them Num. 26. 10. Ep. Jude v. 10. that should follow their steps afterwards are said to be gathered together against the Lord and to have provoked Num. 16. 11 30. the Lord. This is a sin of no Ordinary dye of no Ordinary Malice So point blank against Authority and the Ordinance of God for the Seditious Schismatick falls into Apostacy from the Communion of the Church and many times into an hostile Hatred of it that it seems to be like the sin unto Death mentioned by St. John and what mercy soever God may have in store for such a sin the See Dr. Ham Note on 1 Joh. 5. 16. Hebr. 10. 25 to 29. Church seems to have no Warrant to pray for it Therefore the Church with great Prudence and Charity has thought fit to put such sins into her Litany by way of solemn Deprecation From all Sedition Privy Conspiracy and Rebellion From all false Doctrine Heresy and Schisme From Hardness of Heart and Contempt of thy Word and Comandment Good Lord Deliver us But St. Peter tells us that The Jewes Renounced and Crucified our Saviour out of Ignorance c. What a pittiful Reconciler have we here Sure the man would strain his Wit and Conscience to make an Apology for Judas and Pontius Pilate rather then his Dissenters should fall under a just and deserved Condemnation What if St. Peter Wot that they did it Ignorantly will the Reconciler infer from thence that they did it Innocently Has He embraced the Doctrine of Abaitardus Non Peccaverunt qui Christum ignoranter Crucifixerunt They sinned not who Crucified Christ Ignorantly This Proposition was condemned as Haeretical by Innocent the Second There is scarce a sin commited without Ignorance but 't is one thing to sin Ignorantly and another to sin out of Ignorance In that Case Ignorance does attend the sin in this it is the Cause of it For Knowledge to the contrary would have prevented it This Ignorance if it be involuntary both in it Self and in its Cause that is De Conscient l. 3. c. 19. q. 3. Non affectata nec procurata nec tollerata aut neglecta tum actum reddit mere fortuitum involuntarium atque adeo excusat a peccato saith Amesius If it be not affected nor procured nor tolerated or neglected then it renders the action merely fortuitous and involuntary and so excuses a man from sin Will the Reconciler say that the Ignorance of the Jews was of this Nature Then he falls under the same Condemnation with Abaitardus and seems to be of F. Baunius his opinion Nunquam peccatur nisi praevia peccati Cognitione animus illustretur eiusque vitandi desiderio extimi letur That a man can never sin unless his Mind be enlightned with a previous knowledge of the sin and be stirred up with a desire to avoid it This Doctrine has been Censur'd by the Theological Faculty of Paris and Lovain as false against the Common Principles of Christian Theologie and as that which excuseth innumerable of the most heinous sins to the destruction of Souls To make a man guilty of Sin it is not requisite that he has an express or actuall Consideration of the Moral Atrceity Malice or Danger of it or any express doubt or Scruple about it Otherwise it would follow that such as are blinded in their minds Athiests and those that know neither God nor Sin should be in such a state in which they should be free from sin For then without any knowledge or doubt of the Malice of the act they would let loose the Reins of their corrupt and depraved Nature to follow the lust of their own hearts And so the blinding of their minds their Excaecation which the Scripture represents as the greatest punishment of Sin should be no punishment at all but a priviledge and render them as it were impeccable According to the Common Principles of Divinity when the Cause is Voluntary the Effect is also Voluntary that follows from the Position of such a Cause and he that may and ought to to foresee the Malice of the act that is to follow and neglects to advert to it His actual Inconsideration is Voluntary and may as well aggravate the fault as extenuate it As gross and affected Ignorance is never without sin so it can never be altogether involuntary saith Argentina gent. l. 2. d. 40. 41. q. 1. or 4. because a man may prevent such ignorance if he will And if the Ignorance be affected t is a Sin in it self saith Amesius and therefore does not lessen but ubi Supra rather increase the guilt of other sins 2 Pet. 3. 5. Whether the ignorance of the Jews in this Case were alledged as an extenuating or an aggravating Circumstance is disputed among Divines That it was affected in some of them and so an aggravation of their Malice will easily appear from these Considerations 1. Our Saviours own Affirmation John 15. 22 23 24. If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin He that hateth me hateth my Father also If I had not done among them the works which none other man did they had not had sin but now have they both seen and hated both me and my Father His Doctrine declared him to be a Teacher sent from God and his Miracles did confirm it But we have more pregnant Evidence against their Elders Luk. 20. 14. When the Husbandmen saw him they reasoned among themselves saying This is the heir come let us kill him that the inheritance may be ours And St. Peter charges them home with a guilt of at least affected Ignorance and Malice Act. 2 22 23. Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles wonders and signs which God did by him in the midst of you as ye your selves also know Him being delivered by the determinate Counsel and foreknowledge of God ye have taken and by wicked hands have crucified and slain Here he chargeth them that they imbrued their hands in Christs blood and that they did it Wittingly and Willingly And St. Stephen tells them plainly that they had been the Betrayers and Murderers of Him Act. 7. 52. For did they not hire Judas to betray him and Suborn false witness