Oath we make Princes the only supreme Governors of all Persons in all Causes as well spiritual as temporal utterly renouncing all foreign Jurisdictions Superiorities and Autorities upon which Words mark what an horrible Confusion of all Faith and Religion ensueth if Princes be the only Governors in Ecclesiastical Matters then in vain did the Holy Ghost appoint Pastors and Bishops to govern the Church if they be Supreme then they are superior to Christ himself and in effect Christ's Masters if in all Things and Causes spiritual than they may prescribe to the Priests and Bishops what to preach which way to worship and serve God how in what Form to minister the Sacraments and generally how Men shall be governed in Soul if all foreign Jurisdiction must be renounced then Christ and his Apostles because they were and are Forreigners have no Jurisdiction nor Autority over England But this is what only the ill Nature and Malice of our Adversaries would have us to believe and assert and give out to the World we do 't is what is and all along has been repell'd with scorn and indignation both by our Princes in their single Persons and in their Laws in Parliament and though some of our Divines have wished the Oath had been more cautiously Penn'd and think it lies more open to little obvious Inferences of this nature than it needs and which amuse the unwary less discerning Reader yet all own and defend it as to the substance and design and intent of it and which is throughly and sufficiently done by the learned Warden in this Treatise as appears by this Specimen or shorter account is now given of it and he that peruses the whole Treatise will find more and John Tillotson Doctor in Divinity and Dean of Canterbury is if not the only yet one professed conforming Divine in our Church that publickly from the both Pulpit and Press has given the Romanist so much ground really to believe we are such as they on purpose to abuse us and delude others give it out we are and complyes so far with their Objection and Calumny just now recited as by Philander drawn up against us gives so much of Force and Autority to it § XIX BISHOP Sanderson in his Treatise now mentioned has a different task from Bishop Bilson the one was to vindicate the Prince that he invades not the Church the other the Bishops or Church that from usurping on the Prince Bishop Sanderson among many other things urged by him and as his Subject requires is express in these Particulars pag. 121. That there is a supreme Ecclesiastical Power which by the Law of the Land is established and by the Doctrine of our Church acknowledged to be inherent in the Church pag. 23. That regal and Episcopal Power are two Powers of quite different kinds and such as considered purely in those things which are proper and assential to either have no mutual relation unto or dependance upon each other neither hath either of them to do with the other the one of them being purely spiritual and internal the other external and temporal albeit in regard of the Persons that are to exercise them or some accidental Circumstances appertaining to the exercise thereof it may happen the one to be some wayes helpful or prejudicial to the other pag. 41. that the derivation of any Power from God doth not necessarily infer the non-subjection of the Persons in whom that Power resideth to all other Men for doubtless the power that Fathers have over their Children Husbands over their Wives Masters over their Servants is from Heaven of God and not of Men yet are Parents Husbands Masters in the exercise of their several respective Powers subject to the Power Jurisdiction and Laws of their lawful Soveraigns pag. 44. The King doth not challenge to himself as belonging to him by virtue of his Supremacy Ecclesiastical the Power of ordaining Ministers excommunicating scandalous Offenders the power of Preaching adminstring Sacraments c. and yet doth the King by virtue of that Supremacy challenge a Power as belonging to him in the right of his Crown to make Laws concerning Preaching administring the Sacraments ordination of Ministers and other Acts belonging to the Function of a Priest pag. 69 70 71. it is the peculiar reason he gives in behalf of the Bishops for not using the King's Name in their Process c. in the Ecclesiastical Courts the occasion of the whole discourse and which cannot be given for the Judges of any other Courts from the different nature and kind of their several respective Jurisdictions which is That the Summons and other Proceedings and Acts in the Ecclesiastical Courts are for the most part in order to the Ecclesiastical Censures and Sentences of Excommunications c. the passing of which Sentences and others of the like kind being a part of the Power of the Keys which our Lord Jesus Christ thought sit to leave in the hands of the Apostles and their Successors and not in the hands of Lay-Men The Kings of England never challenged to belong to themselves but left the exercise of that Power entirely to the Bishops as the lawful Successors of the Apostles and Inheritors of their Power the regulating and ordering of that Power in sundry Circumstances concerning the outward exercise thereof in foro exteruo the Godly Kings of England have thought to belong unto them as in the Right of their Crown and have accordingly made Laws concerning the same even as they have done also concerning other Matters appertaining to Religion and the Worship of God but the substance of that Power and the Function thereof as they saw it altogether to be improper to their Office and Calling so they never pretended or laid any claim thereunto but on the contrary renounced all claim to any such Power or Autority And for Episcopacy it self the Bishop sets down his opinion in a Postscript to the Reader the words are these My opinion is That Episcopal Government is not to be derived merely from Apostolical Practice or Institution but that it is originally founded in the Person and Office of the Messiah our Blessed Lord Jesus Christ who being sent by his Heavenly Father to be The great Apostle Heb. 3.1 Bishop and Pastor 1 Pet. 2.25 of his Church and anointed to that Office immediately after his Baptism by John with Power and the Holy Ghost Acts 10.37 38. descending then upon him in a bodily shape Luk. 3.22 did afterwards before his Ascension into Heaven send and impower his holy Apostles giving them the Holy Ghost likewise as his Father had given him in like manner as his Father had before sent him Joh. 20.21 to exercise the same Apostolical Episcopal and Pastoral office for the Ordering and Governing of his Church until his coming again and so the same office to continue in them and their Successors unto the Worlds end Mat. 28.18.20 this I take to be so clear from these and other like Texts of
King than the King as such is a Priest than a good Man is always knowing or the Despotical and Regal Power go together The mixing these several distinct Gifts and Powers is the inlet to all disorder The King and Priest have been brought to a Morsel of Bread by it Sect. 3. Kings have no Plea to the Priesthood by their Vnction the Jewish Custom and Government no example to us if so the consequent would be ill in our Government Our Kings derive no one Right from their being Anointed Blondel's Account of this Vnction The Error and Flattery of some Greeks herein Sect. 4. The Church how in the Common-wealth and the Common-wealth how in the Church and both independent and self-existent Sect. 5. The Church founded only and subsisting in and by Christ and his Apostles Sect. 6. Proved from Clemens Romanus Ignatius Irenaeus Origen Tertullian Justin Martyr Athenagoras Minutius Foelix Sect. 7. A distinct Power is in the Church all along in Eusebius Eccl. Hist Socrates c. Opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Power of the Prince so called all along in those Writings Sect. 8. This was not from the present Necessity when the Empire was Heathen if so the Christians had understood and declared it The Apostles God himself had forewarn'd and preinformed the World of it It continued the same when Christian only with more advantages by the Princes Countenance and Protection Sect. 9 10. In Athanasius Hosins St. Jerome Austin Optatus Chrysostom Ambrose Sect. 11. In Eusebius History from Constantine and other Historians downward the Emperor and Bishop have alike their distinct Throne and Succession independent as plain as words and story can report it Sect. 12. And the same do the Ancient Councils all along separating themselves from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. This is not the Sense of the Bishops only in their own behalf and which is the Atheistical popular Plea and Objection the Cruelty of the French Reformers Sect. 14. The Emperors own and submit unto it as Constantine though misunderstood by Blondel Valentinianus Justinian Theodosius Leo c. Sect. 15 16. Blondel owns all this and yet does not understand it Sect. 17. All this farther appears from the Laws and Proceedings of the Empire and the Church as in the two Codes Novels and Constitutions from our Church Histories Photius Nomocanon Sect. 18. This farther appears from the Power of the Empire in Councils and particularly that so much talked of Instance in Theodosius Sect. 19. From their Power exercised on Hereticks Heresie is defined to be such by the Bishops Sect. 20. In Ordinations Sect. 21. Church-Censures Mr. Selden's Jus Caesareum relates only to the outward Exercise of the Jewish Worship and comes up exactly to our Model The state then of the Jews answers this of Christianity Sect. 22. The Christian Emperors never Excommunicated in their own Persons or by their own Power Mr. Selden says they did His Forgeries detected His ridiculous account of Holy Orders from Gamaliel He was a Rebel of 1642. Design'd a Cheat on the Crown when annexing to it the Priesthood Sect. 23. What the Empire made Law relating to Religion was first Canon or consented to by the Clergy Nothing the Empires alone but the Penalty So Honorius and Theodosius Valentinian and Marcian Zeno and Leo. Sect. 24 25. No need of present Miracles to Justifie this Power to Assert it does not affront Magistrates 'T is always to be own'd before them Dr. Tillotson's Sermon on this bottom Arianism was of old opposed against Constantius That this Power ceased when the Empire became Christian is a tattle It receiv'd many Advantages but no one Diminution thereby Sect. 26. § I THIS Power of the Church or Power Ecclesiastical it is not in the Prince issues and flows not from the Secular Temporal Governor he is not the Subject of it he is in himself neither Bishop nor Pastor can neither officiate in the high Affairs of Salvation nor ordain substitute and depute others to do it 't is no Duty of his this way to Teach and Instruct the People the Holy Sacraments are not Administred nor can the Church Censures be executed by him Great and vast is the Power committed by God to Kings here on Earth peculiar is their Power and none else may have none else can Plead a title to it 't is the nearest to Infinite of any Devolution vouchsafed from the Heavens to Mankind and the most of his Image is Characterized and enstamped on their Persons communicated in the largest measure unto them and God hath own'd them all along as such in Scripture suitably severed and separated them from the rest of Mankind placed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the higher places of the Earth next himself in the Honors and Dignities here above and beyond any other Order and Dignity of men whatever a Kingdom and Majesty and Glory and Honor by the most high God is given unto thee Dan. 5.18 but yet these are not the only Separates he has upon Earth his alone Anointed and that to Publick Offices and Services thus he had his Priests of old and whose Persons and Power was separate too Non est tuum O Ozia adolere Deo sed Sacerdotum 2 Chron. 26.18 It appertaineth not unto thee O Uzziah to burn incense to the Lord but to the Priests the Sons of Aaron that are consecrated to burn incense go out of the Sanctuary for thou hast trespassed neither shall it be for thine honor from the Lord thy God There is one Jesus of Nazareth a Man approved of by God and by his right hand exalted the Holy Child Jesus whom he hath Anointed whom he raised from the Dead and made both Lord and Christ God who at sundry times and in divers manners spake in times past to the Fathers by the Prophets hath in these last days spoke unto us by his Son whom he hath appointed Heir of all things too and who is also the Image of his Person who hath all Power in Heaven and Earth given unto him a Power to Teach and Baptize all Nations in the Name of the Father and of the Son and of the Holy Ghost a Power for the managery of the things not of the Men of the Earth but of their Souls and Persons for Heaven a Power above that of Angels but not to tread upon Thrones and Scepters of Princes contemn Dignities which Angels durst not do a Kingdom though not of this World yet a true one once given him of God and again to be delivered up by him to the Father who is the head of his Body the Church Colos 1.18 contrary to whom as we are not to set up and be beguiled by Angels so neither Kings nor Princes and not hold fast the head from which all the body by joynts and band having nourishment and knit together increase in the increase of God Col. 2.18 19. Nursing Fathers Kings and Queens are
farther that he pretends to have the judicial Determination of Bishops but really manages and does all himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. and evidently again distinguishes between the work of a Bishop and the work of an Emperor he goes on and is more daring and positive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any such thing was heard of from the beginning of the World that the Judgment and Decision of the Church had its Autority and Measures from the Empire or was ever any such Determination known at all many Church Decisions have been made but never did the Presbyters perswade the Emperor to any such thing neither did the Prince intermeddle with the things of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. And all this is recorded by Athanasius of the Divine and most Excellent Hosius in that his Epistle Ad Solitarium c. Pag. 840 repeating there Hosius his Epistle to 〈◊〉 on the same occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who drew up the Nicene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was heard and submitted to by all his own words are these to the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Do not interpose thy self nor meddle with Ecclesiastical Affairs nor do you Command in these things but rather learn them of Vs to Thee God hath committed the Empire to Vs he hath deputed what is the Churches and as he that undermines the Government opposes the Ordinance of God so do thou take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest forcing to thy self the things which are of the Church you become liable to as great a guilt for it is written give unto Caesar the things that are Caesar's and unto God the things which are Gods It is neither lawful for us to have the Government upon Earth nor hast thou the Power of Holy things O King St. Jerome speaks of the evil Bishops only the Character is upon them De Ecclesiae Principibus qui non dignè regunt oves Domini as of Princes in the Church with Power of Jurisdiction in themselves in his Comments on Jeremiah cap. 23. Sacerdos est Caput the Priest is the Head an Original devolving upon others Comment in 1 Cor. 12. and upon Romans 13. Apostolus in his quae recta sunt judicibus obediendum non in illis quae Religioni contraria sunt the things of Religion are not to be subjected to Kings nor any in Autority under them And to this purpose he says again in Isai 1. Apostolos à Christo constitutos Principes Ecclesiarum the Apostles were constituted by Christ Princes of the Churches And the same is said in his Preface to the Epistle to the Galatians and particularly on Psal 44. Fuere O Ecclesia Apostoli Patres tui quia ipsi te genuere c. The Apostles O Church were thy Fathers that begot thee now because they are gone out of the World you have in their room Bishops Sons which are created of thee and those are thy Fathers by whom thou art governed The Gospel being spread in all Parts of the World in which Princes of the Church i. e. Bishops are constituted This Holy Father assigning all Church-Power to and in it self and if it be suspected whether these Comments on the Psalms be St. Jerome's own I have yet here repeated this passage out of them as most fully appearing his sense to whoso pleases to consult his Works especially his Commentary St. Augustine's Opinion we have already in part spoke of and he that will undertake an Enquiry will find him all along of the same Opinion I 'le only instance in the differences occasion'd by the Donatists and what Power the Empire assum'd to it self in those great and many Controversies and their Decisions related by him which he tells us is only to make outward Laws in defence of what appears to be Truth and says he it falls out sometimes Reges cum in errore sunt pro ipso errore contra veritatem leges ferunt that they make Laws against Truth themselves being in Error and good Men are only prov'd thereby as evil Men by their good Laws are amended Tom. 7. l. 3. Cont. Crescon Gramat cap. 51. they command that which is Good and forbid that which is Evil Non solum quae pertinent ad humanam Societatem verùm etiam ad divinam Religionem in things which belong not only to Humane Society but to Divine Religion he has Power to enquire into debates and to provide for Truth and Peaco by the Bishops to assign the Persons Time and Place Vt superstitionem manifesta ratio confutaret that Reason may gain upon Superstition and Truth be made manifest Collat. 1. diei 3. cum Donatist Nor was Cecilianus purg'd and set free but by Judiciis Ecclesiasticis Imperialibus by the Ecclesiastical as by the Imperial Judgment and Determinations Ibid. nor will it appear that the Powers of the Empire have concern'd themselves any farther in those quarrels than by abetting or discouraging by outward Laws and Punishments what was represented as Truth unto them and which the Church alone hath not Power to do either to award at first or after mitigate but by Prayers and Arguments and therefore the Civil Laws and Indulgences have been sometimes severer and sometimes too indulgent as Accidents or Truth over-ruled as is to be seen in his Third and Fourth Books ad Cresconium and when these Laws went too hard upon these Donatists and pinched their Faction too sorely then they cried out of Persecution denied the Empire this Power in Divine things and that they were to stand at no humane Judicature as is the way of all such Factions when themselves only persecute and invade and whose Insolencies and Rapines are at large told us by St. Austin in his Forty eighth Epistle and by Optatus in his Treatise against Parmenius the Donatist Hence that of Donatus lib. 3. ibid. Quid Imperatori cum Ecclesia What has the Emperor to do with the Church whom Optatus there sharply upbraids as well as reproves for it tells Donatus of his Pride and unheard of insolency in so doing in lifting up himself above him who is second to God alone Cum supra Imperatorem non sit nisi solus Deus who sits as God in all forensick outward Judicatures and no man can withstand him but Church-Power is still supposed a quite differing thing I mean that which our Saviour left immediately to his Church it falls not under this head of things 't is derived in another stream as the design of his whole Book declares nor is Optatus for this or any other like Expression to be thought to refer all Church-Power into the Empire than those other Fathers did using much the same Expressions and which is above observed and he in particular returns the rise and devolution of the Bishops of Rome to St. Peter by whose Successors it was then in Siricius the Bishop in his days in his Second Book against Parmenius and so St.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flavianus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gennadius Evagr. Hist Eccl. lib. 1. cap. 8. lib. 2. cap. 11. lib. 5. cap. 16. So that if things by words are delivered to us which must be since we have not converse with one another as they tell us Angels have or private immediate infusions from God he speaks not to us inarticulately in Sounds and in Dreams as of old we have here the thing contended for in this Discourse viz. a real Autoritative Power in the Church independent equally as in the Empire neither Subordinate to one another The Argument and Evidence is as good as the Story is true and the reception of those Ages or as the truth of Matter of Fact can make it § XIII AND suitably the first and most ancient Councils which are come to our hands of the Christian Church have still owned the Empire and submitted to it in its full Latitude but yet still they reserved and asserted a Power within themselves which was neither derived from nor depended upon it in the execution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word they still express their Chair by they could make Sanctions and Constitutions oblige and bind the Conscience of themselves and without it the first great Council of Christendome they met indeed in the Name of the Emperor were summon'd by his Writ nor ought they personally and in Bodies collectively to Assemble without it but they acted and decreed in their own Names by their own Power and Autority were all their Synodical Determinations made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the great and first general Council of Nice and was the after-form of the Proceedings of the succeeding Councils which still confirm'd that first solemnly owning and receiving of it It seemed good to the Holy Synod to the Holy Bishops and Fathers there as the immediately following General Council at Constantinople explains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form but a little abating of that of the Apostles Synod Acts 15. It seemed good to the Holy Ghost and to us and as their Power is distinct so is its Execution in different words and Penalties so as expressed for the most part by none else and in all never executed by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arceri seu ejici ab Ecclesia à fraternitatis Communione relegari submoneri à limine omni tecto Ecclesiae Sacramento Benedictionis exauctorari Communione interdici abstineri depelli these are the words still expressing the Execution of this Church-Power as they are to be met with up and down in the Greek Councils and Greek and Latine Fathers many of which Mr. Selden has took the pains to Collect to our hands Lib. 1. De Synod Pag. 257. 259. and are to be seen also in an earlier Copy in the first Canon of the Seventh general Council held at Nicea there reckoned up and own'd as bottomed on the Autority of the Apostles Canons and the Six foregoing general Councils And the Bishops have a Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Con. 5. Concil Anciran 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before in the first Nicene Council Can. 12. of absolving from and removing taking off such their Mulcts laid upon them either in whole or in part or adding farther degrees suitable as their repentance and amendment is perceiv'd and approved or not approved of and this Power asserted in the Church by the great Council of Nice and that of Ancyra is the great instance of the self-existing eminent independent underivable Power that is in the Church of Christ wholly in her self and in none else beside as having Power to punish and relieve to give Sentence and relax in her own breast this is what is not done in the Civil Judicatures where the Judge is in Deputation who cannot correct his Sentence once given make heavier or alleviate it that is only in Soveraign Power as the Lawyers speak but the Bishop can do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius Nomocanon Tit. 9. cap. 1. 3. doctas videas nuperas Annotationes in Can. Niceae there was then believed and accounted a first and antecedent Right in the Church to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laws and Rules from which out of Contempt and Opposition there was not allow'd any Appeal to be made to the Empire or Secular Power or Judicatures unless by way of imploring Patronage for a better enquiry as not Canonically executed Can. 6. Concil 2. Gen. Constantinop Can. 107. Concil Carthag and he that proceeds otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not according to the Rules and Laws of the Church is to be cast out of her Communion if a Lay-man if a Presbyter or Deacon he is to be deposed never to be restored again never admitted but to Plead his Cause Conc. Antioch Can. 11 12. and the Clergy-man is not to leave his Bishop in Matters of Strife and go to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Power of the Realm is still call'd the Secular Judges or if he Appeal from his Bishop it may be only when the Case is with the Bishop himself as a Party and he is to appeal to the Provincial Synod or the Metropolitan Exarch or Patriarch Can. 9. Concil Gen. Chalcedon or he may ask and Petition the Emperor that he interpose with his Power over all Persons in all Causes for a farther Enquiry by the Bishop when Justice seems to be not understood or to be denied Can. 107. Conc. Carth. the Sin of Schism is still defined to be when a Presbyter makes a Congregation and makes an Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in despite and contempt of his Bishop Can. 31. Apost and so Can. 6. Concil Gen. Constantinopolit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they unite for Religious Services in opposition to their Bishop and Can. 31. Concil 6th in Trullo and Can. 5. Concil Antioch Can. 10. Concil Carthag 'T is more express If any Presbyter or Deacon contemns his own Bishop separates from the Church and makes a private Congregation and Altar and disobeys farther his Bishops Summons to render him accountable for so doing he is to be deposed and if he perseveres to make farther troubles in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a Seditious Person the outward Secular Power is to Chastise him Can. 5. Concil Antioch where we have a thorow distinction of the two Powers with their Offices and the Canon goes before that of the Church is antecedent and therefore when Constantius went to cast some Bishops that were clamorous and contentious out of the Church Eleusius with Sylvanus and others told him That he had Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the outward Punishment what reach'd the Liberties and Advantage of his Person but 't was theirs to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Piety and Impiety Theodoret. Eccles Hist l. 2. c. 27. § XIV I know it will be here reply'd this was only the Judgment Declaration and Practice of the Churchmen themselves
Service for the People give Rules to the Bishops what Presbyters are to be Ordained inquires into and gives Cautions and Charge for their Manners for their Abilities that they forsake not their Priestly Office claiming the right of Investitures That no Church be built but the Bishop be first consulted for the maintenance of such required there to officiate That no Church be consecrated without the Bishop no Ideot or taken out of the number of those Qui vocantur Laici who are called Lay-men presently upon the entrance into Holy Orders ascend to an Episcopacy he gives to the Clergy Possession of their Churches and they are all in Deputation in their Ecclesiastical Courts from the Emperor and in Religious Matters he gives leave for the Collects or Meeting together confers many Priviledges on their Persons in order to the better performing of such their Offices that no trouble or obstruction be in Litanies and Laws are given for the manner of their Celebration takes care that they meet oft in Councils and Synods enjoyns them residence on their Cures He limits the number of such as are to be Ordained suitable to the Revenues of the Church that there be not an Impoverishment and Contempt thereby that none be Ordain'd but to a Title and in relation to particular Cures or as the present Exigence may require He exempts certain Persons forbidding the Bishops to give them Holy Orders as such as fly to the Church for Ease and Idleness to shake off their Secular Offices and Duty and be acquit of their Burdens that they may enjoy the outward Priviledges and Immunities the Clergy by the Bounty and good Grace of the Empire had granted unto them Such as are actually in Publick Offices to which thereby they become disabled and the State is endamaged As Captains Centurions c. whom he remands to their first station and hence some Laws we find that the tenues fortunâ the Poorer in the Church are only to be Ordained though perhaps with less Prudence and the reason was this because the Church enjoy'd great Priviledges and Immunities and the Rich too frequently ran to it to shelter and advantage themselves in this World a thing too common in our days and the like Laws might not be amiss amongst us in some cases when particular Men leave their Secular and Military Station for the Profit and Grandure of the highest Church-men he forbids that any Holy Offices or Ministerial Functions be usurped sine Sacerdote without a Priest appoints that every one first receive Holy Orders e're he attempts the Execution of the Publick Ministry with more of the like Nature and which are to be seen Cod. Justinian lib. 1. Tit. 2.5.14 Tit. 3.9.10.11.30.31.34.36.46.52 Cod. Theodos 9. Tit. 40.15.16.45.3 Cod. 12.104.115.121 Cod. 16. Tit. 1.3 Tit. 2.1.2.3.6.18.25.32 Tit. 11.1 Novel 3. cap. 1.2 and Novel 6.1.4.7 Novel 16.40.46.68 cap. 1.2.3 Novel 78. Novel 123. Novel 131. cap. 8.9 Novel 137. but then all this amounts to only what is said to be the Office of an Emperor Commonefacere Cod. Justinian l. 1. Tit. 3. to take care warn and see that all these things be done as they ought to be the Rule is antecedent and depends on another Authority I mean where 't is purely Religious and Policy alone ingages not The general Rule laid down and to be observed is this Ne fiant Ordinationes contra interdictiones legum Sacrorum Canonum Novel 12. cap. 12. that all Ordinations be made according to Law and the Holy Canons to the observation of that Rule Quam justi laudandi adorandi inspectores Ministri Dei verbi tradiderunt Apostoli Sancti Patres custodierunt explanaverunt Novel 6. Praefat. which the Ministers of the Word of God the Apostles and Holy Fathers have kept and explained The Emperor in his own Person never Pleads for or attempts the Sacred Action or Office of Ordination it self never yet laid any title to it and the Bishop upon his Ordination receives Secular Priviledges from the Emperor to be emancipated and made free from that Service which otherwise the Laws require of him by his becoming a Spiritual Father But the Ordination it self the Right of a Bishop is no where said to be or so claim'd from the Emperor Novel 8. cap. 3. and although it has been disputed only within this Hundred years at least it never reached any farther than the Whimsical Brains of some one or two now and then and what Point of Faith escaped such whether the Power of Ordaining has been in the Presbyter or in the Bishop only as a distinct Order and Superior to him and how the Votes and Concurrences of the People and in what degree of Necessity they are required unto it yet none ever asserted it to belong to any that was neither Presbyter nor Bishop yet Antiquity is altogether silent as to the Prince in this case the Church always removed nor did the Empire ever claim it this is still represented as the proper Work and Office of the Bishop whatever the Empire did in the case was by commanding the Bishop to Consecrate when such an one is designed for the Function by himself or assenting to the Election made by others but if any more and not of the like Nature the Church of God and all understanding Christians did still look upon it as not to be indured in any one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to act as a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when never entitled to or partaking of the Priestly Power and it was never first conferr'd on him by any it has been adjudged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of many Deaths as in the case of Ischyras in particular Socrates Hist. Eccles lib. 1. cap. 27. § XXII AND if we look into the Church censures the Animadversions and Punishments laid upon such as are unworthy their Christianity that high Calling wherewith they are called in Christ Jesus The case will appear the same as in Ordination in general great and solicitous was still the care of the Empire for the solemn just and due execution of these Powers a great many Laws and Constitutions were made in order to it several Cautions and Directions given that none be interdicted without a just Cause Cod. Justinian lib. 1. Tit. 3.30 That Excommunication be not for light Causes 39. 1. That no Man be excluded the Sacred Communion before Cause be shew'd and for which the Laws and Canons have commanded it and if any Excommunicates upon other accounts the Person Excommunicated is to be absolved and receiv'd again into Communion Novel 123. cap. 11. and this with the greatest reason in the World for the Prince is Custos Canonum he is the Keeper of the Canons and is to see that their Rules be duly executed Omni innovatione cessante vetustatem Canones Pristinos Ecclesiasticos qui usque nunc tenuere servari Praecipimus Cod. Justinian l. 1. Tit. 26. and 't is as his Province and Work so the
World before but what was sensible outward and coercive and all Gospel-Power must be such or none a Plea to what is otherwise is a Cheat and Imposture And in answer to which I must here repeat in part what I have said in the beginning of the Third Chapter of this Treatise upon another occasion § XI THAT the Church is a Body but of a quite differing Nature a various Design and Constitution for another purpose according to that eternal purpose which he purposed in Christ Jesus our Lord Eph. 3.11 a Body but the Body of Christ framed and fitted alone according to the fulness of the measure of his Stature his Body which is the Church Eph. 5.23 an Association of People incorporated and united under him their Head in one Spirit one Lord one Baptism one God and Father of all who is above all and through all and in you all Eph. 4.4 5. growing up into him in all things who is the head even Christ Ephes 4.15 a Body that is to be visible subject to outward sense but 't is by an Holy Life and Religious Conversation that which Men are to see is their good works and glorifie their Father which is in Heaven and all grants to its Officers Power Means Ordinances are only in order hereunto the only change here design'd is the change of our vile Bodies that they may be like unto Christ's glorious Body according to the mighty working whereby he is able to subdue all things unto himself A Lordship there is but not over Kings and Scepters 't is Death and Sin Christ Jesus treads under his Feet only He is the Lord of the Sabbath invested with all Power in Heaven and Earth relating to God's Worship and Service his Adoration and Homage to appoint stablish and fix as he pleases for ever A BODY or Corporation with its different § XII Organs Parts and Members the Eye to see the Ear to hear and the Foot to walk with Parts more and less Honorable with diverse Gifts and Graces according to the measure of the Gift of Christ some to Govern others to Obey some to Preside others to Submit and be ruled by them Some of which Governors were to remain only for a time others to continue for ever as the Bishops Presbyters and Deacons Orders of Men instituted and invested by Christ not with an improper as some speak with abatement but with a true real Praefecture Power and Jurisdiction in the Church that sitting upon Twelve Thrones and Judging that Spiritual Grace and Investiture to be collated and so Promised in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Age or State beginning just after the Resurrection of Christ it is an Autoritative Paternal Power of Chastisements Discipline and Government to be exercised on all its Subjects each one that has given up his Name unto Christ that expects any benefit of the incorporation for the keeping them in some compass within the terms of a Peaceable Holy truly Christian Congregation As are the words of our Learned Doctor Hammond in his Treatise of The Power of the Keys Cap. 1. Sect. 1. § XIII AN Incorporation with differing Offices and Duties Powers and Capacities from any other in the World to be call'd out from others from the World or any Society in it and to unite in a diverse Association which has peculiar Laws and Rules even of Morality is not enough to specifie constitute and express the Church of Christ to signalize that Collection or Association which is Christian All believe and assent so far that there is such a Sect and Coalition of Persons as are called Christians in the World and is usually call'd a Church 't is Matter of Fact self-evident and not to be denied But this Body or Church is not known and acknowledged to have such means of Salvation such Power and Efficacy such Properties and Priviledges as the true Church of Christ implies and contains The name Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs to Prophane as well as Ecclesiastical Congregations whether in Athens Corinth Alexandria or Jerusalem as Origen argues against Celsus lib. 3. but all have not the Powers Operations alike The Church of God is a Society as with differing Members and Offices Services and Obligations So to differing Ends with differing Gifts and Endowments For the perfecting the Saints for the work of the Ministry for the edifying the Body of Christ Ephes 4.12 the building and raising them to Heaven in the unity of the faith and knowledge of the Son of God Sciendum est illam esse veram Ecclesiam in qua est Confessio Penitentia quae peccata vulnera quibus subjecta est imbecillitas carnis salubriter curat as Lactantius Lib. 4. Sect. Vlt. Vbi Ecclesia ibi Spiritus Dei ubi Spiritus Dei ibi Ecclesia omnis gratia So Irenaeus l. 3. c. 40. that is the true Church where Confession is and Repentance with wholsome means to cure those Wounds and Sins to which the weakness of the Flesh is subject where there is the Spirit of God and all Grace as in the Armory of David those many Shields of the Mighty Divine Assistances and Remedies for Eternity Catholicum nomen non ex Vniversitate gentium Sed ex Plenitudine Sacramentorum as St. Austin relates of the Donatists well replying Collat. cum Donatist Tertii Diei the fulness of the Sacraments not the bare Coalition of all the Nations in the World makes the true Catholick Church And St. Austin himself says the same Ep. 48. Vincentio fratri where there is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and second cleansing and Purgation the one the Effect of Baptism the other of Repentance In Sozomen's Church History l. 1. c. 3. Now these different Powers and Duties as distant from all others in the World besides so being diverse also as to themselves and in respect of one another according to the several Gifts and Relations these are either common to the whole each Member of the Association every Believer or else they are limited and appropriate to particular distinct Orders and Offices in the Body What Duties and Offices are common and what appropriate I am now to declare and explain § XIV AS Christians in common all of one Body and under one Head so had they one common Faith which every one Professed to which each assented and gave up his understanding whole and entire and which was a first instance of their Union as an Incorporation a signal Badg or Mark by which as a watch-word they were known to one another and distinguished from the whole World besides Now this object of belief and to which they declared their Adhesion was indeed Jesus the Son of God or Christ and him Crucified as delivered by Christ and the Apostles down unto them but because these Rules must be many and Instructions numerous as they are to this day as given in the Scriptures and every good Christian
which they had Power to give by Will to their Executors or Relations as they had need and they saw cause This is plain out of the Fortieth Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Goods of the Bishop are to be proper to himself and manifestly distinct from those of the Church and which are more peculiarly call'd the Lord's Goods That the Bishop may have Power at his Death to leave that part which is his own to whom he please and not under pretence of a title of Church Goods to have them entangled and lost especially if he have either a Wife or Children or Kindred or Houshold Servants These were not to be cut off and left in want by reason of the Church and occasion Curses upon the Bishop when he is dead And indeed how else had the Churches their Endowments and Provisions Temporal as Houses Gardens c. before the days of Constantine and which were by the Rules and Obligations of Christianity as their Freehold 't was Sacriledge the blackest Guilt to invade them and which Constantine only restored when preyed upon and spoiled by the Heathen Persecutors as Eusebius Hist Eccl. l. 10. c. 5. and we have the famous Case of this Nature in Paulus Samosetanus who when deposed for Heresie kept Possession of his Church-House till Aurelian the Emperor no Christian assisted the Catholicks and by force dispossessed him The heathen Power sometimes conniving at these Donations of the Christians and took not advantage of the Forfeitures their Laws gave them now and then countenancing them against Invaders but never by the Imperial Laws giving a full Settlement and Confirmation of them BUT then besides this another Portion § XIX was to be reserved by the Apostles and Bishops for the Necessities of the Poor and destitute People for the Bishops were not the Alms-Men themselves as they are now adays termed but the Treasurers and Trustees to receive and keep the like Provisions and dispose them at their Prudence thus the Goods were brought in and laid at the Apostles feet Acts 4.37 and the Complaint was made to the Apostles when the Grecian Widows were thought to be neglected and who determined that a new Order of Deacons should be constituted and appointed for this business the better and more impartial looking after the Poor Acts 6. and this continued course of Charity and Goodness is apparent in the succeeding Church-Practice Tertullian tells us they had Quoddam arcae genus a kind of Chest in which every Month or when they will or if they will and if they can every one puts in something and this to be expended not in Banquets and Gluttony but to sustain or bury such as died in Want Children destitute of Parents and the Maintenance of old Men such as suffer'd Shipwrack work'd in Metals were banished into Islands and such as were in Prison in the Thirty ninth Chapter of his Apology So also Justin Martyr who was earlier a little than he after the Holy Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Such as were rich and willing offered every Man what he pleased and it was deposited in the hand of the Bishop for the Relief of Orphans and Widows such as by Sickness or any other Accident were brought to want if in Bonds or Strangers and the care of all that were indigent in general was upon him St. Cyprian in his Book De Opere Elecmosynis will not allow him that is rich and abounding to keep the Lord's-Day at all if he passes by the Corban or Poor Man's Box Qui in Dominicum sine Sacrificio â—enâ—â— and comes into the Lord's House without a Sacrifice tying them up more strictly to that of St. Paul 1 Cor. 16.1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galâ—tia even so do ye Vpon the first day of the Week let every one of you lay up in store as God hath prospered him And 't is the Injunction of the One and fortieth Canon of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We Command that the Bishop have Power of the Goods of the Church to assist by the Presbyters and Deacons such as are in want and to care for his own Necessities if he have any and for the Brethren that are sustain'd by Hospitality that there be nothing wanting among any of them And suitably in the Eighth Canon Conc. 4. Gen. held at Chalcedon Care is there taken That if the Bishop be translated out of one See into another that he carry nothing with him of the Goods of his former Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether of those belonged to the Martyrs or the Hospitals or the Entertainment of Strangers AND thus hath this Body or Association § XX its Duties and Offices in general and which every particular Member is concern'd in no one to be excepted as Occasion offers and Circumstances permit Now besides these there are Powers and Offices distinct and appropriated by Christ the Head and Fountain of what Power is devolved to particular Members such as never was design'd to be communicated in common and promiscuously neither can they without a ceasing of the Corporation its ruine and dissolution for if all the Body were the Head or the Eye where were the Foot it could not continue No Association can stand and preserve it self without special Officers and Governors invested with a solitary Power and Jurisdiction to keep and restrain every Member in those Bounds and Duties in the Confinement to and Performance of which the Association subsists all have their Stations and Services here some after this manner and some after that according to the measure of the Gift which is given and every one in their own order God is not the God of Confusion but of Peace as in all the Churches of the Saints a Power limited to Church-Officers only such as were at first thereunto called appointed and invested by Christ in his own Person or by his Succession Nor may any Member in common or barely as a Believer take unto himself this Honor and Function and the select Persons herein deputed were either the Apostles and Seventy appointed by our Saviour in Person or afterwards those Prophets Evangelists Pastors Teachers Eph. 4.11 with others then as occasion deputed according to the present reason of the Churches first Planting and Propagation by those more immediate Descents of the Holy Ghost And all which with the reason and design of them ceasing what Power was adjudged fit and useful to remain was afterwards devolved fixed and limited to the three Orders of Bishop Presbyter and Deacon and so to continue till the Power and the Kingdom is delivered up to the Father These three Orders I say still remain upon the Rolls of Antiquity in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hieratical Priestly Order and Catalogue as 't is in 15 and 18 Canons of the Apostles And in others of those Canons in opposition to the Readers
Church of Christ all Christian Bishops by whomsoever Consecrated and his Arm is to rule them whosesoever's Hands were laid upon them and this solitary and by himself nor is any one a sharer with or out of subjection to him To which I shall reply that though the distinction in it self will with very much difficulty be admitted of and the ordaining and governing Parts will be very rarely found asunder Nor do I believe there can be an instance given of but one Bishop who at his Consecration had the Power of governing left out of the Office in which that other of Ordination together with this were not design'd at once and transmitted though the Objects have many times been changed either enlarged or limited as they have been both suspended altogether yet allowing the distinction it may possibly do Estius this present Kindness lookt upon as a Disputant and oppressed with an Argument giving him the opportunity of something like an Answer and with some shew he may escape that severity of words and blacker censure he there acknowledges to be passed by St. Gregory in several Occasional Epistles against whomsoever it is shall style himself Universal Bishop or Bishop of all Bishops That the very Name is Prophane Proud Sacrilegious Diabolical a Name of Blasphemy and the forerunner of Antichrist and all this Estius there tells us was occasion'd from this Holy Father by reason of the Patriarch of Constantinople's Ambition in that Nature declaring that as the Emperor did alone hold the Empire and all Inferior Governors were sent by him and held of him the Head and not to do it was Usurpation and Treason so did he alone hold the Episcopacy and all Holy Orders were to descend and flow from him and to receive them and not from him was to climb up the wrong way and by intrusion come in But then what more right he has on his side or better Autority than Bellarmine has on his or how he can prove a solitary peculiar Care and Government demandated to and in its special Constitution settled on St. Peter and by his Succession at Reme or which way soever else it was over the Universal Church or whole Gospel-Priesthood so as to constitute him and them its immutable perpetual Head to Govern though not to Ordain them and which was not in the rest of the Apostles Persons to be sure not in their Succession this does not readily appear the Scriptures are favourers of both alike and indeed give to neither any bottom at all Nor does any such thing appear in the best Antiquity or succeeding Matter of Fact in his behalf no ill Argument of ever a Divine Right were it on their side § XXV THE first instance we have from the Ancients of this Pretended Power is in Victor Bishop of Rome in the year One Hundred ninety four who threatned Excommunication against the Asiaticks because they complied not with him in the Observation of Easter The Succession of the Bishops of Rome is all along delivered down in Church-History from the beginning to this day each Bishop particularized under the Title of Romanae Vrbis Episcopus Antistes c. there 's no one note of Singularity affixed unto him and this is the first time we meet with any thing like a Superiority there practised and at the most he is but ranked with the other Metropolitans Now whether this was attempted by Victor purely out of Zeal for an Apostolical Custom and we have many examples of Eminent Bishops that have intermeddled without their own Districts or whether as supposing himself really invested with a Power for Inspection and Animadversion upon all other Christian Bishops certain it is this his Power was disown'd and rejected by an eminent Branch of the Church Catholick and as eminent Bishops as any She had the Autority and Practice of St. John is set up and Pleaded against that of St. Peter as what every way balances nor doth it any way submit unto it And Irenaeus Bishop of Lyons in France and none of the Quartodecimane but one who comply'd with Victor in the Observation of Easter yet asserts the Asiaticks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Self-Autority nor is any Foreign Power to over-rule and controle them or the Peace of the Church to be broken on such occasions all which is to be seen in Eusebius Hist Eccl. l. 5. c. 23 24. and if we descend some time lower we shall not find any thing really more advantageous to him Constantine the Great Complements indeed Eusebius of Caesarea and tells him he is worthy of the Episcopale or Government of the whole Church De Vita Constant apud Euseb l. 9. c. 6. but that such an extent of Power was then in the Person of any one Bishop is no where said nor is there any probability to suppose it 'T is true that some Privileges have belong'd to the Bishop of Rome and which have been claimed as their due in good times Julius is very angry with the Clergy of Antioch that they did not call him to a Synod and urges it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Law of the Church that whatsoever is done without the Bishop of Rome is to be void Sozom. Eccl. Hist l. 3. c. 10. and in an Epistle of his to some whom he accuses of Contention and want of Charity not consulting the Peace of the Church in the cause of Athanasius he farther adds Are you ignorant that this is the Custom that we are first to be wrote to that what is just may hence be defined Inter. Athanas Opera Tom. 1. Ed. Paris Pag. 753. But then whatever this Privilege was that it did not arise from any Connatural Right to his See but Ecclesiastical Canon is most plain out of Socrates his Church History l. 2. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and he may not have so much for what Vallesius in his Annotations there can produce for it Which is the alone Autority of Ferrandus that is Christian Ammianus Marcellinus an Heathen an Historian that concerns himself as little with Christianity and Church Affairs as any one can be supposed to have done that attempted an History of the Times in which so much of the Church concerns its Power and Autority was Transacted as in the days of Constantius and Julian and whose times make up the best part of his Story The latter he studiously affects to represent to the World with what advantages he can both living and dying And for the Christian Religion he does not I am confident so much as name it Twenty times in all his Books and then accidentally and very slightly and the greatest advantage that he gives us is we have his Testimony that such a Sect call'd Christians was then in the World and for that particular passage quoted by Vallesius it makes if any thing against himself for he tells us That when Constantius the Emperor who is known to be Athanasius his great and mortal Enemy and mov'd every
Priesthood is one and the same in all and this shall not be called the chief Priest and that a Priest less Perfect but all are equally Priests all equally Bishops as who all have equally receiv'd the Gift of the Holy Spirit the Metropolitan Bishop as having the first Chair with addition shall be called Bishop Metropolitan or which seems mostly apposite for a present Conclusion if any thing can be more than that which is already brought in the sense of those three Bishops Can 8. Conc. Gen. Ephes Whatsoever is nominated contrary to the Ecclesiastical Laws and the Canons of the Holy Fathers and which toucheth the common liberty of Christians is to be renounced and rejected § XXVII I shall now therefore resume what I have already laid down and prov'd at large that those of the Bishop are the full Orders every one instance of Power design'd for the standing lasting use of the Church is in his and consequently is he uppermost in the Church can there be no one branch or design of Power above and beyond him this his Power in some instances of it hath been by consent and for weighty Reasons moving intermitted and suspended in the execution as to the Persons of particular Bishops where the Church increased and multiplied into various Bishopricks and occasions grew and causes arose betwixt one and the other or sometimes arose in one alone and within it self which could not be heard and determined but by different Persons thus Metropolitans were constituted but with no new Power which was not in Episcopacy nor was there any new Consecration only so much devolved upon one for the occasional business An occasion of which we have in part set down by Hosius in the entrance of the Council of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. if by chance an angry Bishop though such an one ought not to be is over-sharp against a Presbyter or Deacon or over-sudden care is to be taken for better satisfaction and he may appeal to a neighbour-Bishop who is not to deny him audience And that Bishop who first gave Sentence whether right or wrong is to bear the Examination and his Animadversions to be either confirmed or corrected as occasion or else the Bishop derives so much of this Power to the two Orders below him as the Presbyter and Deacon whose Power is more solemnly conveigh'd by laying on of Hands and Prayer and then conferr'd so fixing a Character indelible save only by that Power which devolved it and upon a succeeding Guilt and which for themselves to lay down and desert is Sacriledge and these sent out by the Bishop as is the Harvest great or small so more or less in number in subjection to and dependency upon him So that the standing Church Officers are these the Metropolitan which is only a Bishop with larger Jurisdiction and with the execution of a Power the Bishop has not and the naked Bishop with his Presbyter and Deacon in the ordinary course of officiating in order to Salvation and which three or some one or more of them as is the occasional Service are still to be present and in their spheres and courses according to their several proper Provinces and Offices as already described and particularized to attend and officiate in each Holy Assembly in every Congregation that is Publick and Christian where the Worship and Service of God is so performed as by the rules of the Gospel is order'd and appointed Thus Tertullian among the many absurdities of his time reckons up this Laicis munia sacerdotalia injunâ—unt the Lay-men undertake the Priestly office De Praescript cap. 41. the 〈…〉 the People united Sacerdoti suo to their Priest and a Flock with their Pastor Cypr. lib. 4. Ep. 9. that is no Church quae non habet Sacerdotem which has no Priest as St. Jerom. adv Luciferianos And he that reads over St. Austin's Sermon super gestis cum Emerito Donatist Episcopo Col. 631. will there find a great many Divine Services and all without acceptance and advantage because thus extra Ecclesiam without the Church no one belonging to the Priesthood there officiating for them The Church of God is either Episcopatus unus Episcoporum multorum concordi numerositate dâ—ffusus as St. Cyprian again speaks Ep. 52. that one Episcopacy diffused and overspreading the World in the Union and Concord of its numerous Bishops and these either make a general Council or are under their several Metropolitans and are the Church representative or else it is in Episcopo clero omnibus stantibus constituta as Cyprian again Ep. 27. Cum Episcopis Presbyteris Diaconis stantibus Ep. 31. in the Bishop and Clergy the Presbyter Deacon and Laity the latter expressed by the stantes the People standing without in the time of officiating according to the ancient Ecclesiastical Custom And so also Optatus lib. 1. adv Parmen Donatist speaks of Bishops Presbyters and Deacons and turbam fidelium the Believers in general Si tantummodo Christianus es hoc est non Apostolus Tertul. adv Marc. cap. 2. such as were Christians at large and not Publick Officers nor of the Priesthood and this as Members of a particular Church Parish or Congregation or however as relating to the publick Service of God to be discharged by all Christians and which cannot duly be perform'd without the Bishop in Person or in his Proxies by his Power lodged in the Presbyter or Deacon Thus he is called a Schismatick that erects an Altar without the consent of the Bishop Can. 3. Apost even though the Confession of Faith is otherwise sound If thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thus dividing from and meeting against his Autority Can. 6. Conc. gen Constantinop the very Clergy themselves are not to administer in their Oratories without license had of the Bishop Can. 31. Conc. 6. in Trullo And to the same purpose is Schism again desined a recession from the Bishop erecting an Altar against an Altar Can. 13 14 15. Conc. 1 2. Constantin Can. 57. Conc. Carthag and Can. 6. Conc. Gangrens as the Church is there defined a Congregation of the Faithful with their Bishop so is it there peremptorily determined that the Anathema or Curse is due to those that privately and apart from these do convene and congregate themselves Nor is it Schism only but Heresie also so reputed by the imperial Constitution Sacram Communionem in Ecclesia Catholica non percipientes à Deo amabilibus Episcopis Hereticos justè vocamus We justly call them Hereticks that do not receive Communion in the Catholick Church from the Bishops which are beloved of God for as such they were then look'd upon and that more eminently than others in the then Christian account and it was the Bishop's common Epithete Deo amabiles Episcopi however the opinion and style of them is now alter'd Justinian Novel 109. Praefat. And now these Church-Officers being thus set out and enumerated what their peculiar
is forensick judicial and autoratative pronounced by those sitting on twelve Thrones in the Gospel the Church-Governors judging the Tribes of Israel Plenissimum imperium in domo Dei having a complete thorow Power in the House of God as Grot. in Apoc. 3.7 and all which thus on Earth by them transacted is bound and confirm'd in Heaven So 't is expressed by St. Cyprian à spe Communionis Pacis prohibendos esse 't is a prohibiting from the Hope and Communion of Peace so long as continuing in the Impiety or as the Church sense is given of it to us before him by Tertullian Apol. c. 39. Summum futuri judicii prejudicium si quis ita deliquerit ut à Communione Orationis Conveâ—ûs omnis sancti Commercii relegetur it is the greatest most certain Presumption and pre-occupation of the Judgment to come upon a Delinquent that is banish'd from the Communion of Prayer and Conventions and all holy Commerce Quodammodo ante diem judicii judicant So St. Jerome of the Priests Ep. ad Heliodorum spoken with some abatement of Expression but to the same purpose they in a manner judge before the Day of Judgment And if some Fathers in the Council of Ephesus refused Subscriptions to the Anathema's and Excommunications of the Nestorian Hereticks there condemned and rather turned the Sentence upon themselves in absenting from their Communion as Mr. Selden de Syned l. 2. c. 12. reports it from Acacius this argues only the great tenderness of these holy Men and how dreadful and tremendous the Ordinance appear'd unto them the same Blessing is denied only with a shew of more I had almost said foolish Pity and Love it returns at length to the same thing and with more weight and argument that such as are unruly and will not obey the Truth are to be turned out of the Church Communion even the most tender and affectionate to their Persons dare not congregate in holy Duties with them a Power in the Church which in course follows supposing it to be a Church admitting such the imbodying and incorporation that is here contended for what is natural in all other Bodies and Associations and which must be concluded in this without a great affront on the wisdom and foresight of the Institutor for otherwise it has not what is necessary for its Preservation nor can it subsist without such a jurisdiction over contumacious Offenders And indeed to allow in Church-men a Power for admission by Baptism and to enstate in Church Priviledges which none that own Christianity dare deny and to deny this power for Punishment and Correction upon the breach of the Baptismal terms and which how many among us that are zealous for the former do is what is as incongruous and inconsequential as any thing in the world as any thing in common apprehensions can be only men are rash and heady and do not throughly consider And it is as easily conceivable to men that give themselves a due liberty of thinking that the same Power in Heaven may equally concur with and ratifie what is done in Earth in the cutting off and due Exclusion from the Church upon breach of the terms on which admitted to it as at the first admission and when on those terms enjoyned the disadvantage as the Priviledge must be equally allowed nor is there any thing of thwarting more in the one than the other a branch of Discipline once executed only upon Lay-men the first Canons of the Church not permitting Excommunication to pass upon any of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the Order of the Priesthood these were to be deposed from such their high office upon Crimes committed 't was the other only was excommunicated when the offence was adjudged worthy of it and which in effect is but the same Punishment and the same inconveniencies attend the one as the other in their several Stations there was a deprivation to both the Clergy of his Ecclesiastical and the Laick of his Baptismal advantages it was not lawful to joyn in religious Duty with a Lay-man excommunicated neither with a Clergyman deposed as in the tenth and eleventh Canons of the Apostles § XXXIII THE next instance of Church Power that follows in the course of things is the Power of Absolution as of retaining so of remitting Sins they are both put together by our Saviour and of the same Donation and so firmly depend on one another that as relations of the first order they include one another and are inseparable A Power in the Church to shut out and not to readmit to cut off and not to reunite were a Power for Destruction only not for Edification and which the great Gospel design of Mercy and Salvation of abatement and remission cannot endure 'T is true Excommunication is as the last Sentence of the great Judge 't is the anticipation of it equally as firm and irreversible upon the persevering incorrigibly guilty as is from the Ancients in the foregoing Chapter observ'd but herein it differs from that last Sentence because inflicted as a Remedy and not only as a Punishment it leads by Hell gates for Heaven 't is on this side the Pit that its mouth be not shut upon us for ever 't is inflicted in order to Mercy and Remission which no Punishments from the Sentence of the great Judge are and this our Judgment 't is only then without mercy and irreversible like as is that when the Sinner perseveres as do those damned in the height of his non-repentance The formal act of Excommunication is expressed by St. Paul by a word which signifies to mourn and ye have not mourned i. e. excommunicated that wicked Person 2 Cor. 5.2 't is done with remorse and sorrow and rescinded again with joy those hands which cast out have arms wide open to receive again with Kisses and Embracings as it was with the returning Prodigal in the Gospel 't is a departure for a time that they may be receiv'd for ever by a sensible feeling of the loss to set a more value on the Blessing and therefore 't is not inflicted on those that are without as St. Paul 1 Cor. 5.12 do we not judge them that are within but them which are without God judgeth v. 19. ibid. and which were it only as a Punishment and but to aggravate or ensure their Damnation were it only a bare Cursing out of the Church as the licentious and Enemies to God's Discipline still slanderously report of it it were equally proper for both Sinners without as Sinners within but 't is quite otherwise an excision or cutting off only where formerly Members and which the act supposes in the bare expression 't is somewhat lay'd on those that have had once a sense of the benefit of the heavenly Association and have tasted of the good Gifts thereof and to teach them in the absence and deprivation that advantage they would not otherwise consider at least they set no value upon
Calvin and Beza themselves did not believe to he in any other on Earth besides that trick that all Power was radically and virtually in the Presbyters Orders was not then invented and their pretended Power must be either of Man or from Heaven there can be but one of these two ways proposed the one failing the other must be introduced otherwise there must be an universal failure of the Power it self and therefore they are sent as was Christ Jesus as were his Apostles and the Disciples in the Acts and so necessary is it that Calvin still go for an Apostle by all such as now claim a Succession from him 'T is soundly as well as wittily argued by the Author of those Questions and Answers going under the name of Justin Martyr Respons ad Quest 78. ad Orthodox the Child which was illegitimate by Bathsheba died God would not have Christ descend in the Flesh but by such as were born to David by lawful Marriage his descent as the Son of David was to be in the legally received way and such are to be his descents according to the Spirit it is by a due and regular course and succession he devolves and continues his Power amongst us is his Kingdom supported And though there has been several cases in Church Story and Plea's and Bandyings about the validity of Ordinations and some Irregularities as to Canon have been passed by and the Ordination notwithstanding admitted but yet where it plainly appear'd that the Person ordaining was no Bishop himself nor receiv'd that Power by a devolved Succession which he pretended to give to others all debates presently ended the Ordination was I cannot say nulled and voided because declared to be none at all as in the case of Maximus Cynicus Can. 4. Conc. 2. Gen. Constantinop for this it is Socrates Hist Eccl. l. 1. c. 27. tells us that Ischyras was reputed worthy of many Deaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that having attained to no one degree of the Priesthood he durst attempt to officiate in holy Things no one Plea of Necessity or Circumstance whatever could gain a liberty for this or but a connivance In some cases the Canons were dispensed with and in time of Persecutions Bishops might attend and officiate in foreign Ordinations and so they did as we read in Sozomen Hist Eccl. l. 7. cap. the common safety and succession of the Church was their great aym and particular Rules and Canons had no force in such cases Thus we read Can. 2. Conc. 2. Gen. Constantinop of some distant barbarous Countries which had no Bishops planted among them and there it was lawful for any Bishop to Ordain that they could either procure or of himself would take the pains And so it appears also from Can. 102. Conc. Carthag that several discerptions and regions there were which had not their proper Bishops and the same in all probability was the case of the Church of Carthage an account of which we have from Victor in his History De Persecutione Vandalorum l. 2. pag. 627. as bound up with the tripartite History who tells us there was no Bishop there for twenty four years together till Zeno the Emperor interposed with Hunnericus the King of the Vandals who had invaded Africa and Eugenius was consecrated their Bishop and this the London Ministers have observ'd to our hands in their Divine right of the Evangelical Ministry cap. 5. pag. 80. with what Zeal and how many Miles some have travelled for Episcopal Ordination and that our Neighbours in Scotland did not do the same admitting what is pretended that once they had only Presbyters among them I could never yet meet with any thing to convince us Sure I am their having none of their own does not imply they used none the instances above given refute a necessity of that or if they did not but consecrated one another such as urge it a Pattern to all Christian Churches ought first to have given the world Satisfaction that it was not their imperfection their guilt and indeed Insolency and Usurpation in so doing But when Musaeus and Eutichianus who were no Bishops had ordained and Gaudentius the Bishop of the place did contend to have their Ordinations valid and confirm'd by that Synod and gave the very same reason why it should be confirmed because at that time Troubles and Seditions were many and there seemed a necessity for what they had done his Reasons were not accepted of Necessity and other accidents do plead for and excuse what is only uncanonical but where want of Power in general it does not And Hosius that most Holy and Reverend Bishop stood up and publickly declared in the Council that we ought indeed all to be quiet and meek and to contend for it but neither Eutichianus nor Musaeus were Bishops had any Power at all for what they pretended and therefore their Consecration was invalid and themselves were only to be admitted into Lay Communion of all which who so pleases may have an account Can. 18 19. Conc. Sardic with the Scholia's of Balsamon and Zonaras and the Annotations of William Beveridge these are certain Rules Habere namque aut tenere Eccelsiam nullo modo potest qui Ordinatus in Ecclesia non est he cannot any ways have or hold a Place in the Church who is not ordained in the Church Cypr. Ep. 76. Sine successione Sacerdotum totus ordo cadit without a succession of Priests the whole Order falls St. Jerome lib. 2. adv Lucifer Tom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Succession is cut off a Communication of the Holy Ghost ceaseth Can. 1. St. Basilii ad Amphilochium apud Pandect Can. Beveridg § XXXV AND now I hope this Objection is fully answered that the Church can be no Body separate and apart from the State because no Powers and Officers of its own nothing outward sensible and coercive and consequently with neither Rewards nor Penalties annexed all must return into the Prince or set up against the soveraignty of him if at all and in being for the Church's rise and original is sufficiently declared to be from another Fountain its imbodying and incorporation to be apart with its own Powers and Acts Offices and Officers Laws and Rules Rewards and Penalties Censures and Punishments Hopes and Expectations And all different from that of the Soveraign in the State no ways against the either Power or Soveraignity of him the influences distinct but no ways so opposite to one another as thwarting or destructive Fratres dicuntur habentur qui unum Deum patrem agnoverunt unum spiritum biberunt sanctitatis qui de uno utero ignorantiae ejusdem ad unam lucem expaverunt veritatis as Tertullian describes the incorporation Apol. cap. 30. Christians are called and accounted Brethren who have acknowledged one God and Father who have drank of one Spirit of holiness who have broke through with astonishment one Womb of Ignorance into one Light and Truth I do
place Mat. 10.28 Fear not those that can kill the Body but can kill the Soul All men therefore that would avoid both the Punishments that are in this World to be inflicted for Disobedience to their earthly Soveraign and those which shall be inflicted in the World to come for Disobedience to God have need to be taught to distinguish well between what is and what is not necessary to eternal Salvation Leviathan Part 3. cap. 43. § IV NOR is it Mr. Hobbs his Rule only but the Rule of those who were as much better as they are ancienter than he I mean the Ancient and Holy Fathers of the Christian Church whom we find thus laying down these distinctions of necessary and not necessary or rather more and less necessary for the adjusting and determining concerning the degrees and measures of Duty whether to God or Man In Clemens Alexandrinus we have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenents that are Principal and of a first Order and others that are higher and go beyond them Strom. l. 6. pag. 675. and Lib. 4. p. 538. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever is impossible is not necessary and what is necessary is easie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no want or inability to such things we are indispensably to do Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. c. 1.148 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strom. lib. 7. pag. 737. in the Life of Constantine by Eusebius l. 2. c. 70 71. there is mention'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Head and Uppermost of the Commandments in the Law which will admit of no debate and demur in the assent unto them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose in Evagrius Eccl. Hist l. 1. c. 11. which are Principles and not to be innovated in or dissented from which to do is certain Punishment in some points a liberty to change is granted but not in all as it is in that Chapter St. Austin discourses of some things ad ipsa fidei pertinent fundamenta as the foundation and support of Religion and which if taken away Totum quod in Christo auferre molitur Christianity it self is gone with it and in others he leaves a latitude and good and Learned Men may dissent about them Lib. 1. cont Julian Pelag. cap. 6. Ep. 157. ad Optatum and not thus to consider things is occasion of distraction among Christians nor can Conscience receive a just satisfaction in discharge of her Obedience I do not know how to express my self better than in the words of our Learned Dr. Hammond Serm. on Acts 3.26 Vol. 2. There is not a more noxious mistake a more fatal piece of Stoicism among Christians than not to observe the different degrees and elevations of Sin one of the first another of the second magnitude it is the ground to say no more of a deal of desperate prophaneness And it is this in particular is lamented in John Calvin by Arnoldus Poelengburgh one friend enough to him that he did not apprehend and separate inter fundamentalia non fundamentalia between what was fundamental and what not Vberiori cum fructu arduum opus reformationis promovisset and which had he done his Reformation had been with much success carried on by him inter Ep. Eccl. pag. 328. Amstelodam BUT then what is necessary and what not § V and such the degrees of it is that which will be harder yet to determine unless we go on with Mr. Hobs in that Chapter and then indeed 't is easie enough done For he tells us All that is necessary to Salvation is contained in two Virtues Faith in Christ and Obedience to Laws and the Laws we are to obey are only what the Civil Soveraign has made so and the Precepts of the Bible oblige no otherwise then as he so commands and puts his Sanction upon them and this all the Obedience is necessary to salvation and by Faith he only means that Jesus is the Christ thus indeed it is not hard to reconcile our obedience to God with our obedience to the Civil Magistrate as himself there very well infers because on his terms we owe and are to pay no obedience to God at all all the faith we are not to violate and all the Laws we are to obey are only this that Commandment to obey our Civil Sovereign and whatever rules he assigns for our obedience nothing upon these accounts can make demur or but lay a scruple upon conscience for the point is plain and easie and decided to our hands that 't is Man and not God we are to obey unless man please to receive and imbody into his Codes or Laws what God in Scripture has proposed and recommended unto us not unlike that Law of the Senate decided and exposed by Tertullian Apol. cap. 5. Ne quis Deus ab Imperatore consecretur nisi à Senatu probatus apud nos de humano arbitrio divinitas pensitetur nisi homini Deus placuerit non erit Deus that none must be consecrated a God unless approved of by the Senate the Apotheosis is from man by his favour and grant and unless God pleases man he shall not be God § VI AND all this is not much to be admired in Hobbs and Spinosa his Scholar whose known design is to depretiate and make nothing at all of the Gospel of Christ to render both God and his Church insignificant but the admiration and astonishment is this to see it publickly Preach'd and then Printed in our Church of England and by him that is of a higher Order and Dignity there as by the Dean of Canterbury as in his Sermon above mentioned and he that takes but a little pains to run over that train of absurdities collected out of Mr. Hobbs by the great Archdeacon of Canterbury in his late Treatise of the Obligation of Christianity by Divine Right and compares them with that passage of the Sermon and the following part of the Section the occasion of this Discourse will find very little difference in the expression and delivery So many of those most fulsome Positions to come so very near what is said by the Dean as his own present Judgment that no less than an Ambition of being suspected for a Hobbist if not embraced as really such could have drawn it from his Tongue and Pen and the next wonder must be that two such opposite Judgments and at this time o' th' day in the Church of England should be found fellow members together and with the two Head Titles in her famous Metropolitical Church of Canterbury And had I been of the same Judgment with Mr. Deane or but inclinable to a perswasion in order to it and had Yorkshire been my Country and I to Preach a Sermon to my fellow Natives of it of Love and Peace as he once did I would never have laid the Surplice and Cross and Kneeling at the Altar upon the Bishops but plainly told them that they
were made Law and establish'd by the Civil â—…veraign and they were to thank God it was no worse and did the King command to adore the Linnen or Font or Tables themselves they are not to gain-say and affront because affronting Laws and Magistracy to pretend to a farther obligation from Conscience and to oppose even a false Religion or to make Proselytes to their own though they be never so sure they are in the right is to be guilty of gross hypocrisie without an extraordinary Commission from God to that purpose they are no more obliged to do it here at home than to go into Spain or Italy or Turkey and there make Converts and which no Protestant holds himself obliged to do Sure I am the Bishops had had more Justice done them than they found in the Sermon and it seems very unequal that they should be supposed to redress and be left wide open to a popular Odium because not doing what never was in their Commission what would have been their gross hypocrisie in attempting because having neither an extraordinary Commission for it nor hath the Providence of God made way by the Permission of the Magistrate and all that can be reply'd is this that Mr. Dean chang'd his Judgment upon the writing his next Sermon which he hath declared to be by Nature mutable and thereby has this advantage is always ready for better information or rather to act the Aecebolius as occasion and to do him all the right I can this is to be said for him that he dissents from Mr. Hobbs something in this very passage of his Sermon for the inference on his side is strong that where extraordinary Commission by Miracles is evidenced a false Religion is to be opposed and the true one to be Preach'd though the Magistracy and Law be otherwise which Mr. Hobs will by no means allow he will not permit it to the Apostles Leviathan Part 3. Cap. 42. but then how Mr. Dean will avoid this Consequence that there is no Church Power on Earth nor is it lawful for any one to Preach the Gospel when it is not Law by the Civil Soveraign since those Miracles which alone were in the Apostles time and which is though less of it every whit as rank Hobbism I have not sagacity enough to see that he desires to do it is not very certain all that can be said for him is that he seems to have been but raw in the Controversie and is ready as all such ought to be to submit upon better Information and to which if these Papers contribute they so far answer the design of the Author BUT whatever either Mr. Hobs or his Adherents § VII have wrote or preached sure we are our Saviour calls for Confession before Men for the owning asserting and publishing his Truths and most of all then and most publickly when mostly opposed with the greatest hazard and jeopardy even before Kings and not to be ashamed when the Kings of the Earth stand up and the Rulers take Council together against us and Christ risen from the Dead is not only to be believed in the Brain and Heart but to be confessed too with the Mouth if Salvation the effect of it as St. Paul tells us 1 Cor. 10. whatever anteceding Law against us or what Power soever enacting 't is our very case now as was St. Peter's in the Acts and we are to obey God and not Man And as sure I am also that this was the Practice of the succeeding Holy Fathers and Professors of the Church in the best Ages of it who still opposed whatever Religion was false by what Law soever established and abetted and still possessed and preached the true in opposition to it with the hazard of whatsoever was merciless from this World could attend them for it Nor was it then thought a Contempt or Affront to the Persons or Laws or Offices of the Civil Magistrate nor was it believed so to be by the Empire it self where satisfaction desired or enquiry made as appears particularly in the days of Trajan who ceased his Persecutions and Jealousies too being well assured that they met before day to Pray and give Thanks to and Praise God and Christ covenanting against Adultery Murder and such like Iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they acted nothing at all against the Laws and the Government was not affronted nor endanger'd by it an account of which is to be seen Tertul. Apol. c. 1. and in Eusebius his Church History Lib. 3. c. 33. and not to Profess Christianity was to deny it and nothing but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that second Baptism as 't is call'd in Sozomen's Church History that initiation or entrance by a new Engagement a thorow Change and severe Repentance could give again a Name or Interest in Christ replace such among the Candidates for Heaven And those that offered at the Heathen shrines at the Command of the Emperor that fell away and disown'd the Faith in the time of Persecution were not received nor had their Libellum Pacis admitted to a Reconciliation and Unity with the Church but upon severest Penance and a larger trial of after-adherency and such were never admitted into Holy Orders to any Charge or Publick Power in the Church or if in Holy Orders before he was deposed for ever of so much blacker a guilt was it not to Preach Christ than not barely only to confess him however Mr. Dean places no Duty at all in it but the quite contrary as appears all along in the Story of those times and the Rules and Canons of the Church made occasionally on such accounts And we have instances in some that when dragg'd to the Idol with Cenfers in their Hands and there forced to offer as it was one of the Devices of the Devil thus outwardly to gain Countenance to his Worship Men of greater Eminency in Christianity being reserv'd for this purpose and whose Examples were more prevailing and apter to perswade being represented as such that had freely offer'd these Christians did not satisfie themselves in their own innocency and that the Church did so repute and receive them but when released openly declared the force in the face of the Magistracy and their greatest Conventions and were again laid hold of for it went immediately to the stake or the Beasts suffer'd Martyrdom for it though the Laws of the Land Prohibited it and the doing of it was Death though indulged by the Church and the present Circumstances indemnified if not done yet all did not perswade when but in shew to the World their Christianity was not own'd and to the appearance of many denied by them they could on no other terms believe themselves Christians nor consequently design to live upon Earth than as on Earth they confessed their Saviour before Men on this account only did they expect that Christ should own them before his Father which is in Heaven And they were only the worst of
where the Prince has made Edicts inconsistent with their Practice and in whom the Church does acknowledge the Advantages of the World to be seated and which declares him to be Supreme over all Persons in all Causes Actions and Performances whatsoever Abatements then as to Practice there may there must be where that Common-wealth overbears out of which the Church cannot be or subsist where Necessity and Accidents prevent and obstruct even many times in order to Union and Uniformity that first Zeal of the Asiaticks afterwards abated about the time of keeping Easter and which they accounted not a thing necessary as succeeding Practice has declar'd and mostly when Religion may be in hazard otherwise these as they are of an after-Institution so must they yield in place to that which is antecedently God's Worship and in order to which alone they are acceptable Julian the Apostate among other Diabolical Stratagems and Infernal Devices he had for overthrowing and erasing Christianity Hist Tripart l. 6. c. 29. had this for one he instructed and adorned the Heathen Worship in all the Forms and Rites and Customs with every Order and Habit that was in use among Christians in their Worship hereby believing to gain from them a value upon his Idol Services to flatter and cheat the Christians into a compliance with and entertainment of them but this work'd not all upon the most holy Bishops and Confessors of the Age the outward form was reputed nothing if not leading to that within the Veil nor did one way of Worship at all prevail if so be without if engaging to deny that one Lord one Faith one Baptism one God and Father of all the Ceremonial part never had any other estimate than in order to the more Substantial and 't was in course that the Veil was rent at our Saviour's Passion when the Oracle was gone and that Worship to be no more and should it so fall out that what is in it self so advantageous to the true Worship be allow'd but upon severer terms and inconsistent with our Christian Profession as it was by Julian or the Carved or Polished works of the Temple only be beaten down and which is now so much contended for by those among us that own one Lord one Faith one Baptism one God and Father of all and which Julian did not do in the former case we are altogether to refuse in the latter we are to submit to the force and God must be served by us as he was by the Children of Israel for some time in the Brick Kilns and in the Wilderness and all along till the Temple was built by Solomon with allays and abatements as to what was better what their Lord God had chose and was otherways laid and design'd by him Persons and things in the ordinary course retarding and obstructing and which the Wisdom of God thought not convenient by an extraordinary Power to over-rule and prevent for the more speedy accomplishment BUT then on the other side to be so unequal § XI and uneven so rash and precipitant so heady and unfixed in the solemner Duties of Worship and higher Performances to God Almighty as to hold to no Rules and Orders in the discharge to innovate and change in the Forms and Ways and Expressions as we do in our Cloths as is usual in the shapes and modes of our Apparel another manner of Spirit sure becomes a Christian these are not befitting those goings of the Sanctuary nor are they like unto them as they were of old it argues every thing in the worshipper that can render the Worship it self little and mean and low in his conceit and apprehensions nothing can more abate of it and make it cheap in the Eyes of others or appear less revering and becoming that God that is worshipped this still brings Neglect and Contempt in any case and upon what Persons or Performances soever and much more in those that are religious and terminate in God where none can be supposed as discharged but upon the deepest Considerations the best weighed Reasons the highest Prudence and a thorow apprehension of the decency significancy exact proportion and every ways usefulness and advantage of it and what evil Consequences have hereby reach'd Religion it self too sensible Experience makes evident and since our innovating and quarrelling about the Modes and Circumstances of the higher Performance in Religion how has Religion it self been scorned and the most solemn Performances neglected disused and even ceased as at this day in our Land And as to our particular Church of England her Rites and Ceremonies when I hear and read them reported in Publick to be the best Model and Constitution the Christian World affords that she has even slit the Hair in each instance Order and Canon Rubrick and Injunction and is answering to every end of Piety and Devotion in the Worshipper of reverence and regard to God that is worshipped and full of Helps and Advantages all along in order to a suitable discharge of each When I hear her Wisdom and Prudence thorow and weightiest Considerations in the composing of each so exalted and extoll'd as is very usual both in Discourse and from the Press and yet again in the very next Breath or Page Proposals made for comprehension and compromisements as is frequent also for Repeals or Abatements of what is thus Prudent and Discreet Honorable and Beneficial every ways apt and significant and then to supersede this most holy Worship in so useful a way perform'd or which is worse to alienate it give it up for a Sacrifice to be burnt offer'd up and devoted to strange Gods the private Designs and perverser Enmities the Lusts and Passions and peevish interests of a never-satisfied Faction and Party among us such as have still turn'd the World upside down wherever having Rule and now attempt it in the ways of God's Worship among us and whose Spleen seems to swell and be fixed among us as did theirs of the City of Rome heathen against God himself Civitas Romana omnes omnium gentium Deos colebant praeterquam Judeorum Deum Arnob. Adv. Gent. l. 1. which worshipp'd all the Gods of the Gentiles only they receiv'd not the God of the Jews every thing is complied with but that which is thus by Law establish'd among us This I say is what I dare scarce trust to my Ears in when giving the conveyance I am rather apt to suspect an Indisposition in the Organ that the words are distorted and come cross to the design of the Speaker and seeing I can hardly believe I see it I still suspect either the Medium is undue the Optick is weak or 't is by a false Gloss by some one or more Errors in the conveyance whatever it is represented unto me And however I might be over-born by that Power which as a Christian I am not commissioned to resist and so may not escape the force and the worship must cease in Publick yet
more private her Majesty declares in Parliament this very same thing in her first year Cap. 1. Sect. 14. Provided also that the Oath expressed in the said Act made in the first year shall be taken and expounded in such Form as is set forth in an Admonition annexed to the Queens Majesties Injunctions Published in the first year of her Majesties Reign that is to say To confess and acknowledge in her Majesty her Heirs and Successors none other Autority than that was challenged and lately used by the noble King Henry VIII and King Edward the VI. as in the said Admonition more plainly may appear § XI KING James who is next comes up to the same Point and in his Proclamation before the Articles of Religion thus declares That We are the Supreme Governor of the Church of England and if any difference arise about the external Polity concerning Injunctions Canons or other Constitutions whatsoever thereunto belonging the Clergy in their Convocation is to order and settle them having first obtained leave under Our Broad Seal so to do We approving their said Ordinances and Constitutions provided that none be made contrary to the Laws and Customs of this Land That out of Our Princely Duty and Care the Churchmen may do the Work that is proper for them the Bishops and Clergy from time to time in Convocation have leave to do what is necessary to the settling the Doctrine and Discipline of this Church SO that I think no more need be said to § XII satisfie any reasonable Person that the King and the Church are two distinct Powers in the sense of the Statute Book or in Parliament Language nor do our Kings interpose in Religious Matters any otherways than to make Religion Law what the Church in Convocation determines and recommends as the Tradition of Faith as agreeing to the Holy Scriptures and the Collections of the Ancient Fathers and Holy Bishops therefrom and to the guarding it with Penalties to be inflicted on such as oppose and violate it just as the first Christian Emperors did Nor can our Religion since the Reformation be any otherwaies called a Parliament Religion then it might have been called so before where the same Secular Power is equally extended and executed as in case of the Lollards certain supposed Hereticks Subverting the Christian Faith the Law of God and the Church and Realm to the extirpating of them and taking care that they be punished by the Ordinaries II. Henry V. Cap. VIII and so before IV. Henry IV. Cap. XV. where the Laws are these None shall Preach without the License of the Diocesane of the same place None shall Preach or Write any Book contrary to the Catholick Faith or the Determination of the Holy Church None shall make any Conventicles of such Sects and wicked Doctrines nor shall favour such Preachers Every Ordinary may Convent before him and Imprison any Person suspected of Heresie An obstinate Heretick shall be burnt before the People And VI. Richard II. Cap. V. Commissions are directed to Sheriffs and others to apprehend such as be certified by the Prelates to be Preachers of Heresies their Fautors Maintainers and Abettors and to hold them in strong Prison until they justifie themselves according to the Laws of Holy Church And which is more remarkable in the II. and III. of this King Cap. VI. the choice or Pope Vrban is made Law and confirmed in Parliament and 't is by them Commanded that he be accepted and obey'd But does the Pope of Rome therefore return and owe his Autority to the Parliament of England how would they of Rome scorn such a thing if but insinuated and yet the Act of Parliament was in its design acceptable and advantageous to them they had the Civil Autority thereby to back and assist them as occasion and which might work that Submission to the present Election his Holinesse's Bulls could not do at least so readily and effectually That this Nation did always understand the outward Policy of the Church or Government of it in foro exteriori to depend upon the Prince a learned Gentleman late of the County of Kent Sir Roger Twisden Knight and Baronet has given a very satisfactory account to them that will receive any in his Historical Vindication of the Church of England in Point of Schism c. Cap. 5. practised by the best of Kings before the Conquest Ina Canutus Edward the Confessor whose Praises are upon Record in the Romanists account of them and the last a Canonized Saint and to which they were often supplicated by the most Holy Bishops Upon the same Grounds are we to laugh at their Folly or Madness or rather Malice when they taunt us with a Parliament-Religion which has only the benefit of the Government for its Protection and our Kings do but that Duty is laid upon them by St. Paul take care that under them we may lead a quiet and peaceable life in all Godliness and Honesty Christianity it self ever since Constantine's time may be as well reproach'd that it was Imperial or which is in effect the same Parliamental Since the Empire was Christian and defended it nay while it was Heathen for some particular Emperors upon some occasions have adhered to and protected it and that it had no other bottom than Reasons of State and a worldly Complyance and the lewd Pen of Baxter in his Prophaner History of Bishops c. Cap. 1. Sect. 37. gives the same account of the Church's increase under Constantine on the score of Temporal Immunities That a Murderer that was to be hang'd if a Christian was but to be kept from the Sacrament and do some confessing Penance c. for those Governors then assum'd the same Power in Religious Matters as have done our Kings since the Reformation as must appear to him that compares the two Codes Novels and Constitutions at large or if hee 'l not take that pains the Abridgment is made above with our Statute Book both which only take care that the Religion receiv'd and own'd in the Church and by Churchmen be protected and every Man in his station do his Duty in order to it if the common words in the Statutes carry the usual common sense and are to be apprehended by him that is not a common Lawyer and which the Author of these Papers does not pretend to be § XIII ONLY Mr. Selden inrodes us here again and comes quite cross too against us he tells the World other things That Excommunication in particular and then they may as well do all the rest is what belongs to the Parliament and which has actually Excommunicated and the Bishops are impower'd only by Parliament to proceed in the like censures and but by a Derivation from both Houses he says in plain terms that all Power and Jurisdiction usually call'd Church Power and Jurisdiction is originally and immediately from the Secular and this he thinks he has demonstrated from several Acts of Parliament to this purpose