of any man to beleeve them till they shewed him a reason to beleeve Indeed though there can no reason be given why matters of faith are true there may bee a reason given why they are credible Because many things are true the reason whereof mans understanding comprehends not yet God can shew him reason why he should beleeve Thus was the Law of Moses thus was the Gospel of Christ advanced to the world and received God having bestowed on them that advanced the one and the other a power to do works the greatnesse and strangenesse whereof might be able to prevail over the difficulty of those things which they propounded to be beleeved and obeyed For though it is no inconvenience that God should grant revelations to many persons to whom he granteth not the power of doing such works as may serve to convince the world that those revelations are sent by God yet that he should imploy any man to declare unto the world any thing that God requireth to be beleeved and obeyed without any means to make evidence of his Commission ordinary reason will shew to be too grosse an inconvenience This being the motive of Faith in generall the difficulty that remains will be how it becomes evident to the senses of all ages all places all persons of the world that can be obliged to receive the Faith being done and seen onely by those persons that were sent and to whom A difficulty endlesse to those that advise not as they should doe with their own common sense For it is manifest that we receive an infinite number of truths which never came under our own senses from the sense of others when we finde all those that have had the means to take sensible notice of them agree in the same Such are all things that are or are done in any distance from any mans senses whereof he cannot be informed but by Historicall faith For all that is related from them that have seen carries with it the credit of Historicall truth as far as common sense obliges to beleeve that all that relate can neither be deceived nor agree to deceive Whereupon that which all agree in becoms unquestionable because it is as easie to know what may be seen as it is unpossible that all that agree in a report should agree in a design to deceive The common notions in Euclide are unquestionable and is it more questionable that there is such a City as Rome or Constantinople such a Country as Persia and China to those that never were there Would Physitians and Astronomers build their studies or be suffered to build their practice upon experiments and observations related by particular persons did not common sense assure that men would not take the pains to abuse others onely to be laught at and detested themselves The question then being to suppose a question where there is none because there is a question what is the true answer whether the miracles recorded in the Scripture were done or not neither could they that first received them agree to deceive or be deceived but stood convict because they must have done violence to their own senses otherwise and being once admitted unquestionable to the worlds end they remain no otherwise For the effect of them continuing in that the Law or the Gospel is in force by virtue of them they remain as certain as he that sees a City builded a thousand years since knows that there were men alive at the building of it The Jews therefore are in the wrong when they argue for the Law against the Gospel that because there never was or indeed can ever be such an appearance of all them of one age to whom the Gospel is addressed as there was of the Israelites at the giving of the Law when all of that age that were to be tied by it were present at once to be witnesses that it was sent from God therefore no Law abrogating the same can by any means become credible For as for the love of this advantage against Christianity they deny that which the first sending of Moses expresly affirmeth Exod. IV. 5. that all the miracles which he was endowed with tended to win faith of the people that God sent him And will have all the credit of the Law to stand precisely upon the appearance and standing of Mount Sinai as they call it where they will have all the people of Israel to have been Prophets of Moses rank whom God spoke face to face with without any commotion or rapture of his or their senses So they consider not how the truth of this appearance of Mount Sinai is manifested to their posterity Seeing that by the same means as it becomes evident to those that live under other times the motives of Christianity may also be conveyed and evidenced to them that are not present at the doing of the works This for the evidence As for the sufficience of the motives to the Gospel in comparison of those of the Law the possibility thereof necessarily follows upon Gods omnipotence the actuality of it is sufficiently proved by the judgement of all Nations that have imbraced the Gospel in comparison of one that imbraced the Law Especially if we consider the predictions of the Law and the Prophets going before and the conversion of the Gentiles following upon the publication of the Gospel Which being reckoned among the miracles that render the Gospel to be beleeved doe necessarily bring all the motives of the Law to depose for the truth of the Gospel Thus much premised it will be possible to resolve in a few words the subject of voluminous disputes All men know how those of the Church of Rome would have us beleeve and receive the Scriptures upon the credit of the Church affirming them to come from God And consequently whatsoever the Church determines to be the true meaning of the Scriptures and the Word of God So that there can be no true faith in any man that disbeleeves any part of it Whether by the Church they mean the Pope or a Councell or whosoever they shall agree to have right to conclude the Church On the other side it were easie to say who they are that professe to beleeve the Scriptures upon the immediate dictate of the Spirit of God to their spirit that they come from God And though I cannot say that consequently they deny any man to have faith that beleeves not all that their Spirit dictates to be the meaning of Gods word because the dictates of severall Spirits are so contrary that this can be no Rule yet when the qualities of mens persons with the dictates of their Spirits are alledged in bar to the received doctrine of the Church it is manifest that men expect such light to be struck out of the darknesse and confusion of such dictates that the Church shall at length be convinced to beleeve and receive it And truly those that professe that they could not beleeve the Scriptures but
it is probable that for resolution in a doubt which such persons as Paul and Barnabas could not determine as to the Body of the Church it can be thought that they resorted to Jerusalem as to the Brethren or as to the Apostles whether it can be imagined that the People of the Church at Jerusalem could prescribe in any way either of Power or of Authority or Illumination unto the Church of Antioch and the publique persons of it Lastly whether the arrow is not shot beyond the mark when it is argued that this Decree is the act of the People because it appears that they assent to it seeing we know by the premises that they were bound to consent to the Acts of the Apostles So in the Power of the Keys and Excommunication what can be so plain as that S. Paul gives sentence upon the incestuous person at Corinth and obliges the Church there to execute his Decree as he calls it in expresse terms 2 Cor. V. 3 4 I conceive I have read an answer to this in some of their writings that this Epistle is Scripture and therefore the matter of it commanded by God But let me instance in the result of the Councell at Jerusalem The Church of Jerusalem was tied by virtue of the Decree for to them there was no Epistle sent Therefore the Church of Antiochia and the rest of the Churches to whom that Epistle was sent which we have Acts XV 23. were tied by virtue of the Decree not by virtue of the Epistle by which they knew themselves tied And let me put the case here Had S. Paul been at Corinth and decreed that which he decreeth by this Epistle had not the Church been tied unlesse he had sent them an Epistle or otherwise made it appear to them that he had a Revelation from God on purpose having made appearance to them that he was the Apostle of Christ Beleeve himself in that case when he says he will doe as much absent as present 2 Cor. XI 11. And again When I come I shall bewail divers 2 Cor. XII 20 21. that is excommunicate them or put them to Penance as I have said Remember the miraculous effect of Excommunication in the Apostles time when by visible punishments inflicted on the excommunicate by evil Angels it appeared that they were cast out of the shadow of Gods Tabernacle and it will seem as probable that this is the Rod which S. Paul threatens the Corinthians with 1 Cor. IV. 21. 2 Cor. X. 2 8. as that many were sick there because they abused the Eucharist 1 Cor. XI 30. Therefore if this effect of the sentence came from the Apostles the sentence also came Here appears a necessary argument from the Legislative Power of the Apostles to the whole Church For as no Christian can deny that the Constitutions of the Apostles oblige the Church so it is manifest that they doe not oblige it because they are written in the Scripture for they were all in force in the Church before the Scriptures were written in which they are related neither doth it evidence that they were first delivered to the Church with assurance that they were by expresse Revelation commanded to be delivered to the Church or because they were passed by votes of the People But by virtue of the generall Commission of the Apostles being received in that quality by those that became Christians and so made a Church So in matter of Ordinations it is well known who they are that have made the People beleeve that Paul and Barnabas Ordained Presbyters in the Churches of their founding by voices of the People signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts XIV 22. which being admitted it is but an easie consequence to inferre that all Congregations are absolute because making their Presbyters they must needs first make themselves Churches But he that reads the Text without prejudice easily sees that the Act of Ordaining is here attributed to the Apostles not to the People They the Apostles ordained them to wit the Church or People Presbyters Therefore this Scripture speaks not of Election by Holding up of the Peoples hands but of Ordination by laying on the Hands of the Apostles And therefore in the choice of the seven Deacons it is manifest that the Apostles though they gave way to the People to nominate yet reserved themselves the approving of the persons otherwise the People might have sinned and the Apostles born the blame for it For when S. Paul saith Lay Hands suddenly on no man nor participate of other mens sins 2 Tim. V. 22. it is manifest that he who Imposes Hands ought to have power not to Impose because he sins Imposing amisse Last of all let us consider how liberally the Church of Jerusalem parted with whole estates the Church of Corinth maintained their Feasts of Love wherof we reade 1 Cor. XI 17. the same Corinthians with other Churches offered to the support of the Churches in Judaea 2 Cor. VIII 1 the Philippians sent to supply S. Paul Phil. II 25. 30. IV. 20. And all the rest which we finde recorded in the New Testament of the Oblations of the Faithfull to the maintenance of Gods Service Whence it shall appear in due time that the Indowment of the Church is estated upon it And then let common sense judge whether this came from the understanding and motion and proper devotion of the People or from their Christianity obliging them to follow that Order which the authority and doctrine of the Apostles should shew them to be requisite for their Profession and the support of the Church at that time By all this as it will easily appear that the Chief Interesse and Right in disposing of Church matters could not belong to the People under the Apostles so is it not my purpose to say that at any time the People ought to have no manner of Right or Interesse in the same For if the practice under the Apostles be the best evidence that we can ground Law upon to the Church then it is requisite to the good estate of the Church and necessary for those that can dispose of the publique Order of it to procure that it be such as may give the People reasonable satisfaction in those things wherein they are concerned Which what it requires and how farre it extends I will say somewhat in generall when we come to give bounds to the severall Interests in the publique Power of the Church In the mean time as no water can ascend higher then it descended afore so can no People have any further Right and Power in Church matters then that which the People had under the Apostles because that is all the evidence upon which their Interesse can be grounded and acknowledged Lesse is not to be granted more they must not require CHAP. III. That the Chief power of every Church resteth in the Bishop and Presbyters attended by the Deacons That onely the power of the Keys is
been proved to Preach the Gospel to the Colossians I. 7. and therefore an Evangelist to them but no appearance of any Commission to Govern that Church His charge to the Colossians not hindring his imploiment to S. Paul from the Philippians On the contrary the Commissions given Timothy and Titus by the Epistles directed to them are so far from being temporary that he were no sober man that would give them to him whose charge was intended to cease to morrow Hence we have a competent reason why the name of Bishops should be common to Bishops and Presbyters in the New Testament though the thing which is the Power never was Because the Chief Bishops of that time bore another quality of Apostles Evangelists or Apostles of the Apostles by which while they were called it is reasonable to think that other Bishops and Presbyters between whom there was not that distance as between the greatest of them and Apostles or Evangelists should be called by the common name of Bishops An instance you have in the Synagogue For the Bodies of Jews residing in the severall Cities of their dispersions being governed by Colleges or Consistories of Presbyters both the Heads and the Members of those Colleges are called by a common name in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts XVIII 8 17 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 XIII 15. which in the Gospels seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely Luc. XIV 1. which notwithstanding we finde expresly in Epiphanius that the Chief of them was called also Archisynagogus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his inferiours Presbyters the Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epiphanius his Greek as in the Jews writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that we are to think that in those times also whereof the Scriptures of the New Testament speak there was one set over the rest though all goe by one name because we know that in the great Consistory whether at Jerusalem or in their dispersions so it was always By this correspondence having shewed afore that the Power of the Consistories is that which the Church succeeds the Synagogue in it is manifest that all the seeming difficulty of this little objection is removed To the argument drawn from the Angels of the seven Churches of Asia I adde onely a reply to the answer that is now brought that Angels stand there for Presbyteries or Colleges of Presbyters For now it appears too grosse to take Angels for Churches in that place because the Scripture saith expresly Apoc. I. 20. that the Churches are there signified by Candlesticks and it appears now an inconvenience to take the Candlestick for the Candle But no lesse inconvenience will be seen in this answer if we consider that it must be proved to signifie so either by some reason of Grammar or of Rhetorick That an Angel is put for a Presbyter or Bishop is a metaphor very reasonable because of the correspondence between them But an Angel cannot stand for Presbyters by reason of Grammar unlesse either the word be a Collective signifying a multitude in the singular number or else the Construction shew that the singular stands for the plurall nor by reason of Rhetorick unlesse some body can shew us how an Angel is like a College None of which reasons is to be seen either in the Text or in the nature of the Subject To the premises I adde now this argument drawn from that observation which I have advanced in the Book of the Apostolicall form of Divine Service p. 71. out of the Apostolicall Constitutions Ignatius Dionysius Arcopagita and the Jews Constitutions that in the Primitive Church the Presbyters were wont to sit by themselves in a half Circle at the East end of the Church with their faces turned to the faces of the People the Deacons standing behinde them as waiting on them but the Bishop on a Throne by himself in the midst of the Presbyters seats For if this form were in use under the Apostles then was the difference of Bishops and Presbyters brought in by Ordinance of the Apostles And that it was in use under the Apostles may appear by the Representation of the Church Triumphant Apoc. IV. V. for he that knows the premises and findes there XXIV Elders equall in number to the XII Heads of the Tribes of Israel and the XII Apostles surrounded with ministring spirits standing about them as the Deacons in the Church stood about the Presbyters the Congregation standing with their faces turned to the Presbyters as the People in the Church at Divine Service how can he doubt that the Throne of God in the midst of the Thrones of the XXIV Presbyters is correspondent to the Bishops Chair in the Church Militant under the Apostles knowing that so soon after the Apostles just so it was seated They that expound this Vision to resemble the Camp of Israel in the Desert Numb II. where about the Ark were IV Standards answerable to the IV Creatures about the Throne then the Tribe of Levi invironing the Sanctuary and the Camp of Israel that do make the IV Creatures as farre distant from the Throne as the Standards of the IV leading Tribes were from the Tabernacle and the Presbyters Seats to compasse the Throne behinde before and on both sides Whereas in the Visions of Esay VI. 1 and Ezekiel I. 1 which all agree that this is borrowed from the IV Creatures stand close to the Throne as attending peculiarly upon Gods immediate commands Besides the IV Creatures are said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. 6. that is two at the two fore corners and two at the two hind corners of the Throne For otherwise it cannot be understood how they can be said to stand both round about the Throne and in the middle of the Throne which the Test says expresly that is in the distance between the Throne and the Presbyters Seats which words can have no sense if we conceive the IV Creatures to stand where the IV Sandards of the Camp stood Besides the Lamb is said to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII 6. which is more expresly said V. 6. to be in the middest of the Throne Creatures and Elders Which words expresly describe that Compasse of a half Circle which the Throne invironed with the IV Creatures and the XXIV Presbyters Seats makes in which Compasse the Lamb is properly described to stand before the Throne Again the multitude that stands before the Throne and the Lamb VII 19. are manifestly the same that are called the souls under the Altar VI. 10. though commonly they are conceived to lie under the Altar and from thence to cry for vengeance For the Altar there mentioned is not the Altar of burnt Sacrifices but the Altar of Incense before the Vail Which Incense in this Case is the Prayers of the Saints which the Elders offer V. 8. the Angel puts Incese to VIII 3. whereupon follows the vengeance which the souls under the Altar
me no great thanks for saying that it is not against Gods Law that those who are not in Holy Orders do Preach For that which I have alleged for this in the Apostolicall form of Divine Service p. 420. out of that notable Epistle in Eusebius Eccles Hist VI. 20. in behalf of Origen who before he was Presbyter was imploied in Preaching by the Bishop of Caesarea consists in divers instances of other persons of Origens rank which Preached indeed but all by Commission from their respective Bishops who were themselves by their Places the Doctors in Chief of their respective Churches And if this be against Divine Right as we agree it is for any under the rank of a Presbyter to celebrate the Eucharist how shall any Church allow men to Preach for triall of their abilities before they attain that rank in which they are ordinarily to doe it That which hath been said of Preaching is to be said much more in my opinion of Baptism If the charge of Baptizing given the Apostles had been meant of the Office of Ministring not of the power of granting it what reason could there be that S. Peter having converted Cornelius and his company should not baptize them in person but command them to be baptized Acts IX 48 And if the Apostles imploy their Deacon S. Philip to Preach and to Baptize is it not by consequence that the Governours of particular Churches imploy their Deacons about the same In the Synagogue it cannot be said that the office of Circumcising ever required any higher quality then that of a person circumcised And therefore in the Church if there can be any question whether a person is to be admitted to Baptism or not it is the Chief Power of the Church that must determine it Or if the occasion require Solemnity which may argue him that Officiates it to be Chief in the Church no Deacon nor Presbyter must presume to doe it before the Bishop But because Baptisme is the gate as well of the invisible Church as of the visible and because the occasions are many and divers which indanger the preventing of so necessary an Office by death in this regard the practice of the Primitive Church alleged by Tertullian de Bapt. cap. XVIII must not be condemned whereby Baptism given by him that is only baptized is not onely valid but well done Though my intent hereby is not to say that it may not be restrained to Presbyters and Deacons when the Church is so provided of them that there is no appearance that Baptisme can be prevented for want of one But though I doe for these causes refuse the reason that Presbyterians can give why onely Presbyters may celebrate the Eucharist I am not therefore much more in love with that which the School Doctors give when they conceive that the Apostles were made Priests by our Lord at his last Supper when he said Do this For we do not find this exposition of these words authorized by the first ages of the Church or any Writers of that time And where the School Doctors speak not out of the mouth of the Primitive Church I make no difficulty to take them for none of my Authors And truly in this case the Text of the Scripture seems to be plain enough for the Command of our Lord Doe this in remembrance of me must needs speak to the same persons as the rest that goes afore Take eate drink divide this among you which belonging to the whole Church it is manifest the Precept Do this belonging also to the whole Church cannot make any difference of qualities in it In this difficulty then it will be hard to find any anchor so sure as that of Tertullian De Cor. cap. III. where making a Catalogue of Orders and Rules observed in the Church which are not found delivered in terms of Precept in the Scriptures he prosecuteth it thus Eucharistiae Sacramentum in tempore victus omnibus à Domino mandatum etiam antelucanis coetibus nec nisi de manu Praesidentium sumimus The Sacrament of the Eucharist was commended to the Church at meat saith Tertullian Is not this the expresse word of our Lord for when he saith Doe this is it not manifest that he commandeth to celebrate the Eucharist at the end of Supper as himself presently had done Sure enough the Primitive Church understood it so for the Ministery of Tables in the Acts of the Apostles for which the Apostles provide themselves Deacons and the Feasts of Love which S. Paul regulates at Corinth are enough to shew us that the Eucharist came at the end of them And so Tertullian shews that it was in his time when he sayes that they received the Eucharist at their Assemblies before day also that is to say as well as at their Feasts of Love at which our Lord ordained it But though there be no Precept extant in the Scripture that the Eucharist be used at those Assemblies of the Church which are held meerly for the Service of God besides those Feasts of Love yet if my reasons propounded in the Apostolicall Form of Divine Service p. 291. have not failed which hitherto so far as I know are not contradicted it doth appear by the Scripture that it was so under the Apostles And therefore that onely Presbyters are to celebrate the Eucharist the Church will be confidently assured because it appears by these words of Tertullian that this was the Primitive practice of the Church Especially if by any circumstance of Scripture it may appear to have been derived from the Apostles Which perhaps comparing the premises with the nature of the Eucharist will not fail us To shew that those who did eat of the Sacrifices of the Gentiles were accessory to their Idolatries the Apostle 1 Cor. X. 16 instanceth in the Jews who by eating of their Sacrifices did communicate with the Altar that is with God to whom that which was consumed upon the Altar belonged And because Christianity supposeth that the Gentiles Sacrifices were offered to Devils therefore the Gentiles communicating with Devils by eating the remains of their Sacrifices as the Jews with God that it was not lawfull to eat of their Sacrifices for them that communicated with God in the Eucharist as the Jews did with the same true God and the Gentiles with the Devils by their Sacrifices Thus the Apostles argument supposeth that in the Eucharist Christians do participate of the Sacrifice of the Crosse as Jews and Gentiles do of their Sacrifices and so that the purpose thereof is that by it we may participate of the Sacrifice offered to God upon the Crosse Which being carried by our Lord within the Vail into the most Holy Place of the Heavens to be presented to God as it is declared at large Hebr. IX 11 is notwithstanding no lesse participated by Christians then the Jews do participate of their peace-Offerings Which the Apostle teaches again when he tels the Hebrews XIII 10. that
out of the Scriptures it will be easie to drive a worse Trade of Preaching then ever Priests did of private Masses The one tending only to feed themselves the other to turn the good order of the world which is the Harbour of the Church into publique confusion to feed themselves the profaning of Gods Ordinance being common to both And if the taking away of private Masses must be by turning the Eucharist out of doors saving twice or thrice a year for fashions sake it is but Lycurgus his Reformation to stock up the Vines for fear men be drunk with the wine The Church of England is clear in this businesse The Order whereof as it earnestly sighs and grones toward the restoring of publique Penance the onely mean established by the Apostles to maintain the Church in estate to communicate continually so it recommendeth the continuall celebration of the Eucharist at all the more solemne Assemblies of Lords days and Festivals As for the Sermon it is to be when it can be had and were it now abated when such Sermons cannot bee had as were fitting it is easie to undertake that there would be room enough left for the celebration of the Eucharist In the mean time the Reformers of this Age had they considered so well as it behoved them what they undertook should easily have found that the continuall celebration of the Eucharist at all the more solemne Assemblies of the Church and the Discipline of Penance to maintain the people in a disposition fit to communicate in it is such a point of Reformation in the Church that without restoring it all the rest is but meer noise and pretence if not mischief Now the reason why the celebration of the Eucharist is reserved to Presbyters alone in consequence to the premises is very reasonable and will be effectuall to shew that it is common to all Presbyters and therefore that there is no such thing as Lay Elders For seeing all agree that Presbyters have their share in the Power of the Keys though the Chief Interess in it be the Bishops according to the Doctrine of the Church and seeing the work of this Power is to admit to the Prayers of the Church as S. John sheweth when he describeth Excommunication by not praying for the sins of the excommunicate and seeing it appeareth by S. James that the Prayers of the Church for the sins of them whom the Church prayeth for are the Prayers of the Presbyters what can we conceive more reasonable and consequent to the premises then that the Power of the Keys is convertible with the Office of celebrating the Eucharist belonging to the Bishop and Presbyters by virtue of it For what can be more agreeable then that the Prayers of the Church which the Eucharist is celebrated with be offered by those that are to discern who is to be admitted who excluded from the same This is the meaning of Josephus the Jew in Epiphanius against the Ebionites where being baptized by the Bishop of Tiberias at his parting he gives him money saying Offer for me for it is written Whose sins ye remit they are remitted and whose sins ye retain they are retained Expressing thereby the sense of Primitive Christians who when they were admitted to the Prayers of the Church which the Eucharist is offered to God with made account thereby that the Power of the Keys was passed and continually did passe upon them to the remission of sins Whereupon we see that it is an ordinary censure of the ancient Canons that he which did so or so his oblations be not received that is that he be out of the number of those for whom the Prayers of the Church are made which the Eucharist is offered with Therefore Ignatius thus prosecuteth the words last quoted He that is without the Sanctuary saith he comes short of the Bread of God For if the Prayer of one or two be so forcible with God what shall we think of the Prayer of the Bishop and the whole Church For the efficacy of the Prayers of the Church dependeth upon the Unity of the Church And the Power of the Keys is that which containeth that Unity It is therefore agreeable that those Prayers which are of this efficacy be the Prayers of them whom this Unity and the Power which preserves it is trusted with And for this reason though all Christians be Priests as the Scripture says 1 Pet. II. 5. Apoc. I. 6. by a far better title then Moses promises the Israelites Ex. XIX 6. The Sacrifice of Prayer being the act of the whole Church Yet notwithstanding it is by good right that Bishops and Presbyters are called Sacerdotes or Sacrificers in regard of the same Sacrifice of Prayer and Thanksgiving for which all Christians are called Sacrificers That is to say by way of excellence because that which is the act of all is by ordinance of the Apostles passed upon the whole Church reserved to be executed and ministred by them whom that Power which preserveth that Unity which inforceth the Prayers of the Church is trusted with He that refuseth this reason as built upon consequences that convince not must by consequence acknowledge that the celebration of the Eucharist is peculiar to Presbyters meerly by universall and perpetuall practice of the Church derived from the Order setled by the Apostles Which whether those of the Presbyteries will admit I leave to themselves to advise For as for their pretense that the Ministery of both Sacraments is convertible with the Office of Preaching upon which they style their Pastors or Preaching Elders Ministers of the Word and Sacraments it appears to be as void of any ground from the Scriptures as it is wide from the originall and Universall practice of the Church The Ministery of the Word being the Office of Apostles and Evangelists according to the Scriptures The Ministery of Baptism and Preaching communicable to Deacons and possibly to Lay men onely the celebration of the Eucharist proper to the Power of the Keys in Bishops and Presbyters But putting all the reasons that here are advanced to compromise yet out of the premises we have two effectuall arguments to convince the nullity of Lay Elders The first from the manner of sitting in the Church In as much as it hath been shewed that the Order and custome of it is to be derived from the Apostles themselves as being in use in their time For if the manner of their sitting in the Church were so distinguished that all the Presbyters sate in one Rank in the uppermost Room with the Bishop in the midst that is in the Head of them his Seat advanced above theirs as S. Hierome witnesseth of the Bishops of Alexandria from S. Mark from which manner of sitting they are called by the Greek Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Tertullian praesidentes how can common sense desire better evidence that there are but two qualities
laid them down at the Apostles feet to signifie that they submitted them to their disposing For this cause Deacons were created to execute their disposition of the same For this cause the contributions of the Church of Antiochia are consigned to the Presbyters of Jerusalem Acts XI 30. that they who were Ordained by that time for afore there is no mention of them might dispose of them under the Apostles For this cause Timothy is directed how to bestow this stock among the Widows and Presbyters that the Widows might attend upon prayer day and night and upon other good works concerning the community of the Church 1 Tim. V. 5 10. as Anna the Widow in the Gospel Luc. II. 36 37. and as the good women that kept guard about the Tabernacle Ex. XXXVIII 8. 1 Sam. II. 22. And for this cause S. Peter forbiddeth the Presbyters to domineer over the Clergy 1 Pet. V. 3. to wit in disposing of their maintenance out of this common stock of the Church Here it will be said that all this expresses no quantity ot part of every mans estate to ground a right of Tithes and that no man desires better then to give what he list And the answer is as ready that no man desires more provided he list to give what Christianity requires And that for the determination of what Christianity requires he list to stand to the perpetuall practice of the Church when as by those things which we finde recorded in the Scriptures it appears to be derived from the Apostles themselves First it is not the Law that first commanded to pay Tithes Because we know they were paid by Abraham and Jacob they that think they were not due by Right before the Law because Jacob vows them Gen. XXVIII 20. doe not remember our Vow of Baptism the subject whereof is things due before God requires them as his own before For God saith first that Tithes are his own Lev. XXVII 30. to wit by a Law in force afore the Law of Moses and then gives them to the Priests for their Service in the Tabernacle Then it cannot stand with Christianity which supposeth greater grace of God then the Law to allow a scarcer proportion to the maintenance of Gods Service then the Law requires Now the Law requires first two sorts of First fruits the one to be taken by the Priest at the Barn Num. XVIII 12. the other to be brought to the Sanctuary Exod. XXII 29. XXIII 19. Deut. XXVI 1 the quantity of either being in the moderate Account a fiftieth as S. Hierome upon Ezek. XLV agreeing with the Jews Constitutions in Maimoni of First-fruits cap. II. and of Separations cap. III. determineth it though the Scripture Ezek. XLV 13. require but the sixtieth After that a Tith of the remainder to the Levites then another Tith of the remainder to be spent in sacrificing at Jerusalem that is for the most part upon the Priests and Levites to whom and to the poor it wholly belonged every third year Deut. XIV 22 28. Ex. XXIII 19. XXXIV 20. Adde hereunto the first-born all sinne-offerings and the Priests part of peace-offerings the skins of Sacrifices which alone Philo makes a chief part of their revenue all consecrations and the Levites Cities and it will easily appear it could not be so little as a fift part of the fruit of the land that came to their share Now that any rate should be determined by the Gospel agrees not with the difference between it and the Law This constraining obedience by fear commands under penalty of vengeance from heaven to pay somuch That perswading men first freely to give themselves to God cannot doubt that they which doe so will freely part with their goods for his service And therefore if the perpetuall practice of Christians must limit the sense of those Laws which the Scripture limits not we see the first Christians at Jerusalem farre outdoe any thing that ever was done under the Law and we see that all Christian people in all succeeding ages have done what the Church now requires but to be continued To this originall Title accrues another by Consecration which is an act of man inforced by the Law of God There is in the Law of Moses one kinde of Ceremoniall Holinesse proper to persons consisting in a distance from things not really unclean but as signs of reall uncleannesse As from meats and drinks and touching creatures men and women in some diseases of which our Lord hath said that what goeth into the mouth polluteth not much lesse what a man onely toucheth and so hath shewed that all this ceaseth under the Gospel But there is another kinde of Holinesse belonging to Times and Places as well as Persons commanded in the Law upon a reason common to the Gospel when it is said Lev. XIX 30. Observe my Sabbaths and reverence my Sanctuaries For did this belong onely to the Temple or Tabernacle instituted by Gods expresse command for that ceremoniall service of God which was unlawfull any where else it might seem to be proper to the ceremoniall Law and to vanish with the Gospel But the perpetuall practice of that people shews that hereby they are commanded to use reverence in their Synagogues which were neither instituted by any written precept of the Law nor for the ceremoniall service of God which was confined to the Temple but for publick Assemblies to hear the Law read and expounded and to offer the Prayers of the people to God For in the Psalms of Asaph which is the only mention of Synagogues in the Old Testament they are called not onely Houses and Assemblies of God but also Sanctuaries as here Ps LXXIII 17. LXXIV 4 7 8. LXXXIV 13. And the Talmud Doctors related by Maimoni extend this Precept to them shewing at large the reverence which they required whereupon Philo in his Book De Legatione ad Caium cals them places of secondary Holinesse to wit in respect of the Temple And in Maimoni in the Title of Praier and the Priests Blessing cap. XI you have at large of the Holinesse of Synagogues and Schools which they esteem more Holy then Synagogues They may have joy of their Doctrine that endeavour to shew that the Jews Synagogues were not counted Holy Places because in the Gospels as well as in Eusebius Histories IV. 16. where he allegeth out of a certain ancient writing against the Montanists that none of them was ever scourged by the Jews in their Synagogues and Epiphanius against the Ebionites it appears that the Jews used to punish by scourging in their Synagogues For it hath taken so good effect as to turn Churches to Stables But he that understands their reason right will inferre the contradictory of their conclusion from it For because Synagogues were the places where matters of Gods Law were sentenced as I shewed afore therefore was that sentence to be executed in Synagogues The like reason there is for the Holinesse of Persons consecrate
same common sense of all men that assures the truth of the Scriptures must assure it The knowledge of originall languages the comparison of like passages the consideration of the consequence and text of the Scripture the records of ancient Writers describing affairs of the same times and if there be any other helps to understand the Scriptures by they are but the means to improve common sense to convince or be convinced of it If that will not serve to procure resolution there remains nothing else but the consent of the Church testifying the beleef and practice of the first times that received the Scriptures and thereby convincing common sense of the meaning of them as the intent of all Laws is evidenced by the originall practice of the same So that this whole question What Laws God hath given his Church fals under the same resolution by which matters of faith were determined in the ancient Councels in which that which originally and universally had been received in the Church that was ordained by them to be retained for the future as demonstrated to have been received from our Lord and his Apostles by the same kinde of evidence for which we receive Christianity though not so copious as of lesse importance And therefore it will not serve the turn to object that the mystery of iniquity was a working even under the Apostles as S. Paul saith 2 Thess II. 7. to cause the beleef and practice of the Primitive Church always to stand suspect as the means to bring in Antichrist For it is not enough to say that Antichrist was then a coming unlesse a man will undertake to specifie and prove by the Scriptures that the being of Antichrist consists in that which he disputes against For if we will needs presume that the government of the Church which was received in the next age to the Apostles is that wherein Antichristianism consists because the mystery of iniquity was a work under the Apostles why shall not the Socinians argue with as good right that the beleef of the Trinity and Incarnation is that wherein Antichristianism consists being received likewise in the next age to the Apostles under whom the mystery of iniquity was a work Or rather why is either the one or the other admitted to argue from such obscure Scriptures things of such dangerous consequence unlesse they will undertake further to prove by the Scriptures that Antichrist is Antichrist for that which they cry down Which I doe not see that they have endevoured to doe for the things in question among us about the Government of the Church Besides this my reason carries the answer to this objection in it because it challenges no authority but that of historicall truth to any record of the Church Appealing for the rest to common sense to judge whether that which is so evidenced to have been first in practice agreeing with that which is recorded in the Scriptures be not evidently the meaning of those things which we finde by the Scriptures to have been instituted by our Lord and his Apostles And this it is which for the present I have pretended to prove by this Discourse Which being spent chiefly in removing the difficulty of those Scriptures which have been otherwise understood in this businesse confesseth the strength of the cause to stand upon the originall generall and perpetuall practice of the Church determining the matters in difference by the same evidence as Christianity stands recommended to us proportionably to the importance of them Which as it is not such as is able to convince all judgements which are not all capable to understand the state of the whole Church yet is it enough to maintain the possession of right derived to this instant so that no power on earth can undertake to erect Ecclesiasticall authority without and against the succession of the Apostles upon the ground of a contrary perswasion without incurring the crime of Schism I will not leave this point without saying something of their case that have Reformed the Church without authority of Bishops that have abolished the Order and vested their Power in which I have shewed that they succeed the Apostles as to their respective Churches w th dependence on the whol upon Presbyteries or whatsoever besides Which to decline here might make men conceive that I have a better or worse opinion of them then indeed I have For a Rule and modell or Standard to measure what ought to be judged in such a case suppose we that which is possible in nature the terms being consistent together though not at all likely to come to passe in the course of the world a Christian people greater or lesse destitute of Pastors endowed with the Chief authority left by the Apostles in all Churches I suppose in this case no man can doubt but they are bound to admit the same course as those that are first converted to be Christians That is to receive Pastors from them that are able to found and erect Churches and to unite them to the Communion of the whole Church which is no lesse authority then that of a Synod of Bishops that onely or the equivalent of it in the person of an Apostle or Commissary of an Apostle being able to give a Chief Pastor to any Church But suppose further that this authority cannot be had shall we beleeve that they shall be tied to live without Ecclesiasticall communion When it is agreed that as the Unity of the Church is part of the substance of the Christian Faith necessary to the salvation of all so the first Divine Precept that those Christians shall be bound to is to live in the Society of a Church For where severall things are commanded by God whereof the one is the means whereby the other is attained it is manifest that the Chief Precept is that which commandeth the end and that which commandeth the means subordinate to the other Now it is manifest that all Powers and all Offices endowed with the same in the Church are Ordained by God and enjoined the Church to the end that good Order may be preserved in the Church And good Order is enjoined as the means to preserve Unity and the Unity of the Church commanded as the being of that Society whereby Christians are edified both to the knowledge and exercise of Christianity by communicating with the Church especially in the Service of God and in those Ordinances wherein he hath appointed it to consist Seeing then this edification is the end for which the Society of the Church subsisteth and all Pastors and Officers ordained as means to procure it as it is Sacrilege to seek the end without the means when both are possible so I conceive it would be Sacrilege not to seek the end without the means when both are not Now it is manifestly possible that the edification of the Church may be procured effectually by those that receive not their Power or their Office from persons endowed with
one in the greatest City and the most populous for number of Christians that is mentioned in all the Scriptures Though no common reason can question but there were more Congregations considering that it cannot be thought that all the Christians contained in the greatest and most Christian of all those Cities could assemble together at once for the common service of God Upon these premises it is necessary to inferre that the Apostles Order was that which we see was the Rule of their practice that the severall Bodies of those that should be converted to Christianity within severall Cities and the Territories thereof should constitute severall Churches to be governed by the severall Presbyteries thereof constituted and regulated as shall be declared in the consequences Which being established it will not be difficult to inferre that the Power of the Keys and the consequences thereof are deposited in the said Churches that is trusted with them that are endowed with the Power of Governing those Churches To which if you adde this that the Churches of particular Cities were to depend upon the Churches of Mother Cities upon which particular Cities depended for the civile Government you have a reason and Rule of the whole frame of Church Government designed by the Apostles as generall as could be given to a Society that was to consist of severall Nations and Soveraignties without limits but not more generall then the Originall constitution of the whole Church derived from their design will evidence to be agreeable to those impressions and marks of it which are here produced out of the Scriptures This Position is liable to an Objection from those which the ancient Canons of the Greekish Councels call Chorepiscopi which we may translate Country Bishops because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the Country in opposition to or in difference from the City For if Churches constituted in Cities have their severall Presbyteries the Heads whereof being Bishops are by consequent Governors in chief of their respective Churches how are Bishops constituted in the Country that is in any of the chief Villages under any City For by this means either we have a Church in a Village or a Bishop without a Church and so the practise of the Church not to be reconciled with that which I make the design of the Apostles if either be true The answer to this in generall must come from that which you have here afterwards p. 62. that the Rule is as generally expressed in these terms as any Rule generall to those cases that may fall out so divers For the generall intent and reason of it is to preserve the Unity of the Whole Church by the subordination and dependence of the parts thereof to and from other parts and so the Whole If some particular provision prove necessary some time and place to attain this end it is not to be thought that the generall Rule holds not therefore For the particular here in hand one thing I conceive may be questionable in point of Fact and matter of Historicall Truth concerning these Country Bishops which the Canons quoted p. 146. speak of For in the beginning of the XI Canon of Antiochia it is said that they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordination of Bishops In the end of it it is provided that they be Ordained by the Bishop of the City to whom they are subject The first clause seems to intimate that they have the same Ordination with other Bishops which is by the Synod of the Province or those that represent the same Besides that we finde by the subscriptions of the Councels that they were called to Councels as if they received their trust immediately from the Synods of their Provinces By the second clause it seems they receive their authority immediately from the Bishop of the Province whereupon they are called Vicarii Episcoporum the Bishops Deputies as you see in the place afore named What my judgement is in this point you may have seen before p. 146. neither do I see cause to repent me of it For howsoever they were Ordained and from whomsoever they received their trust it is manifest by the Canons of Ancyra and Laodicea there quoted that they received it upon such terms as to be subordinate to the Bishop of the City which otherwise Bishops were not but immediately to the Synod of the Province and the Bishop of the Mother City Neither is it contrary to the ground of that generall Rule which I maintain that it should be within the Power of the Church contained in any Province that is to say the Synod of the same to Ordain that in regard some Village under some City of that Province grew considerable for the extent of it and the multitude of Christian souls contained in it therefore it should have a Bishop beside the Bishop of the City Alway provided that the dependence of Churches might be preserved wherein the Unity of the whole consisted But it is manifest that this dependence might be maintained two severall ways supposing a Bishop to be constituted in a Village First Ordaining him to be subordinate to the Bishop of the City Which is the case of those whom we speak of whose Power is tied up as you have seen by the said Canons of Ancyra and Laodicea But should they be left free from all dependence on the City Bishop then were they absolute Bishops and their Churches though in Villages and therefore lesse yet for their respective Power and right the same with other Churches constituted in Cities Which seems to be the case of the Churches of Africk where Bishops were so plentifull that every good Village must needs be the Seat of an Episcopall Church Neither doth this destroy the Rule which I maintain that Cities and Churches were originally convertible but argues that Villages in some Countries had that privilege which in others was proper to Cities To that which is said p. 53. of the difference between Prophesies and between Apostles and Prophets I adde this consideration That the Apostles of our Lord were necessarily Prophets because of the promise of the Holy Ghost to lead them into all truth to remember them of our Lords Doctrine and to make them understand the Scriptures all which are contained in the thing signified by this word Prophesie though the originall thereof import onely foretelling things to come as it is manifest by S. Paul 1 Cor. XIV But all Prophets are not necessarily Apostles that is sent by God to declare their Commission to his people or to charge them with those things which God revealed to themselves I grant that the Prophets under the Old Testament were such by reason of that Law by which God appointeth them to be obeyed and therefore giveth a Rule how to discern between true and false Prophets Deut. XVIII 18. And hereupon it is that their writings are the Word of God and that Prophesie is said to have failed after those whose Writings we
under the Altar of Burnt Sacrifices but standing in the lower part of the Sanctuary beneath the Altar of Incense Unlesse we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here for the Sanctuary as I shew that it is taken in the Apocalypse p. 115. and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of Ministers when it answers the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scriptures if it be put absolutely without any addition signifies the Rank and Office of those that are ever since called Deacons in the Church But many times it is put with the additions here mentioned p. 99. of Ministers of the Word Ministers of the Gospel of the New Testament of the Church which serve as circumlocutions and descriptions of the Office of Apostles to the whole Church or their Deputies and Commissioners the Evangelists as when S. Paul writes to the Colossians I. 23 25. that he was made a Minister of the Gospel or of the Church according to the dispensation of God which is given me towards you to fulfill the Word of God that is the Mystery that hath been hidden from generations and ages and now is manifested to his Saints It is here manifest that he cals himself a Minister of God or of the Church in regard of publishing the Gospel and planting the Church which belongs not to the Presbyters of Churches whose name and office is respective to their particular Churches And this notion of the word is almost always to be gathered by the text and consequence of those passages where it is found Therfore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is absolutely put 1 Tim. III. 8 stands in relation to Bishops and Presbyters mentioned afore in the notion of Waiting upon them whereas when it is put with the addition here specified it stands in relation to God making as much difference between Ministers of the Word and barely Ministers as between executing the immediate commands of God as Apostles doe and executing the commands of Bishops in regard of whom mentioned afore they are called barely and without any addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ministers in that place And so the VII at Jerusalem were first constituted to wait upon the Apostles by doing that Service which they did themselves at the first for the Church whereupon it was afterwards a custome in the Church that there should be VII Deacons in every Church as there were at Jerusalem Concil Neocaesar Can. XIV And therefore the Author of the Questions of the Old and New Testament in S. Augustines Works Q. CI. having observed that the Apostles call Presbyters their fellow Presbyters addeth Nunquid Ministros condiaconos suos diceret Apostolus Non utique quia multo inferiores sunt Et turpe est judicem dicere primicerium Would the Apostle call Deacons his fellow Deacons Surely no for they are much inferiour And it is absurd to call a Pronotary a Judge Where he makes the same difference between Presbyters and Deacons as Christian between Judges and Ministers of Courts and that according to the Originall custome of the Synagogue as well as of the Church as by and by it shall appeare Notwithstanding the Office of Bishops is called a Ministery very anciently by Pope Pius in his Epistle to Justus of Vienna as also the Office both of Bishops Presbyters and Deacons Concil Eliber Can. XIX but in another notion in opposition to the coactive power of the World as proceeding originally not by constraint but by consent and so they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek because their office is for the behoof of the people and in their stead But they cannot therefore be called Ministers of the People as Deacons are Ministers of Bishops and Presbyters because then they should be ruled by the people and execute that which they prescribe as the Apostles being Ministers of God in Preaching the Gospel are bound to execute his Commission and nothing else which the Clergy of Christian Churches may not doe That it may be beyond any Power upon earth to abolish the Order of Bishops out of the Church of England without abolishing the Church also as is said here p. 129. I prove Chap. V. to wit that no Secular Power can take away Ecclesiasticall Power from them that lawfully have it according to the institution of the Apostles though not by virtue of it To shew that in the judgement and practise of the Primitive Church all Power of baptizing was derived from the Bishop as is said here p. 136. we have but to remember the custome of the Church mentioned in so many Canons of sending the Chrism to all Parish Churches from the Mother Church once a year By which Ceremony it appeared that the Bishop trusted his authority of admitting to the Church by Baptism with the respective Pastors of the same And therefore it is not unreasonably judged that this custome of Chrisming was many times in stead of Confirmation to those Churches that used it Besides in that from the beginning no Ecclesiasticall office was to be ministred by any but the Bishop in his presence the dependence of all Ecclesiasticall authority whereby the same are ministred upon the Bishop is evidenced to us Thus in the passage of Eusebius concerning Origens Preaching before he was of the Clergy mentioned p. 106. it is further to be observed that the instances there alleged seem to shew that the Primitive Bishops did many times admit those that were of no degree in the Clergy to preach in their own presence Which that it was a further privilege then onely to preach may appear by that which is related out of the life of S. Augustine in the Primitive government of Churches p. 113. that he was imploied by the Bishop his predecessor to preach to the people in his presence and stead because he had seen it so practised in the East though in those parts it were not done In like manner it is manifest by many Records of the Church that none might Baptize Celebrate the Eucharist or reconcile the Penitent in the Bishops presence but himself for of Confirmation and Ordaining I need say nothing The fourth reason against the vulgar reading of the XIII Canon of the Councell at Ancyra p. 141. will be more clearly understood by setting down the effect of the LVI Canon of Laodicea which comming after that of Ancyra and taking Order that for the future there should be no Country Bishops made any more provides further that those which were already constituted should do nothing without the consent of the Bishop as likewise the Presbyters to doe nothing without the same Which being the provision which the latter Canon establisheth leaveth it very probable that the other going afore and intending to take order in the same particulars should consist of two clauses correspondent to the same That there were other Churches and Bishops
become free with his Christianity but that he must not think himself free by his Christianity And upon this ground common to all States it is verified that Christian States have as much right in Christianity as those States that are not Christian have in that Religion which they professe Another ground there is peculiar to Christianity by virtue of the will of God declared to be this that Christianity be received and maintained by the Soveraign Powers of the Gentiles to whom God appointed the Gospel to be preached Of which afterwards That when the World is come into the Church that is when States professe Christianity it is not to be expected that persons of great Quality in the State submit to the Power of the Church unlesse the coactive Power of the State enforce it as it is said p. 168. depends upon that which I said afore that the profession of Religion is common to all Nations insomuch that he deserves not the benefit of civile Society that renounces it For if the profession of Religion in generall be requisite for all them that will enjoy civile Society with any civile Nation then is the Communion of that Religion which the State wherein a man lives professes a temporall Privilege to all that enjoy it in as much as thereby they are reputed to have that Communion with God which the rest of that State must needs be reputed to have because the Religion of the State must needs be reputed to be true And this reputation being so necessary in civile Society that no man esteeming it as he ought can lightly abandon it it follows of necessity that many will be willing to professe Christianity when the State professes it that would not be willing to submit unto the Power of the Church by which they may be deprived of the privilege of Communion in it unlesse they perform as well as professe it in the judgement of those whom that Power is trusted with if the coactive Power of the State did not enforce it That which is said p. 169. that Soveraignty is called by the Romanes Imperium or Empire is chiefly meant of the Title of Imperator given Augustus and his Successors and the reason which I conceive it imports For when the People was Soveraign Generals of Armies received commonly from their Armies the Title of Imperatores upon any remarkable exploit of War done upon their Enemies But they received afore of the People that which they called Imperium or Empire to wit the Power of the Sword by a peculiar Act beside those by which they were either made Magistrates or set over their Provinces Wherefore the Title of Imperator given Augustus in another sense and notion then other Generals had it from their Armies or then Magistrates received their commands as Generals from the People saith Dion lib. XLIV seemeth to extend as far as the property of the word reacheth to all Acts of Soveraignty which a commanding Power can inforce All Laws being nothing else but Commands of that Will which hath Power to determine what shall be done in those things which those Laws do limit and determine All Magistracies Offices and Jurisdictions nothing else but Commands of that will which hath Power to entrust whom it chooseth with the execution of Laws or with Power of Commanding in such things wherein it hath determined nothing afore All these branches then and productions of Soveraign Power are in force and may be exercised by Christian States as well upon Ecclesiasticall matters and Persons interessed by the Church as others But not to defeat nor void that Ministeriall Power which the Church having received immediately from God enjoyeth thereby a Right answerable to all the branches of Soveraign Power in matters proper to the Church as you have seen it declared p. 32. The evidence of a Legislative Power in the Church is said p. 175. to be as expresse in Gods Book as it can be in any Book inspired by God not as if it were not possible that God should declare by inspiration more clearly that this Power belongeth to the Church then now it is declared in the Scriptures for then could there be no dispute about it but that it is as expresse as it can be in these Scriptures supposing them to be inspired by God For seeing those of the Congregations think that they have a sufficient answer to all that is brought for a Legislative Power in the Church out of the Scriptures by saying that the Scriptures are given from above and therefore the matters therein declared being immediately commanded by God are no ground of the like Power for the Church It was necessary to remonstrate unto them that if this answer were good not onely there were no such Power de facto declared but also no such Power could be declared by such Scriptures And therefore that we are to look about us and to consider by what circumstances of things expressed in such Scriptures it may appear to common reason that the Church practised it not without authority and warrant from the Scriptures If the Prophets of the Old Testament had this Power by the Law that if they dispensed with any positive precept of it that precept was to cease for the time which is not any dream of the Jews Doctors but an opinion received from their predecessors without which they involve themselves in most inextricable difficulties that either deny or give any other reason of the toleration of High Places before the Temple was built and after that of the Sacrificing of Elias in Carmell as also of the forbearance of Circumcision in the Wildernesse it is no marvell if the reproof of Ahab by Elias 1 Kings XXI 19 of his son by Elizeus 2 Kings VI. 32. of Herod by our Lord and S. John Baptist are imputed to the peculiar right of Prophets in Gods people p. 179. For seeing that the Law was the condition of the temporall happinesse of that people whereof those Princes were Soveraign and seeing the Prophets were stirred up by God to reduce and preserve the Law in force and practice as well as to point out the true intent and meaning of it which the Gospel was fully to declare it is very reasonable and consequent that their office should take place as well in regard of the Prince as of the people Especially seeing it was sufficiently understood that the people by acknowledging them Prophets were not tied to defend them by force against the publick power vested in the Prince in case it were abused to destroy them or bring their Doctrine to no effect as it is manifest by the sufferings of the Prophets in the Old Testament but to reform themselves according to their Doctrine in their own particulars and to expect the reformation of the people from those that had the power of it And therefore it is extremely inconsequent that by their example in the time of Christianity Preachers should make the personall actions or publick government
persons whereof it consists now the State is it which hath Power to doe that For as it cannot be denied that all States must needs have Power to assemble themselves so it must not be granted that the Church hath not Power to doe the same because it hath been proved here from the beginning that the Church hath Power of assembling not from any State but immediately and originally from God whether for the service of God or for determining whatsoever shall become determinable for the maintenance of Unity among all those that are to communicate in the service of God and the Offices of the same Truly so long as by Circumcision men became both members of a State and of the Communion of Gods service the Church and the State were all one Society as hath often been observed here for the difference between the Law and the Gospel both subsisting by the same Act of God calling them to be his people and to inherit the Land of Promise both upon condition of keeping his Law and by the same act of the people imbracing the same Which holds not in Christianity addressing it self to all Nations and therefore preserving States in the condition which it findes and yet founding a Society of the Church upon the privilege and Charter of assembling for the service of God and the Power which is requisite to preserves the Unity of all that assemble in the condition upon which they communicate in the service of God Which Society as it was visibly distinct from all States for all the time between our Lord and Constantine so is it acknowledged by this author to have subsisted even under the Apostles when as he alleges their Writings to prove those rights which they attribute to the Church to belong to those States which are Christian Which for my part I very much marvell how he could think fit to doe knowing that such acts as the Apostles attribute to the Church are so far from being the acts of the State under which the Church then was that they were prohibited by it so often as the assemblies of Christians were forbidden as you have seen that many times they were By that which hath been said it may appear what reason Ecclesiasticall Writers had to make a difference between the names of the Synagogue and the Church appropriating the former to the Jews and this to the Christians which I for my part so far as custome will give leave desire to observe though for the originall signification I see the name of Ecclesia was at the first most properly attributed to the whole body of Gods people assembled together in the Wildernesse as for example at the giving of the Law For in all the divers significations in which it is used speaking of Christianity there is one and the same consideration of assembling together to be seen though upon severall reasons and to severall purposes from the Synagogue The whole company of those that shall meet and assemble together in the world to come is called sometimes the Church and so is the whole company of the Visible Church upon earth Because though they cannot meet bodily to communicate in the service of God yet they ought to meet with that judgement and disposition of minde that they may both communicate bodily in this world when occasion is and actually meet altogether in the world to come So is the company of Christians contained in either barely one City or the Head City of a Province or Nation called the Church of that City Province or Nation because they so meet severally that any of them may assemble with any because under the same conditions But when one Congregation is called a Church as somtimes it is in the Scriptures it is for the same manner of assembling as the whole people of Israel was assembled in the Wildernesse These things generally premised it will not be difficult to defeat the productions of this assumption in the particulars specified And first according to that which is here determined p. 192. I admit that the Power of interpreting the Scriptures is nothing else but the Power of determining controversies of Faith Though it is not as by consequence to be admitted that those interpretations which come from this Power are as much the Word of God as that which is interpreted by the same or infallible or that we are bound to stand to them as much as to the Scriptures themselves For the Word of God if we will understand it properly is that onely and all that which God giveth in Commission to be declared and enjoyned his people and therefore this author very skilfully observeth that the Word of God in the New Testament is as much as the Gospel which God gave in charge to our Lord Christ and he to his Apostles to be published to the world with a charge from God to imbrace it For so also the Law was the Word of God to Moses and all the Revelations granted the Patriarchs and Prophets were the Word of God to them because by them God declared how he would conduct his People Whereas after the Prophers of the Old Testament though we finde that there were Prophets that spoke by inspiration not onely by Josephus speaking of those times of Gods people whereof there is no mention in the Scriptures but also by that which is said in the New Testament of Simeon and Anna Zachary and the Blessed Virgin and of the Prophets of Churches yet we do not finde it said that the Word of the Lord came to any of them because they received nothing in charge from God to his People Wherefore that which the Church hath received from those persons that spoke not onely by inspiration and revelation but also by Commission from God the evidence of which Commission containeth all the motives to Christianity must not be compared with any thing which it may receive in charge any other way though it be such as may produce an obligation to receive and observe it of a nature answerable to the ground and intent of it which I have declared in the place afore quoted Neither is it to be said that God faileth his Church in any thing due to it upon those promises whereby it subsisteth if he have not provided it of such a Power to be received as infallible unlesse we will say that God hath tied himself to preserve it free from the temptation and triall of Heresies and Schisms which he hath sufficiently declared that he never intended to doe Now that having determined an infallible Power to be requisite for the determining of matters of faith by interpretation of the Scriptures this author in consequence to his assumptions which I have spoke of should challenge it to belong to all Christian States I cannot choose but marvell Seeing that as the Scriptures come by revelation and inspiration from God so whatsoever shall pretend to like authority must needs proceed from the same Which if the Church that is
is a sin unto death saith the Apostle 1 John V. 16. I say not that ye pray for it This is commonly understood of denying Gods truth against that light which convinceth the conscience Which if it were true the Apostles precept could never come into practice seeing no man can know unlesse by Revelation against what light his Neighbour sinneth But the Novatians at the Councell of Nice as Socrates and Sozomenus both report Eccles Hist I. 7. I. 23. answering Constantine that they refused Penance onely to those that sinned the sin unto death doe give us to understand that S. John was understood by the Church not to command that Apostates be admitted to Penance And so also Tertullian in many places of his Book de Pudicit as cap. XIV argueth from this place that Penance was not to be granted to Adulterers Which sheweth that the Church understood the place in the same sense though it admitted not his consequence So also Origen in Mat. XVIII 18. Tract VII I was long doubtful of the truth of this Interpretation because the Apostle premising If any man see his brother sin a sin not unto death let him ask of God seems to speak of private Prayers of particular persons But the words of S. James V. 16. have cleared me of this doubt Confesse your sins one to another saith he and pray for one another that ye may be healed In which words I make no doubt but he speaketh of publique Penance For having premised that the Presbyters be sent for to the sick that they confesse their sins to the Presbyters that they pray for them anointing them with oil that their sins may be forgiven them to shew neverthelesse that according to the custome aforesaid in case they recovered they were to stand bound to Penance he addeth Confesse your sins to one another to signifie that this Confession and Penance remained due before the Church as we understand by the XII Canon of Nice that the practice was so long afterwards And this is proved by the precept of both Apostles to pray for one another For it is manifest that there were two means to obtain remission of sins in this case the Humiliation which the Church prescribed and the Penitent performed and the Prayers of the Church Which S. John prescribeth not to be granted to Apostates The very same is the meaning of the Apostle to the Hebrews VI. 6. when he pronounceth it unpossible that those that fall away be renued again to Repentance For as they that stood for Baptisme when they were catechized in Christianity were properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be instructed or dedicated to Repentance because of the Repentance from dead works which they professed so they that forfeited their Christianity by violating the contract of Baptisme are no lesse properly said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be renewed instructed and dedicated again to Repentance And the Apostles reason agrees For because the earth that receives rain and renders no fruit is near the curse therefore the Church will not easily beleeve that such a one shall lightly obtain of God the grace to become a sincere Christian And therefore the Apostle says not that it is unpossible that such a one should repent but that he should be instructed again to repentance to wit by the Church As the Novatians answered Constantine that they remitted such persons to God not prejudicing their salvation but not admitting them to the means of Reconciliation by the Church And herewith agreeth the example of Esau used by the Apostle again XII 17. saying that he found not place of Repentance alluding to that roome in the Church where Penitents were placed apart by themselves And again X. 26. the allusion which he maketh to the custome under the Law understood by the Hebrews to whom he writeth consisteth in this that as there was no sacrifice to be made for Apostates though for Ethnicks for this was the use of the Law as we understand by Moses Maimoni in the Title of Dressing Oblations cap. III. num 3 5. So the Christian Sacrifice of the Prayers of the Church was not to be offered for those that had renounced Christianity If it be thus you will ask What was the fault of the Novatians seeing they understood this Text right And my answer is that neverthelesse they are Hereticks extending the name of Hereticks to those whom now we call Schismaticks as I have shewed you in the little Discourse pag. 197. that it is often used For S. John as he commands not so he forbids not that they be admitted to Penance the other Apostle tels them it is impossible to let them know that they must not expect it But neither says that the Church could not give it When therefore the Church to preserve Unity was necessitated to grant it as we see by S. Cyprian the Novatians were no lesse Schismaticks in making separation upon the quarrell though perhaps the reason be not urged by their adversaries then if they had understood the Text amisse The Unity of the Church being of more moment then much understanding in the Scriptures And so perhaps S. Pauls words will belong to this purpose 1 Tim. 5. 19. as not onely the Socinians of late but Pacianus among the Ancients Paraen ad Poenitentiam and Matthaeus Galenus among modern Writers do expound them To wit that when he saith Lay hands suddenly on no men nor partake of other mens sins he leaves it to Timothies judgement whom to admit whom not to admit to Penance Because this Blessing with Imposition of hands was not the mark of Absolution but of admission to Penance as well as the ceremony of Ordinations And though this Text of the Apostle be understood in particular of Ordinations yet by the same reason which he allegeth it is to be extended to all Acts of the Church that are blessed by the Prayers of the Church with Imposition of Hands For if Timothy by Imposing hands upon those whom he Ordains become accessary to their sins if they be unfit to be Ordained by the same reason if he Impose Hands that is grant Penance unto them that are not fit for it he becomes accessory to the sins which they commit by being admitted to it Imposition of Hands being nothing else but a ceremony of that Benediction which signifieth that those Acts to which it is granted are allowed and authorized by the publique Power of the Church So Imposition of Hands in Confirmation is the admission of him that is confirmed to the communion of the Visible Church In Penance the restoring of him In Ordination to the exercise of this or that function in the Church Prayer over the sick which the Apostle commands James V. 14. and our Lord in the Gospel made with Imposition of Hands signified the admitting of the sick to Penance And it is said that in some Eastern Churches to this day mariages are blessed with Imposition of Hands in signification that the Church
in Aegypt besides that of Alexandria before the time of Demetrius besides that which hath been said p. 142 143. stands more probable by the Emperour Adrians Epistle related by Vopiscus in the life of Saturninus Illi qui Serapin colunt Christiani sunt Et devoti sunt Serapi qui se Christi Episcopos dicunt Nemo illic Archisynagogus Judaeorum nemo Samarites nemo Christianorum Presbyter non mathematicus non aruspex non aliptes Here he names Bishops at Alexandria to wit such as resorted thither from other Cities of Aegypt And though a man would be so contentious as to stand in it that the name Episcopus might then be common to Bishops and Presbyters both yet when he speaks of Presbyter Christianorum in the very next words he cannot reasonably be thought to speak of Presbyters in those that went afore And when Tertullian saith that Valentine the Father of the Valentinians expected to have been made a Bishop for his wit and eloquence and because he failed of it applied his minde to make a Sect apart whereof himself might be the Head adversus Valentin cap. IV. unlesse we suppose more Bishops then one in Aegypt at that time we tie our selves to say that he would have been Bishop of Alexandria Which had it been so Tertullian probably would have expressed for the eminence of the Place The correspondence between the Office of Deacons in the Synagogue and the Church mentioned p. 156. may thus appear Judges and Officers shalt thou appoint thee in all thy Gates that is in all thy Cities saith the Law Deut. XVI 18. joyning together Judges and Officers in divers other places Num. XI 16. Deut. I. 15 16. These Officers the Greek translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine Doctores for what reason I doe not see that any man hath declared By the Talmud Doctors they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to import Appparitores Synagogae which Maimoni describes to be young men that have not attained the years and knowledge of Doctors And the punishment of scourging he saith was executed by these He reporteth also an old saying of their Talmud Doctors that the reason why Samuels sons would not ride circuit as their Father did was because they would inflame the Fees of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their Ministers or Apparitors and Scribes or Clerks And Buxtorfe in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reports another of their sayings That at the time of the destruction of Jerusalem the Wise were imbased to the learning of Apparitors and Apparitors to that of Clerks So then they were next under their Wise men or Doctors but above Scribes or Clerks by this account But seeing there was no more difference between them it is no marvell if sometimes it be not considered Maimoni in the Title of learning the Law sheweth that the Jews had every where Schoolmasters appointed to teach yong children to read of the condition of whom he writeth there at large cap. III. these are they whom the Vulgar Latine meaneth by Doctores as appears by the supposed S. Ambrose upon 1 Cor. XII 25. who would have those whom S. Paul there cals Doctors to be the very same And therefore they are the very same that the LXX meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews say that they were of the Tribe of Simeon and that so the Prophesie of Jacob was fulfilled Divide them in Jacob and scatter them in Israel the Levites being dispersed throughout all the Tribes to take Tiths at the barn door and the Simeonites to teach to write and reade S. Hierome Tradit Heb. in Genesin Jarchi in Gen. XLIX 7. And indeed the name by which the Scripture calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the Originall of it be not found in the Scriptures as how should any language be all found in so small a Volume yet in the Jews writings and also in the Syriack Testament the word from whence it is derived signifieth contracts as Coloss II. 14. So that by their name they must be such as write contracts that is Clerks or Notaries Therefore if the Judges and Doctors of the Jews Consistories are correspondent to the Presbyters of Christian Churches which by many arguments hath been declared then the Apparitors and Notaries of the same must by consequence be answerable to our Deacons And so Epiphanius in the Heresie of the Ebionites maketh the Bishops Presbyters and Deacons of the Christians to be the same that among the Jews were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Rulers of Synagogues Presbyters and Deacons For as the Deacons were wont to minister a great part of the Service in the Church so still the Service in the Synagogue is performed by him whom still they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minister of the Synagogue To this III Chapter I must adde two considerations The one is of the scope of that little Piece of the Right of the People in the Church which the learned Blondell hath lately added to Grotius his Book De Imperio Summarum Patestatum in Sacris Which is in brief to derive the right and Title of Lay Elders from the people and from that Interesse which by the Scriptures it appears that they had from the beginning under the Apostles in Church matters Whereby he hath given us cause to cry aloud Victory as quitting the reason and ground upon which the bringing of Lay Elders into the Church was first defended and is hitherto maintained among us to wit that onely Text of 1 Tim. V. 17. Let the Elders that rule well be counted worthy of double Honour especially those that labour in the Word and Doctrine For this Scripture being abandoned the rest that are pretended are so far from concluding that they cannot stand by themselves Now that this Text cannot be effectuall to prove that purpose he argueth there upon the same reason which here I have advanced p. 123. to wit because the same Honour that is maintenance is thereby allowed to those that labour in the Word and Doctrine and those that doe not Whereupon it must needs appear to him that knows a great deal lesse of the Antiquity of the Church then Blondell does that they are Clergy men whose maintenance is provided for by the Apostle Now to comply with him that hath so ingenuously yeelded us the Fort I doe avow that he hath reason to beleeve that there being so great difference between the State of the Church since whole Nations professe Christianity and that which was under the Apostles and the confusion appearing so endlesse and unavoidable that must needs arise in Church matters by acquainting all the People with the proceeding of them and expecting their satisfaction and consent in the same it cannot be contrary to Gods Law to delegate the Interesse of the People to some of the discreetest and most pious of them chosen by them to concur in
Law of his Country pretendeth to be for his good and to relish it aright when upon due consideration it appears to be no otherwise And so the punishment of the Law tends to the same purpose as all afflictions are sent by God to drive men to their good against their will And that those who fainedly submit to Christianity may as Aristotle says be Sun-burnt by walking in the Sun though they walk not in the Sun for that purpose That is by trying the effect of Christianity in the worship of God and reformation of mens lives among whom they live by being under such Laws may be won to imbrace it for it self which at first they imbraced for the worldly privilege of it To which purpose there can be no mean so effectuall as the restoring of the publick discipline of Penance in the Church By which it becomes most evident what inward esteem men set upon Christianity by the esteem they set upon the Communion of the Church And that the sentence of Excommunication is abhorred not for the temporall Penalties which by civile Laws attend upon it but for the Society of the Church which it intercepteth And truly this last inconvenience of Hypocriticall profession can by no means be avoided wheresoever Christianity or any opinion supposed to be a necessary part of it is made the Religion of any State For evidence whereof I must repeat first that which was supposed afore that there are but two reasons for which any Religion can be said to be the Religion of any State to wit Privileges and Penalties In the second place I must suppose here that as exemption from any penalty is a privilege so exemption from a privilege is a penalty Wherefore seeing no Religion can be the Religion of any State but by such privileges as another Religion is not capable of it is manifest that Toleration of Religion as it is a Privilege in comparison of punishment so it is a punishment in comparison of that Religion which is privileged These things supposed it will not be difficult to render a reason why Christianity must of necessity decay and why the power of it is so decaied since the world came into the Church For when men came not to Christianity till they had digested the hardship of the Crosse and resolved to preferre the next world afore this it is no marvell if they endured what they had foreseen and resolved against But seeing temporall privilege as well as temporall punishment may belong to true Christianity no marvell if men follow the reason of privilege not of Christianity when they goe both together though by consequence they will be ready to change as the privilege changes Now as to the Privileges which Christianity is endowed with by the Act of God or made capable of by the same from Soveraign Powers when they make Christianity the Religion of those States which they govern It is very easie to resolve from the premises that the Clergy are not exempt by Divine Right from any Law of those States under which they live For seeing the Clergy is a quality which presupposeth Christianity and subsisteth by virtue thereof and that no quality subsisting by the constitution of the Church or by Christianity endoweth any man with any temporall right wherewith he is not invested by the quality which he holdeth in his own Country it followeth that no man by being of the Clergy can be privileged against Secular Power or against those Laws which are the Acts of it And therefore the example of Abiathar High Priest removed from his Office by Solomon for Rebellion and Treason 1 Kings II. 26. to wit because as it is there expressed he had deserved to be removed out of the world is an effectuall argument to this purpose For if that Office to which his person was designed by Gods expresse Law supposing him to be lawfull High Priest might be taken away for a crime committed against the Majesty of the King subsisting by an Act subsequent to the Law established by God because the Law which allowed a King enjoined obedience by all the Penalties of the Law And indeed seeing the Clergy is but a degree qualifying men in Christianity above the People those temporall privileges which by Divine right are pretended to belong to the Clergy must needs belong to the People in an inferiour degree by the same right much more the Clergy presupposing the Church as the Church the State must needs leave all men that are qualified by it obliged upon the same termes as it findes them to the States wherein they professe themselves Christians Which cannot be when both Societies of the Church and the Commonwealth consist of the same persons But though the Clergy be not exempt from any Secular Jurisdiction by Divine Right yet they are so capable of exemption by Divine Right that no man can deny the Privilege granted by the first Christian Emperors the Causes of the Clergy to be heard and determined within the Clergy themselves to be very agreeable to reason of Christianity For if our Lord hath commanded and the Apostles ordained the differences of Christians to be ended within themselvs that they might not prove a scandall to Christianity it is but correspondent consequent thereunto that for avoiding the scandalls which the differences of the Clergy may occasion or to make them lesse publick they be ended within themselves seeing it is manifest to all understandings that the reverence of the Clergy is of great interesse to the advancement of Christianity On the other side seeing the Discipline which the Clergy are liable to by Christianity is so much stricter then that which the Civile Laws of any Commonwealth whatsoever can require and determine that Clergy men cannot incurre the penalties of Criminall Laws but they must be supposed to have violated the stricter discipline of the Church which they are under afore It follows that it is so farre from Christianity to privilege them against such Laws that the Church cannot otherwise be cleared of the scandall then by Ecclesiasticall censures correspondent to the temporall punishments which they incurre But if thus it be true that no man by virtue of his Christianity is endowed with any Secular Privilege of that Civile Society wherein he liveth By the same reason it must be true that no man is by his Christianity uncapable of any Right common to all members of the State in which he liveth unlesse some Law of Christianity can be produced whereby it may appear to be incompetible with the quality he holdeth in the Church Which hath been pretended with much noise to render the Clergy of this Church uncapable of imploiment in Secular affairs in point of Divine Right but will be very difficult to prove by the Scriptures in regard that Christianity containeth nothing but that which tendeth to the maintenance of Civile Society as on the other side Civile Society and the Powers thereof tendeth to the maintenance of
Christianity Therefore the words of our Lord That his Disciples should not be as the Gentiles among whom the great ones domineer over the rest and in so doing were called Gracious Lords Mat. XX. 25. Mar. X. 42 43. Luc. XXII 25 26. being spoken to his Disciples as Christians not as Apostles in commendation of humility and meeknesse a quality concerning all Christians cannot prove the Clergy forbidden secular imploiment but they must by the same reason inforce all Civile Power to be unlawfull among Christians as also in the Society of the Church all superiority of power as unlawfull as that which is here challenged on behalf of Bishops and Presbyters On the other side that which they are supposed to destroy they manifestly presuppose that is to say a Superiority of power among the Disciples of Christ by the names of greater and lesse competible with the quality of his Disciples And therefore concern not the lawfulnesse of power but the right use of it and so forbid no sort of Christians any power whereof any Christian is capable The words of S. Paul are more pertinent to this purpose 2 Tim. II. 4. for it is a comparison that he borroweth from the custome of the Romane Empire wherein Soldiers as they were exempted from being Tutors to mens persons or Curators to their estates so they were forbidden to be Proctors of other mens causes to undertake husbandry or merchandise Therefore when S. Paul saith to Timothy No man that goeth to the army intangleth himself in businesse of the world that he may please him that imprested him He raises indeed a particular exhortation to Timothy upon a generall ground of reason appearing in the Romane Laws that those of Timothies quality oblige not themselves to businesse inconsistent with it But can he be understood hereby to make that a Law to the Militia of the Church which was a Law to the Militia of the Empire Or can an exhortation drawn from a comparison be thought to create a generall Law to all of Timothies quality in generall or in particular further then the reason of the comparison will inferre in every particular case It is true that Soldiers were forbidden businesse of profit were exempted emploiments of publick service as was that of Tutors and Curators because thereby they became obliged to the Laws or to their own profit to the prejudice of their attendance upon their colours That is to say that for the great distance between Civile and Military emploiment in that State the Laws had rendred Soldiers uncapable of such qualities And so it is confessed that the Laws of the Church the Canons rendred the Clergy uncapable of the like during the distance between the Church and the State not yet Christian For so we find that in S. Cyprians time Clergy men were forbidden to be Tutors or Curators for the like reason because their obligation to the Laws in that estate would have excused them to the Church And because that by reason of the distance between the State of the Church at that time it could not tend to any publick good of the Society of the Church But in States that professe Christianity can it be said that the attendance of Clergy men upon the affairs of the Commonwealth cannot be to the publick good of the Church consisting of all the same persons onely in a distinct reason and quality whereof the Commonwealth consisteth To me it seems farre otherwise that in all publick Assemblies of States whether for making Laws or for Jurisdiction or for Counsell or for preservation of publick Peace to banish those from them whose quality and profession entitles them to the most exact knowledge and practice of Christianity is to banish the consideration of Christianity from the conclusions and effects of those Assemblies For though it be seen by experience that the Clergy come short of the holinesse and exact conversation in Christianity which they professe yet it will be always seen likewise that the people fail more and before them and that they are first corrupted by and with the people then corrupters of the people And as for the service of the Church which they cannot attend upon in the mean time supposing the Order here challenged to be instituted by the Apostles the inconvenience ceaseth For supposing all Cathedrall Churches to be Corporations trusted to provide for the government of all Congregations contained in them in Church matters and the Ministery of the Offices of Divine Service at the same whatsoever Clergy man shall by publick imploiment destitute his Congregation shall leave it to the care of the Church originally entrusted with it Which Churches being all Nurseries and Seminaries of Clergy designed for the Service of their respective Bodies may easily by the means thereof see all Offices discharged from time to time to all Congregations which they contain And this is that which I desired to say here in generall to this most difficult point of the Privileges and Penalties which Christianity may be established and enforced with by a State that professes it As for the particulars which upon those generall reasons may be disputed in point of lawfull or unlawfull as also for the point of expedience whereby that which in generall may be done ought or ought not to be done when the case is put I leave to them that are qualified and obliged to proceed in determining the same To come then to the great difficulty proposed it is to be acknowledged that the Power of the Church in the persons of them to whom it is derived by continuall succession is a Law ordained by the Apostles for the unity and edification of the Church So that no part of the Whole can stand obliged by any Act that is not done by the Councell and Synod of Bishops respective to that part of the Church which it pretendeth to oblige But withall it is to be acknowledged that there are abundance of other Laws given the Church by our Lord and his Apostles whether they concern matters of Faith or matter of Works whether immediately concerning the salvation of particular Christians or only the publick Order of the Church which proceeding from the same if not a greater power then the Succession of the Church are to be retained all and every one of them with the same Religion and conscience And with this limitation the distinction which the Church of Rome is usually answered with is to be admitted between succession of Persons and succession of Doctrine Not as if it were not a part of Christian doctrine that the Succession of the Apostles is to be obeyed as their Ordinance but because there are many other points of doctrine delivered the Church by our Lord and his Apostles all and every one of them equally to be regarded with it Again I have shewed that the Secular Power is bound to protect the Ecclesiasticall in determining all things which are not determined by our Lord and his Apostles and to give force
by the immediate dictate of the Spirit by the same reason can conclude nothing to be the will of God and the true intent of his Word without it This if it were meant onely of the testimony of the Spirit of God witnessing with our Spirit that we are the children of God and sealing the assurance of this favour to our persons and actions then would it not take away the grounds upon which and the means by which we are effectually moved and brought to be Christians both in profession and in deed So that by consequence means might be had whereby a man 's own Spirit might be enabled to discern between the dictates of Gods Spirit and that of the world But being advanced in answer to this difficulty as the first ground of faith and the last resolution of it cannot be so understood But of necessity importeth that no man can be assured by the assurance of faith of any truth without that means by which God reveals himself to them by whom he declares his will to others That either any person on behalf of the Church or any private spirit should pretend to any such endowment is contrary to common sense and their own proceedings When they use the like means to inform themselves both why to beleeve the Scripture and what the meaning of it and the will of God is as other men doe And if they doe pretend more they must shew such evidence as God hath ordained to convince the world before they can pretend to oblige any man to beleeve them Besides that so it would not be possible to render a reason why God hath given his Scriptures at all seeing that notwithstanding he must furnish either some persons in behalf of the Church or all beleevers with revelations to convince them what is his will and meaning by the Scriptures But if they admit of such means as God hath appointed Christians to decide whether it be the Spirit of God or of the world that witnesseth with their Spirit then is the question where it was Because as God gives his Spirit to those that are Christians upon such qualities and to such intents as they who pretend to the Spirit of God ought to finde in themselves and to propose to themselves and no other so are they assured that it is the Spirit of God that moves them because they are assured of those qualities and intentions in themselves and by no other meanes Now having shewed before upon what grounds Christianity is to be imbraced I demand whether it be in the compasse of any reason that is convinced of the truth of Christianity to question whether the Scriptures are to be received or not Certainly he were a strange man that should consent to be a Jew or a Mahumetane and yet make a question whether the Book of the Law came from Moses or the Alcoran from Mahomet or not Therefore supposing that we stand convict of the truth of Christianity by the same means we stand assured that God hath caused those great works to be done by Moses and the Prophets by our Lord and his Apostles by which the world stands convict that they were sent by God and by the same that the Scriptures wherein those works and their doctrine is related are from God Neither can the Church act to the assuring of any body herein as the Church but as a multitude of men endowed with common sense which cannot agree to deceive or to be deceived For if the profession of Christianity goe before the being of the Church and Christianity cannot be received till it be acknowledged with the records thereof to be from God then this assurance though it come from the agreement of the men that make the Church goes in nature before the quality of a Church and therefore comes as well from the consent of Jews for the Old Testament as of Christians for the New Nor let it trouble any man that by this means faith may seem to be the work of reason not the grace of God seeing it may very reasonably be demanded Where is the necessity of grace to enable a man to beleeve what he sees reason to beleeve For though the matter of faith be credible of it self yet it is not evident of it self though sufficient reason may be shewed why a man ought to beleeve yet on the other side there are many scandals and stumbling blocks in the way to hinder him from beleeving the chiefe of which is the offence of the Crosse whereof our Lord saith Happy is he that is not offended at me For it cannot seem strange that a man should refuse to beleeve that which he sees sufficient reason to convince him to beleeve when as by beleeving he becomes liable to bear the Crosse of Christ specially not being inforced by the light of reason evidencing the truth of Christianity and determining the assent of the minde as fire does wood to burn but swaied by externall motives working upon the minde according as they finde it disposed to goodnesse For when this disposition is not perfectly wrought by Gods grace nothing hinders sufficient motives to prove uneffectuall to them whom the Crosse of Christ scandalizeth This being resolved it follows by necessary consequence upon what reasons and by what means the meaning of the Scriptures or rather the will of God concerning all matters questioned in Christianity is determinable For it is not the same thing many times to know the meaning of the Scriptures as it is to know how far it is Gods will that it binde the Church The name of the Scripture inforceth no more but that all is true which it containeth Now it containeth many times the sayings and doings of evill men as well as of good of Satan himself sometimes wherein it intends onely to assure that such and such things were said and done And not to insist on the Law of Moses which is all the word of God and no part of it binding to us as the Law of Moses because another disposition of Gods will may appear by other Scriptures in the New Testament it self are found many things that now have not the force of precepts though it appear that they did sometimes binde the Church Such is the practice of the Feasts of Love which S. Paul presses so hard as I shewed afore such is his precept that women be vailed men bare when they pray in the Church the decree of the Apostles at Jerusalem against eating blood and things strangled and sacrificed to Idols the precept of S. James of anointing the sick the ceremonies of Baptism which I shewed afore out of S. Paul to have been in use in the Primitive Church yea the very custome of drenching in Baptism which no man doubts but the institution signifies and yet is now scarce any where in use If therefore there be question of the will of God what is the true meaning of the Scriptures and how far it bindes the Church the