approach God's Altar at Jerusalem several instances likewise are produc'd out of the story γ. Aaron's making the Golden Calf and the people's worshipping it δ. Vriah the Priest's building an Altar like to that at Damascus at the King's command and Offering upon it 2 Kin. 16.11 16. ◠Ahab's four hundred false Prophets to one true 2 Kin. 22.6 and Elijah's complaint 1 Kin. 19.10 ζ. The Priest's Offering Sacrifice in the High Places where was neither the Tabernacle of Moses nor the Ark nor the Temple contrary to God's express command in the Law and that upon pain of death see Lev. 17.4 9. Deut 12 13. and this custom used for many hundreds of years till at last Hezechiah reformed it The shutting up the doors of Gods House putting out the Lamps and hindering the burning of Incense and of offering Sacrifice in the time of Ahaz 2 Chron. 28.24 29.7 Again the ceassing of God's publick worship under the Babilonish Captivity Again the taking away the daily Sacrifice and the setting up the abomination of desolation upon the Altar in the time of the Maccabees by Antiochus 1 Macchab. 1.54 59. ϑ To all which in the last place may be added the Reformations of this Church made by the Kings and not by the Priests after the defection of Solomon Rehoboam and Abijab by Asa and his Son Jehosaphat After that again of Ahaz by Hezechiah after that of Manasses and Amon by Josiah § 23 To make way here by certain degrees for a satisfying answer to the places objected 1. I think none will deny but that a true worship of God hath always been preserved upon earth in some persons or others Laicks or Clergy or both Jo. 4.22 Luke 16.16 Gen. 49.10 See Rom. 11.2 5. 9.6 7 29. 3.3 Psal 89.33 c. See Benef. of our Saviour H. ult § 24 2. I think it will not be pretended or at least that it cannot be shewed that in any time mere Laicks only retained this true worship without any Clergy at all orthodox so that in such time the Catholick Church the belief of which we profess in our Creed consisted wholly of Laicks destitute of a Minister of Holy things of publick Liturgy power of the Keys administration of Sacraments teaching God's law ordination of Successors in these Holy functions c. except perhaps these such as were vain false pernicious But however else it be yet under the times of the Law which only are to our purpose at present can be shewed no such thing For in the two greatest Apostacies that were in these times that of Ahaz before Hezechias Reformation and that of Manasses before Josiah's for whose enormous sins chiefly Judah was doomed by God to the Babilonish Captivity irreversible either by his own or by his righteous Son Josiah's repentance and reformation see 2 Kings 23.26 compared with 25. 24.3 4. 21.10 11. Jer. 15 4. 2 Chron. 35.15 c. yet I say in these two the greatest Apostacies we find that there was some Clergy still remaining orthodox For the one see 2 Chron. 29.4 13. where Hezechias Reformation in the very beginning of his Reign is assisted by the Priests and these reintroduced into the Service of the Temple out of which they had been not long before excluded by Ahaz in the latter end of his Reign 2 Chr. 28.24 But yet for the most part of Ahaz his reign also we find the daily Morning and Evening Sacrifice in the Temple not intermitted see 2 Kings 16.15 In whose time also Hezethiah his Son was rightly educated and instructed in the true Religion reforming all as soon as he came to the Crown in whose time also were many Prophets Isaiah Hosea Amos Micah and others who both instructed the people and animated and confirmed the Priests in God's true worship and the dishonourable burial of Ahaz 2 Chron. 28.17 shews neither the Nobility nor Clergy nor people generally addicted to his Apostacy whose Progenitors also Vzziah and Jotham being orthodox Princes it is not well imaginable how so short a Reign as his which lasted only sixteen years could produce any general defection But if this in others yet especially not in the Levites and in Aaron's posterity because these who were selected for the sacred Ministery in the worship of the God of Israel yet had no such priviledge in the service of other Gods For for the worship of their Idols the Kings as of Israel 2 Chron. 11.15 13.9 so of Judah made others Priests who were not descended from Aaron consecrated after the manner of the Levitical Priests only with more Sacrifices 2 Chr. 13.9 compared with Exod. 29.1 who are called Chemarim 2 King 23.5 And Josiah put down the Chemarim i.e. the idolatrous Priests whom the Kings of Judah had ordained c. see concerning these likewise in Zeph. 1.4 and Hos 10.5 tho I deny not but that sometimes some of the Levitical Priests might fall away to idolatry and officiate amongst these Yet see their constancy in the defection of Ieroboam and his sons who it is said 2 Chr. 11.13 14. the Priests and the Levites that were in all Israel left their suburbs and their possessions and came to Judah and Jerusalem because Jeroboam and his Sons would not permit them to execute their office unto the Lord. But then when any of these Priests so Apostatized they were never afterward permitted tho penitent to approach to God's Altar or officiate in Holy things before the Lord as I shall shew you presently § 25 This concerning the times of Ahaz Next for the Apostacy of Manasses which was far much greater yet see 2 Chron. 33.16 where in the latter end of his days the true worship of God was restored and the Priests of the Lord officiated in the Temple See likewise 2 Chro. 34. and 35. ch where Josiah in his Reformation begun before by Manasses his Grandfather had the assistance of the Priests and Levites and amongst the rest of the High Priest Hilkiah who also found in the Temple the book of the Law probably the Original which it was commanded that it should be put in a place made for it in the side of the Ark Deut. 31.26 and now it was found in the cleansing of the Temple and communicated it to the Prince who therefore long before this had learnt God's true Service not from the Scriptures but from the Priests Now none of these Priests and Levites who assisted Josiah did apostatize at all in the days of Manasses For touching idolatrous Priests King Josiah who performed as the last so the exactest Reformation of any Prince of Judah proceeded so severely against them as to sacrifice them upon their Idol-Altars see 2 Kings 23.20 according to the Prophecy of him 1 Kings 13.2 And even touching those other Levitical Priests who had formerly offered sacrifices in the High places tho these to the God of Israel he would not permit them afterwards to officiate at the Lord's Altar in Jerusalem but only indulged them their
diet with the rest of the Priests See 2 Kings 23.7 9. Agreeable to which is that charge in Ezek. 44.10 that those Priests who had ministred formerly to Israel before their idols should not come near to do the Office of a Priest unto the Lord nor come near to any of his Holy things in the most Holy place but only be Under-Ministers in the Sanctuary Those Priests therefore that officiated in Josiah's days had not formerly revolted in the days of Manasses Add to this that Manasses his times were not also destitute of Prophets sent from God to him and his people 2 Kings 21.10 By whom also Esaias is said by the Jewish Tradition to have suffered a most cruel death sawn asunder § 26 As for the times after Josiah before the destruction of Jeruvalem they were not very long not above twelve years to the first Captivity Again these times tho very corrupt yet after Josiah's purging of the Land not equalling the former Apostacy of Manasses therefore the Captivity chiefly charg'd on his Guilt In these times some of the Princes and Great men good as Ahikam Jer. 26.24 a powerful man under Josiah 2 Kin. 22.12 and Ebedmelech Jer. 30.39 by whom Jeremy was several times befriended Jer. ch 26 36. and Seraiah and Baruch Jer. 51.59 43.6 and Daniel with his three Companions Dan. 1.1 6. and Mordecai Esth 2.6 In these times too were many Prophets Vriah Jer. 26.21 Zephaniah and the Priests Jeremias and Ezechiel And in the same times where the Idolatrous Priests are rejected by the Lord so it is testified in ch 44. of Ezech. who began to prophesie some few years before the last Captivity Ezek. 1.2 of some others of the Priests that they persevered upright see ch 44.15 But the Priests the Levites the Sons of Zadock either of Zadock mention'd 1 Kin. 2.35 1 Chron. 6.8 or of Sadock mention'd 1 Chron. 6.12 Grandfather to Hilkiah the High Priest in Josiah's time that kept the charge of my Sanctuary when the Children of Israel went astray from me they shall come near to me to minister unto me c. Some Priests therefore there were through all those evil times whom God accepted and owned And for those others after Josiah's days who are so oft complain'd on tho some of them perhaps faln away to Idolatry yet are they chiefly accused as also the Kings for the wickedness of their Lives and neglect of their duty and for Covetousness and particularly for undertaking to foretell good things to a wicked people instead of exhorting them to repentance and lastly for persecuting the true Prophets who foretold bad things Jer. 23.26 27 28 29. Chapters This that the Church of God if always it had a being had not this being especially after the Mosaical Oeconomy without some Orthodox Clergy concurring to the Constitution thereof and administring holy things therein and was never a Flock without some Pastors § 27 3. I think it cannot be shew'd That the Judaical Clergy of those times was divided into two or more Sects unless it were in later times the division between the Pharisees and Sadducees and some others both professing the Observance of Moses his Law and the Worship of the God of Israel but only into two parts one falling away from and deserting Moses's Law and the God of Israel So that here the people could not be put to any doubt how numerous soever any part happen'd to be at some time in comparison of the other whom they were to obey and follow as their true Guides and Governors where one part openly renounc'd the God of Israel and his Laws But if any Division should have been amongst that Clergy which all adher'd to the God of Israel neither here could the people mistake their Guides for they were always to be guided by the major part of these especially if the High Priest also himself concurr'd and join'd with it And if you ask What if that which is now a Minor part amongst these Ecclesiastical Judges and is condemn'd by the rest in time happens to over-number the rest I answer That these two Parties shall always stand opposite to one another and Truth divide it self from error and the Innovators still either be cast out or also go out from the others who as Innovators also when they first are either cast out or do go out are easily discern'd by their paucity tho after wards such a defection may be that they may out-number the Catholicks themselves These two bodies then standing thus distinct Id est verum as Tertullian saith concerning discerning Heresies quodcunque primum id adulterum quod posterius That which is the former and was formerly also the more numerous is the lighter and it only or in any dissent the major part thereof is to be adher'd to and obey'd Of which matter see more below and Trial of Doctrines § 32. Sectaries are either always the fewer number or at lest the fewer at their going out and the former body of the Orthodox and Catholick Clergy never afterwards joining with them how numerous soever As for the Sadduces their Sect was as gross for their Tenents Mar. 12.24 27. so inconsiderable for number and none or no considerable party of the Sanedrim Thus then as in the Apostacy of some pant yet there never wanted a true and Catholick Clergy to guide the people so the people never wanted also a sufficient evidence to know what Clergy were their true Guides which Guides once found and known they were now to lay aside their own judgment and follow theirs § 28 4. Besides an Orthodox part of the Clergy to guide the people in those times of the Law God sent unto them from time to time other extraordinary Guides the Prophets see 2. Kin. 17.13 14. 2 Chron. 24.19 36.15 16. Jer. 25.4 35.14 15. Mat. 23.34 Their chief Judges and their Priests also being sometimes Prophets as Deborah Samuel David Jeremiah Ezechiel Zachariah 2 Chron. 24.20 and others Whos 's Misson from God was sufficiently testified to the people by God's giving the power of Miracles to some by fulfilling the. Predictions of others in matters of a speedy accomplishment that so in other things they might be credited God suffering none of their words to fall to the ground Deut. 18.22 Jer. 28.9 1. Sam. 3.19.20 God let none of his words fall to the ground and all Israel knew that Samuel was established to be a Prophet see 1 Kin. 17. Elijah's drought Jer. 28.16 16 17. Hananiah's dying the same year Such instances might be many And these extraordinary Directors and Instructers of the people were sent commonly in the most peccant times and to the more guilty Princes both of Judah and Israel So in Judah Shemaiah the Prophet was sent to Rehoboam 2 Chron. 12.5 To Jehoram by reason of his matching with Ahab's Daughter much more wicked than any of his Forefathers Eliah's Letter 2 Chron. 21.12 besides that in those wicked times of him and his Son
was Jehojada the High Priest an extraordinary person 2 Chron. 24.15 who aftersward reform'd the Church 2 Chron. 23. To Joash revolting after Jehoiadah's death was sent the Prophet Zechariah Jehoiadah's Son 2 Chron. 24.20 To Amaziah also when he in his later days turn'd aside was another Prophet sent 2 Chron. 25.15 Afterward God sent Zechariah a Prophet for the guide of Vzziah his Son who after Zechariah's death presuming to meddle with Holy things was sharply rebuk'd and thrust out of the Temple by the zealous Priests 2 Chron. 26.5 17 20. In wicked Ahaz's time were many Prophets sent in a time of much iniquity Hosea Amos Micha Isaiah and others of the Minor Prophets then or sooner To Manasses also and the people of his days were Prophets sent see 2 King 21.10 and 2 Chron. 33.10 who spake unto them but they would not hearken Lastly in the times after Josiah were the Prophets Jeremiah Ezechiel Zephaniah and others rising betimes and sending his Messengers because he had compassion on his people and on his dwelling-place as it is said 2 Chron. 36.15 And to these extraordinary Prophets being forerunners and types of our Saviour the great Prophet that was promised Deut. 18.15 18. where those who well-inclin'd went with great reverence to resort to hear the words of the Lord from them denouncing God's judgments upon sin preaching repentance and upon it eternal redemption by the future Messias See Ezech. 8.1 33.31 Jer. 36. 2 King 4.23 § 29 5. It seems That such constant Guides unerring as to matter of knowledg necessary to Salvation were requisite to those times before the Captivity in this respect because tho the Law was written yet there was no great plenty of the Copies and perhaps none entire save what were in the hands of the Priests or Levites The Original was commanded to be put at the side of the Ark Deut. 31.25 Out of which the Priests had a Transcript and out of this another Copy'd for the King Deut. 17.18 19. But that such Copies were not very common see 2 Chron. 17. 9. where the Priests and Levites that were sent by Jehoshaphat from Jerusalem to teach in the Country are said to have taken the Book of the Law with them and 2 King 22.8 10 11. where the Book of the Law perhaps the Original after Manasses his persecution is said to have been found by chance as it were in the Temple in repairing the House Which I do not urge as if there had been no Book of the Law at all preserv'd in any hand if this had not been found but only to shew that it was then very scarce for that pious King tho now in the Eighteenth year of his Reign had not seen it before and ill times between Hezechiah and Josiah could not have render'd it so rare if the former times had abounded with Copies thereof As for the practice enjoined Deut. 6.7 8 9. it was not for the entire body of the law but only for some choice and select pieces thereof of more general concernment as may be perceived by the narrowness of the Tables wherein these were to be written § 30 6. At least there seems as much necessity of such Guides under the writings of the Old Testament as under those of the New whereof as the Writings are more common so also more plain all those things being fulfilled and explained in the Gospel which were shadowed only and typified in the law 2 Cor. 7.12 c. Now under the Gospel I shall shew you by and by that God hath left Guides unerrable for all necessary knowledge in all matters of salvation These things therefore being first recommended to your consideration as also this That the Donatists long since urged some of these Objections for the failing of the Church under the law and that S. Austin hath answered them in defence of its not failing see S. Austin Epist. 48. De Vnitate Ecclesiae cap. 12,13 Contra Donat. post Collationem 20. c. § 31 To α. The texts urged out of the Prophets I answer That some of them speak not of the Priests errors at least in truths necessary but of their vitiousness and here the people were to follow their sayings not their doings Again some not of their false doctrines or expositions of the Law but of their false predictions they some of them acting in opposition to those sent by God Prophets as well as Priests and being in this respect ignorant blind and false Guides See Jer. 23.27 28. c. Again some Prophetical only of the falling away of that Church after the coming of the Messias and substitution of the Church of the Gentiles Again That some indeed speak of the falling away in some times of a great part of the Priests if not into Heresy yet unto Open idolatry But yet this we say hindereth not but that the people in all times might have some orthodox Clergy to adhere to and this a body distinct and easily discernable from the party falling away as hath bin shewed before in Consid 3. p. 33. and amongst them had the High Priest for their chief Guide who cannot be shewed in any of those times to have A postatized to idolatry And this body of Clergy that persevered orthodox we may well imagin to nave behaved themselves for their Courts or Sanedrim for their Assemblies and such Divine Services as might be performed without the Temple in some such manner under the persecuting Kings of Judah as the Apostles and their Successors did under the persecuting Emperors Lastly that when the Prophets in some places name all the Clergy or Priests to be ignorant blinded c. they mean for the reasons given above in Consid 2. p. 28. only many of them All of such a place of such a relation or sect there in a manner all as is not unusual elsewhere see Ps 14.3 Phil. 2.21 which answer is not mine but was given along ago by S. Austin to the Donatists urging such texts De unitate Ecclesiae c. 1. Plerumque Sermo Divinus impias turbas Ecclesiae sie redarguit tanquam omnes tales sint nullus bonus omnino remanserit Inde quippe admonemur in suo quodam numero eos dici omnes c. and contra Donat. post collat 20. More suo Scripturalloquitur quae sic arguit malos tanquam omnes in eo populo mali sint sic consolatur bonos tanquam omnes ibi tales sint In populo Corinthiorum quod dicimus demonstramus ne forte arbitrentur Prophetarum tantum moris fuisse sic arguere reprehensihiles quasiomnes in eo populo arguantur c. § 32 To β. This place is interpreted by some of the time of the Judges and then as is answered to α it must be understood not of all but of a great part of Israel for all this time God's true worship was preserved in Shiloh at least where the Ark Tabernacle and Altar was setled and which the piously-affected yearly frequented See
Josh 8.1 Jud. 18.31 1 Sam. 1.3 By others of the times of Jeroboam But here Israel falling away God had still his true Church in Judah § 33 To ◠This sin of Aaron was before his being installed High Priest In this his and the peoples defection both Moses then the supreme Governour in Ecclesiastical affairs and all the Tribe of Levi remained not only constant but valiant and zealous Professors of the true Religion for which God afterward chose his Tribe for the sacred Ministery See Exod. 32.27 Deut. 33.8 9. Malach. 2.5 6. Lastly Aaron's Guilt tho great was rather in his being for fear instead of a corrector a complier with than a Founder of the peoples Idolatry § 34 To δ. The fact of Vrijah was but of one person uncertain whether one of the chief Priests or of some meaner ranke but such an one as was the King's favorite at least none such is found named in the roll of the High Priests 1 Chron. 6.4 His act not consented to that we find by any other of the Clergy Besides the fault seemeth not great the King's command having some shew of piety who pretended the former Altar not large enough for the Sacrifices and to reserve it for more special occasions mean while continuing the daily Oblations of the usual morning and evening Sacrifice upon this new Altar as was formerly on the other see 2 Kings 16.15 Add to this that the Prophet Esaiah selecting him for a witness to his Prophecy Esa 8. 2. together with Zechariah one of the Reformers in Hezechiah's time 2 Chron 29.13 argues him to have bin no person unfound in his Religion § 35 To ◠God's true worship flourished in Judah still after the revolt of Israel when also the Priests and Levites revolted not with the people but leaving their Cities and possessions went over to Judah and so did all the more devout among the people see 2 Chro. 11.13 14. 15.9 which indeed rendred Judah and Benjamin much what equal to all the other Tribes Again in Israel in Jezebel's persecution were Elijah and Michaih and probably many more Prophets of the Lord tho concealed and unknown to Elijah In the 1 King 18.3 13. there is mention made of an hundred of these Prophets who and many more might be included in the 7000 mentioned by the Lord. 1 Kin. 19.18 And these Prophets had their Colledges and had their followers among the people who resorted to them on new Moons and Sabbaths to hear the law of God For they were not called Prophets only for predidiction of things future see 1 Chro. 15. and 25. ch and 1 Cor. 14. ch but for their sequestring themselves for the studying of Divinity and celebrating the praises of God many times with raptures and sudden inspirations and with Musick at the times of sacrificing and other solemn meetings and therefore their Colledges were commonly at some High place and for this teaching and instructing the people in the ways of God Now we find such Schools or Colledges of these Prophets in Israel as in Samuel's time one at Na oth in Ramah governed and perhaps also first erected by Samuel to which Colledge David retired when he first fled from Saul see 1 Sam. 19.18 19 20. another in the Hill of God probably Gibeon where was the great High Place see 1 Sam. 10.5 comp with 13.3 So also in the days of Jezebel tho probably in her great persecution these were dispers'd one at Bethel and another at Jericho and another at Gilgal govern'd by Elisha see 2 King 2.3 5. 6. 1. 4.38 One of which Sons of the Prophets see sent with a Message to Ahab himself 1 King 20.31 and another with a Message to Jehn who afterward slew Jezebel 2 King 9.1 both of them discernable who they were by their Habits see 1 King 20.41 2 King 9.11 Pardon this digression to shew you That God's Worship in Israel was not utterly extinct in the Reigns of those wicked Kings § 36 To ζ. It is not affirm'd That God's true Clergy and the Church's Guides shall err in nothing but not in necessaries For the Sacrificing in several High places where God's Tabernacle was not pitch'd tho at first it was very strictly forbidden upon pain of death the more to preserve God's people in the Church's infancy from all Idolatry and the setting up and serving in their necessities consulting several Gods or in several places varying the Rites in Worshipping the true God Yet as it was done by the Holy Patriarchs in several places before God had erected any Symbol of his presence amongst them so after that the Ark and Tabernacle of Moses was remov'd from place to place and these also sever'd from one another from the time that the Ark was taken by the Philistines and the Temple not yet built it seems not so unexcusable a fault as some would make it being a thing done in those days most-what especally for Peace-Offerings by the Holiest of men as Samuel and David accepted by God and sometimes commanded by him See Judg. 6.26 13. 19. 1 Sam. 7.9 9.12 1 Sam. 16.2 20.6 and in some manner excused 1 King 3.3 and 2 Chron. 33.17 Indeed after the Temple erected a far more hainous fault it was in the Priests of Judah but the better sort of this Clergy was not guilty of it as may be seen in the forecited Text 2 King 23.7 9. by the punishment that Josiah inflicted on such former Offenders Yet in those times we find it done in Israel in cases extraordinary by the Prophet Elijah 1 King 18.33 and accepted by God ver 38. and some such thing seems to be conceded to Naaman the Syrian 2 King 5.17 19. § 37 To. η It is granted that God's publick Worship for Sacrifice c. in that place where only he appointed it which Worship might not be perform'd elsewhere was under the Law several times by wicked Kings prohibited and so several times intermitted by the Priests But notwithstanding this the Legal Clergy still subsisted under those oppressing Kings as the Evangelical did under the persecuting Emperors and continued all those parts of God's Worship in more secret Assemblies which might lawfully be exercised elsewhere as well as in the Temple § 38 To θ. The Kings of Judah 1. Are no where said to have reform'd all the Priests or the High Priest or not to have found him as Orthodox as themselves 2. Are not said to have reform'd the People against the Priests 3. Are not said to have reform'd the People without the Priests 4. Are every where said to have been assisted in their Reformation by the Priest See more of this hereafter and before § 24 c. The most that Bishop Andrews saith in answer to Bellarmin Tort. Tort. p. 365. saith in behalf of these Kings is this That these Kings reform'd citra or ante doclarationem Ecclesiae but he saith not contra declarationem and to make good his citra or ante hath only the strength
of a Negative Argument Tortus loca aliquot apponere debuit ubi Ecclesiae declaratio praecessit Which argument is this There is set down no such Declaration therefore there was no such An Argument of little strength always less here where so succinct a relation is made of so many hundred years and chiefly of the actions of the Kings not of the Church or Clergy But yet of whom may we think did Hezekiah and Josiah the Sons of such wicked Parents learn the Religion to which they reform'd the people but from some of the Clergy And is not this enough suppose it for a declaratio praecessit The King's power is more effective for a Reformation than the Priests because his Civil Sword awes men more than the Spiritual and therefore there King's part in it is more spoken of especially in a story written chiefly of the Kings except Jehoiada the Priest's Reformation when the King was a Child 2 Chron. 23. But the Kings without Priests in Church-matters may reform nothing because he is to learn from the Priests God's Law and what concerning it he is to reform The King may command also the Priest to do his duty according to this Law but then he must first learn from the Priest what is the Priest's duty according to that Law i. e. he may constrain in Spiritual matters any Priest to do what the Body of the Clergy and the Councils of the Church inform him that the Priest ought to do And he may not constrain in Spiritual matters any Priest to do what the said Clergy and Councils declare against The King may reestablish the Priests in their Office and exhort them to a faithful Administration thereof and yet it follows not that these formerly deserted or neglected this Office but only that they were formerly ejected from it and might for the future possibly neglect it and much less doth it follow that the King gave them any right to it or could justly deprive them of it § 39 This to the former Arguments and instances concerning the failing of the Church-Guides And so I have done with the Oeconomy of God's Church under the Law where to look back a little before I proceed farther to the times of the Gospel 1. I do not say That no Written Law can be plain enough for men to learn out of it without any authoriz'd Expositor thereof all Faith and Duty necessary to Salvation or for men to incur just Damnation in not yeilding Obedience to its Rules And therefore I do not say That an Expositor or Judg is absolutely necessary besides any such Law in this respect tho for many other respects he is as hath been shew'd before Neither do I affirm that if God giveth us not together with his Laws some external infallible Expositor of them he would be unjust or deficient in his Providence For the contrary of this appears in Heathenism where men having no external but fallible Guides yet having the Law of Nature and an internal Judg and Expositor thereof their own Conscience which in many of those Laws erreth not except in the most desperate and obdurate sinners and which whether they will or no within gives a right sentence against them are for offending against this Law justly condemn'd see Rom. 2.14 15. comp 12.2 Neither do I say that where God hath not appointed any one to seek the meaning of his Laws from anothers mouth there he may not caeteris paribus that is where he thinks his own abilities as great as other mens judg for himself and we ought to presume that where God hath set no such Directors over us there his Laws are delivered with clearness enough to be understood by our selves But 3ly This only I say That those to whom God in his overflowing goodness hath besides his Laws left also Guides and commanded them to obey these such cannot innocently withdraw their obedience from these Guides ought not to use their private judgment against these are safe if these Guides err in following them tho not the Guides safe in no better conducting them and that tho in some times these Guides to whom God referreth us for knowing his will may be much more corrupt than in others yet that these by God's care over his people can never so grosly erre as that their followers shall not receive from their doctrines all necessary knowledge for salvation and that this is sufficient to tie us always to their obedence 1. Because we cannot promise our selves this security in following our own private judgments which we have in following theirs for private men are not secure upon their own judgment from falling into fundamental errors as perhaps the Sadduces did in relinquishing the Moses-chair-men of their times 2ly Because if any mortal error should be supposed to have seazed upon these Supreme Governours on whom by his appointment all others depend it is to be hoped that God will never suffer it long but either change their opinions or the persons For in all extremities God sends speedy relief § 40 This being said from p. 4. of unfailing Guides and Judges for Spiritual matters in the times of the Law now we come to the times of the Gospel Where 1. Observe that if in these we prove an unfailing Church-authority to whose judgment and sentence we ought always to submit tho under the Law it were much otherwise and tho all that is said hitherto be cancelled yet this sufficiently serveth the intent of our Discourse namely to procure due obedience to the present Church-governours And indeed there want not many motives to perswade us that tho the law never had any such highly-priviledged Guides yet the Gospel hath and therefore that no arguments taken from the one can conclude any thing concerning the other Because the Gospel advanceth to a much higher perfection than the Law nay to the highest and is to have no further Testaments or Manifestations of God's will to succeed it as the Law and Old Testament was Deut. 18.15 18 19. Heb. 9.8 9 10. Because the Minister of this is not a Servant but the Master of the House himself the last Legislator the last Reformer and Consummator of all the my steries of Religion who came out of his Fathers bosom to reveal to men all his will and after him to come none other Heb. 1.2.9 10. 1 Jo. 17 18. Jo. 4.25 Because the Church under the Gospel hath a much nobler Priesthood founded in a Succession to this Son of God hath a far nobler Sacrifice a far nobler Unction of the Holy Ghost in the much more copious effusions thereof called Spiritus veritatis Jo. 14.17 and promised to lead them into all truth as well as holiness Jo. 16.13 A far more extended and stronger Tradition in the Gospel spread over all Nations and a far more numerous Sanedrim if I may so call the Churches Councils than the Law had and higher and clearer promises made to these of the Son of God the
4.19 And he must give account to the same King of Kings for killing his Subjects in their obeying their Lords commands who sent them to all Nations without asking any man's leave as they could not in doing their duty possibly wrong any man's right § 66 And if any here argue That a Spiritual Supremacy thus describ'd cannot consist with another Temporal but that one will ruine the other and probably the Ecclesiastical denouncing eternal torments the Civil threatning death temporal experience is enough to confute him which hath long shew'd the contrary Those Kingdoms where these two Scepters are set up having flourish'd I mean for any occasion of disturbance or war arising from the opposition of these two powers in long peace and prosperity whilst others where one of them hath been beaten down have either ever since been miserably afflicted with Civil Wars I mean about Religion unsetled or quite over-turned 1. Partly by reason that every one gives not the spoils of the Church's ruin'd power I mean the judging and deciding spiritual matters to another the Civil Magistrate but takes them to himself And secondly partly because one main doctrine of the Spiritual power which hath most command over men's consciences Namely this that resistance in any things by Arms to the Temporal power is unlawfu is faln together with that power And thirdly perhaps partly I may add because that where the Church-Authority is crush'd Religion and Goodness in general withers and decays and consequently with these Allegiance and Fidelity That which makes good men making good Subjects 4ly And again because That where any takes away another's right both Divine Justice sentences him to loose his own and his Example teaches others to invade it § 67 Hence it is That these Substitutes of Christ as himself being under Herod's jurisdiction yet was hindred by no threats for exercising the commission of his Father in his Dominions Luke 13.31 32. did exercise their Authority as much as ever and that for some hundreds of years even when all the temporal Magistrates and their Sovereigns opposed it for then they were sustained unarmed against all force by the power of the King of Kings JESUS and so shall be till his second coming in which time we find they had their Publick Assemblies for God's Worship revenged by Excommunications and Penance all disobedience called Councils for enacting Ecclesiastical Canons and Laws which therefore it is not absolutely necessary very convenient I grant that the Secular power should either call or assist neither may he annull them or any part thereof if purely concerning Ecclesiastical affairs but as a member also himself of the Church ought to become subject unto them and as a Prince to maintain them And hence it seems to follow That no Prince can lawfully abrogate the Authority of Patriarchs supposing it only founded on Ecclesiastical Constitutions over those who are the Churches as well as His Subjects no more then he can any other Ecclesiastical Decrees Again in which times we also find that as fast as any suffer'd by persecutions in their places they ordained others multiplied by their slaughters and ordained them without any order or nomination from the civil power who for ever neither can himself neither can cause them to lay hands on any but whom they approve nor to be partakers by this of other mens sins or errors 1 Tim. 5.22 § 68 And all this they did without the Emperour's leave nay contrary many times to their Edicts Now what Authority they had before amidst the oppositions of Secular power they cannot lose it nor any part of it since by this Powers submitting it self unto Christ's Scepter and to the Church Greater then this Church-authority might be made many ways by Princes by granting the Church now some temporal priviledges by making the Acts of the Church their Law also and by enforcing it on all their Subjects as well Clergy as Laiety with corporal punishments and the temporal sword further than the other could singly with his Spiritual which yet experience shews was able alone both to preserve order and discipline amongst its Subjects With the temporal sword I say which tho the Clergy may not use in the behalf of Religion yet He that hath it committed to him Rom. 13.4 the Civil Magistrate as a Son of the Church and the Servant of Christ upon his own subjects may and ought to use that weapon in maintaining of Christ's Laws which he may in defence of his own as who also may make Christ's Laws his own Hence Calvin Instit 4 l. 11. c. 16. sect speaking of the Primitive Governours of the Church Non improbabant saith he si quando suam authoritatem interponerent Principes in rebus Ecclesiasticis modo conservando Ecclesiae ordini non turbando disciplinae stabiliendae non dissolvendae of which I suppose the Spiritual Governors not the Princes were to judge hoc fieret Nam cum Ecclesia cogendi non habet potestatem c Principum partes sunt legibus edictis judiciis religionem sustinere But these Princes may do only according to the Priests directions Therefore all the establishing and restoring of Religion by the Kings of Judah from whose having power in advancing Religion t is strange to see how some argue their having the sole power were only by and in assistance of the Priest never against him and they commanded often the Priests to perform what the Priests together with them consented to be their duty See 2 Chr. 29.4 11. c. 17.6 8. 24.6 26.17 19.8 10. 13.9 34.5 9 14. Ezra 1.5 3.2 1 Chr. 25.1 compared with 24.31 see Deodat 2 King 23.5 2 Chr. 35.10 18. And see Deut. 17.18 19. the end of the Kings having a copy of the Law allowed him but another end of the Priests having the custody of it Deut. 17.9 and 2 Chr. 19.8 But no where can we find that they decided controversies against the Priests or that the succession of Priests maintaining a false Religion the King against them vindicated the true or in their stead because erroneous appointed and made new Priests because indeed the Succession of Priests never apostatized from the whole body of true Religion nor ever shall but should they yet why not the Prince rather and whom then finally is it fit to rely on for Religion But for those parts of true Religion wherein the Clergy was defective as it happened under the later Kings of Judah and in the times of our Saviour they were reformeable only by extraordinary Prophets sent from God whom in all times the people lawfully consulted and repaired to for judgment as they did to the Priests fee before but neither people nor Princes reformed Priests upon this pretence and therefore those Texts wherein the Prophets blame the errors of the Priests do no way warrant the Laities reforming them lest so the errors of the second be worse than that of the first See this spoken of more at large before But
thereof and consequently by what is said § 40. to their posterity until a Council of equal authority reverse them 6. Whereas Dr. Hammond thinks to free Prince and People § 60 Laity and Clergy from any submission that former canons may require That the principle upon which Dr. Hammond sets the English clergy nation free from such former obligations hath bin shewed to be erroneous or from any concessions that the clergy or the former or also the present Prince hath made to the Bishop of Rome or to any other Patriarch upon this ground which he builds much upon That it is in the power of Christian Princes within their Dominions to erect or translate Patriarchates For thus he saith Schis p. 115. To put this whole matter out of controversy it is and hath always bin in the power of Christian Emperors and Princes within their Dominions to erect Patriarchates or to translate them c. And p. 132. Upon that one ground laid in the former chapter the power of Kings in general and particularly ad hunc actum to remove Patriarchats whatever can be pretended against the lawfulness of the Reformation in these Kingdoms will easily be answered And p. 137. The whole difficulty devolves to this one enquiry Whether at that time of the Reign of Hen. 8. the Bishop of Rome had any real authority here which the King might not lawfully remove from him to some other And p. 138. The 3d. will appear to have received its determination also by the absoluteness of the power of our Princes and by the rights of Kings to remove or erect Patriarchats And p. 140 If the Pope held his Supremacy here in England by the Title of Regal concession as Dr. Hammond holds he did see p. 138. 142. then he may dispose it from him to some other as freely as the same King may upon good causes remove his Chancellor c. And p. 142. Thus certainly the King being the fountaine of all power and authority as he is free to communicate this power to one so is he equally free to recall and communicate it to another And this takes-off all obligation of obedience in the Bishops to the Pope at the first minute that he is by the King divested of that power Which freedom from that obedience immediately clears the whole business of Schism as that is a departure from the obedience of a lawful Superior Thus He. Now I say whereas he builds so much on this ground to remove thereby all difficulties and objections I think I have above by the first Proposition § 38. and by answering his proofs thereof § 43 and also by so many contrary examples brought in the former part of this Discourse sufficiently shewed it to fail him and to be untrue Only here observe one thing concerning this right of Princes That the Doctor it being much pressed by S. W. upon the Doctors quoting some Church-canons for it of which review § 44. That if Princes had any such right they had it not as their proper right independent on the Church or her canons in his answer to this p. 174. seems somewhat uncertain and wavering by what Title Princes hold it His words there are I that meant not to dispute of such mysteries of State desirous to unite the Civil and Ecclesiastical power and not to sow seeds of jealousies and dissensions betwixt them finding the same thing assumed by Kings as their right and yeilded them by the Church to be enjoyed by them thought I might hence conclude this to be unquestionably their due but whether it were from God immediately conferred on them and independently from the Church or whether the Church in any notion were the medium that God used now under the Gospel to confer it on them truly I neither then was nor now am inclined either to enquire or to take upon me to determin And afterward If it were not formerly the Prince's right but the Churche's then sure it is become so by that donation Now then if Princes should happen to hold this right only from the voluntary concessions of the Church or Councils or particularly from the clause of one canon passed in the Council of Chalcedon upon which canon the Doctor Schis p. 120 confesseth Balsamon a great stickler for Regal authority to found it then I leave to their consideration whether the same reason he pleads upon the instance of former Kings of England conceding Supremacy to the Pope for Princes reversing the donation of their right when they please may not be returned him for the Church or her representative the Council For if the Prince cannot give his right away but so that he may recall and resume it so neither can the Church And then after so many canons in and since Chalcedon reserving to such particular nominated Patriarchs their priviledges the Church of England according with the rest and extending this their jurisdiction over some Princes subjects at least who have the same power and rights as the Kings of England and expresly prohibiting Princes to remove Patriarchs 8. Gen. Counc can 21. where will his plea be § 61 Yet farther but in what I shall say now I will not be too peremptory That some rights once resigned and parted with cannot afterwards be justly resumed suppose the erecting and translating Patriarchates to be the Prince's right and that originally yet it may be such a right as once parted with cannot be resumed by the former owner For such rights there are as once passed away are not to be retracted and such as we may alienate not only from our selves but from our successors if such be the purpose of our donation And why this right may not be numbred amongst such I yet seek a reason If it be said the King cannot divest himself of such a right without which his Regal power which he intends to keep to him and his successors entire cannot subsist I willingly grant it But the Regal power may well subsist without the right of constituting or translating Patriarchs For the Regal power is entire in a Prince not Christian yet such Prince hath no power to erect or remove those Patriarchs who have a Spiritual Supremacy over his so many as are Christian Subjects Again the Prince when Christian as now being a Son of the Church must also be subject to some Patriarch i. e. supreme Church-power giving to him Ecclesiastical Laws and if need be inflicting Ecclesiastical censures c. or other and so must also his successor if Christian Neither doth his power to chuse or appoint the person bearing such Office any way lessen such submission so far as it is due neither doth it impose any more submission upon his successor than is due Why therefore this may not be a right alienable and partable with I see not When-as the Kings electing a Spiritual Supreme to be over him seems not to be like the chusing of a Chancellor or other Officers to serve under him as the Doctor compares it Sch. p. 140. but rather like the people's electing a Temporal Soveveraign Now such people in electing such a Temporal Prince transfer not their dominion and power which every single person had before over himself upon him or submit their obedience to him durante beneplacito or quamdiu se bene gesserit bene i. e. in their judgment for so who obeyeth only so long as he pleaseth needs to obey only what he pleaseth for so soon as any thing displeaseth he may change his Governors So to make instance in the matter in hand if Ambrose upon just cause exercise some Ecclesiastical censure upon Theodosius Theodosius may presently remove Ambrose his Metropolitan power to another but we tye them to Allegiance and tell them of their former right now given away and bind the Children and Successors to the act of their Forefathers Thus much of the Authority and Subordinations of the several Ecclesiastical Persons and Orders In the next Part I will proceed to shew you the Authority and Subordinations of these as they are united in several Bodies of Councils FINIS
Arimathea see Jo. 3.1 Mark 15 43. who with some others how far in several matters they might moderate and rectify the publick Decisions and Doctrines we know not This replied in general now to answer the texts in particular § 19 To α. Great cause to beware c some doctrines destroying salvation others some way vitiating their practice But this wariness to be exercised not by following their own judgments and deserting that of their Churchmen but by leaving the subordinate where they discover'd any contradiction and adhering to their supreme Judg I mean the Messias After the Mission of whom and not before God's Providence permitted this formerly chief Ecclesiastical Court to err so criminally as to the fundamental point of the Messias However then they were still to obey these Doctors of Moses his Chair in all their other Doctrines whatever yet in any such wherein this new Law-giver or Expositor who came with Miracles controll'd them and taught the contrary they were now to beware of them and follow him § 20 To β. In observing the Traditions such as above-mention'd tho others were excus'd by inculpable ignorance yet the Pharisees condition who were in these things faultily blind and misguided the others might be very deplorable and their wickedness herein render their other service of God vain and unacceptable To γ. In that damning Doctrine of their's opposing Christ and his Kingdom the Followers of these Doctors are granted to miss of Heaven as well as the Leaders For they had another superior Leader whom they ought to have follow'd To δ. They made them such by their wicked example the following of which is excepted by our Saviour Mat. 2.2 3. Or by their foremention'd Doctrine contradicted by their supreme Teacher To ε. Some things there are wherein if they err both the Leaders and Followers are wilfully blind here both fall into the Ditch not only of error but of perdition Such were the followers of the Pharisees in their opposing of the Messias or also those who brutishly imagin'd if any did so the Pharisees Doings as well as their Doctrines safe and that so much Righteousness only was necessary or requir'd not as the Pharisees taught but as they perform'd Of such error or blindness the People had sufficient Remedy provided in the Instructions receiv'd from our Lord. Again some things there are wherein the Followers may be unculpably and yet the Leaders are wilfully blind here both may be said to fall into the same Ditch i. e. of error but not of perdition but for this later the Followers are safe of which inculpable blindness our Saviour seems to speak to the Pharisees Joh. 9.41 If ye were blind ye should have no sin c. such I conceive to be some of those errors above mention'd p. 21. § 21 To ζ see what is said to α. To ◠The place is urged here as if recourse ought to be made by the People to the Law and Testimony it self in opposition to the Priests and Expositors thereof when they expound i. e. seem to the People to expound it not aright But it is only said here that recourse ought to be made to the Law c. in opposition to the People's repairing to the Heathenishwizards Pythonists Ventri-loquists c. Isa 8.20 that also worshipp'd other Gods as appears by the verse precedent When they shall say unto you seek unto them that have familiar Spirits and Wizards or Conjurers that peep and that mutter should not a people seek rather unto their God consult his Oracle which some think is meant by Testimony here and his Prophets then for the living to go to the dead Negromancers or Idols or the Spirits of the Dead Thus v. 19. and then it follows to the Law and to the Testimony If they speak not according to this Wordy c. They that is the Diviners the Pythonists c. mention'd before who profess'd another Law and other God than the God of Israel see ver 21. not the Priests of the Lord at whose mouth the people were to seek the Law Mal. 2.7 and stand to their Expositions of it Deut. 17.8 Thus much in answer to this main Objection touching the errors of the Pharisees and of the Sanedrim where you see we are neither reduc'd to this extremity which some fall into to say That God having appointed to the People Teachers for Exposition of the Law whose directions they should follow as is shew'd before upon Deut. 17.8 had left also power to the People to Judg of these their Teachers when it was that they taught them according to the true sense of the Law when contrary which seems very absurd Nor on the other into this extremity to say that God commanding the people to obey their Guides had provided them at least in some times none but blind ones whom therefore they obeying must with them fall into the Ditch and perish not obeying must transgress Gods command which seems very impious § 22 Thus much from p. 5. concerning what is urg'd of the erring and failing of the Jewish Priesthood in our Saviour's time But 2. For the erring also and falling away of the Jewish Clergy before the coming of the Messias so that the Judgment and Sentence at least of the major part of them could not be safely submitted to by the people there are urg'd both many expressions out of the Prophets and several instances in the Old Testament story 1. α. Many places in the Prophets are quoted to this purpose As Isa 56.10 that the Watchmen were blinded that they were all ignorant c. Jer. 6.13 that from the Prophet even to the Priest every one dealt falsly and healed the wound of the people slightly Jer. 2.26 27. 23.11 c. Ezech. 22.26 Mal. 2.8 Zeph. 3.4 That the Priest had done violence to the Law had caused many to stumble at the Law and had corrupted the Covenant of Levi. Likewise Ezek. 7.22 26. 't is foretold that in the approaching Captivity the Law should perish from the Priest and Counsel from the Ancients that God would turn away his face and strangers should pollute his secret place And 2 Chron. 15.3 β. It is affirm'd that for a long season Isreal was without the true God and without a teaching Priest and without Law And α 2 Chron. 36.14 that all the chief of the Priests and of the people transgressed very much after all the abominations of the Heathen See likewise the Prediction Hos 3.4 See also Jer. 26.11 The Priests and Prophets especially persecuting Jeremiah in this a great Type of our Saviour and in this persecution urging but mistaken in it that the Law should not perish from the Priest c. Add to these Ezech. 44.10 12 13. where it is order'd when God's true Worship should be restor'd that the Priests that ministred before the Idols should not afterwards come near the holy things and 2 King 23.9 that the Priests who had offer'd in the high Places should not