I.I r, Ki>LRY OF THE Theological Seminary, PRINCETON, N. J.
	BX 5037 Hooker, 1600. The work	Richard, 1553 v^' 3	or 4- •

A DONATION

f-lloM

Kccciucd /c / J . /

Ic

THE

W OR K S

O.F

THAT LEARNED AND JUDICIOUS DIVINE

y

MR. RICHARD HOOKER,

CONTAINING

EIGHT BOOKS

OF THE

L AW S

O F

ECCLESIASTICAL POLITY,

AND

SEVERAL OTHER TREATISES.

TO WHICH IS PREFIXED

*rHE LIFE OF THE AUTHOR,

B Y

ISAAC WALTON,

TO THIS EDITION IS SUBJOINED

A NEW INDEX TO THE WHOLE.

VOLUME THE THIRD.

OXFORD;

PRINTED AT THE CLARENDON PRE58,

MDCCXCIII.

i'iijxrGiir!:;2

L A W S

O F

ECCLESIASTICAL POLITY,

BOOK VI.

Containing their fifth Afertion, that our Laws are corrupt and repugnant to the Laws of God, in matter belonging to the power of Ec-^ defiaftical JurifdiBion, in that we have not throughout all Churches certain Lay-Elders efiablifijedfor the exercife of that power.

THE fame Men which in heat of contention, do hardly either fpeak or give ear to reafon, being after Hiarp and bitter conflids retired to a calm remembrance of all their former proceedings; the caufes that brought them into quarrel, thecourfe which their flriving affedions have followed, and the ifTue whereunto they are come, may pcradven- ture as troubled waters, in fmail time of their own accord, by certain eafy degrees fettle themfelves agam •, and fo recover that clearnefs of well advifed judgment whereby they fhall ftand at the length indifferent both to yield and admit any reafonable fatistadion, where before thev could not endure VOL. III. B ' with

BOOK vr.

The quef* tion be- tween us, whether all Congrega- tions or Pariflies ought ty have Lay« Elders in- verted with power of Jurifdiftion in fpirituat caules.

2 ECCLESIASTICAL POLITY.

BOOK VI. with patience to be gainfaid. Neither will I dc- fpair of the like fuccefs in thefe unpleafant contro- verfies touching Ecclefiaftical Polity; the time of filence which both parts have willingly taken to breathe feeming now as it were a pledge of all Men's quiet co'ntentment to hear with more indifferency the weightieft and lad remains of that caufe, Jurif- Lib. vi. didlion, Dignity, Dominion Ecclefiaftical. For^, let l^.^' \''}: not any imagine that the bare and naked difference of a few Ceremonies could either have kindled fo much fire, or have caufed it to flame fo long -, but that the parties which herein laboured mightily for change, and (as they fay) for reformation, had fome- what more than this mark whereat to aim.

Having therefore drawn out a complete form, as they fuppofe, of publick fervice to be done to God, and fet down their plot for the office of the Miniftry in that behalf; they very well knew how little their labours fo forth bellowed would avail them in the end, without a claim of Jurifdidion to uphold the fabrick which they had ere6ted ; and this neither likely to be obtained but by the ftrong hand of the People, nor the People unlikely to favour it; the more, if overture were made of their own interefl:, right and title thereunto. Whereupon there are many which have conjedlured this to be the caufe, why in all their projeds of their Difcipline (it being manifeft that their drift is to wrcft the key of fpi- ritual authority out of the hands of former Gover- nors, and equally to pofTefs therewith the Pallors of all feveral Congregations) the People firft for furer accomplifhment, and then for better defence there- of, are pretended neceffary adlors in thofe things, whereunto their ability for the mod part is as flender as their title and challenge unjufl.

Notwithilanding (whether they faw it neceffary for them to perfuade the People, without whofe help they could do nothing, or elfe (which I rather think) the affedtion which they bear towards this new form

of

ECCLESIASTICAL POLITY. 3

of Government, made them to imagine it God's own book vi. Ordinance) their dodrine is, that, by the Law of '

God, there muft be for ever in all Congregations certain Lay-Elders, Miniftcrs of Ecclefiaftical Jurif- diclion, inafmuch as our Lord and Saviour by tcfta- ment (for fo they prefume) hath left all Minifters or Paftors in the Church Executors equally to the whole power of Spiritual Jurifdidlion, and with them hath joined the People as colleagues. By mainte- ^ nance of which afiertion there is unto that par: ap- parently gained a twofold advantage, both becaufe the People in this refped are much more eafily drawn to favour it, as a matter of their own interefl -, and for that, if they chance to be crofled by fuch as oppofe againft them, the colour of divine authority, affumed for the grace and countenance of that power in the vulgar fort, furniflieth their Leaders with great abundance of matter behoveful for their encourage- ment to proceed always with hope of fortunate fuc- cefs in the end, confidering their caufe to be as Da- vid's was, ajuft defence of power given them from above, and confequently their Adverfaries' quarrel the fame with Saul's, by whom the Ordinance of God was withftood.

Now, on the contrary fide, if their furmlfe prove falfe ; if fuch, as in juftification whereof no evidence fufficient either hath been or can be alledged (as I hope it fhall clearly appear after due examination and trial) let them then confider whether thofe words of Corah, Dathan and Abiram againfl Mofes and Numb, xvl, againft Aaron, // is too much that ye take uponyoUy feeing all the Congregation is holy^ be not the very true ab- ftradl and abridgment of all their publifhed Ad- monitions, Demonftrations, Supplications, and Trea- tifes whatfoever, whereby they have laboured to avoid the rooms of their fpiritual Superiors before a,utho- rized, and to advance the new fancied fceptre of Lay-Prelbyterial Power.

B 2 , The

4 ECCLESIASTICAL POLITY.

The nature of fpiritual Jurijdi^lion.

BOOK VI. pUT before there can be any fettled determina- J3 tion, whether truth do reft on their part or on ours, touching Lay-Elders •„ we are to prepare the way thereunto, by explication of fome things re- quifite and very needful to be confidered ; as, firft, how befides that fpiritual Power which is of Order, and was inftituted for performance of thofe duties whereof there hath been fpeech already had, there is in the Church no lefs neceflary a fecond kind, which we call the Power of Jurifdidion. When the Apoftle doth fpeak of ruling the Church of God, and of re- ceiving accufations, his words have evident reference to the Power of Jurifdi6lion. Our Saviour's words to the Power of Order, when he giveth his Difciples

-Afts XX. charge, faying. Preach ; baptize : do this in remem-

I Tim. V. hrance of me, Tj^aa yXy tcv 0£oi/ wV cciriov roou oAcoi/, xoci JJ- . Huoiov. 'ETrtVjtOTTOi/ il cog d^vispioc ©£2 bIkovoc (psPHvrocy kcctoc 15. [Mv TO a^p^£iv 0£a, >caTa d£ to u^ocnvetv X^ira. J^pi/t. ad

Mat.xxviii.^^^^;^^ A Bifhop (faith Ignatius) doth bear the I Cor. xi. image of God and of Chrift ; of God in ruling, of ^^' Chrift in adminiftering holy things. By this there-

fore we fee a manifeft difference acknowledged be- tween the Power of Ecclefiaftical Order, and the Power of Jurifdi6lion Ecclefiaftical.

The fpiritual Power of the Church being fuch as neither can be challenged by right of Nature, nor could by human Authority be inftituted, becaufe the forces and effe£ls thereof are fupernatural and divine, we are to make no doubt or queftion but that from him which is the Head, it hath defcended unto us that are the body now invefted therewith. He gave it for the benefit and good of Souls, as a mean to keep them in the path which leadeth unto endlefs felicity, a bridle to hold them within their due and convenient bounds, and, if they do go aftray, a forcible help to reclaim them. Now although

there

ECCLESIASTICAL POLITY, 5

there be no kind of fpiritual Power, for which our book vi. Lord Jefus.Chrift did not give both commiiTion to exercife, and diredlion how to ufe the fame, although his Laws in that behalf recorded by the holy Evan- gelifts be the only ground and foundacion, where- upon the pradice of the Church mufb fuftain itfelf ; yet, as all multitudes once grown to the form of Societies, are even thereby naturally warranted to enforce upon their own fubjedts particularly thofe things which publick wifdom Hiall judge expedient for the common good •, fo it were abfurd to imagine the Church itfelf, the moft glorious amongfl them, abridged of this liberty, or to think that no Law, Conftitution or Canon, can be further made either for limitation or amplification in the pradlice of our Saviour's Ordinances, whatfoever occafion be offered through variety of times and things, during the Itate of this inconftant world, which bringeth forth daily fuch new evils as mud of neceflity by new remedies be redrefled, and did both of old enforce our vener- able PredecefTors, and will always conilrain others, fometime to make, fometime to abrogate, fometime to augment, and again to abridge fometime ; in fum, often to vary, alter and change cuiloms incident unto the manner of exercifing that Power which doth itfelf continue always one and the fame. I therefore con- clude, that fpiritual Authority is a Power which Chrill hath given to be ufed over them which are fubjed unto it for the eternal good of their Souls, ac- cording to his own mofl facred Laws and the whole- fome pofitive Conftitutions of his Church.

In dodlrine referred unto a(5tion and pradlice, as this is which concerns fpiritual Jurifdidion, the firfc found and perfe6l underftanding is the knowledge of the end, becaufe thereby both ufe doth frame, and contemplation judge all things.

B 3 "0/

6 ECCLESIASTICAL POLITY.

BOOK VI.

Of PcnitencVy the chtefeft end propounded hy fpritual JurljM^ion. 'Ttvo kinds of Penitency^ the o?ie a pri- vate duty toward God, the other a auty of external Bfcipline. Of the virtue of Repentance from which the former duty proceedeth : and of Contrition the firji part of that duty,

OEEING that the chlefeft caufe of fpiritual Ju- ^ rifdidlion is ro provide for the health and Hifety of Men's Souls, by bringing them to fee and repent their grievous offences committed againfl God, as alfo to reform all injuries offered with the breach of Chriffian Love and Charity toward their Brethren in matters of Ecdefiaftical Cognizance ; the ufe of this Power fhail by fo much the plainlier appear, if firft the nature of Repentance itfelf be known.

We are by Repentance to appeafe whom we of- fend by fin. For which caufe, whereas all fm de- prives us of the favour of Almighty God, our way of reconciliation with him is the inward fecret Re- pentance of the heart ; which inward Repentance alone fufficeth, unlefs fome fpecial thing, in the quahty of fin committed, or in the Party that hath done amifs, require more. For befides our fubmiffion in God's fight, Repentance muft not only proceed to the private contentation of Men, if the fm be a crime injurious; but alfo farther, where the whole- fome Difcipline of God's Church exafteth a more exemplary and open fatisfadion. *Now the Church

* Pcenltentic'E fecunda^, et unlus, quanto in a6la negotium ell, tamo potior probatio ell, ut non fola confcientia proferatur, fed aliquo etiam aftu admiiiiflreiur. Second Penitency, following that before Baptifm, and being not more than once admitted in one Man, rcquireth by fo much the greater labour to make it manifeil, for that it is not a work which can come again in trial, but mull be therefore with fome open folemnity executed, and not to hz dlfcharged with the privity of conicience alone. Tertul. dc poen.

being

ECCLESIASTICAL POLITY. 7

being fatisfied with outward Repentance, as God is book vi. with inward, it fhall not be amifs for more perfpicuity to term this latter always the virtue, that former the difcipline of Repentance, which difcipline hath two forts of Penitents to work upon, inafmuch as it hath been accuftomed to lay the offices of Repentance on fome feeking, others fhunning them ; on fome at their own voluntary requeft, on others altogether againft their wills, as fhall hereafter appear by ftore of ancient examples. Repentance being therefore either in the fight of God alone, or elfe with the notice alfo of Men, without the one, fometime throughly performed, but always pradifed more or lefs in our daily devotions and prayers, we can have no remedy for any fault •, whereas the other is only required in fins of a certain degree of quality ; the one necelTary for ever, the other fo far forth as the Laws and Order of God's Church Ihall make it re- quifite. The nature, parts and effecls of the one always the fame ; the other limited, extended and varied by infinite occafions.

The virtue of Repentance in the heart of Man is God's handy work, a fruit or efFe6t of Divine Grace, ' which Grace continually ofFereth itfelf even unto them that have forlaken it, as may appear by the words of Chrift in St. John's Revelation, I ft and at the door and knock : nor doth he only knock without, but alfo within afiift to open, whereby accefs and entrance is given to the heavenly prefence of that faving power, which maketh Man a repaired temple for God's good Spirit again to inhabit. And albeit the whole train of virtues which are implied in the name of Grace be infufed at one inftant, yet becaufe when they meet and concur unto any efi^ct in Man, they have their diftind: operations rifing orderly one from another, it is no unnecefTary thing that we note the way or method of the Holy Ghoft in framing Man's finful heart to Repentance. A work, the firft foundation whereof is laid by opening and illu- B 4 minating

S ECCLESIASTICAL POLITY.

BOOKVi.minating the eye of Faith, becaufe by Faith are dif-

covered the principles of this adlion, whereunto un-

lefs the nnderftanding do firft afTent, there can follow- in the will towards Penitency no inclination at all. Contrariwife, the Refurrection of the Dead, the Judgment of the World to come, and the endlefs milery of Sinners, being apprehended, this worketh fear ; fuch as theirs was, who feeling their own diflrefs and perplexity in that palTion befought our Lord's Apoflles earneftly to give them counfel what they flioiild do. For fear is impotent and unable to advife itfelf ; yet this good it hath, that Men are thereby made defirous to prevent, if poffible they may, vvhatfoever evil they dread. The firft thing that wrought the Ninevites' Repentance, was fear of deflrudion within forty days •, figns and miraculous works of God, being extraordinary reprefentations of divine power, are commonly wont to ftir any the nioft wicked with terror, left the fame power fhould bend itfelf againft them. And becaufe tradable minds, though guilty of much fin, are hereby moved to forfake thofe evil ways which make his power in fuch fort their aftonifhment and fear, therefore our Saviour denounced his curfe againft Corazin and Bethfaida, faying, that, if Tyre and Sidon had fcen that which they did, thofe figns which prevailed little with the one would have brought the others to Repentance. As the like thereunto did in the Men given to curious arts, of whom the Apoftolick Hif- tory faith, that/^<^r came upon them^ and many which had followed vain Jciences^ burnt openly the very hocks out of which they had learned the fame. As iear of contumely and difgrace amongft Men, to- gether with other civil punifliments, are a bridle to reftrain from any heinous adbs whereinto Men's outrage would otherwife break; fo the fear of divine revenge and puniftiment, where it takes place, doth make men defirous to be rid likewife from that in- ward guikinefs of fin wherein they would elie fecurely

continue.

ECCLESIASTICAL POLITY. 9

continue. Howbeit, when Faith hath wrought aBOOKVi.

fear of the event of fin, yet Repentance hereupon '

cnfueth not, unlefs our belief conceive both the pof- fibility and means to avert evil : the polTibility, in- afmuch as God is merciful, and moft willing to have fin cured : the means, becaufe he hath plainly taught what is requifite and Ihall fuffice unto that purpofe. The nature of all wicked Men is, for fear of revenge to hate whom they mofl wrongs the nature of ha- tred, to wifh that defbroyed which it cannot brook ; and from hence arife the furious endeavours of godlefs and obdurate Sinners to extinguifli in them- felves the opinion of God, becaufe they would not have him to be, whom execution of endlefs woe doth not fuffer them to love.

Every fin againil God abateth, and continuance in fin extinguifheth our love towards him. It was therefore faid to the Angel of Ephefus having finned, *Thou art fallen away from thy firfi love ; fo that, as we never decay in love till we fin, in like fort neither can we pofiTibly forfake fin, unlefs we firll began again to love. What is love towards God, but a defire of union with God ? And fhall we imagine a Sinner converting himfelf to God, in whom there is no defire of union with God prefuppofed ? I there- fore conclude, that fear worketh no Man's inclina- tion to Repentance, till fomewhat clfe have wrought in us love alfo : our love and defire of union with God arifeth from the ftrong conceit which we have of his admirable goodnefs : the goodnefs of God which particularly moveth unto Repentance, is his ■mercy towards Mankind, notwithfl:anding fin : for, let it once fink deeply into the mind of Man, that howfoever we have injured God, his very nature is averfe from revenge, except unto fin we add obfii- nancy, otherwife always ready to accept our fub- mifl[ion, as a full dilcharge or recompence for all wrongs j and can we choole but begin to love him whom we have offended ? or can we but begin to

grieve

10 ECCLESIASTICAL POLITY.

BOOK VI. grieve that we have offended him whom we love?

^~~~" Repentance confidereth fm as a breach of the Law of God, an adl obnoxious to that revenge, which notwithllanding may be prevented if we pacify God in time.

The root and beginning of Penitency therefore is the confideration of our own fin, as a caufe which hath |.:rocured the wrath, and a fubject which doth need the mercy of God. For unto Man's under- ftandlng there being prefented, on the one fide, tri- bulation and anguiih upon every foul that doth evil; on the other, eternal life unto them which by con- tinuance in well doing feek glory, and honour, and immortality ; on the one hand a curfe to the children of difobedience ; on the other, to lovers of righteoufnefs all grace and benedi6tion : yet between thefe extremes that eternal God, from whofe unfpotted juflice and undeferved mercy the lot of each inheritance pro- ceedeth, is fo inclinable rather to fhew compafiion than to take revenge, that all his fpeeches in holy Scripture are almoft nothing elfe but entreaties of Men to prevent deftru<5lion by amendment of their wicked lives ♦, all the works of his Providence little other than mere allurements of the Juil to continue ftedfaft, and of the Unrighteous to change their courfe : all his dealings and proceedings towards true Converts, as have even filled the grave v/ritings of holy Men with thefe and the like mod fweet fen-

Caffi^a.coi. tences : Repentance (If I may fo fpeak) ftoppeth God in his way, when being provoked by crimes pad he cometh to revenge them with mod juft pu- nifiiments ; yea, it tieth as it were the hands of the Avenger, and doth not fuffer him to have his will. Again,

* The merciful eye of God towards Men hath no

* B:ifil. Epift. Seleuc. p. Io6. <I>»Xav0^«7ro» ^.eiaixcc Tr^ocriacrut aiocTroci fjuravoiav, Chr. in I Cor. Hom. 8. Ov TO rpu^r.vcti iiru ^iivov, (jq rl TfwSevTa /ai? i^a^.ec&aj ^i^ccTnCs^oci. Marc. Erem. 'Ot'^EK

power

ECCLESIASTICAL POLITY. ii

power to withftand Penitency, at what time foever it book vi. comes in prefence. And again,

God doth not take it fo in evil part, though we wound that which he hath required us to keep whole, as that after we have taken hurt there ihould be in us no defire to receive his help. Finally, left I be carried too far in fo large a fea, there was never any Man condemned of God but for negled; nor jufti- fied, except he had care of Repentance.

From thefe confiderations, fetting before our eyes our inexcufable both unthankfulnefs in difobeying fo merciful, foolilhnefs in provoking fo powerful a God, there arifeth necefTarily a penfive and corrofive defire that we had done otherwife; a defire which fuffereth us to foreflow no time, to feel no quietnefs within ourfelves, to take neither fleep nor food with contentment, never to give over fupplications, con- feffions, and other penitent duties, till the light of God's reconciled favour fhine in our darkened Soul.

Fulgentius afking the queftion, why David's con-Fui. deRe- feffion fhould be held for effedual Penitence, ^nd^^;-l''^'^^ not Saul's ; anfwereth, that the one hated fin, the is* other feared only punifiiment in this world ; Saul's acknowledgment of fin, was fear; David's both fear and alfo love.

This was the fountain of Peter's tears, this the life and fpirit of David's eloquence, in thofe moft ad- mirable Hymns intituled Penitential, where the words of forrow for fin do melt the very bowels of God remitting it ; and the comforts of Grace in remitting fin carry him which forrowed rapt as it were into Heaven, with ecftafies of joy and glad- nefs. The firft motive of the Ninevites unto Re- pentance, was their belief in a fermon of fear 5 but the next and moft immediate, an axiom of love; ^bo can tell whether God will turn away his fierce y^^i, chap. wrath, that we 'peri Jh not i No conclufion fuch as '"'9. theirs. Let every Man turn from his evil way, but out of prcmifes fuch as theirs were, fear and love.

Wherefore

12 ECCLESIASTICAL POLITY.

BOOK VI. Wherefore the well- fpring of Repentance is Faith ;

*" firil: breeding fear, and then love ; which love caufes

hope, hope refolution of attempt; I will go to my Father, and [ay, I have finned againft Heaven^ and againft thee-, that is to fay, I will do what the duty of a Convert requireth.

Now in a Penitent's or Convert's duty there are included ; firft, the averfion of the will from fm ; fecondly, the fubmilTion of ourfelves to God by fup- plication and prayer; thirdly, the purpofe of a new life, teftified with prefent works of amendment : which three things do very well feem to be comprifed in one definition by them which handle Repentance, as a virtue that hateth, bewaileth and fheweth a purpofe to amend fm : we offend God in thought, word, and deed ; to the firft of which three, they make Contrition j to the fecond, ConfefTion ; and to the laft, our works of Satisfaction, anfwerable.

Contrition doth not here import thofe fudden pangs and convulfions of the Mind which caufe ibmetimes the moft forfaken of God to retradl their own doings ; it is no natural paflion, or anguifh, which rifeth in us againft our wills ; but a deliberate averfion of the will of Man from fin ; which being always accompanied with grief, and grief oftentimes partly with tears, partly with other external figns, it hath been thought, that in thefe things Contrition doth chiefly confift : whereas the chiefeft thing in Contrition is, that alteration whereby the will which was before delighted with fin, doth now abhor and fbun nothing more. But forafmuch as we cannot hate fin in ourfelves without heavinefs and grief, that there fhould be in us a thing of fuch hateful quality, the will averted from fin muft needs make the af- fedion fuitable-, yea, there is great reafon why it fliould fo do : for fince the will by conceiving fin hath deprived the Soul of life -, and of life there is rot recovery without Repentance, the death of fin ; Repentance not able to kill fin, but by withdrawing

the

ECCLESIASTICAL POLITY. 13

the will from it ; the will unpofTible to be withdrawn, book vr. unlefs it concur with a contrary afFedion to that — — which accompanied it before in evil ; is it not clear that as an inordinate delight did firft begin fin, fo Re- pentance muft begin with a juft forrow, a forrow of heart, and fuch a forrow as renteth the heart ; neither a feigned nor flight forrow ; not feigned, left it in- creafe fin ; nor flight, left the pleafures of fm over- match it.

Wherefore of Grace, the higheft caufe from which Man's Penitency doth proceed j of Faith, Fear, Love, Hope, what force and efficiency they have in Repentance ; of parts and duties thereunto be- longing, comprehended in the Schoolmen's definitions ^ finally, of the firft among thofe duties. Contrition which difliketh and bewaileth iniquity, let this fuffice.

And be<:aure God will have off^ences by Repent- ance, not only abhorred within ourfelves, but alfo with humble fupplication difplayed before him -, and a teftimony of amendment to be given, even by prefent works worthy Repentance, in that they are contrary to thofe we renounce and difciaim ; al- though the virtue of Repentance do require that her other two parts, Confeffion and Satisfa6lion, fhould here follow ; yet feeing they belong as well to the difcipline as to the virtue of Repentance, and only differ for that in the one they are performed to Man, in the other to God alone, I had rather dif- tinguifh them in joint-handling, than handle them apart, becaufe in quality and manner of pradicc they are diftinft.

0/

ECCLESIASTICAL POLITY.

BOOK VI. 0/ the Bifcipline of Repentance inflituted hy Chrift^ pra5fifed hy the Fathers, converted by the Schoolmen into a Sacrament \ and of Confeffion^ that ivhich be- longeth to the Virtue of Repentance, that which, was nfed among the Jews, that which Papacy imaginetb a Sacrament, and that which ancient Difcipline pratUfed,

Matt, xvl. '9-

O

U R Lord and Saviour in the fixteenth of St. Matthew's Gofpel giveth his Apoftles Regi- ment in general over God's Church. For they that have the keys of the Kingdom of Heaven, are thereby fignified to be Stewards of the Houfe of God, under whom they guide, command, judge, and corred: his Family. The Souls of Men are God's treafure committed to the truft and fidelity of fuch as mufl render a ftri6t account for the very leaft which is under their cuftody. God hath not inverted them with power to make a revenue thereof, but to ufe it for the good of them whom Jefus Chrift hath moft dearly bought.

And becaufe their office therein confifteth of fun- dry fundions, fome belonging to Dodtrine, fome to Difcipline, all contained in the name of the Keys, they have for matters of Difcipline, as well litigious as criminal, their Courts and Confiftories ereded by the heavenly authority of his moft facred voice, who Matt, xviii. hath faid Tiic Eccleft^, Tell the Church ; againft re- *7' bellious and contumacious Perfons which refufe to

obey their fentence, armed they are with power to ejed fuch out of the Church, to deprive them of the honours, rights, and privileges of Chriftian Men, to make them as Heathens and Publicans, with whom Society was hateful. Matt.xviii. F^irthermore, left their ads (hould be flenderly John XV. accounted of, or had in contempt, whether they i^cor.v. 3.2^n^it to the Fellowfhip of Saints, or feclude from acor.ii. 6.ir^ wlicther they bind Offenders, or fet them again

at

ECCLESIASTICAL POLITY. 15

at liberty, whether they remit, or retain fins, what- book vi. foever is done by way of orderly and lawful proceed- , Tim. i. ing, the Lord himfelf hath promifed to ratify. 2°- This is that grand original Warrant, by force where- of the Guides and Prelates in God's Church, firft his Apoflles, and afterwards others following them fucceflively, did both ufe and uphold that Difcipline, the end whereof is to heal Men's confcienceS, to cure their fins, to reclaim Offenders from iniquity, and to make them by Repentance juft.

Neither hath it of ancient time, for any other refpeft, been accuftomed to bind by ecclefiaftical cenfures, to retain fo bound till tokens of manifeft Repentance appeared, and upon apparent Repen- tance to releafe, faving only becaufe this was re- ceived as a mofl expedient method for the cure of fin.

The courfe of Difcipline in former ages reformed open TranfgrefTors by putting them into offices of open Penitence, efpecially Confeffion, whereby they declared their own crimes in the hearing of the whole Church, and were not from the time of their firft convention capable of the holy Myfteries of Chrift, till they had folemnly difcharged this duty.

Ofi^enders in fecret knowing themfelves altogether as unworthy to be admitted to the Lord's Table, as the other which were withheld, being alfo per- fuaded, that if the Church did dire6l them in the offices of their Penitency, and affift them with pub- lick prayers, they fiiould more eafily obtain that they fought, than by trufiing wholly to their own endeavours •, finally, having no impediment to fiiay them from it but bafiifulnefs, which countervailed not the former inducements ; and, befides, was great- ly eafed by the good conftrudion, which the charity of thofe times gave to fuch adions, wherein Men's piety and voluntary care to be reconciled to God did purchafe them much more love than their faults (the teftimonies of common frailty) w^ere able to

procure

i6 ECCLESIASTICAL POLITY.

BOOK VI. procure dilgrace, they made it not nice to ufe fon^e

one of the Minifters of God, by whom the reil

might take notice of their faults, prefcribe them convenient remedies, and in the end, after publick ConfelTion, all join in prayer unto God for them.

The firrt beginner of this cuftom had the more- followers by means of that fpecial favour which always was with good confideration ihewed towards voluntary Penitents above the reft.

But as profefTors of Chriftian belief grew more in number, fo they waxed worfe ; when Kings and Princes had fubmitted their dominions unto the fceptre of Jefus Chrift, by means whereof perfecu- tion ceafing, the Church immediately became fubjedt to thofe evils which peace and fecurity bringeth forth, there was not now that love which before kept all things in tunc, but every where Schifms, Dif- cords, Diffenfions amongft Men, Conventicles of Hereticks, bent more vehemently againft the founder and better fort than very Infidels and Heathens them- felves ; faults not corrected in charity, but noted with delight, and kept for malice to ufe when the deadlieft opportunities fhould be offered.

Whereupon, forafmuch as publick ConfefTions became dangerous and prejudicial to the fafety of well-minded Men, and in divers refpeds advan- tageous to the Enemies of God's Church, it feemed firft unto fome, and afterwards generally requifite that voluntary Penitents fhould furceafe from open ConfeiTion.

Inftead whereof, when once private and fecret Confeflion had taken place with the Latins, it con- tinued as a profitable ordinance till the Lateran Council had decreed that all Men once in a year at the leaft fliould confefs themfelves to the Prieft.

So that being a thing thus made both general and alfo neceffary, the next degree of eftimation where- unto it grew, was to be honoured and lifted up to the nature of a Sacraments that as Chrift did in-

ftitute

ECCt£SlASTlCAL POLITV. i?

(litutc Baptifm to give life, and the Eucharifl toBooKvi* nourifti life, fo Penitence might be thought a Sacra- " ment ordained to recover life, and GonfefTion a part of the Sacrament.

They define therefore their private Periitency to Scoto in iv. be a Sacrament of remitting fins after Baptifm : theq."[;att. u° virtue of Repentance, a detefiiation of wickednefs with full purpofe to amend the fame, and with hope to obtain pardon at God's hands.

Wherefoever the Prophets cry repent^ and in the^".'^^'^-^'^' Gofpel Saint Peter maketh the fame exhortation to '^' "* ^^* ^* the Jews as yet unbaptized, they would have the virtue of Repentance only to be underfl:ood ; the Sacrament, where he advifeth Simon Magus to re- pent, becaufe the fin of Simon Magus was after Baptifm.

Now although they have only external Repen- tance for a Sacrament, internal for a Virtue, yet make they facramental Repentance neverthelefs to be compofed of three parts, Contrition, Confefllon, and Satisfadlion. Which is abfurd ; becaufe Contrition being an inward thing, belongeth to the Virtue and not to the Sacrament of Repentance, which mu(t confift of external parts, if the nature thereof be external. Befides, which is more abfurd, they leave Scot, fent, out Abfolution, whereas fome of their School-Di-Jj*'^* '^* ^*' vines, handling Penance in the nature of a Sacra- * ment, and being not able to efpy the leafi: refem- blance of a Sacrament fave only in Abfolution (for a Sacrament by their do6trine muft both fignify and alfo confer or bellow fome fpecial divine Grace) re- folved themfelves, that the duties of the Penitent could be but mere preparations to the Sacrament^ and that the Sacrament itfelf was wholly in Abfo- lution.* And albeit Thomas with his Followers

* Se£V. x'lv. c. 3, Docet fan£la Synodus Sacramenti Poeniten- tiae formam, in qua praecipue ipfius vis lita ell, in illis Miniftri verbis pofitam efle. Ego te abfolvo. Sunt autem quafi materia hujus Sacramenti ipfius poenitentis aiftus, nempe Contritio, Con- feffio, et Satisfaftio.

VOL. III. C have

1^ ECCLESIASTICAL POLITY.

BOOK VI. have thought it lafer to maintain as well the ferviccs

of the Penitent, as the words of the Minifter necef-

fary unto the efience of their Sacrament ; the fervices of the Penitent, as a caufe material; the words of Abfolution, as a formal •, for that by them all things clfe are perfeded to the taking away of fm -, which opinion now reigneth in all their Schools, fince the time that the Council of Trent gave it folemn ap- probation, feeing they all make Abfolution, if not the whole effence, yet the very form whereunto theyafcribe chiefly the whole force and operation of their Sacra- ment ; furely to admit the matter as a part, and not to admit the form, hath fmall congruity with reafon.

Again, forafmuch as a Sacrament is complete, having the matter and form which it ought, what fhould lead them to fet down any other parts of fa- cramental Repentance, than Confefiion and Abfo- lution, as Durandus hath done ?

For touching Satisfadion, the end thereof, as they nnderftand if, is a further matter which refteth after the Sacrament adminiftered, and therefore can be no part of the Sacrament.

Will they draw in Contrition with Satisfaction, which are no parts, and exclude Abfolution (a prin- cipal part), yea, the very complement, form and per- fedion of the reft, as themfeives account it ? But for their breach of Precepts in art it fkilleth not, if their docftrine otherwife concerning Penitency, and in Penitency touching ConfefTion, might be found true.

We fay, let no Man look for Pardon, which doth' fmother and conceal fm where in duty it fhould be revealed.

The caufe why God requireth Co-nfeflion to be made to him is, that thereby teftifying a deep hatred of our own iniquity, the only caufe of his hatred and wrath towards us, we might, becaufe we are humble, be fo much the more capable of that com- pafTion and tender mercy which knoweth not how to condemn finners that condemn themfeives.

If

ECCLESIASTICAL POLITY. 19

if it be our Saviour's own principle, that the bookvi. conceit we have of our debt forgiven, proportioneth £3^7viir our thankfuhiefs and love to him at whofe hands we 47. receive Pardon ; doth not God forelee that they which with ill-advifed modefty feek to hide their fin like Adam, that they which rake it up under aihes, and confefs it not, are very unlikely to requite with offices of love afterwards the grace which they fhew themfelves unwilling to prize at the very time when they fue for it; inafmuch as their not confeffing what crimes ihey have committed is a plain fignifi- cation how loth they are that the benefit of God's moft gracious pardon fhould fecm great ? Nothing more true than that of Tertullian,* Confeffion doth as much abate the weight of MerCs offences ^ as concealment doth make them heavier. For he which confefleth hath purpofe to appeafe God ; he, a determination to perfift and continue obftinate, which keeps them fecret to himfelf. St. Chryfoftom almoft in the fame words, Wickednefs is by being acknowledged leffenedy and doth but grow by being hid. If Men having done amifs let it flip as though they knew no fuch matter, what is there to Ray them from falling into one and the fame evil ? To call ourfelves Sinners availeth nothing, except we lay our faults in the balance, and take the weight of them one by one. Confefs thy crimes to God, difclofe thy tranfgrefTions before thy Judge by way of humble fupplication and fuit, if not with tongue, at the lead with heart, and in this fort feek mercy. A general perfuafion that thou art a Sinner will neither fo humble, nor bridle thy foul, as if the catalogue of thy fins examiined k\''e- rally be continually kept in mind.

This fhall make thee lowly in thine own eyes ;

* Tantum relevat ConfelTio dereli£lorum , quantum dilTimula- tio exaggerat. Confeffio autem fatisfadlionis confilium eft, dif- fimulauo contumacis. Tert. de poen. Chryl'. hem, 30. in Epift. ad Heb.

C 2 this

20 ECCLESIASTICAL POLITY.

BOOK VI. this fiiall preferve thy feet from falling, and fliarpen

thy defires towards all good things. The mind, I

know, doth hardly admit fuch unpleafant remem- brances ; but we muft force it -, we mull conftrain it thereunto.

It is fafer now to be bitten with the memory, than hereafter with the torment of fm. Lev. xvi. The Jews with whom no repentance for fin is '''• available without ConfefTion either conceived in mind

or uttered (which latter kind they call ufually >ni Confeflion delivered by word of mouth) had firit that general ConfelTion which once every year was made both leverally by each of the People for him- felf upon the day of expiation, and by the Prieft for them all.^^ On the day of expiation the high Pried maketh three exprefs Confeflions, acknowledging unto God the manifold tranfgrefTions of the whole Nation, his own perfonal offences likewife, together with the fins as well of his Family, as of the reft of his rank and order.

They had again their voluntary Confeflions, at the times and feafons when Men, bethinking themfelves of their wicked converfation pad, were refolved to change their courfe, the beginning of which altera- tion was ftill Confeffion of fins.

Thirdly, over and befides thefe, the Law impofed upon them alfo that fpecial Confeflion, which they in their book call 'lr\r^''^:} ]^); b); •'HI Confeflion of that particular fault for which we namely feek pardon at God's hands. Num. T. 6. Xhe words of the Law concerning Confeflion in this kind are as followeth : when a Man or Woman fliall commit any fin that Men commit and tranfgrefs againfl: the Lord, their fin which they have done (that is to fay, the very deed itfelf in particular) they fliall acknowledge.

♦ All Ifrael is bound on the day of expiation to repent and confer*. R. Mof. iu lib. Mitfworth. haggadol. par. ii. prx. 16.

In

ECCLESIASTICAL POLITY. 21

In Leviticus after certain tranfgredlons there men- book vi. tioned, we read the like : when a Man hath finned ^^^^ ^, in any one of thefe things, he fliall then confefs, how in that thing he hath offended. For fuch kind of fpecial fins they had alfo fpecial Sacrifices ; wherein the manner was, that the Offender fhould lay his hands on the head of the Sacrifice which he brought, and fliould there make Confeflion to God, faying ; TraaatJ"^* NozVy O Lord, that I have offended ^ committed fin, and'^^^''^'' done wickedly in thy fight, this or this being my fault jr^m." in hehold I repent fne, and am utterly ajhamed of my (doings ',^^^^^^'^^^.^^ my purpofe is, never to return more to the fame crime, chap! 6.

None of them, whom either the houfe of judg- ^.'^^- '" ment had condemned to die, or of them which are parj^pr^, to be punifhed with flripes, can be clear by being ^^* executed or fcourged, till they repent and confefs their faults.

* Finally there was no Man amongfl: them at any time, either condemned to fuffer death or corredled, or chaftifed with flripes, none ever fick and near his end, but they called upon him to repent and confefs his fins.

Of Malefadtors convid by Witneffes, and there- upon either adjudged to die, or otherwife chaftifed, their cuftom was to exad, as Jofhua did of Achan, open confeffion ; My Son, now give glory to the Lord^"^^- "^'^* God of Ifrael, confefs unto him, and declare unto me what thou haft committed, conceal it not from me.

Concerning injuries and trefpaffes which happen between Men, they highly commend fuch as will acknowledge before many.

It is in him which repenteth accepted as an high Sacrifice, if he will confefs before many, make them acquainted with his overfights, and reveal the tranfgredions which have paffed between him and any of his brethren \ faying, I have verily offended

* To him which Is fick and draweth tovvards death, they fay. Confers. Mof= in Mifnoth, par. ii. praj. 16.

C 3 this

7,1 ECCLESIASTICAL POLITY.

BOOK VI. this Man, thus and thus I have done unto him ; but ' behold I do now repent and am forry. Contrari-

wife, whofoever is proud, and will not be known of his faults, but cloaketh them, is not yet come to perfect Repentance; for fo it is written; He that hides his fins Jloall not profper: which words of Solo- mon they do not further extend, than only to fins committed againft Men, which are in that refped meet before Men to be acknowledged particularly. But in fins between Man and God, there is no ne^ ceflity that Man fiiould himfelf make any fuch open and particular recital of them ; to God they are known, and of us it is required that we call not the inemory of them carelefsly and loofely behind our backs, but keep in mind, as near as we can, both our own debt, and his grace which remitteth the fame.

Wherefore to let pafs Jewifh ConfefTion, and to come unto them which hold Confefiion in the ear of the Prieft commanded; yea, commanded in the nature of a Sacrament, and thereby fo necefiary that fm without it cannot be pardoned ; let them find fuch a Commandment in holy Scripture, and we afk no more.

John the Baptift was an extraordinary perfon, his

birth, his a(5tions of life, his office extraordinary. It

is therefore recorded for the ilrangenefs of the a6l,

but not to fet down as an everlalting Law for the

Mat, ill. 6. World, That to him 'ferujalem and all Judea made

conffffion of their fins ; befides, at the time of this

confcfTion, their pretended Sacrament of Repentance,

as they grant, was not yet inftituted; neither was it

fin after Baptifm which Penitents did there confefs.

When that which befel the feven fons of Sceva for

ufing the name of our Lord Jefus Chrifl: in their

Aa^x't. conjurations, was notified to Jews and Grecians in

^^* Ephefus, it brought an univerfal fear upon them,

infomuch that divers of them which had believed

before, but not obeyed the Laws of Chrift as they

fliould

ECCLESIASTICAL POLITY. 23

fliould have done, being terrified by this example, book vi. came to the Apoftle, and confefTed their wicked deeds. Which good and virtuous ad no wife Man, as I fuppofe, will difallow, but commend highly in them, whom God's good Spirit fliall move to do the like when need requireth. Yet neither hath this example the force of any general Commandment, or Law to make it neceflary for every Man to pour into the ears of the Prieft whatfoever hath been done amifs, or elfe to remain everlaftingly culpable and guilty of fm ; in a word, it proveth Confeflion prac- tifed as a virtuous adl, but not commanded as a Sacrament.

Now concerning St. James his Exhortation, whe-Jamv. 16. ther the former branch be confidered, which faith. Is anyfjck among you ? let him call for the Ancients of the Churchy and let them wake their prayers for him\ or the latter, which llirreth up all Chriftian Men unto mutual acknowledgment of faults amongft themfelves ; Lay open your minds^ make your confejfwns one to another 'y is it not plain, that the one hath relation to that gift of healing, which our Saviour promifed his Church, faying, fhey fhall lay their M^r.xvi hands on the fick^ and the ftck fJoall recover health ?^^' relation to that gift of healing, whereby the Apoftle impofed his hands on the Father of Publius, and made him miraculoufly a found Man ? relation finally to that gift of healing, which fo long continued in pradice after the Apoftles' times, that whereas the A61s xxTii-. Novatianifts denied the power of the Church of God in curing fin after Baptifm, St. Ambrofe afked them ao;ain, IVhy it mivht not as well prevail with God ^mb. dc ^ for fpiritiial^ as for corporal and bodily health -, yea c. 7. wherefore (faith he) do ye yourfelves lay hands on the difeafedy and believe it to be a work of beneditiion or prayer^, if haply the ftck perfon be reft or ed to his former fafety ? A.nd of the other member which toucheih mutual ConfeCion, do not fome of them reives, as namely Cajetan^ deny that any other Confc flion is C 4 meant.

24 ECCLESIASTICAL POLITY.

BOOK VI. meant, than only that which feeketh either ajfociation

^^^ of prayersy or reconciliation ; or pardon of wrongs ? Is it

Rhem. in not confeffed by the greateft part of their own retinue,

J^*^* ^* that we cannot certainly affirm facramental Confef-

fion to have been meant or fpoken of in this place ?

Howbeit, Bellarmine, delighted to run a courfe by

himfelf where colourable Ihifts of wit will but make

the way pafTable, ftandeth as formally for this place,

and not lefs for that in St. John, than for this : St.

John faith, If we confefs our fins y God is faithful and

juft to forgive us our fins^ and to cleanfe us from all

I ]o\i:iu ^, unrighteoufnefs '^ doth St. John fay. If we confefs to

the Prieft, God is righteous to forgive -, and if not,

that our fins are unpardonable ? No, but the titles

of God juji and righteous do import that he pardon-

eth fin only for his promife fake ; And there is not

(they fay) any promife of forgivenefs upon Confeffion

wade to God without the Prieji -, not any promife, but

with this condition, and yet this condition no where

exprefiTed.

Is it not fiirange, that the Scripture, fpeaking ^o much of Repentance and of the feveral duties which appertain thereunto, fhould ever mean, and no where mention that one condition, without which all the reft is utterly of none effe6l ? or will they fay, becaufe our Saviour hath faid to his Minifters, PFhofe fins ye retain^ i^c. and becaufe they can remit no more that what the offenders have confefTed, that therefore, by the virtue of his promife, it ftandeth with the righteoufnefs of God to take away no Man's fins until by auricular Confeffion they be opened unto the Prieft ?

They are Men that would feem to honour an- tiquity, and none more to depend upon the reverend judgment thereof. I dare boldly affirm, that for many hundred years after Chrift the Fathers held no fuch opinion •, they did not gather by our Saviour's words any fuch necefuty of feeking the Prieft's Ab- folution from fin by fecret and (as they now term it)

facramental

ECCLESIASTICAL POLITY. 25

facramental Confeflion. Publick ConfefTion they book vr, thought necelTary by way of difcipline, not private '' Cont'eiTion, as in the nature of a facrament, necefTary. For to begin with the pureft times, it is unto them which read and judge without partiality a thing mod clear, that the ancient l^ofAoXoynaig or Confef- fion, defigned by Tertullian to be a difcipline of humiliation and fubmifTion, framing Men's beha- viour in fuch fort as may be fitteil to move pity, the Confeflion which they ufe to fpeak of in the ex- ercife of Repentance was made openly in the hearing of the whole, both Ecclefiaflical Confiilory and Aflembly.

* This is the reafon wherefore he perceiving that divers were better content their fores Ihould fecretly fefter and eat inward, than be laid fo open to the eyes of many, blameth greatly their unwife bafhfulnefs ; and to reform the fame, perluadeth with them, fay- ing, Amotigft thy Brethren and Fellow- fervants which are partakers with thee of one and the fame nature^ fear^ joy^ griefs fuffevings (for of one common Lord and Father we have all received one fpirit)^ why fhouldeft thou not think with thyfelf that they are but thine own- fef? wherefore dofl thou avoid them^ as likely to infult over thee, whom thou knowefl fuhjeui to the fame haps ? At that which grieveth any one part^ the whole body cannot rejoice^ it mufl needs be that the whole will labour andjlrive to help that wherewith a part of itfelf is molejied.

St. Cyprian being grieved with the dealings of them, who in time of perfecution had through fear betrayed their faith, and notv/ithftanding thought by Jhift to avoid in that cafe the neceflary difcipline of the Church, wrote for their better inftrudlion the

* Plerofque hoc opus ut publicationem fui aut fuirugere, aut de die in diem difFerre, prscfumo pudoris magis memores quam falutis, velut illi qui in partibus verecundiohbus corporis con- tra(5la vexatione confcientiam medentium vitant et ita cum eru- fcefcentia fua pereunt. Terc. de pcen,

book

26 ECCLESIASTICAL POLITY.

BOOK VI. book intituled Be Lapfts ; a rreatife concerning fuch ' as had openly forfaken their Religion, and yec were

loth openly to confefs their fault in fuch manner as they Ihould have done : in which book he compareth with this fort of Men, certain others Vv'hich had but a purpofe only to have departed from the Faith ; and yet could not quiet their minds, till this very fecret and hidden fault was confefled, * How much both greater in Faith (faith St. Cyprian) and alfo as touch- ing their fear ^ better are thofe Men who although neither facrificey nor libel could be obje^ed againft them^ yet hecauje they thought to have done that which they jhould 7ioty even this their intent they dolefully open unto God's Fr lefts ? They confefs that whereof their confcience ac- cufeth them, the burthen that preffeth their minds they difcover -, they foreflow not of finaller and flight er evils^ to feek remedy. He faith they declared their fault, not to one only Man in private, but revealed it to God's Priefls -, they confefled it before the whole Confiftory of God's Minifters.

Salvianus (for I willingly embrace their conjec- ture, who afcribe thofe Homilies to him which have hitherto by common error paft under the counterfeit Horn. T. dename of Eufebius Emefenus) I fay, Salvianus, though

initio qua- • , -._,.. ^ . . , «--'

dragefims. coming long after Cyprian m time, giveth never- thelefs the fame evidence for this truth, in a cafe very little different from that before alledged : his words are thefe : Whereas, moft dearly beloved, we fee that Penance oftentimes is fought and fued for by holy fouls, which even from their youth have bequeathed ihemfelves a precious treajure unto God, let us know that the infpiration of God's good Spirit moveth them fo to do for the benefit of his Church, and let fuch as are wounded learn to enquire for that remedy whereunto the lery foundejl do thus offer and obtrude as it were them- felves, that if the virtuous do bewail fmall offences^ the

* Qui neceflitatem facrlficandi pecunia apud Magiftratum re* dinjebant, acccpta fecuritatis Syngrapha libellatici dicebantur.

Others

ECCLESIASTICAL POLITY. 27

others ceafe not to lament great. And furely, when a ^QO^ v^- Man that hath Icfs need, performcth fuh oculis Ec- clefice^ in the view, fight and beholding of the whole Church, an office worthy of his faith and compunc- tion for fin, the good which others thereby reap is his own harvefl, the heap of his rewards groweth by that which another gaineth, and through a kind of fpiritual ufury from that amendment of life which others learn by him, there returneth lucre into his coffers.

The fame Salvianus in another of his Homilies, Hom.jc. If faults haply be not great and grievous (for example^ if^^ °"^^ a Man have offended in word^ or in defire^ worthy of reproofs if in the wantonnefs of his eye^ or the vanity of his heart) the flains of words and thoughts are by daily prayer to be clcanfed^ and by private compunction to be Jcoured out : but if any Man examining inwardly his own confcience, have committed fome high and capital offence^ as if by bearing falfe witnefs he have quelled a7id betrayed his faith ^ and by rafhnefs of perjury have violated the f acred name of truth ; // with the mire of luflful uncleannefs he have fullied the veil of Baptifnty and the gorgeous robe of virginity ; if by being the caufe of any Man^s deaths he have been the death of the new Man within himfelf; ify by cofiference with Soothfayers^ Wizards and Charmers^ he hath enthralled himfelf to Satan-, thefe and fuch like committed crimes ^ cannot throughly be taken away with ordinary^ fnoderate, a7td fecret fatisfa^ion \ but greater caujes do require greater and /harper remedies^ they need fuch remedies as are not only fharp, but folemn^ open^ and publick.^ Again, Let that foul (faith he) anfwer me, which through per- nicious fhamefacednefs is now fo abafht to acknowledge his fin in confpe6lu Fratrum, before his Brethren^ as he fjjould have been abafljt to commit the fame, what will he do in the prefence of that divine Tribunal where he is

* Graviores et acriores, ct publicas curas requliunt. Horn. 8» ad Monach,

to

2S ECCLESIASTICAL POLITY,

"BooKYiJo ft and arraigned in the ajjemhly of a glorious and ce-* ' leftial hoft ? I will hereunto add but St. Ambrofe's

teilimony : for the places which I might alledge are more than the caufe itfelf needeth : nere are many (faith he) who^ fearing the judgment that is to comey and feeling inward remorfe of confcience^ when they have offered them/elves unto penitency^ and are enjoined what they ftoall do ; give hack for the only fear which they Lib. ii. de think that puhlick /application will put them unto. He ten. c. 9. jpg^|.^^}^ q£ them which fought voluntarily to be penanced, and yet withdrew themfelves from open Confefllon, which they that are Penitents for pub- lick crimes could not poffibly have done, and there- fore it cannot be faid he meaneth any other than fecret Sinners in that place. Gennadius, a Prefbyter of Marfcilles, in his book touching ecclefiaflical afler- tions, maketh but two kinds of Confefllon neceflary, the one in private to God alone for fmaller offences ; the other open, when crimes committed are heinous and great ; Although (faith he) a Man be bitten with confcience of fin^ let his will be from thenceforward to fin no more ; let him^ before he communicate, fatisfy with tears and prayers, and then putting his truft in the mercy of Almighty God (whofe wont is to yield to godly Confeffion), let him boldly receive the Sacrament. But I fpeak this of fuch as have not burthened themfelves with capital fins. "Them I exhort to fatisfy, firft by puhlick Penance, that fo being reconciled by the fentence of the Prieft, they may communicate fafely with others. Thus Itill we hear of publick ConfefTions, although the crimes themfelves difcovered were not publick; we hear that the caufe of fuch ConfeiTions was not the opennefs, but the greatnefs of Men's offences ; finally, we hear that the fame being now held by the Church of Rome to be facramental, were the only penitential ConfefTions ufed in the Church for a long time, and eftcemed as neceflary remedies

again 11 fm.

They

ECCLESIASTICAL POLITY. 29

They which will find Auricular ConfefTions in book vi. Cyprian, therefore, muft feek out fome other paf- cypr.Epift, fage, than that which Bellarmine alledgeth ; Where- u. * as in fmaller faults which are not committed againft the Lord himfelf there is a competent time ajfigned unto 'penitency •, and that Confejfwn is tnade, after that oh- fervation and trial had been had of the Penitenfs be- haviour^^ neither may any communicate till the Bifhop and Clergy have laid their hands upon him ; how much more ought all things to be warily and ftayedly obferved^ according to the difcipline of the Lordy in thefe moft grievous and extreme crimes ? St. Cyprian's fpeech is againft rafhnefs in admitting Idolaters to the holy Communion, before they had fhewed fufficient Re- pentance, confidering that other Offenders v;ere forced to ftay out their time, and that they made jiot their publick ConfefTion, which was the laft adt of Penitency, till their life and converfation had been fcen into, not with the eye of auricular fcru- tiny, but of paftoral obfervation, according to that in the council of Nice, where thirteen years being fet for the Penitency of certain Offenders, the feverity of this decree is mitigated with fpecial caution : ^hatcon. nic. in all fuch cafes, the mind of the Penitent , and the man- 5^*^' \l'^ ner of his Repentance, is to be noted, that as many ^jfideetcon- with fear and tears, and meeknefs, and the exercife ^p^ntteT-^ good works, declared tbemfelves to be Converts indeed, and tium, not in outward appearance only, towards them the Bifhop at his difcretion might ufe more lenity. If the Council of Nice fuffice not, let Gratian the Founder of the Canon Law expound Cyprian, who fheweth that the ftintoftimein Penitency is either to be abridged, or enlarged, as the Penitent's faith and behaviour Ihall give occafion : I have eafilier found out Men (faith ^.''Pf^- St. Ambrofe) able to keep themfelves free from crimes, ^^nCurlml than conformable to the rules which in Penitency they ^"^^'■•. ^^.. frjould obferve. St. Gregory Bifhop of Nice com- V^l'.io', '''

* Infpeda vita ejus qui agit poeniteRtiam.

plaineth

30 ECCLESIASTICAL POLITY,

BOOK vr. plaineth and inveigheth bitterly againft them, who

in the time of their Penitency lived even as they.

Greg.Nifr. had done always before j neir countenance as cheer-

eosqniz'aosful, their attti'e ds neat y their diet as cofily^ and their

acerbeju- ji^^p as fecuYB as cvcry their worldly hufinefs purpofely

followed^ to exile penftve thoughts from their minds ^ re-

pentance pretended^ but indeed nothing kfs exprejfed :

ihefe were the infpedions of life, whereunto Sr.

Cyprian alludeth; as for Auricular Examinations,

he knew them not.

Were the Fathers then without ufe of private Confeffion as long as publick was in ufe ? I affirm no fuch thing. The firft and ancientefb that men- tioneth this Confeffion is Origen, by whom it may feem that Men being loth to prefcnt rafhly them- felves and their faults unto the view of the whole Church, thought it beft to unfold firft their minds to fome one fpecial Man of the Clergy, which might either help them himfelf, or refer them to an higher Origin. Court, if need were. Be therefore circumfpeB (faith Origen) in making choice of the party ^ to whom thou meaneji to c9nfefs thy fin *, know thy Fhyfician before thou ufe him: if he find thy malady fuch as needeth to be made publick^ that others may be the better by it and thy [elf fooner helpty his counfel muji be obeyed. That which moved Sinners thus voluntarily to dete(5t themfelves both in private and in publick, was fear to receive v/ith other Chriftian Men the myfteries of heavenly grace, till God's appointed Stewards and Minifters did judge them worthy. It is in this Ambr. 1. li. refped that Sr. Ambrofe findeth fault with certain depcEn. jyjgj^ which fought impofition of Penance, and were not willing to wait their time, but would be pre- fently admitted Communicants. Such peopk (faith he) do feek^ by fo rafh and prepofierous defires^ rather to bring the Prteft into bonds than to loofe themjelves,* In

* Si non tamfe folvere cupiunt quam Sacerdotera ligare.

this

ECCLESIASTICAL POLITY. 31

this refped it is that St. Auguftin hath likewlfe faid,BOOK vi H^hen the wound of Jin is fo wide^ ajid the difeafe fo far J^^ • goney that the medicinable Body and Blood of our Zor^ Hom.de may not be touched^ Men are by the Bijhop^s authority ^'^"* to fequejier themfelves from the altar ^ till fuch time as they have repented^ and he after reconciled by the fame authority.

Furthermore, becaufe the knowledge how to handle our own fores is no vulgar and common art, but we either carry towards ourfelves for the mofl part an over-foft and gentle hand, fearful of touch- ing too near the quick ; or elfe, endeavouring noc to be partial, we fall into timorous fcrupulofities, and fometime into thofe extreme difcomforts of mind, from which we hardly do ever lift up our heads again, Men thought it the fafeft way to dif- clofe their fecret faults, and to crave impofition of Penance from them whom our Lord Jefus Chrifl hath left in his Church to be fpiritual and ghoflly Phyficians, the Guides and Paftors of redeemed Souls, whofe office doth not only confift in general perfuafions unto amendment of life, but alfo in pri- vate particular cure of difeafed minds.

Howfoever the NovatianiUs prefume to pleadHom.de againft the Church (faith Salvianus) that every Man^'^'^''^''^^-^ ought to be his own Penitentiary ^ and that it is a part of our duty to exercife, but not of the Church's authority to impofe or prefcribe Repentance \ the truth is other- wife ; the bell and ftrongeft of us may need, in fuch cafes, diredion : JVhat doth the Church in giving Pe- nance, but foew the remedies which fin requireth ? or what do we in receiving the fame ^ but fulfil her precepts'^ what elfe but fue unto God with tears, and fafis, that his merciful ears may be opened? St. Auguftin's ex- Aug. ho.T>. hortation is diredly to the fame purpofe 3 ^^^^ ^'^'^'I^^J^xIgxL Man whiljl he hath time judge himfelf, and change his dift. i- c life of his own accord -, and when this is refolded, let^^^^^^^^' him, from the dijpofers of the holy Sacrament,'^ learn in

* Apraepofitls Sacramentorum accipiat rat*sfs<51:Io2us fuas modum.

what

il ECCLESIASTICAL POLITV.

tooKvi.wbal manner he is to pacify God's difpleafure. But

the greateft thing which made Men forward and

willing upon their knees to confefs whatfoever they

had committed againft God, and in no wife to be

withheld from the fame with any fear of difgrace,

contempt, or obloquy, which might enfue, was their

fervent defire to be helped and afTifted with the

Jam. V. 1 6. prayers of God*s Saints. Wherein, as St. James

doth exhort unto mutual ConfefTion ; alledging this

only for a reafon, that juft Men's devout prayers are of

great avail with God; lb it hath been heretofore the

ufe of Penitents for that intent to unburthen their

minds, even to private perfons •, and to crave their

Caffia. col. prayers. Whereunto, CalTianus alluding, coun-

XX. cap. 8. £^11^^}^^ That if Men pcjfejjed with dulnejs of Spirit he

themfelves unapt to do that which is requiredy they Jhould

in meek affe5lion feek health at the leajl hy good and

virtuous Men's prayers unto God for them. And to the

Greg.Nifl'. fame effcd Gregory Bilhop of Nice, Humble thyfelf^

cos (juuiros ^yid take unto thee Juch of thy Brethren as are of one

acerbe }^^\' ynind^ and do hear kind affe5fion towards thee:, that they

may together mourn and labour for thy deliverance.

Shew me thy bitter and abundant tears y that I may blend

my own with them.

But becaufe of all Men there is or fhould be none in that refpefl more fit for troubled and diftrefled minds to repair unto than God's Minifters, he pro- ceedeth further. Make the Priejl, as a Father^ par- taker of thy affii6lion and grief \ be bold to impart unto him the things that are moft fecret 3 he will have care both of thy fafety and of thy credit, Leo I. Ep. Confeffon (faith Leo) isfrjl to be offered to God, and 78. ad Epifc. ^j^gj^ ^Q ^^^ Priefty as to one which maketh fupplication c\^?iGrz^, for the fins of penitent offenders. Suppoie we, that xVfufficit ^^" would ever have been eafily drawn, much lefs 'of their own accord have come unto publick Con- fefTion, whereby they fhould found the trumpet of their own difgrace -, would they willingly have done this, which naturally all Men are loth to do, but for

the

ECCLESIASTICAL POLITY. 33

the fingular trufl and confidence which they had in book vr. the publick prayers of God's Church ? Let thy Mo- the?' the Church weep for thee (faith Aiiibi-ofe) •, let her p^^^^^^^ ,,j,«^ ^'aflo and bathe thy faults with her tears : cur Lcrd^- F«n. doth love that many fljculd bec07ne ft:ppliant for one. Inie

o, Tertul. pcen.

like forr, long before him, Tertuilian, Seme fcvj af- fembled make a Churchy and the Church is as Chrifi himfef', when thou doft therefore put forth thy hands to the knees of thy Brethren^ thou touchefi Chrifi y it is Chrifi unto whom thou art a fufplicant ; fo when they pour out tears over them^ it is even Chrifi that take th cornpajfcn ; Chrifi which prayeth when they pray: neither can that eqfily be denied, for which the Son is himfelf contented to become a Suitor^

Whereas in thefe confiderations, therefore, volun- tary Penitents had been long accuflomed for greaC and grievous crimes, though fecret, yet openly both to repent and confefs as the Canons of ancient Dif- ciplme required; the Greek Church firfl:, and in procefs of time the Latin altered this order, judging it fufficient and more convenient that fuch offenders fhould do Penance and make Confcifion in private only. The caufe why die Latins did, Leo declareth, Lco.i.Ep: faying. Although that ripenefs of faith be commendable^ 7^- which for the fear of God doth not fear to incur f!oa7ne before all Men y yet be caufe every one's crimes are not fitch ^ that it can be free and fafe for them to make publication of all things wherein Repentance is neceffary ; let a cuftom, fo unfit to be kept^ be abrogated, lejt many forbear to ufe remedies of Penitency, whilfi they either blufj or are afraid to acquaint their enemies with thofe a 51 s for which the Laws may take hold upon them. Bfides^ it f 3 all win the more to Repentance y if the confciences of Sinners be not emptied into the PeopWs ears. And to this only caufe doth Sozomen impure the change which th;^ Gi"ecians made, by ordaining throughout all Churches certain Penitentiaries to take the Confeflions, and appoint the Penances of fecret Offenders. Socrates (ior this aifo may be true that more inducements

VOL. III. D than

34 ECCLESIASTICAL POLITY.

BOOK VI. than one did itt forward an alteration fo generally ■ made) afHrmeth the Grecians (and not unlikely) to have fpecially refpeded therein the occafion which the Novatianifts took at the multitude of publick Penitents to infultover the Difcipline of the Church, againfl which they Hill cried out wherefoever they had time and place. He that Jh ewe th Sinners favour, doth but teach the Innocent to fin : and therefore they themfclves admitted no Man to their Communion upon any Repentance which once was known to have offended after Baptifm, making Sinners thereby not the fewer, but the clofer, and the more obdurate, how fair foever their pretence might feem.

The Grecians' Canon for fome one Prefbyter in every Church to undertake the charge of Penitency, and to receive their voluntary ConfefTions which had finned after Baptifm, continued in force for the fpace of above fome hundred years, till Nedarius, and the Biil:iops of Churches under him, began a fecond alteration, aboli(hing even that ConfelTion which their Penitentiaries took in private. There came to the Penitentiary of the Church of Conftantinople a cer- tain Gentlewoman, and to him fhe made particular Confeflion of her faults committed after Baptifm, whom thereupon he adviled to continue in Fading and Prayer, that as with tongue fhe had acknow- ledged her fms, lb there might appear likewife in her fome work worthy of Repentance : but the Gentle- woman goeth forward, and detedeth herfelf of a crime, whereby they v/ere forced to difrobe an Ec- clefiaftical Peribn, that is to degrade a Deacon of the fame Church. When the matter by this mean came to publick notice, the People were in a kind of tumult offended, not only at that vvhich was done, but much more, becaufe the Church ihould thereby endure open infamy and fcorn. The Clergy was perplexed and altogether doubtful what way to take, till one Eudaemon, born in Alexandria, but at that time a Prieft in the Church of Conllantinople, con-

fidering

ECCLESIASTICAL POLITY.

3S

fidering that the caufes of voluntary Confeflion whe>BOOKVi, ther publick or private was efpeclally to feek the " ' '"- Church's aid as hath been before declared, left Men fhould either not conimunicate with others, or wit- tingly hazard their fouls if fo be they did communi- cate, and that the inconvenience which grew to the v>'hoIe Church was otherwife exceeding great, but efpeclally grievous by means of fo manifold offenfive detections, which muft needs be continually more, as the world did itfelf wax continually worfe (for an- tiquity, together with the gravity and feverity thereof, (faith Sozomen) had already begun by little and little to degenerate into loofe and carelefs living, whereas before offences were lefs, partly through bafhfulnefs in them which open their own faults, and partly by means of their great auflerity which fate as judges in this burinefs),thefe things Eudaemon having weighed with himfelf, relblved eafily the mind of Nedarius, that the Penitentiaries' office muft be taken away, and for participation in God's holy myfteries every Man be left to his own confcience, which was, as he thought, the only means to free the Church from danger of obloquy and difgrace. Thus much (faith Socrates) 1 am the holder to relate^ hecauje I received it from Eudi^enmis own mouthy to whom mine anfiver was at that time ; Whether your counfel, Sir^ have been for the Church's good^ or otherwife^ God knowetb. But I fee 3. you have given occafon^ whereby we fhall not now any more reprehend one another's faults y nor obferve that apoflolick precept^ which faith ^ Have no fellowfoip with the unfruitful works of darknefs^ but rather be ye alfo re- provers of them. With Socrates, Sozomen both agreeth in the cccafion of aboliftiing Penitentiaries •, and moreover teftiiieth alfo, that in his time living with the younger Theodofius, the fame abolition did Hill continue, and that the Bilhops had in a manner every where followed the example given them by Ne6tarius.

Wherefore to implead the truth of this Fliftory, Cardinal Baronius aliedgeth that Socrates, Sozomen,

D 2 and

36 ECCLESIASTICAL POLITYc

BOOK VI. and Eudaemon, were all Novatianifts •,* and that

they falfify in faying (for fo they report) that as

many as held the Confubftantial Being of Chrift, gave their affent to the abrogation of the fore-re- hearfed Canon. The fum is, he would have it taken for a Fable, and the World to be perfur.ded that: Nedlarius did never any fuch thing. Why then fhoiild Socrates firil, and afterwards Sozomen, pub- lifh it ? To pleafe their pew-fellows, the Difciples of Novatian ? A poor gratification, and they very fdly Friends that would take lyes for good turns. For the more acceptable the matter was, being deemed true, the lefs they mud needs (when they found the contrary) either credit, or afFe6t him which had de- ceived them. Notwithftanding, we know that joy and gladnefs rifing from falfe information, do not only make Men fo forward to believe that which they firfb hear, but alfo apt to fcholy upon it, and to report as true whatfoever they wifh were true. But fo far is Socrates from any fuch purpofe, that the Fadl of Neclarius, which others did both like and follow, he doth difallow and reprove. Plis fpeech to Eudasmon, before fet down, is proof fuf- ficient that he writeth nothing but what was fa- moufly known to all, and what himfelf did wifn had

* Tanta haec Socrati teflanti prseilanda eft fides, quanta ca!- teris haereticis de fuis dogmatibus traclantibus ; quippe Novati- anus, fedla cum fuerit, quam vere ac fincere h^c fcripferit ad- verius poenitentiam in Ecclefia adminirtrari folitam, quemlibet credo pofTe f^xcile judicare. Baron, i. an. Chr. 56.

Sozomenum eandem prorfus caufam fovifTe certura eft. Nee Eudaemonem ilium alium quam Novatianse ieda^ hominem fuiire credendum eft. Ibidem.

Sacerdos ille merito a Ncdario eft gradu amotus officioque depofitus, quo fa6lo Novatiani (ut mos eft hiereticorum) quam- cunque licet levem, ut iinceris dogmatibus detrahant, accipere aufi occafionera, non tantum Preftiyterum Pcenitentiarium in or- dinem redadlum, fed et Poenitentiam ipfam una cum eo fuifie pro- fcriptam, calumniole admodum conclamarunt, cum tamen ilia potius theatralis fieri interdum folita peccatorum fuerit abrogata. Ibidem.

been

ECCLESIASTICAL POLITY. 37

been otherwife. As for Sozomen his correfpondency book vr.

with Hereticks, having fhewed to what end the

Church did firft ordain Penitentiaries, he addeth im- mediately, that Novatianiils which had no care of Repentance could have no need of this ofHce. Are thefe the words of a Friend or Enemy ? Befides, in the entrance of that whole narration : Not to fin (faith he) at all, would require a Nature more divine than ours is : hut God hath commanded to pardon Sin- tiers; yea^ although they tranjgrejs and offend often. Could there be any thing fpoken more diredly op«» pofite to the dodlrine of Novatian ? Eudsmon was Preibyrer under Nedlarius.

To Novatianifts the Emperor gave liberty of ufing their Religion quietly by themfelves, under a Bifhop of their own, even within the city, for that they ftood with the Church in defence of the Catholick Faith againil all other Hereticks brfides. Had therefore Eu daemon favoured their herefy, their camps were not pitched fo far off but he might at all times have found eafy accefs unto them. Is there any Man that hath lived with him, and hath touched him that way \ if not, why fufpe6l we him more than Nedtarius ? Their report touching Gre- cian Catholick Bifhops, who gave approbation to that which was done, and did alfo the like them- felves in their own Churches, we have no reafon to difcredit without fome manifeil and clear evidence brought againil it. For of Catholick Bifhops, no likelihood but that their greateft refpecl: to Ned:arius, a Man honoured in thofe parts no lefs than the Bifnop of Rome himielf in the Weitern Churches, brought them both eafily and fpeedily unto confor- mity with him ; Arians, Eunomians, ApoUinarians, and the reft that frood divided from the Church, held their Penitentiaries as before. Novatianifts from the beginning had never any, becaul'e their opmion touching Pcnitency was againft the practice of the Church therein, and a caule why they \^\'txt^

D 3 themfelves

35 ECCLESIASTICAL POLITY,

BOOK VI. themfelvcs from the Church; fo that the very flate of things, as thf y then Hood, givtth great fhew of probability to his fpeech who hath affirmed, That them only which held the lion ccnjuhftantio.l with the Father^ and Novatianifts which joined with them in the fame opinion, had no Penitentiaries in their Churches^ the reft retained them. By this it appeareth therefore how Baronius finding the relation plain, that Nec- tarius did abolifh even thofe private fecret Confef- fions which the People had been before accu Homed to make to him that was Penitentiary, laboureth what he may to difcredit the Authors of tlie report, and leave it imprinted in Men's minds, that whereas Nedlarius did but abrogate publick Confeffion, No- vatianifts have malicioufly forged the abolition of private-, as if the odds between thefe two were fo great in the balance of their judgment which equally hatt d or contemned borh -, or, as if it were not more clear than light, that the firft alteration which ellablillied Penitentiaries took away the burthen of publick Confeffion in that kind of Penitents ; and therefore the fecond muft either abrogate private, or nothing.

Cardinal Bellarmine therefore finding that againft the Writers of the Hiftory it is but in vain to Hand upon fo doubtful terms, and exceptions, endeavour- eth mightily to prove, even by their report, no other Confcfiion taken away than publick which Peniten- tiaries ufed in private to impofe upon publick Of- fenders 5 For why! It is (faith he) very certain that the name of Penitents in the Fathers^ IVritings fgnifietb only publick Penitents ; certain ^ that to bear the Con- feffions of the reft was more than one could poffiby have done ; certain, that Sozotnen, to fhew hew the Latin Church retained in his time zvhat the Greek had clean caft off, declareth the whole order of publick Penitency ufed in the Church of ^omt, hut of private he maketh no mention. And, in thefe confiderations, Bellar- mine will have it the meaning both of Socrates and

Sozomen,

ECCLESIASTICAL POLITY, 39

Sozomen, that the former Epifcopal Conftitution book vi. which firft did ere6t Penitentiaries, could not con- ' '

cern any other Offenders than fuch as publickly had finned after Baptifm : that only they were prohibited to come to the holy Conimunion, except they did firft in fecret confefs all their fins to the Penitentiary, by his appointment openly acknowledge their open crimes, and do publick Penance for them : that whereas before Novatian's uprifing, no Man was conftrainable to confefs publickly any fin, this Canon enforced publick Offenders thereunto, till fuch time as Nedlarius thought good to extinguiih the pradice thereof.

Let us examine therefore thefe fubtle and fine con- je6lures, whether they be able to hold the touch. // feemelh good (faith Socrates) to put down the office of thefe Pr lefts which had charge of Pent ten cy •, what charge that was, the kinds of Penitency then iifual r/iuft wake man f eft j^ There is often fpeech in the Father's Writings, in their Books frequent mention of Penitency, exercifed within the chambers of our heart, and feen of God, and not communicated to any other, the whole charge of which Penitency is impofed of God, and doth reft upon the Sinner himfelf. But if Penitents in fecret, being guilty of crimes whereby they knew they had made themfelves unfit guefts for the table of our Lord, did feek diredfion for their better per- formance of that which fhould fet them clear, it was in this cafe the Penitentiary's office to take their Confeffions, to advife them the beft way he could for their foul's good, to adm.onilh them, to counlel them, but not to lay upon them more than private Penance. As for notorious wicked Perfons, whofe crimes were known, to convict, judge, an J punilli them, was the office of the Ecclefiaftical Confiftory ; Penitentiaries had their inftitution to another end. But unlels we imagine that the ancient time knew no other Repentance than publick, or that they had

D 4 lii^tle

40 ECCLESIASTICAL POLITY.

BOOK VI. little occafion to fpeak of any other Repentance, or "^ elfe that in ipeaking thereof they ufed continually feme other name, and not the name of Repentance, whereby ro exprefs private Penitency, how ftand- eth it with realbn, that vvhenfoever they write of Penitents, it fnould be thoight they meant only publick Penuencs ? The truth is, they handle all three kinds, but private and voluntary Repentance rfjuch ofccner, as being oi' far more general ufe ; whereas publick was but incident unto few, and not oftener than once incident uj;ito any. Howbeit be- caufe they do nut diit)n'3;u:fh one kind of Pcnitency from another by difference of name?, our fafeft way for conitrudion, is to follow circumliance of matter, which in this narration will not yield icfclf appliable only unto publick Penance, do what they can that would lb expound it.

They boldly and confidently affirm, that no Man being compellable to confefr. publickly any fm before Novatian's time, the end of mftituting Penitentiaries afterwards in the Church was, that by them Men might be conftrained unto publick Confeffion. Is there any record in the world which doth tcftify this to be true ? There is that trllifieth the plain contrary ; for Sozomen, declaring purpofely the caufe of their inftitution, faith, That whereas Men operdy craving pardon at God's hands (for publick Confejpon^ the laft a5l of Penitencyy was always made in the form of a contrite prayer unto God), it could not be avoided y but they niuji withal confefs what their offences were. This, in the opinion of their Prelate, feemed from the firft beginning (as we may probably think) to be fomewhat burchenfome-, that Men, whofe crimes were unknown, fliould blaze their own faults, as it were, on the ftage, acquainting all the People with whatfoever they had done amifs. And therefore to remedy this inconvenience they laid the charge upon one only Priell, chofen out of fuch as were of bed converfation, a filent and a difcreec Man, to

whom

torn.

one.

ECCLESIASTICAL POLITY. 41

whom they which had offended might refort and lay book vt open their lives. He, according to the quality of every one's tranfgreffions, appointed what they fhouid do or fuffer, and left them to execute it upon them- felves. Can we wijfh a more dired: and evident tef- timony, that the office here fpoken of, was to eafe voluntary Penitents from the burthen of pablick Confeffions, and not to confirain notorious Offen- ders thereunto? That fiich Offenders were not compellable to open Confcffions till Novatian's time, that is to fay, till after the days of perlecution under Decius the Emperor, they of all Men fliould not fo peremptorily avouch, with whom, if Fabian Bi- fhop of Rome, who fuffered martyrdom in the firft year of Decius, be of any authority and credit, it muft enforce them to reverfe their fentence -, his v/ords are fo plain and clear againfh them. For fuch ^jFab.Decret commit thcfe crimes^ whereof the Apoftle hath faid, They ^^^ ^^ ' ~ that do theyn jJoall never inherit the Kingdom of Heaven^ v- 35^ muft (fairh he) be forced unto amendment^ hccaufe they flip down to Hell J if Eccleficftical Authority flay them not. Their conceit of impoffibility that one Man fhouid fuffice to take the general charge of Penitency in fuch a Church as Conftantinople, hath rifen from a mere erroneous fuppofal, that the ancient manner of private Confeffion was like the Shrift at this day ufual in the Church of Rome, which tieth all Men at one certain time to make Confeffion ; whereas Confeffion was then neither looked for till Men did offer it, nor offered for the mod part by any other than fuch as were guilty of heinous tranfgreffions, nor to them any time appointed for that purpofe. Finally, the drift which Sozomen had in relating the Difcipline of Rome, and the form of pubiick Peni- tency there retained even till his time, is not to fignify that only pubiick Confeffion v/as abrogated by Nedarius, but that the Wed or Latin Church held dill one and the fame order from the very be- ginning, and had not, as the Greek, iird cut off

pubiick

42 ECCLESIASTICAL POLITY-

rooK VI publick voluntary ConfefTion by ordaining, and then' private by rt-njoving Pcnitcnriarifs. Wherefore, to conclude, it flandeth, I hope, very plain and clear, firil aoaintt the one Cardinal, that Ncdarius did truly abrr)n;ate ContVffion in luch fort as the Eccle- fia(tjcal Hiltoiy haih reported-, and, lecondly, as clear ai^ainft them both, that it was not publick ConfcfiiDn only which Nedaiius did ab^/lilh.

The i^aradox in maintenance whereof Heflels wrote purpolely a Book touching this argument to flievv that Nedlarius did but put the Peniccnriary froni his Office, and not take away the Office irielf,'*" is repugnant to the whole advice which Eu(]:-emoii gave, of leaving the People from that time forwards to their own conlciences, repugnant to the conference between Socrates and Euditmon wherein complaint is made oF fome inconvenience which the want of Office would breed ; finally, repugnant to that which the Hillory declareth concerning other Churches, which did as NeCtarius had done before them, not in depofing the lame Man (for that was impoffible), but in removing the fame Office out of their Churches, which Ncdarius had baniffied from his. For which caulc, Bellarmine doth well reje6l the opinion of Heflels, howfoever it pleafe Pamelius to admire it as a wonderful happy invention. But in fum, they are all gravelled, no one of them able to go fmoothly away, and to fuisfy either others or himlelf with his own conceit concerning Nedlarius.

Only in this tlu-y are ItitT, that Auricular Con- feffion Ncdarius did not abrogate, Icll if lb much fhould be acknowledged, it might enforce them to grant that the Greek Church at that time held not Confeflion, as the Latin now doth, to be the pare

* Ncc pft quod fibi blandi;intur illi de fadlo Nce^nrii, cum id potius fccrctorum pcccaloruin cor.fcflioncm coniprol)ct, tt non aliud quam I^refliytcTum paM^itontialem i!lo ofiicio llio movcrit ; uti ampliliimc dcducit IX joh.innes Hailclus. Pamicl. in Cypr. lib. de aunot. 98. ct in lib. Tcnul. dc pcca. annot. i.

of

ECCLESIASTICAL POLITY. 43

of a Sacrament inflitutcd by our Saviour JefusnooKVi.

Chrifl, which therefore the Church till the World's ~*

end hath no power to alter. Yet feeing that as long as publick voluntary ConfelTion of private crimes did continue in either Church (as in the one it re- mained not much above two hundred years, in the other about four hundred) the only a6ls of fuch Re- pentance were *, firfl, the Offender's intimation of thofe crimes to fome one Prefl:)ytcr, for which impo- fition of Penance was fought ; fecondly, the under- taking of Penance impofed by the Bifhop ; thirdly, after the fame performed and ended, open Confef- fion to God in the hearing of the whole Church ; whereupon, fourthly, enilied the Prayer of the Church •, fifthly, then the Birho[)'s impofition of hands; and lb, fixthly, the Party's reconciliation or reftitucion to his former right in the holy Sacrament ; I would gladly know of them which make only pri- vate ConfcfTicm a part of their Sacrament of Penance, how it could be fo in thofe times. For where the Sacrament of Penance is miniftered, they hold that ConfelTion to be facramental which he receivcth who mufl abfolve -, whereas during the fore-rehearicd manner of Penance, it can no where be flievv^ed, that the Pried to whom fccret information was given did reconcile or abfolve any ; for how could he, when publick Confcfllon was to go before Reconciliation, and Reconciliation likewife in publick thereupon to cnfue ? So that if they did account any ConfcfTion facramental, it was furely publick, which is now abolifhed in the Church of Rome -, and as for that which the Church of Rome doth fo elleem, the An- cients neither had it in fuch ellimation, nor thought it to be of fo abfolute necefiity for the taking away of fin; but (for any thing that I could ever obferve out of them) although not only in crimes open and notorious, which macle Men unworthy and uncapable of holy Mylleries, their Dilcipline required firft publick Penance, and then granted that which Sr. Jerom mentioneth, faying, ne Prieft laycth his hand

upon

44 ECCLESIASTICAL POLITY.

BOOK vi. Upon the Penitent^ and by invocation intreateth that the ' Holy Ghoft may return to him again \ and fo after hav-

ing enjoined Joiemnly all the People to pray for bim^ re^ concileth to the Altar him who was delivered to Satan for the deftriihion of his Flefb^ that his Spirit might be fafe in the dcy of the LordJ^ — Although I fay not only in fuch offences being famoufly known to the World, but alfo, if the lame were comniitted fe- cretly, it was the cuftoms of thofe times both that private intimation fhoulcl be given and publick Con- fefTion madr thereof; in which refpe6t whereas all Men did willingly the one, but would as willingly have withdrawn themlelves from the other had they Ambr. <ie known how. Is it tolerate (faith St. Ambrofe) that ITio^^' "'^^ >^ ^^ God thou fbouldeft be afioamed, "j^hich blujhefi 7iot to feek and fue unto Man? fboiild it grieve thee to be a Suppliant to him from who7n thou canft not poffibly hide thyfefi when to open thy fins to him^ from whom^ if thou wouldjiy thou mighteft conceal them^, it doth not any thinz at all trouble thee ? This thou art loth to do in the

o

Churchy wherCy ail being Sinners, 7tothing is more oppro- brious indeed than concealment of ftn, the moji humble the beft thought ofy and the lowUeft accounted the jufiefi. All this notwithilanding, we fliould do them very great wrong to father any fuch opinion upon them, as if they did teach it a thing impollibie for any Sinner to reconcile himfelf unto God without con- fefTion unto the Pried.

Would Chryfoftom thus perfuaded have faid, \Let the enquiry and punifoment of thy offences be made in thine own thoughts i let the tribunal whereat thou ar- raignefl thyjelf be without witnefs 5 let God, and only God, fee thee and thy Confefjion ?

* Sacerdos impcnit manum fubjefto, reditum Spiritus Sandi invocat, atque ita earn qui traditus fuerat Satanae in interitum Carnis, ut Spiritus falvus fieret indida in Populum cradone Al- tari reconci'iat. Hier. adverf. Lucif.

•f- Chryf. Horn. Ile^t iA.tTccvoic:g jc) l^ojxoXoyna-Bwg 'zrapa ro7g Xoyiff-

Would

ECCLESIASTICAL POLITY. 45

Vv^ould CalTianus ib bclievn'ng have given coun-BooKvi% fcl, That if any were with -held iv'tb baftofulnefs from ^^^j~ — di [covering their faults to Men^ thev fidculd be fo much Q.o\\^t.\x. the more infant and conflant in opching them hy fupplica- ^- \ tion to God himfelf^ wbcfe wont is to help without pub-- lication of Men's fhamey and not to upbraid them when he pardoneih P

Finally, would Profper fettled in this opinion have Prosper, de made it, as touching Reconciliation to God, a matter J'e'^p'i^'J^'ii. indifferent, IVhether Men of ecckfiaflical order did'^- 7. detetJ their crimes by Qcnfeffonj or leaving the World ignorant thereof^ would fep arete voluntarily themf elves for a time from the Altar ^ though not in affe^ion^ yet in execution of their Minifiry^ and fo bewail their cor- rupt life ? Would he have willed them as he doth to make bold of it ^ that the favour of God being either way recovered by fruits of forcible Repentance^ they fhould not only receive whatfoever they had lofi by fin^ but alfo^ after this their new enfranchifement^ afpire to endlefs joys of that Jupernal City? To conclude, we every where find the ufe of Confeffion, efpecially publick, allowed of and commended by the Fathers •, but that extreme and rigorous neceiTity of auricular and private Confeffion, which is at this day fo mightily upheld by the Church of Rome, we find not. Firf]-, it was not then the Faith and Do61:rine of God's Church, as of the Papacy at this prefent. . Secondly, that the only remedy for fm after Bapcifm, is facra- mental Penitency. Thirdly, that Confeffion in fecret, is an effential part thereof. Fourthly, that God himfelf cannot now forgive fin without the Prieft. That, becaufe Forgivenefs at the hands of the Priefl mufl arife from Confeffion in the Offenders, there- fore to confefs unto him, is a matter of fuch ne- ceffityas being not either in deed, or at the leaft in defire performed, excludeth utterly from all pardon, and mufl confequently in Scripture be commanded wherefoever any promife of Forgivenefs is made. . No, no; thefe Opinions have Youdi in their coun- tenance.

46 ECCLESIASTICAL POLITY.

BOCK VI. tenance, antiquity knew them not, it never thought nor dreamed of them.

But to let pafs the Papacy. Forafmuch as Re- pentance doth import alteration within the mind of a finful Man, whereby, through the power of God's moft gracious and bleffed Spirit, he feeth, and with unfeigned forrow acknowlcdgeth former of- fences committed againft God, hath them in utter deteftation, feeking pardon for them in fuch fort as a Chriftian fhould do, and with a refolute purpofe fettleth himfelf to avoid them, leading, as near as God fhall afTifl him, for ever after an unfpotted life ; and in the order (which Chriftian Religion hath taught for procurement of God's mercy towards Sinners) ConfefTion is acknowledged a principal duty, yea, in fome cafes, Confeflion to Man, not to God Caiv.inft. only; it is not in reformed Churches denied by the j^'-^*4- learneder fort of Divines, but that even this Con- fefTion, cleared from all errors, is both lawful and 6ehoveful for God's People.

Confeflion by Man being either private or pub- lick, private Confeflion to the Minifter alone touch- ing fecret crimes, or Abfolution thereupon enfuing, as the one, fo the other is neither pradifed by the French Difcipline, nor ufed in any of thofe Churches which have been caft by the French mould. Open Confeflion to be made in the face of the whole Congregation by notorious Malefadlors they hold neceflary ; howbeit not neceflary towards the remif- fion of fins ;* but only in fome fort to content the Church, and that one Man's repentance may feem to llrengthen many, which before have been weakened by one Man's fall. Harm. Saxonians and Bohemians in their difcipline con-

^r«^'''^" ft^^'^ ^^ ^^" to ^P^^ Confeflion. Their doclrine cap. confefl". is, that whofe faults have been publick, and thereby i^chcm. fcandalous unto the World, fuch, when God giveth

* Sed tantum ut Ecdefias fit aliqua ratlone fatisfa'flum, et omnes unius pcenitentia connrmentur, qui fuerant unius pcccatls et fcandalis vulnerati. Sadcel. in Pial. xxxii. ver. 5.

them

ECCLESIASTICAL POLITY. 47

them the fpirit of Repentance, ought as folemnly to book vi. return, as they have openly gone aftray; firft, for the better teliimony of their own unfeigned conver- fion unto Godi fecondly, the mo-e to notify their reconcilement unto the Church -, and iiilly, that others may make benefit of their example.

But concerning ConfefTion in private, the Churches of Germany, as well the reil as Lutherans, agree, that all Men fhould at certain times confefs their of- fences to God in the hearing of God's Min;fters, thereby to fhew how their fins difpleale them ; to receive inliru6lion for the warier carriage of them- felves hereafter ; to be foundly refolved, if any fcruple or fnare of confcitnce do entangle their minds ; and which is moil material, to the end that Men may at God's hand feek every one his own particular pardon, through the power of thofe Keys, which the Minilter of God ufing according to our blelTed Saviour's inftitution, in that cafe it is their part to accept the benefit thereof, as God's moft merciful ordinance for their good, and, without any diftruft or doubt, to embrace joyfully his Grace fo given them according to the word of our Lord, which hath faid, Wkoje fins ye remit they are remitted. Cap. «:. So that grounding upon this affured belief, they aregjjfg^*^ to reft v/ith minds encouraged and perfuaded con- cerning the forgivenefs of all their fins, as out of Chrift's own Word and Power by the miniftry of the Keys.

It ftandeth with us in the Church of England, as touching publick ConfefTion, thus :

Firft, feeing day by day we in our Church begin our publick Prayers to Almighty God with publick acknowledgment of our fins, in which Confeflion every Man, proftrate as it were before his glorious Majefty, crieth againft himfelf, and the Minifter with one fentence proncunceth univerfaljy all clear whofe acknowledgment fo made hath proceeded from a true penitent mind ; v;hat realon is there every Man fhould not, under the general terms of Con-

feftionj

48 ECCLESIASTICAL POLITY.

BOOK vi.fefiion, reprefent to himfelf his own particulars

'^ whatfoever, and adjoining thereunto that affedtiora

which a contrite fpirit worketh, embrace to as full effedl the words of divine Grace, as if the fame were feverally and particularly uttered with addition of Prayers, impofition of Hands, or all the Ceremonies and Solemnities that might be ufed for the ftrength- ening of Men's affiance in God's peculiar mercy to- wards them ? Such complements are helps to fup- ' port our weaknefs, and not caufes that ferve to pro- cure or produce his gifts, as David fpeaketh. The difference of general and particular forms in Con- feflion and Abfolution is not fo material that any Man's fafety or ghoftly good mould depend upon it. And for private ConfefTion and Abfolution it ftand- eth thus with us :

The Minifter's power to abfolve is publickly taught and profefied, the Church not denied to have authority either of abridging or enlarging the ufe and exercife of that power -, * upon the People no fuch neceflxty impofed of opening their tranfgreffion unto Men, as if remilTion of fms otherwife were impoffible ; neither any fuch opinion had of the thing itfelf, as though it were either unlawful or un- profitable, fave only for thcfe inconveniencies which the World hath by experience obferved in it here- tofore. And in regard thereof, the Church of England hath hitherto thought it the fafer way to refer Men's hidden crimes unto God and themfelves only ; howbeit, not without fpecial caution for the admonition of fuch as come to the holy Sacrament, and for the comfort of fuch as are ready to depart the World. Firft, becaufe there are but few that confider how much that part of divine Service, which confifts in partaking the holy Eucharift, doth import their fouls ; what they lofe by negleCl thereof, and what by devout pradtice they might attain unto :

* As for private Confefiion, abufes and errors fet apart, we condemn it not, but leave it at liberty. Jewel Defen. part 156.

therefore.

ECCLESIASTICAL POLITY. 49

therefore, left careleflhefs of general ConfelTion fhould, book vi.

as commonly it doth, extinguifh all remorfe of Men's

particular enormous crimes, our cuftom (whenfocver Men prefent themfelves at the Lord's table) is, fo- lemnly to give themfelves fearful admonition, what woes are perpendicularly hanging over the heads of fuch as dare adventure to put forth their unworthy hands to thofe admirable myfl:eries of Life, which have by rare examples been proved conduits of ir- remediable Death to impenitent Receivers •, whom therefore, as we repel being known, fo being not known we cannot but terrify. Yet, with us, the Minifters of God's moft holy word and facraments, being all put in truft with the cuflody and difpenfa- tion of thofe myfteries wherein our Communion is, and hath been ever, accounted the higheft: grace that Men on earth are admitted unto, have therefore all equally the fame power to withhold that facred myf- tical Food from notorious evil-livers, from fuch as have any way wronged their neighbours, and from Parties between whom there doth open hatred and malice appear, till the firft fort have reformed their wicked lives, the fecond recompenfed them unto whom they were injurious, and the laft condefcended unto fome courfe of Chriftian reconciliation, where- upon their mutual accord may enfue. In which cafes, for the firft branch of wicked Life •, and the laft, which is open Enmity ; there can arife no great difficulty about the exercife of his power: in the fecond, concerning Wrongs, they may, if Men fhall prefume to define or meafure Injuries according to their own conceits, be depraved oftentimes as well by error, as partiality, and that no lefs to the Mi- nifter himfelf, than in another of the people under him.

The knowledge therefore which he taketh of Wrongs muft rife, as it doth in the other two, not from his own Opinion or Conference, but from the evidence of the Fad which is committed j vea, from

VOL. IIL E ' fuch

t;o ECCLESIASTICAL POLITY.

BOOK vi.fuch evidence as neither doth admit Denial nor De- " fence. For if the Offender, having either colour

of Law to uphold, or any other pretence to excufe his own uncharitable and wrongful Dealings, fhall wilfully fland in defence thereof, it ferveth as bar to the power of the Minifter in this kind. * Becaufc (as it is obferved by Men of very good judgment in thefe affairs'* although in this fort our feparating of them be not to ftrike them with the mortal wound of Excommunication, but to flay them rather from running defperately headlong into their own harm 5 yet it is not in us to fever from the holy Communion iDut fuch as are either found culpable by their own ConfefTion, or have been convi6ted in fome publick fecular, or Ecclefiaftical Court. For, who is he, that dares take upon him to be any Man*s both Accufer and Judge? -fEvil Perfons are not rafhly, and, as we lift, to be thruft from Communion with the Church. Infomuch that if we cannot proceed againft them by any orderly courfe of Judgment, they rather are to be fuffered for the time than mo- lefted. Many there are reclaimed, as Peter ; many, as Judas, known well enough, and yet tolerated j many which mufl remain undefcried till the day of appearance, by whom the fecret corners of Dark- nefs fhall be brought into open Light.

Leaving therefore unto his judgment them, whom we cannot ftay from cafting their own Souls into fo great hazard, we have, in the other part of peni-

* Nos a communione quenquam prohibere non pofTumus, quamvis hzec prohibitio nondum fit mortalis, fed medicinalis, nifi aut fponte confeffum, aut aliquo five feculari, five Ecclefi- aftico judicio accufatum atque conviftum. Quis enim fibi utrum- que audet affumere, ut cuiquam ipfe fit et accufator et judex ?

f Non enim temere, et quodammodo libet, fed propter judi- cium, ab Ecclefia.' communione feparandi funt mali, ut fi propter judicium auferri non poffint, tolerenlur potius, velut paleas cum iritico. Multi corrigumur, ut Petrus ; multi tolerantur, ut Judas; multi nefciuntur, donee veniat Dominus, et illuminabit abfcondita tenebrarum. Rhenan. admonic. de dogmat. Tertul.

tential

ECCLESIASTICAL POLITY. 51

tential Jurlfdidtion in our power and authority to book vi.

releafe fin, joy on all lides, without trouble or mo- " *

leftation unto any. And, if to give be a thing more blefled than to receive, are we not infinitely happier in being authorized to beftow the Treafure of God, than when necefTity doth conilrain to withdraw the fame ?

They which, during life and health, are never deftitute of ways to delude Repentance, do notwith- (landing oftentimes, when their laft hour draweth on, both feel that lling which before lay dead in them, and alfo thirft afcer fuch helps as have been always, till then, unfavory. St. Ambrofe's words touching late Repentance are fomewhat hard: If auhAuAt. Man be penitent and receive Absolution (which cannot in "^"^^^ that cafe he denied him) even at the very point of deaths and fo depart^ I dare not affirm he goeth out of the world well \ I will counfel no Man to truji to this^ becaufe I am loth to deceive any Man^ feeing I knoiv not what to think of it. Shall I judge fuch a one a caft-away ? Neither will I avouch hm fafe. All T am able to fay y is, let his Eft ate he left to the will and pleafure of Almighty God, Wilt thou he therefore delivered of ail doubt f Repent while yet thou art healthy and ftrcng. If thou defer it till time give no longer poffibility of finning^ thou canft not he thought to have left fin, hut rather fin to have forfaken thee. Such admonitions may in their tinne and place be necefTary, but in nowife prejudicial to the generality of God's heavenly pro- mi fe, Whenfoever afi?2ner doth repent from the bottom of his hearty I will put out all his Iniquity, And of \ this, although it hath pleafed God not to leave to the world any multitude of examples, left the care- lefs fhould too far prefame, yet one he hath given, and that moft memorable, to withhold from defpair in the mercies of God, at what inftant foever Man's unfeigned converfion be wrought. Yea, becaufe, to countervail the fault of delay, there are in the latelt Repentance ofteniimes the fureft tokens of fmcere

E 2 dealing ;

SI ECCLESIASTICAL POLITY.

BOOK VI. dealing ; therefore upon fpecial ConfefTion made to the Minifter of God, he prefently abfolveth in this cafe the fick Party from all Sins by that authority which Jefus Chrift hath committed unto him, know- ing that God refpcdleth not fo much what time is {pent, as what truth is fhewed in Repentance.

In fum, when the Offence doth (land only be- tween God and Man's Confcience, the counfel is good, which St. Chryfoftom giveth : * / wi/h thee not to bfjoray thyfelf puhlickly^ nor to accufe thyfelf before ethers. I ivijh thee to obey the Prophet^ who faithy Bifclofe thy way unto the Lord^ confefs thy Sins before him •, tell thy Sins to him., that he may blot them out. If thou be abajhed to tell unto any other ^ wherein thou hafi offended., rehearje them every day between thee and thy Soul. I wifh thee 7wt to confefs them to thy fellow- fervanty who may upbraid thee with them -, tell them to Gody who will cure them \ there is no need for thee in the prefence of witneffes to acknowledge them ; let God alone fee thee at thy Confeffion. I pray and befeech you, that you wouldy more often than you do, confefs to God eternal^ and reckoning up your ^refpaffes^ defire his Far don. I carry you not into a theatre or open court of many of your fellow -Jerv ant s^ I feek not to dete^l your cj'imes before Men ; difclofe your Confcience before God, unfold yourf elves to him^ lay forth your wounds before

* Non dico tibi, ut te prodas in publicum, neque ut te apud alios accufes, fed obedire te volo Prophctas dicenti, Revela Do- mino viam tuam. Ante Deum confitere peccata tua ; peccata tua dicito ut ea deleat ; fi confunderis alicui dicere quae peccafti; diciio ea quotldie in anima : non dico ut confitearis confervo qui exprobret ; Deo dicito qui ea curat ; non necefl'e eft praefentibus tcftibus confiteri, folus te Deus confitentem videat. Rogo at oro ut crebrius Deo immortali confiteamini, et enumeratis veftris delidis veniam petatis. Non te in theatrum confervorum duco, non hominibus peccata tua conor detegere. Repete coram Deo confcientiam tuam, te explica, oftende medico prasftantiffimo vulnera tua, et pete ab eo niedicamentum. Chrylbft. Horn. xxxi. ad Hebr. ct in Pfal. lix. Horn, de pocn. et confefT. et Horn. v. de iucarn. Dei natura, Homil. itemque de Lazaro.

him

ECCLESIASTICAL POLITY. 53

him the heft Phyftcian that is, and deftre of lim fahe^ooKYi. for them. If hereupon it follow, as it did with David, I thought y I will confefs againft myfelf my wickednefs unto thee^ 0 Lordy and thou forgaveft me the plague of my Sin, we have our defire, and there remaineth only thankfulnefs accompanied with perpetuity of care to avoid that, which being not avoided, we know we cannot remedy without new perplexity and grief. Contrariwife, if peace with God do not fol- low the pains we have taken in feeking after it, if we continue difquieted and not delivered from an- guifh, miftrulling whether that we do be fufficient ; it argueth that our Sore doth exceed the power of our own fkill, and that the wifdom of the Paftor muft bind up thofe parts, which being bruifed are not able to be recured of themfelves.

Of SatisfaMion,

THERE refteth now Satisfaftion only to be confidered, a point which the Fathers do often touch, albeit they never afpire to fuch Myf- teries as the Papacy hath found enwrapped within the folds and plaits thereof. And it is happy for the Church of God, that we have the Writings of the Fathers to fliew what their meanino; was. The name of Satisfadion, as the ancient Fathers mean ir, containeth whatfoever a Penitent Ihould do in the humbling himfelf unto God, and teftifying by deeds of Contrition the fame which Confefiion in words pretendeth •, He which hy Repentance for Sins (faith Tercullian, fpeaking of fickle-minded Men)T"f*^« had a purpofe to falisfy the Lord^ will noWy by repent- ^^"' ing his Repentance^ make Satan fatisfa^ion \ and he fo much the more hateful to God, as he is unto God's enemy

E 3 more

54 ECCLESIASTICAL POLITY.

nooK vi.more acceptable. Is it not plain, that Satisfadion ^ doth here include the whole work of Penitency, and

that God is fatisfied when we are reflored throu;^h Sin into favour by Repentance ? '^Hoiv canft thou (faith C hry folio m) move God to pity thee^ when thou wilt not Jeem as much as to know that then haft of- fended? By appeafing, pacifying, and moving God to pity, St. Chryfoflom meaneth the very fame with the Latin Fathers, when they fpeak of fatisfying God. ^^Z'-eI' ^^f^^^ (faith Cyprian) the hitter [mart of his rod and 26. Sent. 1. fcourgey becaufe there is in us neither care to pleafe him jv. dif. 16. ^^-^^ Q^y. ^^^^ deeds, nor to fatisfy him for our evih Again, Let the eyes which have looked on Idols ^ fpunge cut their unlawful a^s with thofe forrcwful tears , which have power to fatisfy God, The Mafter of Sentences alledgeth out of St. Auguftine, that which is plain enough to this purpofe: Three things there are in per- fect penitency^ Compun5lion, Confeffion^ and SatisfaBion ; that as we three ways offend God, namely^ in Heart, Word and Deed ; fo hy three Duties we may fatisfy God, Satisfa6lion, as a part, comprehended only that which the Papifts meant by worthy of Repentance ; and if v/e fpeak of the whole work of Repentance ufelf, we may, in the phrafe of antiquity, term it very wel! Satisfadion.

Satisfadion is a Work which Juftice requireth to be done for contentment of Perfons injured : neither is it in the eye of Juflice a fufficient fatisfa6lion, unlefs it fully equal the Injury for which we fatisfy. Seeing then that Sin againft God Eternal and Infi- nite mufl needs be an infinite wrong -, Juftice, in regard thereof, doth neceffarily exa6l an infinite Re- compence, or elfe inflid upon the Ofit:nder infinite punifhment. Now, becaufe God was thus to be fatisfied, and Man not able to make fatisfaclion in fuch fort, his unfpeakable Love and Inclination to fave Mankind from eternal Death ordained in our

* Chryfoft. in i Cor. horn. 8. Tov Giov i^ihiu^oi^m.

behalf

ECCLESIASTICAL POLITY. 55

behalf a Mediator to do that which had been for book vr. any other impoflible. Wherefore all fin is r-emitted in the only faith of Chrilt's PalTion, and no Man without belief thereof juftified. Faith alone maketh Bonavent. Chrift's fatisfadbion ours, howbeit, that Faith alone, ^" ^^^ ''^^ which after fm, maketh us by Converfion his. 9-9.

For inafmuch as God will have the benefit of Chrift's fatisfadlion both thankfully acknowledged, and duly efteemed of all fuch as enjoy the fame, he therefore imparteth fo high a treafure unto no Man, whofe Faith hath not made him willing by Repent- ance to do even that which of itlelf, how unavail- able foever, yet being required and accepted with God, we are in Chrift thereby made capable and fit Vefifels to receive the fruits of his fatisfaction : yea, we io far pleafe and content God, that becaufe when we have offended he looketh but for Repentance at our hands ; our Repentance and the works thereof are therefore termed fatisfadory, not for that fo much is thereby done as the Juflice of God can exad:, but becaufe fuch aftions of Grief and Hu- ^ mility in Man after fin, are Hikes divine mifericcrdi^ (as Tertullian fpeakethof them) •, they draw that pity of God towards us, wherein he is for Chrift's fake contented, upon our fubmiffion, to pardon our re- bellion againfl him ; and when that little which his Law appointeth is faithfully executed, it pleafeth him in tender Compafiion and Mercy to require no more.

Repentance is a name which noteth the habit and operation of a certain Grace or Virtue in us : Satif- fa6tion, the effed which it hath, either with God or Man. And it is not in this refpedl faid amifs, the Satisfadion importeth Acceptation, Reconciliation, and Amity ; becaufe that, through Satisfaction on the one part made, and allowed on the other, they which before did reject are now content to receive; they to be won again which were loft s and they to E 4 love

56 ECCLESIASTICAL POLITY.

BOOK VI. love unto whom juft caufe of hatred was given. We ' fatisfy therefore in doing that which is lufficient to

this efTcvSt; and they towards whom we do it are fa- tisfied, if they accept it as fufficient, and require no more : othervvife we fatisfy not, although we do fatisfy. For fo between Man and Man it oftentimes falieth out, but between Man and God never. It is therefore true, that our Lord Jefus Chrifl: by one moft pre-^ious and propitiatory Sacrifice, which was his Body, a Gift of infinite worth, offered for the fins of the whole world, hath thereby once recon- ciled u^ to God, purchafed his general free pardon, and turned diviue Indignation from Mankind. But v/e ure not for that caufe to think any office of Penitence either needlefs or fruitiefs, on our own behalf. For then would not God require any fuch duties at our hands ; Chrifl: doth remain everlafting- ly a gracious IntercefTor, even for every particular Penitent. Let this ailurc us, that God, how highly foevcr difpleafed and incenfed with our Sins, is not- v/ich(landing, for his fake, by our lears, pacified, taking that for Satisfa6]:ion, which is done by us, becaufe Chrift hath by his Satisfaction made it ac-

Accc.i.6, ceptable. For, as he is the High Priefl: of our Sal- vation, fo he hath made us Priefts likewife under him, to the end we might offer unto God praife and thankfulnefs while we continue in the v;ay of Life ; and when we fin, the fatisfadtory or propitiatory Sa-

cama.coi. crihce of a broken and contrite Heart. There is

*^-'^'^- not any thing that we do, that could pacify God, and clear us in his fight from Sin, if the goodncfs and mercy of our Lord Jefus Chrift were not ; whereas now beholding the poor offer of our reli- gious endeavours, meekly to fubmit ourfelves as often as we have offended, he regardeth with infi- nite mercy thofe Services which are as nothing, and with words of comfort reviveth our affiicfted minds, faying, // is /, even /, (bal takelb away thine Iniqui- ties for mine ozvn fake. Thus doth Repentance fa- tisfy

ECCLESIASTICAL POLITY. 57

tisfy God, changing his Wrath and Indignation unto^^^^lT'* Mer^y.

Anger and Mercy are in us Paflions ; but in him, not fo.

* God (faith St. Bafil) is no ways pajfwnate^ hut he- caufe the Punijhments which his judgment doth infli^ are^ like effects of Indigitation, fevere and grievous to fuch as fuffer them^ therefore we term the Revenge which he taketh upon Sinners ^ Anger ; and the withdrawing of his' Plagues^ Mercy, f His Wrath (faith St. Aiigufcine) is not as ourSy the trouble of a mind difiurbed and dif- quieted with things amifsy but a calm^ unpajfionate^ and jufi affgnation of dreadful punifhment to be their portion which have difobeyed -, his Mercy a free determination of all felicity and happinefs unto Men^ except their Sins remain as a bar betwixt it and them. So that when God doth ceafe to be angry with finful Men, when he receiveth them into favour, when he pardoneth their offences, and remembereth their iniquities no more (for all thefe fignify but one thing) it mud needs follow, that all Punifhments before due in revenge of Sin, whether they be temporal or eternal, are remitted.

For how fhould God's Indignation import only Man's Punifhment, and yet fome Punifhment re- main unto them towards whom there is now in God no Indignation remaining ? % God (faith Tertullian) takes Penitency at Men's hands -, and Men at his^ in ■lieu thereof ^ receive impunity y which notwithftanding doth not prejudice the chaftifements which God, after pardon, hath laid upon fome Offenders, as on

* Bafil. horn, in Pfal. xxxvil. lia.v[<^yoig ita.^^^ dXKoT^iov to

t Cum Deus irafcitur, non ejus fignificatur perturbatio qualis eft in animo irafcentis hominis ; fed ex humanis moribus tranf- lato vocabulo vindida ejus, quas non nifi jufta ell, ira; nomen accepit. Aug. torn. iii. Ench. cap. 33.

X Pcenitentias compenfatione redimendam pr©ponit impunita- tein Deus. Tert. de Fceniten.

the

58 ECCLESIASTICAL POLITY.

BOOi VI. the people of Ifracl, on Mofes, on Miriam, on Da- N^. xiv.vid, either for rheir own * more found Amendment, 21. or for f example unto others in this prefent world

Nurb XX. ^^^^ j^^ ^l^g world to come, Punilhments have unto Kunb. xii. thele intents no ufe, the dead being not in cafe to be slam.xii. better by Corre(5lion, nor to take warning by execu- ^" tion of God's Juftice there feen) but afTuredly to

whomfoever he remitteth Sin, their very Pardon is in itfelf a full, abfolute, and perfedl difcharge for revengeful Punifhment, which God doth now here threaten, but, with purpofe of revocation if Men repent, no where inflid but on them whom impeni- tency maketh obdurate. izck. Of the one therefore it is faid, Though I tell the

xxxiu. Id. ^,/^^^j^ thouJJjah die the deaths yet if he turneth from his fin ^ and do that which is lawful and rights he fJoall '^om.n.s- jurely livey and not die. Of the other, Thou accord- ing to thine hardnefs^ and heart that will not repenty ireafureft up to thyfelf Wrath agamfi the day of Wrathy and evident appearance of the judgment of Gcd, If God be fatisfied and do pardon Sin, our Juftification reftored is as perfed as it was at the firft beflowed- jfai.i. is. For fo the Prophet Ifaiah witnefTeth, Though your fms were as crimfon^ they fhall be made as white as fnow : though they were as fear let, they pall he as white as wool. And can we doubt concerning the punifh- ment of Revenge, which was due to lin, but that if God be fatisfied and have forgotten his wrath, it mull be, even as St. Auguftine reafoneth, J What God hath covered^ he will not ohferve^ and what he obferveth not, he willnot punifh. The Truth of which Dodrine is not to be fhifted off by reflraining it

■• Cui Deus vere propidu? ell non folum condonat peccata ne TiOceant ad futurum feculum, fed etiam caiUgat, ne iemper pec- ca^e delcdet. Aug. in Pfal. xcviii.

f Pledluntur quidam quo CcTCteri corrigantur ; cxempla funt omnium, tormcnta paucorum. Cypr. de L.^pfis.

X Si texit Deus peccata, noluit advertere, fi noluit advertere^i noluit animadvertere, Aug. de pecc. mcr. et rem. lib. ii. c. 34.

unto

ECCLESIASTICAL POLITY. 59

unto eternal punifhment alone. For then would not book vi. David have faid, They are hlejjed to whom God im- ~~"~~" futeth not Sin -, BlefTednefs having no part or fellow- Ihip at all v^ith Maledidlion : whereas to be fubjed to Revenge for Sin, although the Punifhment be but temporal, is to be under the Curfe of the Law: wherefore, as one and the fame Fire confumeth Stubble and refineth Gold, fo if it pleafe God to lay punifhment on them whofe Sins he hath forgiven i yet is not this done for any deftru6tive end of waft- ing and eating them out, as in Plagues inflided upon the impenitent, neither is the Punifhment of the one as of the other proportioned by the great- nefs of Sin pad, but according to that future pur- pofe whereunto the goodnefs of God referreth it, and wherein there is nothing meant to the Sufferer but furtherance of all happinefs, now in Grace, and hereafter in Glory. St. Auguftine, to ftop the mouths of Pelagians arguing, That if God had impofed Death upon Adam^ and Adarn's Pcjieriiy, as a punijloment of Sin^ Death jhould have ceafed when God procured Sinners their pardon y anfwereth fir ft, *// is no marvely either that bodily Death Jhould not have happened to the firji Man, unlejs hehadfirft fmned (Death as Piinijhment fol- lowing his Sin)y or that after Sin is forgiven^ Death notiiithftanding befalleth the faithful \ to the end that the Jirength of Right eoufnefs might be exercifed, by over- coming the fear thereof. So that juftiy God did infiidt bodily Death on Man for committing Sin, and yet after Sin forgiven took it not away, that his Righte- oufnefs might ftill have whereby to be exercifed. He fortifieth this with David's example, whofe Sin

* Mirandum ncn eft, et mortem corporis non fuIiTc eventuram homini, nifi praecelliflet peccatum, cujus etiam talis poena conle- querecur, et poll remiiTionem peccatorum earn fidelibus evenire, ut ejus timore vincendo exerceretur fortitado juftitix. Sic et mortem corporis propter hoc peccatum Deus homini inflixit, et port peccatorum remiflionem propter exercendam juftitiam noa ademit.

he

6o ECCLESIASTICAL POLITY.

BOOK VI. he forgave, and yet afflidted him for exercife and trial of his humility. Briefly, a general Axiom he hath for all fuch chaftifements. * Before forgivene/Sy they are the puntjhment of Sinners ; and after forgive^ nefsy they are exercifes and trials of righteous Men, Which kind of proceeding is fo agreeable with God's nature and Man's comfort, that it feemeth even in- jurious to both, if we fhould admit thofe furmifed refervations of temporal wrath in God appeafed to- wards reconciled Sinners. As a Father he delights in his Children's converfion, neither doth he threaten the Penitent with Wrath, or them with Punifhment which already mourn ; but by promife affureth fuch of Indulgence and Mercy ; yea, even of plenary Pardon, which taketh away all, both Faults and Penalties : there being no reafon why we fhould think him the lefs juft, becaufe he fheweth himfelf thus merciful; when they, which before were ob- ftinate, labour to appeafe his Wrath with the penfive meditation of Contrition, the meek humility which Confeflion exprelTeth, and the deeds wherewith Re- pentance declareth itielf to be an amendment as well of the rotten Fruit, as the dried Leaves, and wi- thered root of the Tree. For with thefe Duties by us performed, and prefented unto God in Heaven by Jefus Chrill, whofe Blood is a continual facrifice of Propitiation for us, we content, pleafe, and fatisfy God. Repentance therefore, even the fole virtue of Repentance, without either purpofe of fhrift or defire of Ablblution from the Prieft ; Repentance, the fe~ cret converfion of the heart, in that it confifteth of thefe three, and doth by thefe three pacify God ; may be without hyperbolical terms moft truly mag- nified, as a recovery of the Soul of Man from deadly ficknefs, a reftitution of glorious light to his dark-

* Ante remliTionem efle Ilia fupplicia peccatorum, poft re- niillionem autem certamina, exercitationcfque jullorum, Cypr. Epill. liii.

ened

ECCLESIASTICAL POLITY. 6t

ened mind, a comfortable reconciliation with God, book vi.

a fpi ritual Nativity, a rifmg from the dead, a day- ^

fpring from the depth of obfcuricy, a Redemption from more than Egyptian thraldom, a grinding of the old Adam even into dud and powder, a deli- verance out of the prifons of Hell, a full reftoratioa of the feat of Grace, and throne of Glory, a triumph over Sin, and a faving Vidlory.

Amongft the Works of Satisfadlion, the mofl re- fpeded have been always thefe three. Prayers, Fads, and Alms-deeds -, by Prayer we lift up our Souls to him from whom fin and iniquity hath withdrawn them ; by Fading, we reduce the Body from thral- dom under vain delights, and make it ferviceable for parts of virtuous Converfation ; by Alms, we dedicate to Charity thofe worldly Goods and Pof- fefiions, which unrighteoufnefs doth neither get, nor beftow well : the firft, a token of Piety intended to- wards God ; the fecond, a pledge of moderation and fobriety in the carriage of our own Perfons •, the laft, a teftim.ony of our meaning to do good to all Men. In which three, the Apoitle, by way of abridgement, comprehendeth whatfoever may apper- tain to Sandimony, Holinefs, and good Life : as con- trariwife, the very Mafs of general Corruption throughout the world, what is it but only Forget- fulnefs of God, carnal Pleafure, immoderate Defire after worldly things, Prophanenefs, Licentioufnefs, Covetoufnefs ? All Offices to Repentance have thefe two properties ; there is in performance of them Painfulnefs, and in their nature a contrariety unto Sin. The one confideration caufeth them both in holy Scripture and * elfewhere to be termed Judg- 2 Cor. vii. ment or Revenges taken voluntarily on ourfelves, and "• to be furthermore alfo Prefer vatives from future evils, inafmuch as wc commonly ufe to keep v/ith

* Tap yii^uv avTuv oix»)V 7^u^utj.eVy tjiauv dvruv xccrriyopyia-o^sv bruq

i^r/.',i,a-6iAi^cx, r K^iyr^v, Chryf. horn, 30. in Ep. ad Heb.

the

62 ECCLESIASTICAL POLITV.

BOOK VI. the greater care that which with pain we have reco- vered. And they are in the other rerpe6t contrary to fm committed : Contrition, contrary to thePleafure; Confcflion, to the Error, which is the Mother of Sin : and to the deeds of Sin, the works of Satif- fadion contrary ; therefore they are the more ef- fectual to cure the evil habit thereof. Hereunto ic

Cypr.de y/as that St. Cyprian referred his earned and vehe- ^^''' ment Exhortation, That they which had sfalkn^ fljould he inftant in Prayer, reje5l bodily Ornaments when once they hadfiripped theraj elves out of ChrijTs Attire^ abhor all Food after Satan's morfels tafled, fellow works of righteoufnefs which wafh away Sin, and be plentiful in Alms-deeds wherezvith Souls are delivered from death, Noty as if God did, according to the manner of corrupt Judges, take fome 7noney to abate fo much in the punifh- ment of Malefa5lors. 'Thefe Duties mufi be offered

Saiv. aj Cfaith Salvianus) not in confidence to redeem or buy out

Eccl. Cath. \. , , " - J /- 7 /r -7 j

lib. i. Stn, but as tokens of meek juomijjion -, neither are they with God accepted, becaufe of their value, but for our affe^ion fake which doth thereby fhew itfelf Where- fore, concerning Satisfaction made to God by Chrift only ; and of the manner how Repentance generally, particularly alfo, how certain fpecial works of Peni- tency, both are by the Fathers, in their ordinary phrale of fpeech, called latisfa6lory, and may be by us very well fo acknowledged, enough hath beea fpoken.

Our Offences fometimes are of luch nature as re- quireth that particular Men be latisficd, or elfe Re- pentance to be utterly void and of none effect. For if either through open rapine, or crcoked fraud ; if, through injurious or unconfcionable dealing, a Man have wittingly wronged others to enrich himlelf j the firft thing evermore in this cafe required (ability ferving) is Reftitution. For let no Man deceive himlelf, from fuch Offences we are not difcharged, neither can be, till Recompence and Reftitution to Man accompany the penitent ConfelTion we have

made

ECCLESIASTICAL POLITY. 63

made to Almighty God, In which cafe, the Law^^^^"^^* of Mofes was dired and plain : If any fin and commit x^^y, vi.z. a trefpajs againft the Lord, and deny unto his Neigh- bour that which was given him to keep^ or that which was put unto him of trujl ; or doth by robbery^ or by violence opprefs his Neighbour-^ or bath found that which was lofi, and denieth ity and fwears falfely : for any of thefe things that a Man doth wherein he finneth^ he that doth thus offend and trefpafs^ fjjall reftore the robbery that he hath taken, or the thing he hath got by violence, or that which was delivered him to keep, or the loft thing which he found-, and for whatfoever he hath fworn falfely, adding Perjury to Injury, he fhall both rejiore the whole Jum, and fhall add thereunto a fifth part more, and deliver it unto him, unto whom it belongeth, the fame day wherein he offer eth for his ^refpafs^ Now, becaufe Men are commonly over-flack to per- form this Duty, and do therefore defer it fometime, till God hath taken the Party wronged out of the World •, the Law providing that TrefpafTers might not under fuch pretence gain the Reftitution which they ought to make, appointeth the Kindred fur- viving to receive what the dead fhould, if they had continued. But (faith Mofes) if the Party wronged^^m.v.^t have no Kinfman to whom this damage may be reftored, it fhall then be rendered to the Lord himfelf for the Priefl's ufe. The whole order of proceeding herein, L is in fundry traditional Writings fet down by their ! great Interpreters and Scribes, which taught them that a Trefpafs between a Man and his Neighbour can never be forgiven till the Offender have by Reftitution made Recompcnce for wrongs done-, yea, they hold it necefiary that he appeale the Party grieved by fubmitting himfelf unto him ; or, if thac will not ferve, by udng the help and mediation of others : In this cafe (fay they) for any Man to Jhew himfelf unappeafable and cruel, were a fin mofi grievous y confide} ing that the people of God fhould be eajy to relent, as Jofeph was to-juards his Brethren; finally, if fo it

fall .

64 ECCLESIASTICAL POLITY.

BOOK VI. fall out, that the death of him that was injured,

prevent his fubmiffion which did offend ; let him

then (for fo they determine that he ought) go ac- companied with ten others unto the Sepulchre of the dead, and there make Confeflion of the Fault, faying, * I have finned againfi the Lord God of IJraely and againft this Man^ to whom I have done fuch or fuch injury -, and if Money he due^ let it be reftored to his Heirsy or in cafe he have none known^ leave it 'with the Houfe of Judgment : that is to fay, with the Senators, Ancients, and Guides of Ifrael. We hold not Chriitian People tied unto Jevvifli orders for the man- ner of Reftitution •, but, furely, Reilitution we mud hold neceflary, as well in our own Repentance as theirs, for Sins of wilful Opprefllon and Wrong.

Now, although it fuHices, that the Offices where- with we pacify God or private Men be fecretly done ; yet in cafes where the Church muft be alfo fatisfied, it was not to this end and purpofe un- neceffary, that the ancient Difcipline did farther require outward figns of Contrition to be Ihewed, Confeflion of Sins to be made openly, and thofe Works to be appareat which ferved as Teftimonies Cyp.Ep. for Converfion before Men. Wherein, if cither lib. lii. Hypocrify did at anytime delude their Judgment, they knew that God is he whom mafks and mocke- ries cannot blind, that he which feeth Men's hearts would judge them according unto his own evidence, and, as Lord, corred the Sentence of his Servants concerning matters beyond their reach ; or, if fuch as ought to have kept the rules of Canonical Satif- fadlion would by fmifler means and pradices under- mine the fame, obtruding prefumptuoufly themfelves to the participation of Chrift's moil facred Myfteries before they were orderly re admitted thereunto, the

* Quamdiu enim res propter quam peccatum eft, non reddl- tur ; fi reddi potcll, non agitur pcenitentia, fed fingitur. Sent. iv. d, 15.

Church

ECCLESIASTICAL POLITY. 65

Church for contempt of holy Things held them in- bookvi. capable of that Grace, which God in' the Sacrament '"

doth impart to devout Communicants ; and no doubt but he himfelf did retain bound, whom ilie Church in thofe cafes refufed to loofe.

The Fathers, as may appear by fundiy Decrees and Canons of the primitive Church, were (in matter efpecially of publick Scandal) provident that too much facility of pardoning might not be fhewed. He that cafteth off his lawfullVife (faith St. Eafil) and??Xx\.^. doth take another^ is adjudged an Adidterer by the FerdiB ^^f^^"^^^' of our Lord himfelf y and by cur Fathers it is canoni- cally ordained^ that fuch for the fpace of a year fjjall ?nourny for two years J-pace hear^ three years be proflrate^ the feventh year affemble with the faithful in prayer^ and cfter that be admitted to communicate ^ if with tears they bewail their fault.

Of them which had fallen from their Faith in the time of the Emperor Licinius, and were not there- unto forced by any extreme ufage, the Nicene Synod under Conftantine ordained, l^hat earnejlly repenting^ Condl they fhould continue three years Hearers^ feven years ^^ ^'^'^"''^- "^" profirate^ and two years communicate with the People in prayer^ before they came to receive the Oblation, Which rigour fometimes they tempered neverthelefs with lenity, the felf-fame Synod havirfg likewife de- fined, * That whatfoever the caufe were, any Man de- firous at the time of departure out of this life to receive the Eucharifiy might (with examination and trial) have it granted him by the Bifljop. Yea, befides this cafe of fpecial commiferation, there is a Canon more large, which giveth always liberty to abridge, or extend out the time, as the Party's meek or Iturdy difpo- fuion fhould require.

* KaSoXa j^ TTE^i Tra'yT^ t» Tito? I^oobvo-jI'^ utrov^^ fj.tre^nt Ey-

^ce-firictg, 0 liriuy.oTT©^ [^,£Tcc acyAiJ!.X!7iaq ixflah^ciToj -t TTCoa-^o^ug. Can,

ki3. f^BTu ^omixac-iccg, id ell, manifeftis indiciis deprehenfa pec- catoris feria converfione ad Deum. Can. 12, VOL. ni. F Ey

66 ECCLESIASTICAL POLITY.

BOOK VI. By means of which Difcipline the Church having

power to hold thera many years in fufpence, there

was bred in the minds of the Penitents, through lono- and daily pradice of SubmifTion, a contrary habit unto that which before had been their ruin, and forever afterwards warinels not to fall into thofe fnares out of which they knew they could not eafily wind themfelves. Notwithftanding, becaufe there was likewile hope and polTibility of fhortening the time, this made them in all the Parts and Offices of their Repentance the more fervent. In the firft ftation, while they only beheld others paffing to- wards the Temple of God, w hereunto for them- felves to approach it was not lawful, they ftood as milerable forlorn Men, the very patterns of per- plexity and woe. In the fecond, v/hen they had the favour to wait at the doors of God, where the found of his comfortable Word might be heard, none re- ceived it with attention like to theirs : thirdly, being taken and admitted to the next degree of Proftrates at the feet, yet behind the back of that Angel re- prefenting God, whom the reft faw face to face, their tears, and entreaties both of Paftor and People were fuch as no Man could refift. After the fourth ftep, which gave them liberty to hear and pray with the reft of the People, being fo near the haven, no diligence was then (lacked v/hich might haften Ad- miflion to the heavenly Table of Chrift, their laft defire. It is not therefore a thing to be marvelled at, though St. Cyprian took it in very ill parr, when both Backlliders from the Faith and facred Religion of Chrift laboured by finifter pra6tice to procure from imprifoned Saints thofe requefts for prefent Abfolution which the Church could neither yield unto with fafety of Difcipline nor in honour of Martyrdom eafily deny. For, what would thereby enfue they needed not to conjecture, when they faw liow every Man which came fo commended to the Church by Letters thought that now he needed not

to

ECCLESIASTICAL POLITY. 67

to crave, but might challenge of duty his Peace ; book vi. taking the matter very highly, if but any little for- bearance or fmall delay was ufed. He which is over- thrown (faith Cyprian) menaceth them that Jlandy the wounded^ them that were never touched:^ and hecaufe pre- fently he hath not the body of our Lord in his foul im- brued hands, nor the blood within his polluted lips^ the mifcreant fumeth at God's Priefts •, fuch is thy madnefs, O thou furious Man^ thou art angry with him which '^'^oi.xii. labour eth to turn away God'^s anger from thee -, him thou]lr. v\\. 15. threateneft^ which fueth unto God for grace and mercy (p;^ Exek. xiv. thy behaf ''^*

Touching Martyrs he anfwereth, I'hat it ought not in this cafe to feem offenfive, though they were de- nied, feeing God him f elf did refufe to yield to the piety of his own righteous Saints, making fuit for obdurate Jews,

As for the Parties, in whofe behalf fuch fliifts wereufedj 10 have their defire was, in very truth, the way to make them the more guilty : fuch Peace granted contrary to the rigour of the Gofpel, con- trary to the Law of our Lord and God, doth but under colour of merciful relaxation deceive Sinners, and by loft handling deftroy them, a grace dan- gerous for the giver •, and to him which receiveth it nothing at all valuable. The patient expecftation that bringeth health is, by this means, not regard- ed ; recovery of foundnefs not fought for by the only Medicine available, which is Satisfaction ; Pe- nitency thrown out of Men's hearts *, the remem- brance of that heavieft and laft Judgment clean banilhed; the wounds of dying Men, which fhould be healed, are covered-, the ftroke of Death, which hath gone as deep as any bowels are to receive it, is overcaft with the flight ihew of a cloudy look. From the Altar of Satan to the holy Table of the

* Jacens ftantibus, et integris vulneratus, minatur.

F 2 Lord,

68 ECCLESIASTICAL POLITY.

BOOK VI. Lord, Men are not afraid to come, even belching in a manner the facrificed morfels they have eaten ♦, yea, their jaws yet breathing out the irkfome favour of their former contagious wickednefs, they feize upon the blefled Body of our Lord, nothing terrified jCor.xi. with that dreadful Commination, which faith, JVho- ^'^' Joever eateth and drinketh unworthily^ is guilty of the body and blood of Chrijl, 1 hey vainly think it to be Peace, which is gotten before they be purged of their faults, before their Crime be folemnly confeft, before their Confcience be cleared by the facrifice and iijipoficion of the Prieft's hands, and before they have pacified the indignation of God. Why term they that a Favour, which is an Injury ? Wherefore cloke they Impiety with the name of charitable In- dulgence? Such facility giveth not, but rather taketh away Peace j and is itfelf another frefh Per- fecution or Trial, whereby that fraudulent Enemy maketh a fecret havock of fuch as before he had overthrown ; and now, to the end that he may clean fwallow them, he cafleth Sorrow into a dead fleep, putteth Grief to filence, wipeth away the memory of Faults newly done, fmothereth the fighs that fhould rife from a contrite Spirit, dryeth up Eyes which ought to fend forth Rivers of Tears, and permitteth not God to be pacified with full Re- pentance, whom heinous and enormous Crimes have difpleafed. The end of By this then we fee, that in St. Cyprian's judg- tioa'^^' ment, all Abfolutions are void, fruftrate, and of no effedt, without fufHcient Repentance firfl: fhewed ; whereas contrariwife, if true and full fatisfadlion have gone before, the fentence of Man here given is ratified of God in Fleaven, according to our Sa- viour's own facred Teftimony, IVhofe fins ye remits they are remitted.

By what works in the Virtue, and by what in the Difcipline of Repentance we are faid to faiisly either God or Men, cannot now be thought obfcure. As

for

ECCLESIASTICAL POLITY. 69

for the Inventors of facramental Satisfaftlon, theyi^ooKvi, have both altered the natural order heretofore kept in the Church, by bringing in a ftrange prepofterous courfe to abfolve before Satisfadlion be made, and moreover by this their mifordered pradlice are grown into fundry errors concerning the end whereunto it is referred.

They imagine, beyond all conceit of Antiquity, that when God doth remit Sin and the Punifhmenc eternal thereunto belonging, he referveth the Tor- ments of Hell-fire to be neverthelefs endured for a time, either fhorter or longer, according to the quality of Men's crimes. Yet fo, that there is be- tween God and Man, a certain Compofition (as ic were) or Contract, by virtue whereof Works affigned by the Priefts to be done after Abfolution, fhall fatisfy God as touching the Punifhment, which he otherwife would inilidt for Sin pardoned and forgiven.

Now, becaufe they cannot alTure any Man, that The way of if he performeth what the Prieft appointeth it ftiall^^;!;^^^;^^^ fuffice •, this (I fay) becaufe they cannot do, inaf- much as the Prieft hath no power to determine or define of equivalency between Sins and Satisfadions ; and yet if a Penitent depart this life, the debt of Satisfa6lion being either in whole or in part undif- charged, they ftedfaftly hold that the Soul mud remain in unfpeakable Torment till all be paid : therefore, for help and mitigation in this cafe, they advife Men to let certain Copefmates on work, whole Prayers and Sacrifices may fatisfy God for fuch Souls as depart in debt. Hence have arifen the in- finite Penfions of their Priefts, the building of fo many Altars and Tombs, the enriching of fo many Churches v/ith fo many glorious and cortly gifts, the bequeathing of lands and ample polTefTions to Re- ligious Companies, even with utter forgetfulnefs of Friends, Parents, Wife and Children, all natural Affection giving place unto that Defire v/hich Men, doubtful of their own Eftate, have to deliver their Souls from Torment after death.

F 3 Yet,

^0 ECCLESIASTICAL POLITY.

BOOK VI. Yet, behold even this being done, hov/ far forth

' it fhail avail they are not fure j and therefore the laft

upihot unto their former Inventions is, that as every A6lion of Chrift did both merit for himfelf, and fatisfy partly for the eternal, and panly for the tem- poral Funifliment due unto Men for Sin; fo his Saints have obtained the like Privilege of Grace, making every good work they do, not only meri- torious in their own behalf, but fatisfadlory too for the benefit of others. Or if, having at any time grievoufly finned, they do more to fatisfy God than he in juftice can exp. d or look for at their hands; the furplufage runncrth to a common Ifock, out of which treafury containiiig whatfoever Chrift did by way of Satisfaction for temporal Punifliment, to- gether with the fatisfadofy force which refideth in all the virtuous V/orks of Saints, and in their Satif- fadions whatfoever doth abound, (I fay) From hence they hold God fatisjied for fuch Arrearages as Men he- hind in accompt difcharge not by other means ; and for dijpofttion hereof^ as it is their Do^rine that Chrifi re^ mitteth not eternal Death without the PrkfTs Abfoliition^ fo w thout the Grant of the Pope they cannot but teach it alike untoffble that Souls in Hell floould receive any temporal Releafe of pain. The Sacrament of Pardon from him being to this effe^ no lefs neceffaryy than the Priefi^s Abfolutwn to the other. So that by this Poftern-gate cometh in the whole mark of Papal Indulgences, a Gain unettimable to him, to others a Spoil; a fcorn both to God and Man. So many Works of Satif- fadion pretended to be done by Chrift, by Saints, and Martyrs ; fo many virtuous A6ls pofieffed with fati^fadory Force and Virtue; fo many fupereroga- tions in facisfying beyond the exigence of their own ne.eiTit/ ; and this that the Pope might make a Monopoly of all, turning all to his own gain, or at lealt to the gain o\ chofe which are his own. Such facility iht w have to convert a pretended Sacrament into a Revenue.

Of

ECCLESIASTICAL POLITY. 71

Of Jhfolution of Penitertts,

SIN is not helped but by being afTecured of Par- book vi. don. It refteth therefore to be confidered what "s\'arrant we have concerning Forgivenefs when the fehtence of Man abfolveth us from fin committed acrainfl God. At the v;ords of our Saviour, faying to the fick of the palfy, Son, thy fins are forgiven^^^-'^^-^- ihee^ exception was taken by the Scribes, who fe- cretly reafoned againft him, Is any able to forgive ftn5MM]^xu 7. hut only God? Whereupon they condemn his fpeech^'"'^'''* ""'' as Blafphemy •, the reft which believed him to be a Prophet fent from God, faw no caufe wherefore he might not as lawfully fay, and as truly, to whomfoever amongft them, God hath taken away thy fins^ as Nathan (they all knew) had ufed the very- like fpeech •, to whom David did not therefore im- pute Blafphemy, but embraced, as became him, the words of Truth with joy and reverence.

Now there is no controverfion, but as God in that fpecial cafe did audiorize Nathan, fo Chrift more generally his Apoftles and the Minifters of his word in his name to abfolve Sinners. Their power being equal, all the difference between them can be but only in this, that whereas the one had prophetical evidence, the other have the certainty partly of Faith, and partly of human experience, whereupon to ground their fentence •, Fairh, to affure them of God's moft gracious Pardon in Heaven unto all Penitents, and touching the fincerity of each pard- cular Party's Repentance as much, as outward fen- fible tokens or figns can warrant.

It is not to be marvelled that fo great a difference appeareth between the doftrine of Rome and ours when we teach Repentance. They imply in the name of Repentance much more than we do. ^We ftand chiefly upon the due inward Converfion of the heart \ they more upon works of external fhevv. We F 4 teach,

72 ECCLESIASTICAL POLITY.

BOOK VI. teach, above all 'things, that Repentance which is ' one and the fame from the beginning to the world's

end ; they a facramental Penance, of their own de- vifin^ and fhaping. We labour to inftrudt Men in fuch Tort, that every Soul which is wounded with fin may learn the way how to cure itfelf ; they clea^ contrary would make all fores leem incurable, uniefs the Fri'-fts have a hand in them.

Touching the force of whofe Abfolution they ftrangely hold, * that whacfoever the Penitent doth, his Contrition, Confeffion, and Satisfa6lion have no place of right to fland as material parts in this Sa- crament, nor co.nfequently any fuch force as to make them available for the taking away of fin, in that they proceed from the Penitent himfelf without the privity of the Miniiler, but only as they are enjoined by the Minifter's authority and power. So that na Contrition or Grief of heart till the Pried exa6t it ;, no Acknowledgment of fins, but that which he doth demand ; no Praying, no Fading, no Alms, no Repentance or Reftitution for whatfoever we have done can help, except by him it be fiifl impofed. It is the chain of their own do<5lrine, no remedy for mortal fin committed after Baptifm but the Sacra- ment of Penance only ; no Sacrament of Penance, if either matter or form be wanting; no ways to make thofe duties a material part of the Sacrament, uniefs we confider them as required and exatled by the Pried, j- Our Lord and Saviour, they fay, hath ordained his Prieds judges in fuch fort, that no Man which finneth after Baptifm can be reconciled unto God but by their fcntence. For why? J If

* Ipfius pcenitentls acftio non eft pars Sacramenti, niii qiiate- nus poteilati facerdctali iubjicitur, et a Sacerdote dirigitur vel jubetur. Bell, de Pcen. lib. i. cap. i6.

f Chridus inilituit Sacerdctes judices fuper tcrram cum ea po- teftate, ut fine ipforiim Icntentia, nemo poll Baptiiinum lapfus rcconciliari poffit. Bell. 1. iii. c. i. de Pcenic,

I Qnod fi poflcnt ii fine Sacerdotum fententia abfolvi, non elTet vera Chrilli promiflio, Quaecunque, &c. Bellarm. ibid.

there

ECCLESIASTICAL POLITY. 73

there were any other way of Reconciliation, the very book vi. promile of Chrift Ihould be falfe in faying, Whatfo- "

ever ye hind on Earthy jhall he hound in Heaven ^ and whoje fins foever ye retain^ are retained. Except therefore the Prieft be willing, God hath by promife hampered himfelf fo, that it is not now in his own power to pardon any Man. Let him who hath of- fended crave as the Publican did, Lord he thou mer- ciful unto me a Sinner \ let him, as David, make a thoufand times his fupplication, Have mercy upon me^ O God^ according to thy loving kindnefs\ according to the multitude of thy compaffions^ put away mine Iniqui- ties', all this doth not help till fuch time as the pleafure of the Priefl be known, till he have figned ns a Pardon, and given us our quietus efi, God him- felf hach no anfwer to make but fuch as that of the Angel unto Lot — I can do nothing.

It is true, that our Saviour by thefe words, Whofe fms ye remit, they are remitted^ did ordain Judges over our finful Souls, gave them authority to abfolve from fin, and promife to ratify in Heaven whatfoever they fhould do on Earth in execution of this their office; to the end that hereby, as well his Minifters might take encouragement to do their duty with all faith- fulnefs, as alio his People admonition, gladly with all reverence to be ordered by them ; both parts knowing that the fundions of the one towards the other have his perpetual afliftance and approbation. Howbeit all this with two refbraints, which every Jurlfdidion in the World hath; the one, that the pradice thereof proceed in due order; the other, that it do not extend itfclf beyond due bounds ; which bounds or limits have fo confined penitential Jurifdiclion, that although there be given unto it power of remitting fin, yet no fuch Sovereignty of power that no fm fhould be pardonable in Man with- out it.* Thus to enforce our Saviour's words, is

1^

Chriilus ordinariam fuam poteftatem in Apoflolos trauftiilit traordinariam fibi refervavit,

as

74 ECCLESIASTICAL POLITY.

BOOK VI. as though we fhould gather, that becaufe whatfoever ' Joicph did command in the land of Egypt, Pharaoh's

grant is it fhould be done j therefore he granteth that nothing fhould be done in the land of Egypt but vvhat Jofeph did command, and fo confequently, by enabling his Servant Jofeph to command under him, difablcth himfelf to command any thing with- out Jofeph.

But by this we fee how the Papacy maketh all fm unpardonable which hath not the PritlFs Abfolu- tion •, except peradventure in fome extraordinary cafe, where albeit Abfolution be not had, yet it muft be def] red. ^

What is then the force of A^bfolution ? What is it which the a6t of Abfolution worketh in a finful Man ? Doth it by any operation derived from it- felf alter the Itate of the Soul ? Doth it really take away fin, or but afcertain us of God*s mod gracious and merciful Pardon ? The latter of which two is our affertion, the former theirs.

At the words of our Lord and Saviour Jefus

Mat.ix. 2. Chrift, faying unto the fick of the palfy, Son^ thy

fins are forgiien thee^ the Pharifees, which knew him

not to be Son of the living God, took fecret exception,

and fell to reafoning with themfelves againft him ;

Mark Ji. 7. Is any able to forgive fin but God only ? 'J he fins (faith

CyV/de^^'St. Cyprian) that are committed againft him, he alone

Lapf. c. 4. hath power to forgive^ which took upon him our fins, he

which for rowed and fuffered for us, he whom the Father

delivered unto death for our offences. W hereunto may

be added, that which Clemens Alexandrinus hath,f

* Ordinarla enim remedia in Ecclefia ad remittenda pcccata funt ab eo inHituta, Sacramenta : fine quibus peccata remittere Chrillus poteil:, fed extraordinarie et multo rarius hoc facit, quam pc?r Sacramenta. Noluit igitur eos extraordinariis remiflionis p-'ccatorum coniidere, quae et rara funt et incerta : fed ordinaria, ut ita dicam, vifibilia Sacramentorum quaerere remedia. Mai- don. in Matt. xvi. 19.

t Clem. Alex. P^dag. 1. i. ITavIa lmY,a^v b Kl'p^ tCj TTciilcc

Our

ECCLESIASTICAL POLITY. 75

Our Lord is prcfitahle every ijcay^ every '•joay beneficial^ bookvi. whether ive re[pe5l him as Man^ or as God \ as God forgiving^ as Man inftruoling and learning how to avoid Jin. For it is 7, even 1 that puttcth aivay thine iniqui- Efa. xUii. ties for mine own Jakey and will not remember t}:y fins y^^' faith the Lord,

Now, albeit we willingly confefs with St. Cyprian, * Theftns W'. ich are committed againfl him^ he only hath power to forgive^ who hath taken upon him our finSy he which hath forr owed and Juffered for us, he, whom God hath given for cur offences. Yet neither did St. Cy- prian intend to deny the power of the Miniiler other- wile than if he prclunie beyond his Commifllon to remit fin, where God's own will is it fliould be re- tained i tor, againfl: fuch Abfolutions he fpeaketh (whicii being granted to whpm tluy ought to have been denied, are ot no validity) ; and, if rightly it be confulered how higher caufes in operation ulc to concur with inferior means, his Grace with our Mi- niltry, God really performing the fame which Man is authorized to act as in his name, there fliall neecf for decifion of this point no great labour.

To RemilTion of fms there are two things ne- ceflary -, Grace, as the only caufe which takerh away iniquity, and Re. entance, as a duty or condition re- quired in us. To make Repentance fuch as it fliould be, what doth God demand but inward finceriry joined with fit and convenient offices tor that purpofc .'' the one referred wholly to our own Confciences, the other bell difccrned by them whom God hath ap- pointed Jud2;es in this court. So that havino- firlt vi<f>or. dc the promifes ot God for Pardon generally unto all vanj. Offenders penitent •, and particularly for our own unfeigned meaning, the unfailible teftimony of a good Confcicnce, the fentence of God's appointed

* Veniam peccatis qux in ipfum commifTa funt folus poteft ille largiri, qui peccau nollrd portavit, qui pio nobis doluit, qucm Deu5 tradidit pro pcccatio noibis.

Officer

76 ECCLESIASTICAL POLITY.

BOOK VI. Officer and Vicegerent to approve with unpartial judgment the quahty of that we have done, and as from his Tribunal in that refpe6l, to aflbil us of any Crime ; I fee no caufe but by the rules of our Faith and Religion we may reft ourfelves very well aflured touching God's moft merciful Pardon and Grace ; who, efpecially for the ftrengthening of weak, ti- morous and fearful minds, hath lb far endued his Church with power to abfolve Sinners. It pleafeth God that Men fometimes fhould, by miffing this help, perceive how much they ftand bound to him for fo precious a Benefit enjoyed. And furely, fo long as the world lived in any awe or fear of falling away from God, fo dear were his Minifters to the People, chiefly in this refpedl, that being through tyranny and perfecution deprived of Paftors, the doleful rehearfal of their loft felicities hath not any thing more eminent, than that Sinners diftrefled fliould not know how or where to unload their bur- thens. Strange it were unto me, that the Fathers, who fo much every where extol the Grace of Jefus Chrift in leaving unto his Church this heavenly and divine power, Ihouid as Men, whole fimplicity had tiniverrally been abufed, agree all to admire and magnify a needlefs offijce.

The Sentence therefore of minifterial Abfolution hath two efFedls : touching fin, it only declareth us freed from the guiltinefs thereof, and reftored into God's favour •, but concerning right in facrcd and divine Myfteries, whereof through fin we were made unworthy, as the power of the Church did before effectually bind and retain us from accefs unto them, fo upon our apparent Repentance it truly reftoreth our liberty, looleth the chains wherewith we were tied, remitteth all whatfoever is paft, and accepteth us no leis returned than if we never had gone aftray.

For, inafmuch as the power which our Saviour gave to his Church, is of two kinds 3 the one to be exercifed over voluntary Penitents only, the other

over

ECCLESIASTICAL POLITY.

11

over fuch as are to be brought to amendment by ec-BOOK vj. clefiaftical Cenfures, the words wherein he hath ' given this authority muft be fo underftood, as the fubjed: or matter whereupon it worketh v/ill permit. It doth not permit that in the former kind (that is to fay, in the ufe of power over voluntary Converts), to bind or loofe, remit or retain, fhould fignify any other than only to pronounce of Sinners according to that which may be gathered by outward figns \ becaufe really to effed the removal or continuance of fin in the Soul of any Offender is no priellly ad, but a work which far exccedeth their ability. Contrari- wife, in the latter kind of fpiritual Jurifdi(5lion, which by Cenfures conftraineth Men to amend their lives i it is true, that the Minifter of God doth thea more declare and fignify what God hath wrought. And this power, true it is, that the Church hath in- veiled in it.

Howbeit, as other truths, fo this hath by error been oppugned and depraved through abufe. The firft of name that openly in writing withftood the Church's authority and pov/er to remit iin, was Ter- tullian, after he had combined himfelf with Monta- nifts, drawn to the liking of their Herefy through the very fournefs of his own Nature, which neither his incredible fkill and knowledge otherwife, nor the do6trine of the Gofpel itfelf, could but fo much alter, as to m.ake him favour any thing which car- ried with it the tafte of lenity. A Spunge fteeped m wormwood and gall, a Man through too much fe- verity mercilefs, and neither able to endure nor to be endured of any. His Book entituled concerning Chaftity, and written profeifedly againft the difci- pline of the Church, hath many fretful and angry fentences, declaring a mind very much offended with fuch as would not perfuade themfelves, that of fms, fome be pardonable by the keys of the Church, fomc uncapable of forgivenefs ; that middle and moderate offences having received chaflifcm'^^nr, may by fpi- ritual

78 ECCLESIASTICAL POLITY.

BOOK VI. ritual authority afterwards be remitted : but, greater

tranfgrtfiions mud (as touching Indulgence) be left

to the only pleafure of Ahiiighty God in the world to come : that as Idolatry and Bloodfhed, fo likewife Fornication and finful Luft, are of this nature; that they, which fo far have fallen from God, ought to con- tinue for ever after barred from accefs unto his Sanc- tuary, condemned to perpetual profufion of tears, deprived of all expe6lation and hope to receive any thing at the Church's hands, but publication of their fliame. For (faith he) who will fear to wafte out that which he hopeth he may recover ? Who will he careful for ever to hold that^ which he knoweth cannot for ever he withheld from him ? He which Jlackeneth the hridle to fin, doth therehy give it even the fpur alfo,* Take away fear, and that which prefcntly fucceed- €th inftead thereof is licentious defire. Greater of- fences therefore are punifhable, but not pardonable by the Church. If any Prophet or Apoftle be found to have remitted fuch tranfgreflions, they did it not by the ordinary courfe of Difcipline, but by extraordi- nary Power. For they all raifed the dead, which none but God is able to do j they reftored the im- potent and lame Man, a work peculiar to Jefus Chrift ; yea, that which Chrift would not do, be- caufe executions of fuch fe verity befeemed not him who came to fave and redeem the world by his fuf- ferings, they by their power Ilruck Elymas and Ananias, the one blind, and the other dead. Ap- prove firft yourfelves to be, as they were, Apoftles or Prophets, and then take upon you to pardon all Men. But, if the Authority you have be only mi- nifterial and no way fovereign, over-reach not the limits which God hath fet you -, know that to pardon capital fin, is beyond your commifTion.

Howbeit, as oftentimes the vices of wicked Men do caufe other their commendable qualities to be

* Securitas delifti, etiam libido eft ejus.

abhorred.

ECCLESIASTICAL POLITY. 79

abhorred, fo the honour of great Men's virtues IsBookvi. eafily a cloke of their errors. In which refpecl, Tertullian hath pafled with much lefs obloquy and reprehenfion than Novatian ; who, broaching after- wards the fame opinion, had not otherwile where- with to countervail the offence he gave, and to pro- cure it the like toleration. Novatian, at the lirft a Stoical Philofopher (which kind of Men hath always accounted Stupidity the highefi: top of Wifdom, and Commiferation the deadlieft fin), became by inftitu- tion and fludy the very fame Vv'hich the other had been before through a fecret natural diftemper, upon his Converfion to the Chriftian Faith and recovery from ficknefs, which moved him to receive the Sa- crament of Baptifm in his bed. The Bifhops, con- Condi. trary to the canons of the Church, would needs, in ^eocxfar. fpecial love towards him, ordain him Prefbyter, which favour fatisfied not him who thought himfelf worthy of greater place and dignity. He clofed therefore with a number of well-minded Men, and not fufpicious what his fecret purpofes were, and having made them fure unto him by fraud, procur- eth his own Confecration to be their BiHiop. His Prelacy now was able, as he thought, to countenance v/hat he intended to publifh, and therefore his letters went prefently abroad to fundry Churches, advifing them never to admit to the fellowfhip of holy Myfleries, fuch as had after Baptifm offered facrifice to Idols.

There was prefent at the Council of Nice, toge- ther with other Bifhops, one Acefius a Novatian ift, Socrat. lib. touching whofe diverfity in opinion from the Church, condLNi- the Emperor defirous to hear fome reafon, afl^-ed of""-*^-3=|-

h-*- . ri- r r 1 A r Sociat. lib.

im certam queftions : for anfwer whereunto, Acefius i.e. 7.

weaveth out a long hiitory of things that happened

in the Perfecution under Decius •, and of Men, which,

to fave Life, forfook Faith. But in the end was a

certain bitter canon, framed in their own School.

Tbal Men which fall into deadly fin after holy Baptifm^

ought

8o ECCLESIASTICAL POLITY.

'BOOY.vi.ctqht never to be again admitted to the communion of ' divine Myjieries : that they are to he exhorted unto Re-

;pentance; howbeit not to be put in hope that Pardon can be had at the Pr left's hands, but with God, which hath Jovereign power and authority in himfelf to remit f.n, it may be in the end they Jhall find Mercy, Thefe Followers of Novatian, which gave themfelves the title of xaS-a^ot, clean, pure, and unfpotted Men, had one point of Montanifm more than their Mailer did profefs-, for amongft fins unpardonable they reckoned fecond Marriages, of which opinion Ter- tullian making (as his ufual manner was) a falc Apology, Such is (faith he) cur ftony hardnefsy that defaming our Comforter with a kind of enormity in Bif- cipline, we dam up the doors of the Churchy no lefs againft twice-married Men, than againft Adulterers and Fornicators, Of this fort therefore it was ordained by the Nicene Synod, that if any fuch did return to the catholick and apoftolick Unity, they fhould in writing bind themfelves to obferve the orders of the Church, and communicate as well with them which had been often married or had fallen in time of Per- lecution, as with other fort of chriftian People. BuE further to relate, or at all to refel the error of miibelieving Men concerning this point, is not now to our prefent purpofe greatly neceflary.

The Church may receive no fmaall detriment by corrupt pradice, even there where dodrine concern- ing the fubitance of things pradifed is free from any great or dangerous corruption. If therefore that which the Papacy doth in matter of ConfefTions and Abfolution be offenlive, if it palpably * ferve in the ufe of the Keys, howfoever, that which it teach- eth in general concerning the Church's power to retain and forgive fins be admitted true, have they not on the one fide as much whereat to be abafhed, as on the other wherein to rejoice ?

They bind all Men upon pain of everlafling con- dtmnaiion and death to make Confefiions to their

* Swerve. — Ita leglt CI. P. ghoftly

ECCLESIASTICAL POLITY. St

ghoftly Fathers of every great offence they know, book vr. and can remember, that they have committed againft God. Hath Chrifl: in his Gofpel fo delivered the doctrine of Repentance unto the world ? Did his Apoftles fo preach it to nations ? Have the Fathers fo believed, or fo taught ? Surely Novatian was not fo mercilefs in depriving the Church of power to abfolve fome certain Offenders, as they in im- pofing upon all a necefTity thus to confefs. Nova- tian would not deny but God might remit that which the Church could not, whereas in the Papacy it is maintained, that what we conceal from Men, God himfelf fhall never pardon. By which over- fight, as they have here furcharged the world with multitude, but much abated the weight of Confef- fions, fo the carelefs manner of their Abfolution hath made Difcipline, for the mod part, amongil them a bare Formality : yea, rather a means of embolden- ing unto vicious and wicked life, than either any help to prevent future, or medicine to remedy pre- fent evils in the Soul of Man. The Fathers were flow and always fearful to abfolve any before very manifeft tokens given of a true penitent, and con- trite Spirit. It was not their cuftom to remit fin lirft, and then to impofe works of fatisfadlion, as the faihion of Rome is now ; infomuch that this their prepoflerous courfe, and mif-ordered practices hath bred alfo in them an error concerning the end and purpofe of thefe works. For againil the guilti- nefs of fin, and the danger of everlafiiing condem- nation thereby incurred, Confeffion and Abfolution fucceeding the fame, are, as they take it, a remedy fufncient : and therefore what their Penitentiaries do think good to enjoin farther, v/hether it be a number of Ave-Maries daily to be fcored up, a Journey of Pilgrimage to be undertaken, fome few difhes of ordinary Diet to be exchanged. Offerings to be made at the Shrines of Saints, or a little to be fcraped off from Men's fuperfluities for relief of poor People, VOL. in. G - iill

82 ECCLESIASTICAL POLITY.

BOOK VI. all is in lieu or exchange with God, whofe Juflice,

notwithflanding our Pardon, yet oweth us ftill fome

temporal Punifhment, either in this or in the life to come, except we quit it ourfelves here with works of the former kind, and continued till the balance of God's mofl ftridt fevericy fhall find the Pains we have taken equivalent with the Plagues which we Ihould endure, or elfe the mercy of the Pope relieve us. And at this poflern-gate cometh in the whole Mart of Papal Indulgences fo infinitely flrewed, that the Pardon of fin, which heretofore was obtain- ed hardly and by much fuit, is with them become now almofi: impofiible to be efcaped.

To fet down then the force of this fentence in ab- folving Penitents ; * there are in fin thefe three things : the Ad which pafleth away and vanifheth : the Pollution wherewith it leaveth the Soul defiled : and the Punifliment whereunto they are made fubjed that have committed ir. The Adl of fin is every Deed, 1 johniii. Word, and Thought againft the law of God. For *' Sin is the Tranfgrejfion of the Law \ and although the

Deed itfelf do not continue, yet is that bad quality permanent, whereby it maketh the Soul unrighteous Matth. XV. and deformed in God*s fight. From the Heart come ^^' evil Cogitations^ Murthers^ Adulteries^ Fornications^

*Thefts^ falje Tefiimonies^ Slanders -, thefe are things which defile a Man, They do not only, as Effedls of impurity, argue the neil to be unclean out of which they came, but as Caufes they ftrengthen that difpofition unto wickednefs which brought them forth ; they are both Fruits and Seeds of Unclean- nefs, they nourifii the root out of which they grow ; they breed that Iniquity which bred them. The Blot therefore of fin abideth, though the Acl be tranfitory. And out of both arifeth a prefent debt, to endure what punifliment foever the evil which we

* In peccato tria funt; aftio mala, Interior macula, et fe- quela. Bon. Tent. lib. iv. d. 17. q. 3.

have

ECCLESIASTICAL POLITY. 83

have done deferveth ; an Obligation, in the chains book vi.

whereof Sinners, by the Juftice of Almighty God,

continue bound till Repentance loofe them. Repent ^^^ Vm. this thy Wickednejs (faith Peter unto Simon Magus), "'''^* befeech God^ that if it be poffible the ^Thought of thine Heart may he pardoned ; for I fee thou art in the gall of Bitternefs, and in the bond of Iniquity. In like man- ner Solomon : 'The wicked fh all be held fafi in the cords Prov.v. 22. cf his own fin.

Nor doth God only bind Sinners hand and foot by the dreadful determination of his own unfearch- able Judgment againft them \ but fometimes alfo the * Church bindeih by the Cenfures of her Difci- pline. So that when Offenders upon their Repent- ance are by the fame Difcipline abfolved, the Church loofeth but her own bonds, the chains wherein ihe had tied them before.

The A61 of fin God alone remitteth, in that hisAfisvi?. purpofe is never to call it to account, or to lay ^V^^f^^ij unto Men's charge ; the fiain he wafheth out by the i ccr. vi. * fan^fifying Grace of his Spirit ; and concerning the ^h. iii 5. Punifhment of fin, as none elfe hath power to caft L^ke xH. 5. Body and Soul into hell fire, fo none have power tQ^^^"*-''-^^' deliver either befides him.

As for the minifterial fentence of private Abfolu- tion, it can be no more than a Declaration what God hath done ; it hath but the force of the Prophet Nathan's Abfolution, God hath taken away thy fin: -^^^^-rn, than which conftru6lion, efpecially of words judicial, Lu'ke vii. there is not any thing more vulgar. For example, 17. the Publicans are faid in the Gofpel to have ju (lifted ''••"'•^5> God ; the Jews in Malachi to have blefifed proud Men, which fin and profper •, not that the one did make God righteous, or the other the wicked happy :

* Sacerdotes opus Juftitiae exercent in peccatores cum eos jufla p€eHa ligant ; opus mifericordise cum de ea aliquod relaxant, vcl Sacramentorum communioni conciliant'; alia opera in peccatores exercere nequeunt. Sent. lib. iv. dif. 18,

G 2 but

84 ECuLE^iAb 1 iCAi- ruLiiY.

BOOK VI. but to blefs, tojullify, and to abiblve, are as corri'- monly uled for words of Judgment, or Declaration, as of true and real Efficacy -, yea even by the Sent. 1. iv. opinion of the Mailer of Sentences. It may be ^^^' ^^' foundly affirmed and thought that God alone doth remit and retain fms, although he have given power to the Church to do both ; but he one way, and the Church another. He only by himfeif forgiveth fin, who cleanfeth the Soul from inv/ard blemifli, and loofeth the Debt of eternal death. So great a pri- vilege he hath not given unto his Priefis, who notvvithflanding are authorized to loofe and bind, that is to fay, declare who are bound, and who are loofed. For albeit a Man be already cleared before God, yet he is not in the Church of God fo taken, but by the virtue of the Prieft's fentence ; who like- wife may be faid to bind by impofing Satisfadlion, and to loofe by admitting to the holy Communion. H'er. torn. Saint Hicrom alfo, whom the Mailer of the Sen- %A^2-:u tences allcdgeth for more countenance of his own opinion, doth no lefs plainly and diredly affirm ; Tbal as the Priefts of the Law could only difcern^ and neither caufe 7wr remove Leprofies ; Jo the Minijiers of the Gofpel, when they retain cr remit Sin, do hut in the anc judge how long we continue guilty^ and in the other declare when we are clear or free. For there is no- thing more apparent, than that the diicipline of Repentance, both publick and private, was ordained as an outward mean to bring Men to the virtue of inward Converfion : fo that when this by manifeft tokens did feem effeded, Abfolution cnfuing (which could not make) ferved only to declare Men innocent. But the caufe v/herefore they are fo fiiff, and have forfaken thtrir own Mailer in this point, is, for that they hold the private difcipline of Penitency to be a Sacramtnt-, Abfolution an external Sign in this Sa- crament-, the Signs external of all Sacraments in the Nev/ Tcllament, to be both Caufes of that which they fignify, and Signs of that which they truly caufe. |

To '

ECCLESIASTICAL POLITY. 85

To this opinion concerning Sacraments they are book, vr

now tied, by expounding a Canon in the Florentine

Council according to the former ecclefiaflical inven- tion received from Thomas. For his deceit it was, that the Mercy of God, which ufeth Sacraments as Inflruments whereby to work, endueth them at the time of their adminiftration with fupernatural force and ability to induce Grace into the Souls of Men ; even as the Axe and Saw doth feem to bring- Timber into that fafhion which the mind of the Artificer intendeth. His conceit, Scotus, Occam, Petrus Scot. Sent. AlHacenfis, with fundry others, do mod earncftly slj,\^7*ad 4. and ftrongly impugn, fhewing very good reafon Quaeft. et wherefore no Sacrament of the new law can either o,'cam™'{n by virtue which itfelf hath, or by force fupernatural i-q^qu^nt. given ir, be properly a caufe to work Grace; butQ^eft?i. in Sacraments are therefore faid to work or confer 4- ^ent. Grace, becaufe the will of Almighty God is, al- though not to give them fuch efficacy, yet himfelf to be prefent in the Miniftry of the working that effedt, which proceedeth wholly from him, without any real Operation of theirs, fuch as can enter into Men's fouls.

In which conflrudlion, feeing that our books and writings have made it known to the world how we join with them, it feemeth very hard and injurious dealing, that Beliarmine throughout the whole courfe of his fecond book *D^ Sacramentis in genere, Ihould

* Lutheran! de hac re interdum ita fcribunt, ut viaeantur a Catholicis non difTentire ; interdum autem apertiflime fcribunt contcaria : at femper in eadem fententia manent, Sacramenta non habere immediate illam efiicientiam refpeclu gratis, fed elle nuda figna, tamen mediate aliquid eflicere quatenas excitant et alunt fidem, quod ipfum non faciunt niii reprsientando, ut Sa- cramenta per vifum excitent fidem, quemadmodum prcedicatio verbi per auditum. Bellarm. de Saer. in genere, lib. ii. c. 2.

Qua^dam figna funt theorica, non ad alium finem inftituta, quam ad fignificandum ; alia ad fignificandum et efnciendum, quae ob id pra6tica dici poffunt. Controverfia eft inter nos et haereticos, quod illi iaciunt ^acramenta figna p:ioris genei-is.

G 3 Quare

86 ECCLESIASTICAL POLITY.

BOOK VI. fo boldly face down his Adverfaries, as if their opinion were, that Sacraments are naked, empty, and ineffecLual Signs •, wherein there is no other force than only fuch, as in pictures to llir up the mind, that fo by Theory and Speculation of things repre- fented. Faith may grow. Finally, that all the Ope- rations which Sacraments have, is a fenfible and di- vine Inftrudion. But had it pleafed him not to hood-wink his own knowledge, 1 nothing doubt but he fully faw how to anfwer himfelf ; it being a mat- ter very fcrange and incredible, that one which with fo great diligence hath winnowed * his Adverfaries' writings, fhould be ignorant of their minds. For, even as in the Perfon of our Lord Jefus Chrid, both God and Man, when his human Nature is by itleif confidered, we may not attribute that unto him, which we do and mult afcribe as oft as refpe6t is had unto both Natures combined ; fo becaufe in Sacraments there are two things diftindtly to be con- fidered, the outward fign, and the fecret concurrence of God's moft bleiTed Spirit, in which refpedl our Saviour hath taught that Water and the Holy Ghoft are. combined to work the Myftery of new Birth ; Sacraments therefore, as Signs, have only thofe effedls before mentioned \ but of Sacraments, in that by God's own will and ordinance they are Signs alTifted always with the power of the Holy Ghoft, we acknowledge whatfoever either the places of the Scripture, or the authority of Councils and Fathers, or the proofs and arguments of Rcafon which he al- ledgeth, can Ihew to be wrought by them. The Elements and Words have power of infallible figni-

Quare fi oftendere poterimus efTe figna poflerioris generis, ob- tinuimus caufam. Cap. 8.

* Semper memoria repetendum eft Sacramenta nihil aliud quam inftrumentales elTe conferenda; nobis gratiae caufas. Calv. in Ant. con. Frib. (e.j. c. 5. Si qui fint qui negent Sacra- jnentis contineri gratiam quam figurant, illos improbamus. Ibid. can. 6,

fications,

ECCLESIASTICAL POLITY. 87

fications,forwhich they are called Seals of God's Truth-, book yi. the Spirit affixed unto thofe Elements and Words, "

power of operation within the Soul, rrioft admirable, divine, and impofTible to be expreffed. For fo God hath inftituted and ordained that, together with due adminiftration and receipt of facramental Signs, there fliall proceed from himfelf Grace effcdlual to fan6lify, to cure, to comfort, and whatfoever elfe is for the good of the Souls of Men. Howbeit this opinion ^^ Tho- mas reje&rh, under pretence that it maketh facra- mental Words and Elements to be in themfelves no more than Signs, whereas they ought to be held as Caufes of that they f]gnify. He therefore reformeth it with this addition, that the very fenfible parts of the Sacraments do inftrumentally effed and produce, not Grace (for the Schoolmen both of thele times, and long after did, for the mod: part, maintain it untrue, and fome of them unpoffible, that fandify- ing Grace fhould efficiently proceed but from God alone, and that by immediate creation, as the fub- ftance of the Soul doth), but the phantafy which Thomas had was, that fenfible things, through Chrifl's and the Prieft's benedi6i:ion, receive a cer- tain fupernatural tranfitory force which leaveth be-

* Ifte modus non tranfcendit rationem figni, cum Sacramen- ta novae legis non folum figniiicent, fed caufent gratiam. Part, iii. q. 62. Aft. i. Alexand. part. iv. q. 8. memb. 3. Aft. v. Sec. I. et 2. Th. de verit. q, 27. Aft. iii. Alliac. in quart, fent. ix, I. Capr. in 4. d. i . q. i , Palud. Tom. Ferrar. lib. iv. cont. Gent. c. 57. NecefTe eft ponere aliquam virtutem fu- pernaturalem in Sacramentis. Sent. iv. d. i. q. i. Aft. iv. Sa- cramentum confequitur fpiritualem virtutem cum benediftione Chrifti, et applicatione iVIiniftri ad ufum Sacramenli. part. iii. q. 62. Art. iv. Concil. Viftus Sacramentalis habet efle tranfiens ex uno in aliud et incompletum. Ibidem. Ex Sacramentis duo confequuntur in anima, unum eil charafter, five aliquis ornatus ; aliud, eft gratia. Refpeftu primo, Sacramenta funt caufse aliquo modo efficientes ; refpeftu fecundo, funt difponentes. Sacra- menta caufant difpofitioncm ad formam ultimam, fed ultimam perfediionem non inducunt. Sent. iv. d. i. q. i. Art. iv.

G 4 hind

88 ECCLESIASTICAL POLITY.

BOOK VI.

hind it a kind of preparative quality or beauty with- in the Soul, whereupon immediately from God doth enfue the Grace that juftifieth.

Nov/ they which pretend to follow Thomas, differ from him in two points. For firft, they make Grace an immediate effedl of the outward Sign, which he for the dignity and excellency thereof was afraid to . do. Secondly, whereas he, to produce but a pre- parative quality in the Soul, did imagine God to create in the inflmment a fupernatural gift or ha- bility •, they confefs, that nothing is created, in- fufed, or any way inherent either in the Word or in the Elements -, nothing that giveth them inftrumental efficacy, but God's mere motion or application.* Are they able to explain unto us, or themfelves to conceive, what they mean when they thus fpeak ? For example, let them teach us, in the Sacrament of Baptifm, v/hat it is for Water to be moved till it bring forth Grace. The application thereof by the Miniiler is plain to fenfe ^ the force which it hath in the Mind, as a moral Initrument of informa- tion, or inftruftion, we know by Reafon j and by Faith, we underdand how God doth affift it with his Spirit : whereupon enfueth the Grace which St. Cyprian did in himfelf obferve, faying, After the hath of Regeneration having fcoured out the ftained foulnefs of former life^ fupernatural Light had entrance

Eph. ii. into the Breoft which was purified and cleanfed for it : after that a fecond nativity had made another Man, hy^ inward receipt of the Spirit from Heaven ; things doubt- ful began in marvellous manner to appear certain, that to be open which lay hid, darknefs to fhine like a clear light, former hardnefs to be made facility^ impoffibility eajlnefs -, infomuch as it might be dijcerned how that was earthly^ which before had been carnally bred and livedo

* Solus Deus efficit gratiam adeo quod nee Angelis, qui funt nobiliores fenfibilibus creaturis, hoc comiTiuaicctur. Sent, iv, d. I. q. 1. Art. iv.

given

ECCLESIASTICAL POLITY. 89

given over unto Sins% that now God's own which //^^bookvi. Holy Ghoft did quicken, — -

Our opinion is therefore plain unto every Man's underftanding. We take it for a very good fpeech which Bonaventure hath uttered in faying : ^" Heed mufi he taken that while we ajjign too much to the bodily Signs in way of their commendation^ we withdraw not the honour which is due to the Caufe which worketh in ihem^ and the Soul which receive th them. IVhereunto we conformably teach, that the outward ftgn applied^ hath of itjelf no natural ej^cacy towards Grace, neither doth God put into it a7ty fupernatural inherent Virtue, And, as I think, we thus far avouch no more than they themfelves confefs to be very true.

Jf any thing difpleafe them, it is becaufe we add to thefe promifes another affertion •, that, with the outward Sign, God joineth his Holy Spirit ; and fo the whole Inftrument of God bringeth that to pafs, whereunto the bafer and meaner part could not ex- tend. As for operations through the motion of Signs, they are dark, intricate and obfcure j perhaps poflible, howbeit, not proved either true or likely, by alledging, that the touch of our Saviour's gar- ment reftored health, clay fight, when he applied it. Although ten thoufand fuch examples lliould be brought, they overthrow not this one principle ; that, where the Inftrument is without inherent, the Luke /viiL Effed muft neceffarily proceed from the only Agent's •^°^"^''* adherent power.

It pafieth a Man's conceit how Water fliould be carried into the Soul with any force of divine Mo- tion, or Grace proceed but merely from the influence of God's Spirit. Notwithflanding, if God himfelfBei.de teach his Church in this cafe to believe that which ^,^^'kk";;

gen. lib. 11.

he hath not given us capacity to comprehend, how c. i. incredible foever it may feem, yet our Wits fliould

* Cavendum enim ne dum nlmis dam us corporalibus fignis ad Jaudemj fubtrahamus honorem Caufe curanti et anim^e iufcipienti.

fubniit

90 ECCLESIASTICAL POLITY.

BOOKVi.fubmit themfelves, and Reafon give place unto Faith therein. But they yield it to be no queftion of Faith, how Grace doth proceed from Sacranfients ; if in general they be acknowledged true inftrumental caufes, by the miniftry whereof Men receive divine Grace. And that they which impute Grace to the only operation of God himfelf, concurring with the external Sign, do no lefs acknowledge the true effi- cacy of the Sacrament, than they that alcribe the fame to the quality of the Sign applied, or to the motion of God applying, and (o far carrying it, till Grace be not created, but extracted out ot the na- tural poUibiiity of the Soiil.* Neverthtlt-fs, this laft philofophical imagination (if I may call ic phi- lofophical, which ufeth the terms but overthroweth the rules of Philofophy, and hath no article of Faith to lupport it ; but whatfoever it be) they follow it in a manner all; they call off the firft opinion, wherein is mod perfpicuity and ftrongell evidence of certain truth.

The Council of Florence and Trent defining, that

Sacraments contain and confer Grace, the fenfe

whereof (if it liked them) might fo eafily conform

itfelf with the fame opinion which they drew without

any jufl caufe quite and clean the other way, making

Grace the iffue of bare words, in fuch Sacraments

as they have framed deflitute of any vifible Element,

and holding it the Offspring as well of Elements as

of Words in thofe Sacraments where both are ; but

in no Sacrament acknowledging Grace to be the fruit

of the Holy Ghoft working with the outward fign,

Tho. de and not by it, in fuch fort as Thomas himfelf teach-

Art!\*i?.'^^*^^h ; that the Apollles' impofition of hands caufed

rcfp. ad i6. not the coming of the Holy Ghoft, which notwith-

18.

* Dicimus gratiam non creari a Deo, fed produci ex aptitu- dine et potentia natural! animas, ficut caetera omnia qua^ produ- cuntur in fubjedis talibus quas funt apta nata ad fufcipiendum ac- cidentia, Allen, de Sacr. in gen. c. 37.

{landing

ECCLESIASTICAL POLITY, 91

Handing was beftowed together with the exercife of book vl that ceremony ; yea, by it, (faith the Evangelift) to wit, as by a mean, which came between the true Agent and the EfFe6l, but not otherwife.

Many of the antient Fathers prefuppofing that the faithful before Chrift had not, till the time of his coming, that perfe6l Life and Salvation which they looked for and we poflefs, thought likewife their Sacraments to be but Prefigurations of that which ours in prefent do exhibit. For which caufe the Florentine Council, comparing the one with the other, faith, That the old did only Jhadow Grace ^ which was afterward to he given through the paff,on of J ejus Chriji, But the after-wit of latter days hath found out another more exquifite diftinflion, that evan- gelical Sacraments are caufes to efFed: Grace, through motions of figns legal, according to the fame figni- fication and fenfe wherein evangelical Sacraments are held by us to be God's Inftruments for that purpofe. For howfoever Bellarmine hath fhrunk up the Lu- therans* Sinews, and cut off our dodrine by the fkirts •, Allen,* although he terms us hereticks, ac-

* Quod ad clrcumcifionem fequebatur remiffio, fiebat ratlone rei adjundlse et ratione pa6li divini, eodem plane modo quo non folum haeretici, fed etiam aliquot vetuftiores Scholaftici voluerunt nova Sacramenta conferre gratiam. Allen, de Sacr. in gen, c. 39. Bonaventura, Scotus, Durandus, Ricardus, Occamus, Mar- cilius, Gabriel, volunt folum Deum producere gratiam ad prae- fentiam Sacramentorum. Bellarm. de Sacr. in gen. lib. ii. c. 1 1. Puto longe probatiorem et tutiorem fententiam quas dat Sacra- mentis veram efficientiam. Primo quia doftores paffim decent, Sacramenta non agere nifi prius a Deo virtutem feu benedidionem feu fandificationem accipiant, et referunt effedum Sacramen- torum ad omnipotentiam Dei, et conferunt cum veris caufis effi- cientibus. Secundo, quia non elTet differentia inter modum agendi Sacramentorum, et iignorum magicorum. Tertio, quia tunc non effet homo Dei miniller in ipfa adione Sacramenti, fed homo praeberet fignum adione fua, et Deus fua adioiie vifo eo figno infunderet gratiam, ut cum unus oftendit fyngrapham Mer- catori, et ille dat pecunias. At Scriptures docent, quod Deus baptizatper hominem. Bellarm. lib. ii. cap. 11,

cording

92 ECCLESIASTICAL POLITY.

BOOK VI. cording to the ufual bitter venom of his firfl flyle, doth yet ingenuoully confefs, that the old School- men's dodtrine and ours is one concerning facramen- tal efficacy, derived from God himfcif, afTiUing by prom lie thofe outward Signs of Elements and Words, out of which their School-men of the newer mint are fo defirous to hatch Grace. Where God doth work and ufe thefe outward means, wherein he nei- ther findeth nor planteth force and aptnefs towards his intended purpofe; fuch means are but Signs to bring Men to the confideration of his omnipotent power, which, without the ufe of things fenfible, would not be marked.

At the time therefore when he giveth his heavenly- Grace, he applieth, by the hands of his Minifters, that which betokeneth the fame ; not only betoken- eth, but, being alfo accompanied for ever with fuch pov/er as doth truly work, is in that refpedt termed God's Inftrument, a true efficient Caufe of Grace ; a Caufe not in itfelf, butcnly by connexion of that which is in itfelf a Caufe, namely, God's own Strength and Power. Sacraments, that is to fay, the outward figns in Sacraments, work nothing till they be bleffed and fandified by God.

But what is God's heavenly benedidlion and fanc- tification, faving only the aflbciation of his Spirit ? Shall we fay that Sacraments are like magical figns, if thus they have their effedl ? Is it magick for God to manifeft by things fenfible what he doth, and to do by his mod glorious Spirit really what he manifcfteth in his Sacraments ? The delivery and adminiftration whereof remaineth in the hands of mortal Men, by whom, as by perfonal inftruments, God doth apply figns, and with figns infeparably join his Spirit, and through the power of his Spirit work Grace. The firfi: is by way of concomitance and confequence to deliver the reft alfo that either accompany or enfue.

It is not here, as in cafes of mutual commerce,

where

ECCLESIASTICAL POLITY.

93

where divers Perfons have divers a6ts to be per- book vi. formed in their own behalf-, a Creditor to Ihew his '

bill, and a Debtor to pay his money. But God and Man do here meet in one adion upon a third, in whom, as it is the work of God to create grace, fo ic is his v/ork by the hand of the Miniftry to apply a fign which fhoald betoken, and his work to annex that Spirit which (hall effed it. The adion there- fore is but one, God the author thereof, and Man a co-partner, by him affigned to work for, with, and under him. God the giver of grace by the outward miniftry of Man, fo far forth as he authorizeth Maa to apply the Sacraments of grace in the foul, which he alone worketh, without either inftrument or co-

agent.

Whereas therefore with us the remifTion of fm is afcribed unto God, as a thing which proceedeth from him only, and prefently followeth upon the virtue of true Repentance appearing in Man ; that which we attribute to the virtue, they do not only impute to the Sacrament of Repentance ; but, having made Repentance a Sacrament, and thinking of Sa- craments as they do, they are enforced to make the miniftry of the Priefts and their Abfolution a caufe of that which the fole Omnipotency of God worketh.

And yet, for my own part, I am not able well to conceive hov/ their dodlrine, that human Abfolution is really a caufe out of which our deliverance from fm doth enfue, can cleave with the Council of Trent, defining, Tbaf Contrition perfe5ted with Charity doth Conc.Trid, at all times itfelf reconcile Offenders to God, before they ^'^/'''* come to receive actually the Sacrament of Pena?ice, How can it ftand with thofe difcourfes of the learned Rabbies, which grant, ^hat whofoever turneth unto Bdhrm.ic God with his whole heart, hath immediately his fins ^.^""^^^^ ' ' taken away ; That if a Man he truly converted^ his Far don can neither he denied nor delayed P it doth not ftay for the Prieft's Abfolution, but prefently fol- loweth : Surely if every contrite Sinner, in whom there

is

lib.

94 ECCLESIASTICAL POLITY.

BOOK VI. is Charity y and a fincere Converjion of heart, have Re- miffion of fins given him before he feek it at the Prieji's hands j // Reconciliation to God be a prefent, and im-' mediate fequel upon every fuch Converfion or Change : it muji of neceffity follow^ feeing no Man can be a true Penitent or Contrite which doth not both love God and fmcerely abhor fin y that therefore they all before Abfolu^ tion attain Forgivenefs ; w hereunto notwithftanding Ab^ folution is pretended a caufe fo necejfary, that Sin with- out it, except in fome rare extraordinary cafe, cannot poffibly be remitted. Shall Abfolution be a caufe pro- ducing and working that effe6l which is always brought forth without it, and had, before Abfolution be thought of? But when they which are thus before-hand pardoned of God Hiall come to be alfo aflbiled by the Prieft, I would know what force his Abfolution hath in this cafe ? Are they able to fay here, that the Prieft doth remit any thing ? Yet, when any of ours afcribeth the work of RemifTion to God, and interpreteth the Priefl's fentence to be but a folemn declaration of that which God himfelf hath already performed, they fcorn at it ; they urge againft it, that if this were true, our Saviour Chrift fhould rather have faid. What is loofed in Heaven, ye fhall loofe on Earth, than as he doth, JVhatfoever ye loofe on Earth, jhall in Heaven be loofed. As if he were to learn of us how to place his words, and not we to crave rather of him a found and right under- derflanding, left to his difhonour and our own hurt we mif-expound them. It fufficeth, I think, both againft their conftru6lions to have proved that they ground an untruth on his fpeech ; and in behalf of our own, that his words without any fuch tranfpo- fition do very well admit the fenfe we give them ; which is, that he taketh to himfelf the lawful pro- ceedings of Authority in his name, and that the aCb of fpiritual Authority in this cafe, is by fentence to acquit or pronounce them free from fm whom they judge to be fincerely and truly penitent •, which in- terpretation

ECCLESIASTICAL POLITY. 95

terpretation they themfelves do acknowledge, though book vi. not fufficient, yet very true.*

Abfolution, they fay, declareth indeed; but this is not all, for it likewife maketh innocent; which addition being an untruth proved, our truth granted hath, I hope, fufficiency without it ; and confequently our opinion therein neither to be challenged as un- true, nor as unfufEcient.

To rid themfelves out of thefe briers, and to make Remiffion of fins an effe6t of Abfolution, not- withftanding that which hitherto hath been faid, they have two fhifts. As firft, that in many Peni- tents there is but Attrition of heart, which f Attri- tion they define to be Grief proceeding from fear without love ; and to thefe, they fay, Abfolution doth give that Contrition whereby Men are really purged from fin. j: Secondly, that even where Contrition or inward Repentance doth cleanfe with- out Abfolution ; the reafon why it cometh fo to pafs is, becaufe fuch Contrites intend and defire Abfo- lution, though they have it not. Which two things granted : the one, that Abfolution given maketh them contrite that are not ; the other, even in them which are contrite, the caufe why God remitteth fin is the purpofe or defire they have to receive Abfo- lution ; § we are not to fland againft a fequel fo clear

* Hasc expofitio. Ego te abfolvo, id eft, Abfolutum oftendo, partim quidem vera eft, non tamen perfedla, Sacramenta quippe novcE legis non folum fignificant, fed efficiunt quod fignificant. Soto. fent. lib. iv. dift. 14. q. i. Art. iii.

f Attritio folum dicit dolorem propter poenas inferni ; dum quis accedit attritus per gratiam facramentalem, fit contritus. Soto fent. iv. dift. 14. q. i. Art. i.

J Dum accedit vere contritus propter Deum, ilia etiam con- tritio non eft contritio, nifi quatenus prius natura informetur gratia per Sacramentum in voto. Soto fent. iv. dift. 14. q. i. Art. i.

§ Legitima contritio votum Sacramenti pro fuo tempore debet inducere, atque adeo in virtute futuri Sacramenti peccata remittit. Idem. Art. iii.

and

96 ECCLESIASTICAL POLITY.

BOOK VI. and manifefl: as this, that always Remiflion of fni proceedeth from Abfolution either had ordefired.

But fhould a reafonable Man give credit to their bare conceit, and becaufe their pofitions have driven them to imagine abfolving of unfufficiently difpofed Penitents to be a real creating of further virtue in them, muft all other Men think it due ? Let them cancel henceforward and blot out of all their books thofe old cautions touching necefTity of Wifdom,* left Priefts fhould inconfiderately abfolve any Man in whom there were not apparent tokens of true Re- pentance; which to do, was, in Saint Cyprian's judgment, + Peftilent deceit and flattery^, not only not avoidable^ hut hurtful to them that had tranfgrejfed : a frivolous, frufiratSy and falfe Peace, fuch as caujed the unrighteous to truji to a lye^ and defiroyed them unto whom it promifed fafety. What needeth obfervation whether Penitents have Worthinefs and bring Con- trition, if the words of Abfolution do infufe Con- trition ? Have they borne us all this while in hand that Contrition is a part of the matter of their Sa- craments ^ a condition or preparation of the Mind towards grace to be received by Abfolution in the form of their Sacraments ?. And muft we now be- lieve, that the Form doth give the Matter ? that Abfolution beftoweth Contrition, and that the Words do make prefently of Saul, David; of Judas, Peter? For what was the Penitency of Saul and Judas, but plain Attrition ; horror of Sin through fear of Pu- nifhment, without any long fenfe, or tafte of God's Mercy ?

Their other fidlion, imputing Remiflion of fin to

* Tunc fententia Sacerdotis judicio Dei et totius cosleftis Curia; aipprobatur, et confirmatur, cum ita ex difcretionc procedit, ut reorum merita non contradicant. Sent. lib. iv. d. i8.

f Non eft periculofum Saceidoti dicere. Ego te abfolvo, illis in quibus figna contritionis videt, qus funt dolor de prsteritis, et propofitum de ca^tero non peccandi ; alias, abfolvere non debet. Tho. Opufc. 2 2, Cypr. de lapfis.

defire

ECCLESIASTICAL POLITY. 97

defire of Abfolution from the Pried, even in them book vi, which are truly contrite, is an evafion fomewhat "'

more witty, but no whit more pofllble for them to prove. Belief of the world and judgment to come, Faith in the promifes and fufferings of Chrilt for Mankind, Fear of his majefty, Love of his mercy. Grief for fin, Hope for pardon, Suit for grace — thefe we know to be Elements of true Contrition : fuppofe that befides all this God did alfo command that every Penitent fhould feek his Abfolution at the Prieft's hands ; where fo many caufes are concurring unto one efFeft, have they any reafon to impute the whole efFed unto one ? any reafon, in the choice of that one, to pafs by Faith, Fear, Love, Humility, Hope, Prayer, whatfoever elfe, and to enthronize above them all a defire of Abfolution from the Fried, as if in the whole work of Man's Repentance God did regard and accept nothing, but for and in confideration of this ? Why do the Tridcntine Council impute it to Charity, That Contrites are re- conciled in God's fight before they receive the Sacrament of Penance^ if defired Abfolution be the true caufe ?

But let this pafs how it will •, feeing the queftion is not, what virtue God may accept in penitent Sinners, but what grace Abfolution adually given doth really beftow upon them.

If it were, as they would have it, that God re- garding the humiliation of a contrite Spirit, becaufe there is joined therewith a lowly defire of the Sacra- ment of prieftly Abfolution, pardoneth immediately and forgiveth all offences ; doth this any thing he]p to prove that Abfolution received afterward from the Prieft, can more than declare him already par- doned which did defire it ? To defire Abfolution, prefuppofing it commanded, is Obedience : and Obedience in that cafe is a branch of the virtue of Repentance, which virtue being thereby made effec- tual to the taking away of fins without the Sacra- ment of Repentance, is it not an argument that the

VOL. III. H Sacrament

98 ECCLESIASTICAL POLITY.

BOOK VI. Sacrament of Abfolution hath here no efficacy, but ' the virtue of Contrition worketh all ? For how Ihould any efFed enfue from caufes which adually are not? The Sacrament mud be applied wherefo- ever any grace doth proceed from it. So rhat where it is but defired only, whatfoever may follow upon God*s acceptation of this defire, the Sacrament, after- wards received, can be no caufe thereof. Therefore the further we wade, the better we fee it ftill appears, that the Pried doth never in Abfolution, no not lb much as by way of fervice and miniftry, really either forgive them, take away the uncleannel's, or remove the punilliment of fin; but if the Party penitent become contrite, he hath, by their own grant, Abfo- lution before Abfolution ; if not contrite, although the Pried fliould feem a thoufand times to abfolve him, all were in vain. For which caufe the Ancients and better fort of their School-Divines, Abulenfis, Alexander Hales, and Bonaventure, afcribe the real Abolition of ftn, and eternal pumjJoment^ to the mere Pardon of Almighty God^ without dependency upon the Priefl's Abfolution^ as a caufe to ejffett the fame : * His Abfolution hath in their dodrine certain other effeds

* A ream mortis aeternas abfohitur homo a Deo per contrl- tionem ; manet autem reatus ad quandam poenam temporalem ; et Minifter Ecclefise quicunque virtute clavium tollit reatum cajufdam partis poenai illius. Abul. in defenf. p. i. c. 7. Signum hujus Sacramenti ell caufa eiFeftiva gratias five re- miffionis peccatorum ; non fimpliciter, ficut ipfa prima pceni- tentia, fed fecundum quid ; quia elt caufa efficaciae gratiae qua fit remiffio peccati, quantum ad aliquem effeftum in poenitente, ad minus quantum ad remiflionem fequel^ ipfius peccati, fcilicet poen^, Alex. p. iv. q. 14. memb. 2. Potellas clavium propric ioquendo non fe extendit fupra culpam ; ad illud quod objicitur. To. 22. Quorum remiferitis peccata : dicendum, quod vel iilud de remifTione dicitur quantum ad oifenfionem, vel folum quantum ad poenam, Bon. fent. 1. i. d. 18. q. i. Ab .-eterna poena nullo modo folvit Sacerdos, fed a purgatorio ; neque hoc per fe, fed per accidens, quod cum in pcenitente, virtute clavium, minuitur debitum panas temporalis, non ita acriter punietur in purgatorio, ficut fi non effet abfolutus. Sent. 1. iv. d. 18. q. ii.

fpecified.

ECCLESIASTICAL POLITY. 99

fpecified, but this denied. Wherefore having hither- book vi. to ipuken of the virtue of Repencance rrquired ; of ihe difcipline of liepentance which Chrifl did efla- bliflij and of the Sacrament of Repentance invented fuhence, againfl the pretended force of human Ab- fclution in facramental Penitency ; let it fuffice thus far to have (hewed how God alone doth truly give, the virtue of Repentance alone procure, and private minilterial Abfolutioa but declare Remiflion of fins. Now the lafl and fometimes hardeft to be fatisfied by Repentance, are our Minds; and our Minds v/e have then fatisfied, when the Confcience is of guilcy become clear. For, as long as we are in ourfelves privy ro our own moil heinous crimes, but without fenfe of God*s mercy and grace towards us, unlefs the heart be either brutifh for want of Knov/ledge, or altogether hardened by wilful Atheirm, the Re- morfe of fin is in it, as the deadly lling of the fer- pent. Which point fmce very Infidels and Hea- thens have obferved in the nature of fin (for the difeafe they felt, though they knew no remedy to help it), we are not ralhly to defpife thofe fentences "which are the teftimonies of their experience touch- ing this point. They knew that the eye of a Man's own Confcience is more to be feared by evil doers than the prefence of a thoufand WitnefTes, inafmuch as the mouths of other Accufers are many ways ftopt, the ears of the accufed not always fubjed to glovv'ing with contumely and exprobration 3 whereas a guilty Mind being forced to be ftill both a Martyr and a Tyrant in iifelf, muft of necefTity endure perpetual anguiili and grief i for, as the Body is rent with flripes, fo the Mind with guiltinefs of cruelty, luft, and wicked refolutions. Which furies brought the Emperor Tiberius fometimes jnto fuch perplexity, that writing to the Senate, his wonted art of difli- mulation failed him utterly in this cafe-, and where- as it had been ever his peculiar delight fo to fpeak that no Man might be able* to found his meaning, he

H 2 had

ICO ECCLESIASTICAL POLlTYo

BOOK VI. had not the power to conceal what he felt through the* fccrer fcourge of an evil Confcience, though no ne- celTity did now enforce him to difclofe the fame. What to 'ujrite^ or how to writCy at thisprejent^ if 1 know (faith Tiberius) let the Gods and Goddejfes^ who thus continually eat me^ only be worfe to me than they are. It was not his imperial dignity and power that could provide a way to protect him againll himfelf; the jfears and ful- picions which improbity had bred, being ftrengthen- ed by every occaGon, and thofe virtues clean baniili- ed which are the only foundation of found tran- quillity of mind. For which caufe it hath been truly faid, and agreeably with all Men's experience, that if the virtuous did excel in no other privilege, yet far happier they are than the contrary fort of Men, for that their hopes be always better.

Neither are we to marvel,* that thefe things, known unto all, do flay fo few from being authors of their own woe.

For we fee by the ancient example of Jofeph's unkind Brethren, how it cometh to remembrance eafily when crimes are once paft, what the difference is of good from evil, and of right from wrong : but fuch confiderations, when they fliould have pre- vented fin, were over-matched by inordinate defircs. Are we not bound then with all thankfulnefs to ac- knowledge his infinite goodnefs and mercy, which hath revealed unto us the way how to rid ourfelves of thefe mazes ; the way how to Ihake off^ that yoke, which no flefh is able to bear ; the way how to change mofl grifly horror into a comfortable appre- henfion of heavenly joy ?

Whereunto there are many which labour with fo much the greater difficulty, becaufe imbecility of mind doth not fufi^er them to cenfure rightly their own doings. Some fearful left the enormity of their crimes be fo unpardonable that no Repentance can do them good •, Ibme left the imperfe6tion of their Repentance make it uneffe<5tual to the taking away

of

ECCLESIASTICAL POLITY. loi

of fin. The one drive all things to this iflue, whe bookvi. ther they be not Men that have finned againft the "

Holy Ghoftj the other to this, what Repentance is fufFicient to clear Sinners, and to auure them diat they are delivered.

Such as by error charge themfelves of unpardon- able fin mufl think, it may be they deem that un- pardonable, which is not.

Our Saviour fpeaketh indeed of Blafphemy which fhall never be forgiven : but have they any Jlire and infallible knowledge what that Blafphemy is ^ If not, why are they unjuft and cruel to their own Souls, imagining certainty of guiltinefs in a crime, concerning the very nature whereof thv,'y are uncer- tain ? For mine own part, althougn where this Blafphemy is mentioned, the caufe why our Saviour fpake thereof, was the Pharifees' Blafphemy, which v/as not afraid to fay. He had an unclean Spirit ^ andum.xKu did caft out Spirits by the power of Beelzebub •, never- ^i/j.^ii;.,^, thelefs I dare not precifely deny, but ihat even the Pharifees themfelves might have repented and been forgiven, and that our Lord Jefus Chriil perad ven- ture might but take occafion at their Blafphemy, which, as yet, was pardonable, to tell them further of an unpardonable Blafphemy, whereinto he forelaw that the Jews would fall. For it is plain, that many thoufands, at the tirft, profeffing Chrifxian Religion, became afterwards wilful Apoftates, moved with no other caufe of revolt, but mere indignation that the Gentiles ihould enjoy the benefit of the Gofpel as much as they, and yet not be burchened with the yoke of Moies's Law.

The Apoftles by preaching had won them to ChrifV, in whofe name they embraced wirh great alacrity the full RemifTion of their former fins and iniquities; they received by the impofition of uie Apoftles' hands that Grace and Power cf the Holy Aas-s.-,?, Ghoft whereby they cured difcafes, prophefied, fpake with tongues \ and yet in the end, after all this, they

H 3 icll

102 ECCLESIASTICAL POLITY.

BOOK VI. fcrll utterly away, renounced the myfleries of Chrifliau ' Fai'h, blalphemed in their formal Abjurations that

mo{t glorious and bleffed Spirit, the gifts whereof themfelves had pofTefied ; and by this^^means funk their Souls in the gulf of that unpardonable fin; whereof, as our Lord Jefus Chrift had told them before-hand, fo the Apoftle at the firft appearance of kich their revolt, putteth them in mind again, that i ailing now to their former Blafphemies, their ?:eD. V. i^.j-jjyofjon was irrecoverably gone. It was for them in this cafe impoffible to be renewed by any Re- p-nrancc; becaufe they were nov/ in the (late of Sacan and his Angels; the Judge of quick and dead had paficd his irrevocable fentence againft them.

So great difference there is between Infidels un- converted, and Backfliders in this manner fallen away, that always we have hope to reclaim the one vv'hich only hare whom they never knew ; but to the other which know and blafpheme, to them that with more than infernal malice accurfe both the {tea brightnefs of Glory which is in him, and in them- felves the tailed goodnefs of divine Grace, as thofe execrable Mifcreants did, vA'ho firft received in ex- traordinary miraculous manner, and then in out- Hcb.x. 26. rageous fort blafphemed the Holy Ghoft, abufing both it and the whole Religion, which God by it did confirm and magnify ; to fuch as wilfully thus fm, after fo great light of the truth, and gifts of the Spirit, there remaincih juftly no fruit or benefit to be expeded by Chrifl's facrifice.

For all other Offenders, without exception or Itinr, whether they be Strangers that feek accefs, or Followers that will make return unto God; upon the tender of their Repentance, the grant of his grace flandeth everladingly figned with his blood in the book of eternal life. 1 hat which in this cafe over-t\rrrificth fearful Souls is, a mifconceit whereby th-y imagine every aft which they do, knowing that

they

ECCLESIASTICAL POLITY. 103

they do amlfs, and every wilful breach or tranf- book vi.

grefTion of God's Law to be mere fin againfl the Holy

Ghoft : forgetting that the Law of Mofcs itfelf or- dained Sacrifices of expiation, as well for faults pre- funif.^tuoufly committed, as things wherein Men of- fend by error.

Now, there are on the contrary fide others, who, doubting not of God's mercy cowards all that per- fedly repent, remain notwithllanding fcrupulous and troubled with continual fear, left defeds in their own Repentance be a bar againft them.

Thele caft themfelves into very great, and perad- jer. v'i.26. venture needlefs Ao;onies through miiconftru6lion!^'^'':.^'2*

J, . . -, ,^ .^. . ^ Lam. ii. 18.

or thmgs Ipoken about proportionmg our griefs to our fins,* for which they never think they have Avept and mourned enough ; yea, if they have not always a ftream of tears at command, they take it for a heart congealed and hardened in fin •, v/hen to . keep the wound of Contrition bleeding, they unfold the circumftances of their tranfgrefTions, and en- deavour to leave nothing which may be heavy againft themfelves.

Yet, do what they can, they are ftill fearful, left herein alio they do not that which they ought and might. Come to prayer, th^ir coldnefs taketh all heart and courage from them ; with fafting, albeit their fit-fli ftiould be withered, and their blood clean dried up, would they ever the lefs obje6l, what is this to David's humiliation, wherein not- pr:ti. vI.g. withftanding there was not any tiling more than ne- ^;'*"^- '"'• ccflary ? In works of charity and alms-deed, it isAcisx. 31. not all the World can perfuade them they did ever

* Quam magna deliquimus, tarn granditer defleamus. Alto vulneri dilig-ns et longa medicina non defit ; pceiiitentia crimine minor non fit. Cvpr. de hipfis. Non Icvi agendum eft contri- tione, ut debita ilia redimantur, quibus mors a:terna debctv:r ; nee tranfiioria opus eil fatisfadlione pro- malis illis, propter qua; paratus ci igiiii a^teriius. Euieb. Eniiftcnus, vel potius Salv. f. :o6.

H 4 reach

104 ECCLESIASTICAL POLITY.

jiooKvi.reach the poor bounty of the Widow's two mites, or by many millions of leagues come near to the mark which Cornelius touched ; fo far they are off from the proud furmife of any penitential Supere- rogation in miferable wretched Worms of the Earth,

Notwithftanding, forafmuch as they wrong them- felves with over- rigorous and extreme exadtions, by means whereof they fall fometimes into fuch per- plexities as can hardly be allayed ; it hath therefore pleafed Almighty God, in tender commiferation over thefe imbecilities of Men, to ordain for their fpi- rirual and ghoftly comfort confecrated Perfons, which by fencence of Power and Authority given from above, may, as it were, out of his very mouth af- certain timorous and doubtful Minds in their own particular -, eafe them of all their fcrupulofities ; leave them fettled in peace, and fatisfied touching the mercy of God towards them. To ufe the benefit of this help for the better fatisfadtion in fuch cafes is lb natural, that it can be forbidden no Man -, but yet not fo neceflary, that all Men fliould be in cafe to need it.

They are, of the two, the happier therefore that can. content and fatisfy themfelves, by judging dif- creetly what they perform, and foundly what God doili require of them. For having, that which is mod material, the fubflance of Penitency rightly bred ; touching figns and tokens thereof, we may affirm that they do boldly, which imagine for every offence a certain proportionable degree in the paflions and griefs of Mind, whereunto whofoever afpireth not, repenteth in vain.

That to fruftrate Men's confefTion and confidera- tions of fin, except every circumftance which may aggravate the fame be unript and laid in the balance, is a mercilefs extremity; although it be true, that as near as we can fuch wounds mull be fearched to the very bottom. Laft of all, to {ttl down the like flint, and to fnut up the doors of mercy againft

Penitents

ECCLESIASTICAL POLITY. 105

Penitents which come fhort thereof in the devotion book vi,

of their Prayers ; in the continuance of their Falb ; '

in the largenefs and bounty of their Alms, cr in the courfe of any other fuch like Duties •, is jnore than God himfclf hath thought meet ; and confequeritly more than mortal Men fhould prefume to do.

That which God doth chiefly refpedl in Men's Jer. xxh. Penitency is their Hearts, ne Heart is it which\l^y^^ ,2. maketh Repentance fine ere ^ Sincerity that.which findech favour in God's fight, and the Favour of God that which fupplieth by gracious acceptation whatfoever may feem defective in the faithful, hearty, and true offices of his Servants.

Take it (faith Chryfoftom) upon my credit, 5/^fi> chryf. de is God's merciful inclination towards Men^ that Repent- iib?ad Th"e- ance offered with a fingle and fm cere mind he never ^^_ odor. Depo- fufeth 5 no^ not although we be come to the very top ofc.'-ilxi}' Iniquity. If there be a Will and Defire to return, he receiveth, embraceth, and omitteth nothing which may reftore us to former happinefs ; yea, that which is yet above all the reft, albeit we cannot, in the duty of fatisfying him, attain what we ought, and would, but come far behind our mark, he taketh neverthelefs in good worth that little which we do; be it never fo mean, we lofe not our labour therein.

The leaft and loweft ftep of Repentance in Saint Aug. inPC Chryfoftom's judgment ferveth and fetteth us above "'''''""* them that perifh in their fm; I therefore will end with Saint Auguftine's conclufion, Lord^ in thy book and volume of life alljhall be written^, as well the leaft of thy Saints, as the chiefeft. Let not therefore the unperfed: fear; let them only proceed and go for- ward.

OF T H

LAWS

O F

ECCLESIASTICAL POLITY,

BOOK VIL

I'beirfixth AJfertioriy That there ought not to be in the Church, BiJJjops endued withfuch Au* tborlty and Honour as ours are.

The Matter contained in this feventh Book.

1. f'T^WY. ftate of Bifloops although Jcmetime oppugned^

X ^'^d that byfuch as therein would moft feem to pleafe God, yet by his Providence upheld hitherto^ whofe Glory it is to maintain that zvhercof himfelf is the Author,

2. PFhat a Bijhop is^ what his Name doth import y and what doth belong unto his Office as he is a Bijhop,

3. In Bijhops two things traduced -, of which two, the one their Authority \ and in it the firjl thing con- demned, their Superiority over other Miniflers : what kind of Superiority in Miniflers it is which the one part holdeth^ and the other denieth lawful,

4. Frcni

io8 ECCLESIASTICAL POLITY.

^ooK 4. From whence it hath grown, that the Church is , ' , governed by Bijhops,

5. 'J'be Time and Caufe of infiituting every where Bifljops with refiraint,

6. IVhat manner of Power Bifhops from the Jirfi begin- ning have had.

7. After what fort Bifljops^ together with PrefI?yterSy have ufed to govern the Churches which were under them.

8. How far the Power of Bifloops hath reached from the beginning in refpe^ of Territory, or local Compafs,

9. In what refpeks Epif copal Regiment hath been gain- /aid of old by Aerius,

10. In what refpeks Epif copal Regiment is gainjaid hy the Authors of pretended Reformation at this day.

11. Their Arguments in difgrace of Regiment by Bifhops i as being a mere invention of Man^ and not found in Scripture^ anjwered.

12. Their Arguments to prove., there was no neceffity of infiituting Bifhops in the Church.

13. The for e-alledged Arguments^ anfwered.

14. An Anfwer unto thoje things which are objeEled cgnceryiing the difference between thai Power which Bifhops now have^ and that which ancient Bifhops had, more than other Prefhyters.

15. Concerning the Civil Power and Authority which our Bifhops have.

16. The Arguments anfwer ed, whereby they would prove , that the Law of God, and the Judgment of the bejl in all ages condemneth the ruling Superiority of one Minifier over another.

17. The Jecond malicious thing wherein the flate of Bifhops [vffereth obloquy, is their honour.

I 8. PFhat good doth publickly grow from the Prelacy. 1 9 . What kind of Honour be due unto Bifloops. 20 Honour in Title, Place, Ornament, Attendance, and Privilege,

21. Honour by Endowments of Lands and Livings.

22. That of Ecclejiafiical Goods :, andconfequently of the

Lands

ECCLESIASTICAL POLITY. 109

Lands and Livings which Bijhops enjoy\ the Propriety book: belongs unto God alone, ^^^'

23. 'That Ecclefiajlical Perfons arc Receivers of God's Rents, and that the honour of Prelates is to be there- of his chief Receivers, not without liberty from him granted of converting the fame unto their own ufe, even in large manner,

24. That for their Unworthinefs to deprive both them and their Succejfors of fiich Goods, and to convey the fame unto Men of Jecular callings:, is now extreme facrilegicus injujiice.

I. Y HAVE heard that a famous Kingdom In the The iiate of

1 World being foUicited to reform fuch difordersSo^gr^'^ as all Men faw the Church exceedingly burthened ^^-"^^^'1"= with, when of each degree great Muhitudes there- ^1"'% unto inclined, and the number of them did every ^"^h/'s day fo encreafe that this intended work was likely tOwouS^moft take no other effed than all good Men did wifli ^^nd^'^^^^J^ labour for ; a principal Ador herein (for zeal andyetTyhTs' boldnefs of fpirit) thought it good to fhew them be- ^^'^Jj|^^'^||''^ times what it was which muft be effeded, or elfe therto/ that there could be no work of perfed Reformation Jt'-fto^'^"^ accomplifhed. To this purpofe, in a iblemn Ser- maintain mon, and in a great Affembly, he defcribed unto^fhimfeifTs them the prefent quality of their publick eftate by the Author. the parable of a 7'ree, huge and goodly to look upon, but without that Fruit which it fhould and might bring forth ; affirming, that the only way of redrefs was a full and perfed eftablifliment of Chrift's Difcipline (for fo their manner is to entitle a thing hammered out upon the forge of their own inven- tion), and that to make way of entrance for ir, there muft be three great limbs cut off from the body of that ftately Tree of the Kingdom. Thofe three - . limbs

no ECCLESIASTICAL POLITY.

BOOK limbs were three forts of Men : Nobles, whofe Ii^gh ^^^' eftate would make them otherwifc difdain to put their n^cks under that yoke : Lawyers, whofe courts being not pulled down, the new Church Confillories were not like to flourilli : finally, Prelates whofe ancient dignity, and the fimplicity of their intended Church Difciplint-, could not polfibly Hand together. The propoiition of which device being plaufible to active Spirits, relllefs through defire of Innovation, whom commonly nothing doch more offend than a change which goeth fearfully on by flow and fuf- picious paces ; the heavier and more experienced lore began prefently thereat to pluck back their feet again, and exceedingly to fear the ftratagem of Reforma- tion for ever after. Whereupon enfued thofe ex- treme conflids of the one part with the other ; which continuing and increafing to this very day, have now made the (late of that flourifhing Kingdom even fuch, as whereunto we may mod fitly apply thofe words of the Prophet Jeremiah, I'hy breach is great like the Sea^ who can heal ihee? Whether this were done in truth, according to the condant afiirmation offome avouching the fame, I take not upon me to examine; that which I note therein is, how with us that Policy hath been corredled. For to the Authors of pretended Reformation with us, it hath not feem- ed expedient to ofi^er the edge of the axe unto all three boughs at once, but rather to fingle them and llrike at the weakeft firfl, making fhow that the lop of ihat one fliall draw the more abundance of lap to the other two, that they may thereby the better profper. All profperity, felicity and peace, we wifh mulJplied on each eftate, as far as their own heart's defire is ; but let Men know that there is a God, whofe eye beholdeth them in all their ways ; a God, the ulual and ordinary courfe of whofe Juftice, is to return upon the head of Malice the fame devices which it contriveth againft others. The foul prac- tices which have been ufed for the overthrov/ of

Bifhops,

ECCLESIASTICAL POLITY. m

Biiliops, may perhaps wax bold in proccfs of time book to give the like aflault even there, from whence at ^'^'- this prefent ihey are mod feconded. Nor let it over- difmay them who fuffer fuch things at the hands of this moft u.^kind World, to fee that heavenly eflate and dignity thus conculcated, in regard whereof fo many their PredecefTors were no lefs cfteemed than if they had not been Men, but Angels amonaft Men. With former Bifhops it was as with Job in the days of that profperity which at large he de- / fcriberh, faying; Unto me Men gave ear^ they waited and held their tongue at my coiinjel, after my words they replied not^ I appointed out their way and did fit as chiefs J dwelt as it had been a King in an Army, At this day, the c^{q^ is otherwife with them \ and yet no otherwife than with the felf-fame Job at what time the alteration of his eftate wrefted thefe contrary fpeeches from him -, But now they that are younger than 1 raock at me^ the children of fools^ and offspring cf flaveSy creatures more hafe than the earth they tread en ; fuch as if they did fhew their heads^ young and old wcu 'd fJjout at them and chafe them through the flreet with a cry^ their fong I am^ I am a theme for ther,i to talk on. An injury lefs grievous if it were not offer- ed by them whom Satan hath through his fraud and fubtiky fo far beguiled as to make them imagine herein they do unto God a part of moft faithful fervice. Whereas the Lord in truth, whom they lerve herein is, as St. Cyprian telleth them, like, notcyp.iib.i, Chrift (for he it is that doth appoint and protect '^p* 3* Bifhops) but rather Chrift's adversary and enemy of his Church. A thoufand five hundred years and upward the Church of Chrift hath now continued under the facred regiment of Bifhops. Neither for ' fo long hath Chriftianity been ever planted in any kingdom throughout the World but with this kind of government alone; which to have been ordained of God, I am for mine own part even as refolutely perfuaded, as that any other kind of government in

the

112 ECCLESIASTICAL POLITY.

BOOK trie World whatfoever is of God. In this Realm of ^ ^"' England, before Normans, yea before Saxons, there being Chriftians, the chief Paftors of their Souls were Bifliops. This Order from about the firft: efta- blifhment of Chriltian Religion, which was publick- ly begun through the virtuous difpoficion of King Lucius not fully two hundred years after Chrift, continued till the coming in of the Saxons 3 by whom Paganifmx being every where elfe replanted, only one part of the Ifiand, whereinro the ancient, natural Inhabitants the Britons were driven, retained con- flantly the Faith of Chrift; together with the fame form of fpiritual regiment, v/hich their Fathers had before received. Wherefore in the hiftories of the Church we find very ancient mention made of our own Bifliops. At the Council of Ariminum, about the year 359, Britain had three of her Bifhops pre- ^b^lL*^^* ^^^^- -^^ ^^^ arrival of Augufline the Monk, whom BedaEccief. Gregory fent hither to reclaim the Saxons from Gen- ^'^•^^•"'tility about fix hundred years after Chrifr, the Bri- tons he found obfervers flill of the feif-fame e;overn- ment by Bifhops over the reft of the Clergy ; under this form Chriftianity took root again, v^^here it had been exiled. Under the felf-fame form it remained An. 1066. ^i^l fhe days of the Norman Conqueror. By him and his SuccelTors thereunto * fworn, it hath from that time till now, by the fpace of five hundred years more, been upheld. O Nation, utterly without knowledge, without fenfe ! We are not through error of mind deceived, but fome wicked thing hath undoubtedly bewitched us, if we forfake that Go- vernment, the uTe whereof univerfal experience haih for fo many years approved, and betake ourfelves unto a Regiment neither appointed of God himlelf,

* Alfredus Eboracenfis Archieplfcopus Gulielmum cognomento Nothum fpirantem adhuc minarum et caddis in populum, mitem reddidit; et religiofis pro confer vanda rcpubiica tuendaque ec- clefiaflica difciplina facramento allrin;£it. Nabrig. lib. i. c. i.

as

ECCLESIASTICAL POLITY. in

as they who favour it pretend, nor till yeflerday ever book heard of among Men. By the Jews Fcftus was ^"' ,, much complained of, as being a Governor marvel- lous corrupt, and almoft intolerable : fuch notwith- ftand;ng were they who came after him, that Men which thought the publick condition mod afflided under Feftus, began to wifh they had him again, and to efteem him a Ruler commendable. Great things are hoped for at the hands of thcfe new Pre- fidents, whom Reformation would bring in : not- withftanding the time may come, when Biihops, whofe Regiment doth now feem a yoke fo heavy to bear, will be longed for again, even by them that are the readieft to have it taken off their necks. But in the hands of divine Providence we leave the ordering of all fuch events ; and come now to the queftion itfelf which is raifed concerning Bifhops. For the better underftanding whereof, we mufl be- fore-hand fet down what is meant, when in this queftion we name a Bifhop.

2. For whatfoever we bring from Antiquity by what a eu way of defence in this caufe of Bifhops, it is caft off his^nail!!"''^ as impertinent matter-, all is wiped away with an^^thim- odd kind of fhifting anfwer, nat the Bijhops wbichlX^^Zth now arcy he not like unto them vsihich were. We ^?'""|^^;;; therefore befeech all indifferent Judges to weigh fin- as he is a^ cerely with themfelves how the cafe doth ftand. If Bifli^p. it fhould be at this day a controverfy whether kingly Regiment were lawful or no; peradventure in de- fence thereof, the long continuance which it hath had fithence the firft beginning might be alledged ; mention perhaps might be made what Kings there were of old even in Abraham's time, what fovereigri Princes both before and after. Suppofe that herein fome Man purpofely bending his wit againfl: So- vereignty, fhould think to elude all fuch allegations, by making ample difcovery through a number of particularities, wherein the Kings that are, do differ from thofe that have been, and fhould therefore in she end conclude, that fuch ancient examples arc no

VOL. IIL I convenieni

114 ECCLESIASTICAL POLITY.

BOOK convenient proofs of that Royalty which is now in "^'^^- ufe. Surely for decifion of trurh in this cafe there were no remedy, but only to fhew the nature of Sovereignty 5 to fever it from accidental properties ; to make it clear that ancient and prefent Regality are one and the fame in fubilance, how great odds foever otherwife may feem to be between them. In like manner, whereas a queftion of late hath grown, whether Ecclefiaftical Regiment by Bifhops be lawful in the Church of Chriit or no, in which queftion, they that hold the negative, being prefTed with that generally received order, accordmg whereunto the moft renowned Lights of the Chriltian World have governed the fame in every age as Bifhops ; feeing their manner is to reply, that fuch Bilhops as thofe ancient were, ours are not ; there is no remedy but to fhew, that to be a Bifhop is now the felf -fame thing which it hath been -, that one definition agreeth fully and truly as well to thofe elder, as to thefe latter Bifhops. Sundry difTimilitudes we grant there are, which notwithftanding are not fuch that they caufe any equivocation in the name, whereby we ihould think a Bifhop in thofe times to have had a clean other definition than doth rightly agree unto Bifhops as they are now. Many things there are in the ftate of Bifhops, which the times have changed ; many a Parfonage at this day is larger than fome ancient Bifhopricks were s many an ancient Bifhop poorer than at this day fundry under them in degree. The fimple hereupon, lacking judgment and know- ledge to difcern between the nature of things which changeth not, and thefe outward variable accidents, are made believe that a Bifliop heretofore and now are things in their very nature fo diftindl that they cannot be judged the fame. Yet to Men that have any part of Ikill, what more evident and plain in Bifhops, than that augmentation or diminution in their Precincts, Allowances, Privileges, and fuch like, do make a difference indeed; but no elTential difference between one Bifhop and another? As for

thofe

ECCLESIASTICAL POLITY. 115

thofe things in regard whereof we ufe properly to ^ o o k term them Bifhops ; thofc things whereby they eflen- ^"' . tially differ from other Pallors ; thofe things which the natural definition of a Bifliop muft contain -, what one of them is there more or lefs appliable unto Bifhops now than of old ? The name Bifhop hath been borrowed from the * Grecians, with whom it fignifieth, one which hath principal charge to guide and overfee others. The fame word in Ecclefiaftical Writings being applied unco Church Governors, at the firft unto all and not unto the chiefefl: only, grew in Ihort time peculiar and proper to figniiy Aasxx. fuch Epifcopal Authority alone, as the chiefcft Go-^^''^*'* *' vernors exercifcd over the reft, for with all Names this is ufual, that inafmuch as they are not given till the things, whereunto they are given, have been fome time firft obferved ; therefoie generally, -[- Things are ancienter than the Names whereby they are called.

Again, fith the firft things that grow into general obfervation, and do thereby give Men occalion to find name for them, are thofe which being in many Subjeds are thereby the eafier, the oftener, and the more univerfally noted ; it followeth, that Names impofed to fignify common qualities of operations are ancienter, than is the Reftraint of thofe Names, to note an excellency of fuch qualities and opera- tions in fome one or few amongft others. For ex- ample, the name Difciple being invented to fignify generally a Lilearner, it cannot chufe but in that fig- nification be more ancient than when it fignifies, as

* OJ <ffap 'AQv)vuiuv iU roiq mriKosq voXnq iTna-Ks^a^xi rcc -raf BKuroii 7rti/.vo{j(,tvoi 'ETTtcrxoTTot io (pvXocy.Bg cV.ccAavIo, »$ ol Aocy.uv£<; ot^fAora,<; gAeyof. Suid. Katie fYio-tv l^' laoif oiq Twv TTccycuv a^^ovlcc iTrlay.oTirov Ts )^ TTEpiTroAoir

'^ l^iug ^otpa?. Dionyf. Halicar. de Numa Pompilio, Antiq. lib. ii. Vult me Pompeius cfTe quern totah.^c Campania et ma- ritima ora habeat 'ETria-y.oTrovy ad quern deledus et negotii iumma referatur. Cic. ad Attic, lib. vii. Epill. 11.

t And God brought them unto Adam, that Adam might fee or confider what name it was meet he ihculd give unto them. Gen. ii. 19.

I 2 ii;

ii6 ECCLESIASTICAL POLITY.

BOOK it were by a kind of appropnation, thofe Learners ^^^- who being taught of Chrift were in that refpect termed Dilciples by an excellency.* The like is to be feen in the name Apoftle, the ufe whereof to fignify a Mefienger muft needs be more ancient than that ufe which reftraineth it unto Mefreng;ers fent concerning Evangelical Affairs; yea this ufe more ancient than that whereby the fame Word is yet rellrained farther to fignify only thofe whom our Saviour himfelf immediately did fend. After the fame manner the Title or Name of a Bifhop having been ufed of old to fignify both an Ecclefiaftical Overfeer in general, and more particularly alfo a principal Ecclefiaftical Overfeer; it follov/eth, that this latter reftrained fignification is not fo ancient as the former, being more common. f Yet becaufe the Things themfelves are always ancienter than their Names ; therefore that Thing which the reftrained ufe of the Word dcth import, is likcwife ancienter than the Restraint of the Word is ; and confequently that Power of chief Ecclefiaftical Overfeers, which the term of a BiHiop doth import, was before the re- ftrained ufe of the Name which doth import it. Where- fore a lame and impotent kind of realbning it is, when Men go about to prove that in the xApoftles' tim.es there was no fuch Thing as the reftrained Name of a Biftiop doth now fignify; becaufe in their Writings there is found no reftraint of that Name, but only a general ufe whereby it reaclieth unto all fpiritual Governors and Overfeers.

But to let go the Name, and come to the very Nature of that Thin^ which is thereby fi^nified. In all kinds of Regiment, whether Ecclefiaftical or Civil, as there are fundry operations publick, fo likewife great inequality there is in the lame opera-

* So alfo the name Deacon a Miniilex appropriated to a certain order of" Minilbrs.

f The Name likewife of a iMiniller was common to divers Degrees, which now is peculiarly among ourfelves given only to Pifcr?, and not a^ Anciently to Deaconf .uio.

tions.

ECCLESIASTICAL POLITY. 117

tions, fome being of principal refpevft, and therefore book. not fit to be dealt in by every one to whom publick __Ll_ aclions, and ihofe of good importance, are not- withftanding well and fitly enough committed. From hence have grown thofe. difierent degrees of Magi- flrates or publick Perfons, even Ecclefiaftical as well as Civil. Amongft Ecclefiaflical Perfons therefore BiHiops being chief ones, a Bidiop's Funclion muft be defined by that wherein his Chiefty con-rifleth. A Biihop is a Minifter of God, unto Vvhomi, with permanent continuance, there is given not only Power oF adminiftering the Word and Sacraments; which Power oiher Prelbyters have; but alfo a fur- ther Power to ordain Ecclefiaflical Perfons, and a Power of Chi;rfty in government over Prefbytcrs as well as Lay men, a Power to be by way of Jurif- diclion a Partor even to Paftors themfelves. So that this Office, as he is a Prefbyter or Paftor, confilleth in thofe things which are common unto him with other Paftors, as in miniftering the Word and Sa- craments ; but thofe things incident unto his Office, which do properly make him a Bifhop, cannot be common unto him with other Pailors. Nov/ even as Paflors, fo likewife Bifhops being principal Pallors are either at large or elfe with reftraint. At large, when the fubject of their Regiment is indefinite, and not tied to any certain place. Bifhops with reftrainr, are they whofe Regimjent over the Church is con- tained within fome definite, local compafs, beyond which compafs their jurifdiction reacheth not. Such therefore we always mean when we fpeak of that Re- giment by Bifhops which we hold a thing moft law- ful, divine, and holy, in the Church of Chrift.

3. In our prefcnt Regiment by Bifhops two in Bi-iiops things are complained of: the one their great Au-;^'^'_^jJ^^"f thority, and the other their great Honour. Touching oVwnich* the Authority of our Bifhops, the firft thing which ;-';;»;j°_"=

thon;y ; ani in it the firft thing condemned, their Superiority over other M.nifters. Whatkiadof Su- periority ia Miaifters it is which the one part bclc^th, and the other denitth iuv.iul.

I 3 therein

ii8 ECCLESIASTICAL POLITY.

BOOK therein difpleafeth their Adverfaries, is the Supe- . ^^^' riority which Bifhops have over other Minifters. They which cannot brook the Superiority which Bifhops have, do notwithftanding themfelves admit that Ibme kind of difference and inequality there may be lawfully amongft Minifters. Inequality as touching gifts and graces they grant, becaufe this is fo plain that no mift in the world can be caft before Men's eyes fo thick, but that they muft needs difcern through it, that one Minifter of the Gofpel may be more learned, holier and wifer ; better able to inftru6f, more apt to rule and guide them than another : unlefs thus much were confeft, thofe Men fhould lofe their fame and glory whom they themfelves do entitle the Lights and grand Worthies of this prefent age. Again, a Priority of Order they deny not, but that there may be -, yea fuch a Priority as maketh one Man amongft many a principal A6lor in thofe things whereunto fundry of them muft necefiarily concur, fo that the fame be admitted only during the time of fuch adions and no longer; that is to fay, juft fo much Superiority, and neither more nor lefs may be liked of, than it hath pleafed them in their own kind of Regiment to fet down. The inequality which they complain of is. Thai one Minifter of the Word and Sacraments JJoould have a -permanent Superiority above another y or in any fort a Superiority of Power mandatory^ judicial^ and coercive over other Minifters, By us, on the contrary fide, Inequality^ even fuch inequality as unto Bijbops being Minifters of the Word and Sacraments granteth a Superiority "permanent above other Minifters^ yea a permanent Superiority of Pozver mandatory, judicial^ and coercive over them^ is m.aintained a thing allowable, lawful and good. For, fuperiority of Pov/er may be either above them or upon them, in regard of whom it is termed Superiority. One Paftor hath fuperiority of Power above another, when either fonie are authorifed to do things worthier than are permitted unto all j fome are preferred to be prin- cipal

ECCLESIASTICAL POLITY. 119

cipal Agents, the reft Agents with dependency and book fubordination. The former of thefe two kinds of . ^^^' Superiority is fuch as the High Prieft had above other Priefts of the Law, in being appointed to enter once a year the holy place, which the reft of the Priefts might not do. The latter fuperiority, fuch as Prefidents have in thofe a6lions which are done by others with them, they neverthelefs being principal and chief therein. One Paftor hath fu- periority of Power, not only above, but upon ano- ther, when fome are fubjed unto others' command- ment and judicial controulment by virtue of pubiick Jurifdi6lion. Superiority in this laft kind is utterly denied to be allowable •, in the reft it is only denied that the lafting continuance and fettled permanency thereof is lawful. So that if we prove at all the lawfulnefs of Superiority in this laft kind, where the fame is fimply denied, and of permanent Superiority in the reft where fome kind of Superiority is granted, but with reftraint to the term and continuance of certain a6lions, with which the fame muft, as they fay, expire and ceafe; if we can ftiew thefe two things maintainable, we bear up fufficiently that which the adverfe Party endeavoureth to overthrow. Our defire therefore is, that this iftue may be ftridtly obferved, and thofe things accordingly judged of, which we are to alledge. This we boldly therefore fet down as a moft infallible truth, Tbat the Church of Chriftis at this day lawfully^ andfo hath been fi thence the Jirft beginnings governed by BiJJjops^ having perma- 7ient Superiority^ and ruling Vo^'jjer over other Minifters of the Word and Sacraments.

For the plainer explication v/hereof, let us briefly declare, firft, the birch and original of the fame Power, whence, and by v/hat occafion it grew. Se- condly, what manner of Power antiquity doth wit- nefs Bifl:ops to have had more than Prefbyters which were no Bifliops. Thirdly, after what fort Bifhops together with Preft^yters have ufed to govern the Churches under them, according to the like tefti-

I 4 monial

120 ECCLESIASTICAL POLITY.

IBOOK monial evidence of antiquity. Fourthly, how far .. ^^ • the fame Epifcopal Povv^er hath ufually extended -, unto what number of Perfons it hath reached •, what bounds and limits of place it hath had. This done, we may afterwards defcend unto thofe by whom the fame either hath been heretofore, or is at this prefent hour gainfaid. Fmm 4. The firll Bifliops in the Church of Chrift were

hargrown ^^'^ ^^^^^^ Apoftles. For the Office whereunto Mat- that the thias was cholen the facred Hiftory doth term 'ETric- ^nverned'ly ^^^^'^' an Epifcopal Officc. Which being fpoken hiiho^s. exprefsly of one, agreeth no lefs unto them all than unto him. For which caufe St. Cyprian fpeaking generally of them all doth call them Bifhops.* They which were termed Apoftles, as being fent of Chrill to publifh his Gofpel throughout the World, and were named likewife Bifhops, in that the care of Go- vernment was alfo committed unto them, did no lefs perform the offices of their Epifcopal Authority by governing, than of their Apoliolical by teaching. '1 he word 'Ettisthottii expreffing that part of their office which did confift in Regiment, proveth not (I grant) their Chiefty in Regiment over others, becaufe as then that name was common unto the fundion of their Inferiors, and not peculiar unto theirs. But the Hiilory of their adlions fheweth plainly enough how the thing itfelf which that name appropriated importeth, that is to fay, even fuch fpiritual Chiefty as we have already defined to be properly Epifcopal, was in the holy Apoftles of Chrift. Biffiops therefore they were at large. But Tvas it lawful for any of them to be a Bifhop with reftraint ^ True it is their cha ge was indefinite, yet fo, that in cafe they did all, whether feverally or jointly difcharge the office of proclaiming every where the Golpel, and of guiding the Church of Chrifl, none of them calling off his part in their bur-

* Meminifle Diaconi dehent, quoniam Apoilolos, id eft Epif- Copos et Praepofuos Doniinus elegit. Cypr. 1. iii. Ep. 9.

then

ECCLESIASTICAL POLITY. lar

then which was laid upon them, there doth appear book no impediment but that they having received their ^"' . common charge indefinitely, might in the execution Rom. ii. thereof notwithflanding reilrain themfelves, or ^^]^cotAx. leaftwife be reftrained by the after commandment ofif- the Spirit, without contradidtion or repugnancy unto^^^^^f,'"* that charge more indefinite and general before given them : efpecially if it feemed at any time requi fue, and for the greater good of the Church, that they fhould in fuch fort tie themfelves unto feme fpecial part of the flock of Jefus Chriil, guiding the fame in feveral as Bifhops. For iirft, notwithflanding our Saviour's commandment unto them all, to go and preach unto all Nations ; yet fome reftraint we fee there was made, when by agreement between Paul and Peter, moved with thofe eflfedls of theircai. ii.8, labours which the Providence of God brought forth ; the one betook himfelf unto the Gentiles j the other unto the Jews, for the exercife of that office of every where preaching. A further reftraint of their Apoftolical Labours as yet there was alfo made, when they divided themfelves into feveral parts of the World ; * John for his charge taking Afia, and fo the refidue, other quarters to labour in. If never- thelefs it feem very hard that we fhould admit a reftraint fo particular, as after that general charge received to make any Apoftle notwithftanding the Biftiop of lome one Church ; what think we of the Bilhop of Jerufalem, f James, whofe Confecration unto that Mother See of the World, becaufe it was

* Him Eufebius doth name the Governor of the Churches in Afia, lib. iii. Hill. Ecclef. c. 26. Tertullian calleth the fame Churches St. John's fofter Daughters. ]ib. iii. adverf. Marcion.

f Jacobus qui appellatur Frater Domini cognomento Julius poll paffionem Domini llatim ab Apoftolis, Hierofolymorum Epifcopus ordinatus ell. Hieron. de Scrip. Ecclef. Eodem tempore Jacobum primum fedem Epifcopalem Ecciefis quae ell Hierofolymis obtinuilTe memoriae traditur. Eufeb. Hill. Ecclef. lib. ii. cap. i. The fame feemeth to be intimated. Ads xv. 13. and Ads xxi. 18,

not

122 ECCLESIASTICAL POLITY.

BOOK not meet that it fhould at any time be left void of

^^^' fome Apollle, doth feem to have been the very

caufe of St. Paul's miraculous vocation to make up

Aasxn.z, the number of the Twelve again;, for the gathering

Acts xiii.^2. of Nations abroad, even as the Martyrdom of the other James, the reafon why Barnabas in his flead was called. Finally^ Apofiles whether they did fettle in any one certain place, as James, or elfe did other- wife as the Apoftle Paul, Epifcopal Authority either at large or with reftraint they had and exercifed. Their Epifcopal Power they lometimes gave unto others to exercifc as Agents only in their ftead, and

Tit. 1.5. as it v/ere by commifTion from them. Thus Titus, and thus Timothy at the firft, though * afterwards endued with Apoftolical Power of their own. For in procefs of time the Apoftles gave Epifcopal Au- thority, and that to continue always with them which

iren.hb.m. j^^^ it ; Wc are able to number up thenty faith Irenasus, who by the Apoftles izere made Bifiops, In Rome he affirmeth that the Apoftles themfelves made Linus the firfl: Bifhop. Again of Poly carp he faith like- wife^ that the Apoftles made him Biftiop of the Church of Smyrna. Of Antioch they made Evo-

inEp.ad dius Biftiop, as Ignatius witneflTeth ; exhorting that Church to tread in his holy fteps, and to follow his virtuous example. The Apoftles therefore were the firft which had fuch authority, and all others who have it after them in orderly fort are their lawful Succeftbrs, whether they fucceed in any particular Church, where before them fome Apoftle hath been feated, as Simon fucceeded James in Jerufalem ; or elfe be otherwife endued v/ith the fame kind of Bi- ftioply Power, although it be not where any Apoftle before hath been. For to fucceed them, is after them to have the Epifcopal kind of Power which

* This appeareth by thofe fubfcriptions which are fet after the Epillle to Titus, and the fecond to Timothy, and by Eufeb. Ecclel". Mill. lib. iii. cap. 4,

was

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"was firft given to them. All Bijhops are^ faith Je- book rome, the Apoftle's Succeffors. In l.ke fort Cyprian ^"- doth term Bilhops, Prepofitos qui Apoflolis vicaria or- Hieron. Ep. dinatione fuccedunt. From hence it may happily feemcv r e . to have grown, that they whom we now call BifliopsadFiorent. were ufually termed at the firfl Apoftles, and {q ^i^^-^^t}L carry their very names in whofe rooms of fpiritual Authority they fucceeded. Such as deny Apoftles to have * any SuccefTors at all in the office of their Apoftlefhip, may hold that opinion without contra- di(5lion to this of ours, if they well explain them- felves in declaring what truly and properly Apoftle- fhip is. In fome things every Prefbyter, in fome things only Bifhops, in fome things neither the one nor the other are the Apoftles' SuccefTors. The Apoftles were fent as fpecial chofen eye-witnefies of Aasi.21, Jefus Chrift, from whom immediately they received "^j^^ ; their whole EmbafTage and their Commiflion to beCai. i. i. the principal firft Founders of an Houfe of God, Apo.xxi. confifting as well of Gentiles as of Jews. In thisMaf^jj^viu. there are not after them any other like unto them j i9« and yet the Apoftles have now their SuccefTors upon Earth, their true SuccefTors, if not in the largenefs, furely in the kind of that Epifcopal Fundion, where- by they had Power to fit as fpiritual ordinary Judges, both over Laity and over Clergy where Chriftian Churches were eftabliftied.

5. The Apoflles of our Lord did, according ^'^^^'^^if^l^^ thofe diredions which were given them from above, inftituting ere(5l Churches in all fuch Cities as received the ^.''^J^ '"^'^'^ Word of Truth, the Gofpel of God. All Churches reftraint. by them ere6led, received from them the fame Faith, the fame Sacraments, the fame form of publick Re- giment. The form of Regiment by them eftabliftied at firft: was, nat the Laity of People Jhould be Juhjeof

* Iplius Apoftolatus nulla fuccelTio. Finitur enim legatio cum legato, ncc ad fucceffores ipfius tranfit. Staple. do6t. prin. lib. vi. cap. 7.

unto

124 ECCLESIASTICAL POLITY.

BOOK unto a College of Ecclefiajlical Perfons^ which were in

^"' every fuch City appointed for that purpofe, Thefe in

their Writings they term Ibmetime Prefbyters, fome-

A£isxx. 36,time Bifhops. To take one Church out of a num-

'^'^' ber for a partem what the reft were •, the Prefbyters

of Ephefus, as it is in the Hiftory of their depar- ture from the Apoftle Paul at Miletum, are faid to have wept abundantly all, which fpeech doth (hew them to have been many. And by the Apoftle's exhor- tation it may appear, that they had not each his feveral Flock to feed, but were in common appoint- ed to feed that one Flock the Church of Ephefus j

Aasxx.29,fQj. which caufe the phrafe of his fpeech is this. At- tendite gregi, look all to that one Flock over which ^ the Holy Ghoft hath made you Bifhops. Thefe

Perfons Ecclefiaflical being termed as then, Prefby- ters and Bifhops both, were all fubjefl unto Paul, *as to an higher Governor appointed of God to be over them. But forafmuch as the Apoftles could not themfelves be prefent in all Churches, and as the Apoftle St. Paul foretold the Prefbyters of the Ephefians, that there would rife up from amongfl their cwnfelveSy Men /peaking perverfe things to draw Dijciples after them; there did grow in Ihort time amongft the Governors of each Church, thofe emu- lations, ftrifes and contentions, whereof there could be no fufficient remedy provkied, except, according unto the order of Jerufalem already begun, fome one were endued with Epifcopal Authority over the reft, which one being refident might keep them in order, and have Pre eminence or Principality in thofs

* As appeareth both by his fending to call the Preihyters of Ephefus before him as far as to Miletum, Ads xx. 17. which was almoft fifty miles, and by his leaving Timoihy in his place with his authority and inilrudions he ordaining of Minifters there, 1 Tim. V. 22. and for proportioning their maintenance, ver. 17* 18. and for judicial hearing of accufations brought againil them, vcr. 19. and for holding them in an uniformity of Doftrin.e, c. i. ver. 3.

things^

ECCLESIASTICAL POLITY. 125

things, wherein the equality of many Agents was book the caufe of diforder and trouble. I'his one Prefi- ^^^' , dent or Governor, amongft the reft, had his known Authority eftablilhed a long time before that fettled difference of Name and Title took place, whereby fuch alone were named Bilhops. And therefore in the Book of St. John's Revelation we find that they are entituled Angels. It will perhaps be anfwered,Revei.ii. that the Angels of thofe Churches were only in every Church a Minifter of Sacraments : but then we af!<c, is it probable that in every of thefe Churches, even in Ephefus itfelf, where many fuch Minifters were long before, as hath been proved, there was but one fuch, when John directed his fpeech to the Angel of that Church ? If there were many, furely St. John, in naming but only one of them an Angel, did behold in that one fomewhat above the reft. Nor was this order peculiar unto fome few Churches, but the whole World univerfally became fubjedt thercr- vinto ; infomuch as they did not account it to be a Church which was not fubjed unto a Bilhop. Ic was the general received perfuafion of the ancient Chriftian World, that Ecckfia eft in Epifcopy xh^Cy^rMMi outward Being of a Church confifted in the having ^^ *^* of a Biiliop. That where Colleges of Preft>yters were, there was at the firft equality amongft them, St. Jerome thinketh it a matter clear: but when theHieron.Ep, reft were thus equal, fo that no one of them could^ ''^^* command any other as inferior unco him, they all were controulable by the A{)oftle, who had that Epifcopal Authority, abiding at the firft in them- felves, which they afterwards derived unto others. The caufe wherefore they under themfelves appoint- ed fuch Biftiops as were not every where at the firft, is faid to have been thofe ftrifes and contentions, for remedy whereof whether the Apoftles alone did conclude of fuch a Regiment, or elfe they together with the whole Church judging it a fit and needful Policy did agree to receive it for a cuftom ; no doubt

but

126 ECCLESIASTICAL POLITY.

BOOK but being eflablilhed by them on whom the Holy

„ L Ghofl was poured in lo abundant meafure for the

ordering of Chrift's Church, it had either divine Appointment before-hand, or divine Approbation afterwards, and is in that refpedt to be acknow- ledged the Ordinance of God, no lefs than that an- Exod.xviii. cient Jewifh Regiment, whereof though Jethro were '9» the Devifer, yet after that God had allowed it, all

Men were fubje6l unto it, as to the Policy of God, and not of Jethro. That fo the ancient Fathers did think of Epifcopal Regiment •, that they held this order as a thing received from the bleded Apoftles themfelves, and autho;yzed even from Heaven, v/e may perhaps more eafily prove, than obtain that ^r/uw ^^^y ^^^ ^^^^ grant it who fee it proved. St. Auguf- tine fetteth it down for a principle, that whatfoever pofuive order the whole Church every where doth obferve, the fame it mud needs have received from the very Apoflles themfelves, unlefs perhaps fom*e general Council were the Authors of it. And he faw that the ruling Superiority of Bifhops was a thing univerfally eftablifned not by the force of any Coun- cil : (for Councils do all prefuppofe Bifhops, nor can there any Council be named fo ancient, cither general, or fo much as provincial, fithence the Apoftles* own times, but we can ihew that Billiops had their Authority before it, and not from it.) Wherefore St. Auguftine knowing this, could not chufe but reverence the Authority of Bifhops, as a thing to him apparently and moft clearly Apoilolical. But it will be perhaps objeded, that Regiment by Bifhops was not fo univerfal nor ancient as we pre- tend j and that an argument hereof may be Jerome's own teftimony, who living at the very fame time with St. Auguftine, noted this kind of Regiment as being no where ancient, faving only in Alexandria ; 3Ep.adEvag.his Words are thefe : // was for a remedy of Schifm that one was afterwards chofen to be placed above the refi J left every Man's pulling unto himfelf^ fhould rend

afunder

ECCLESIASTICAL POLITY.

127

cfunder the Church of Chrifl. Fcr (that which alfo book may ferve for an argument or token hereof) at Alex- ^'^' andria from Mark the EvangeJiJi^, unto Heraclas and. Dionyfms^ the Prcjlyters always chofe one of themfehes^ whom they placed in higher degree^ and gave unto him the Title of BiJJoop, * Now St. Jerome, they fay, would never have picked out that one Church from amongfl: fo many, and have noted that in it there had been Bifhops from the time that St. Mark lived, if fo be the lelf-fame order were of like antiquity every where ^ his words therefore muft be thus fcholied •, in the Church of Alexandria Prefbyrers indeed had even from the time of St. Mark the Evangelift always a Bifhop to rule over them for a remedy againft divifions, factions and fchifms : not fo in other Churches, neither in that very Church any longer than itfque ad Heraclam et Dionyfium, till Heraclas and his SuccefTor Dionyfius were Bifhops, But this conftrudion doth bereave the words con- ftrued partly of wit, and partly of truths it maketh them both abfurd and faile. For if the meaning be that Epifcopal Government in that Church was thea expired, it muit have expired with the end of fome one, and not of two feveral Bifhops* days, unlefs perhaps it fell lick under Heraclas, and with Diony- fius gave up the ghoft. Befides, it is clearly untrue that the Prefbyters of that Church did then ceafe to be under a Biihop. Who doth not know that after Dionyfius, Maximus was Bifliop of Alexandria, after him Theonas, after him Peter, after him A- chillas, after him Alexander, of whom Socrates in this fort writeth ? It fortuned on a certain time thatSomt. iiw this Alexander in the prefence of the Prefbyters''^' ^' which were under him, and of the reft of the Clergy there, difcourfed fomewhat curioufly and fubtilly of

* T. C. ii. p. 82. It is to be obfervcd that Jerome faith, it was fo in Alexandria ; fignifying that in other Churches it was pot To.

the

128 ECCLESIASTICAL POLITY.

BOOK the Holy Trinity, bringing high philofophical proofs,

L_ that there is in the Trinity an Unity. Whereupon

Arius one of the Prefbyters which were placed in that degree under Alexander, oppofed eagerly him- felf againft thofe things which were uttered by the Bifhop. So that thus long Bilhops continued even in the Church of Alexandria. Nor did their Re- giment here ceafe, but thefe alfo had others their SuccefTors till St. Jerome's own time, who living long after Heraclas and Dionyfius had ended their days, did not yet live himfelf to fee the Prefbyters of Alexandria otherwife than fubjed to a Bidiop. So that we cannot with any truth fo interpret his words as to mean, that in the Church of Alexandria there had been Bifhops indued with Superiority over Prefbyters from St. Mark's time only to the time of Heraclas and of Dionyfius. Wherefore that St. Jerome may receive a more probable interpretation than this, we anfwer, that generally of Regiment by Bifhops, and what term of continuance it had in the Church of Alexandria, it was no part of his mind to fpeak, but to note one only circumflance belonging to the manner of their Ele6tion, which circumllance is, that in Alexandria they ufed to chufe their Bifliops altogether out of the College of their own Prefbyters, and neither from abroad nor out of any other inferior Order of the Clergy, whereas often- times * elfe where the ufe was to chufe as well from abroad as at home, as well inferior unto Prefbyters as Prefbyters, when they faw occafion. This cuftom, faith he, the Church of Alexandria did always keep, till in Heraclas and Dionyfius they began to do otherwife. Thefe two were the very firfh not chofe out of their College of Prefbyters.

The drift and purpofe of St. Jerome's fpeech doth

* Unto Ignatius Bifliop of Antloch, Hero a Deacon there was made Succeffor. Chryroftom being a Prefbyter of Antioch, was chofen to fucceed Ne<^arius in the Bilhoprick of Conftantinople.

plainly

SCCLESIASTICAL POLITY. 129

plainly Ihcw what his meaning was -, for whereas book. fome did over extol the office of the Deacon in the ^^^* Church of Rome; where Deacons being grown great, through wealth, challenged place above Prel- byters ; St. Jerome, to abate this infolency, writing to Evagrius, diminifheth by all means the Deacons' eftimation, and lifteth up Prefbyters as far as pof- fible the truth might bear, ^n Attendant^ faith he, upon tables and widows proudly to exalt himfelf above them at whofe prayers is made the Body and Blood of Chrifi\ above them^ between whom and Bijhops there was at the firft for a time no difference neither in au- thority nor in title. And whereas after Schifms and Contentions made it neceffary^ that fome one fhoidd be. placed over them^ by which occafton the title of Bifhop became proper unto that one^ yet was that one chofen out cf the Prefbytersy as being the chief eft ^ the highefty the wgrthieft Degree of the Clergy y and not out of Deacons : in which confideration alfo it feemeth that in Alexandria^ even from St, Mark to Heraclas and Dionyftus^ Bifjops thercy the Prefbyters evermore have chofen one of the^n- felveSy and not a Deacon at any time to be their Biftoop^ Nor let any Man think that Chrift hath one Church in Rome, and another in the reft of the World \ that in Rome he alloweth Deacons to be honoured above Prefbyters y and otherwife will have them to be in the next degree to the Biftoop, If it be deemed that abroad where Biftoops are poorer y the Prefbyters under them may be the next unto them in honour -y but at Rome^ where the Biftoop hath umple revenues, the Deacons whofe eftate is neareft for wealthy may be alfo for eftimation the next unto him j we muft know that a Biftoop in the meaneft City is no lefs a Biftoop than he who is feated in the greateft ; the coun- tenance of a richy and the meannejs of a poor eftatey doth make no odds between Biftoops , and therefore if a Freftyter at Engubium be the next in degree to a Biftop^ Jurelyy even at Rome it ought in reafon to be fo likewife^ and not a Deacon for wealth's fake only to be above y who i>y order ftoould be^ and elfewhere is. underneath a Pre/- VOL. III. K byter.

130 ECCLESIASTICAL POLITY.

BOOK hyter. But ye will fay that according to the cujlorn of VII- Rome^ a Deacon prefenteth unto the Bijhop him which Jlandeth to be ordained Prejhyter^ and upon the Beacon's tefimony given concerning his fitnefs^ he receiveth at the Bijhop's hands Ordination : Jo that in Rome the Deacon having this Jpecial pre-eminence, the Prejhyter ought there to give place unto him. Wherefore is the cujiom of one City brought againft the pra^ice of the whole JVorld ? The paucity of Deacons in the Church of Rome hath gotten the credit 1 as unto Prejhyters their multitude hath been caufe of contempt: howbeity even in the Church of Rome^ Prefhyters fit and Deacons fl and : an argument asflrong againfi the Superiority of Deacons^ as the fore-alledged reafon doth feem for it, BefideSy whofoever is promoted mufi needs be raifed from a lower degree to an higher ; wherefore either let him which is Prefbyter be made a Deacon^ that fo the Deacon may appear to be the greater ; or if of Deacons Prefhyters be made, let them know themf elves to be in regard of Deacons, though below in gain^ yet above in office. And to the end we may underfland that thofe Apofiolick Orders are taken out of the Old Teflamenty what Aaron and his Sons and the Levites were in the Temple^ the fame in the Church may Bifhops and Prefhyters and Deacons challenge unto them-- felves. This is the very drift and fubftance, this the true conflrudion and fenfe of St. Jerome's whole difcourfe in that Epiftle : which I have therefore en- deavoured the more at large to explain, becaufe no one thing is lefs efFedual, or more ufual to be alledged againfi the ancient Authority of Bifhops ; concern- ing whofe Government St. Jerome's own words other where are fufficient to iliow his opinion ; that this Order was not only in Alexandria fo ancient, but even as ancient in other Churches. We have before alledged his teftimony touching James the Bifliop of Jerufalem. As for Bilhops in other ChurcheS;, on the firft of the Epiftle to Titus thus he fpeaketh : Till through inflinSt of the Devil there grew in the Church fa^ionsy and among the People it began to be profeffedy

J am

ECCLESIASTICAL POLITY. 131

lam of Paul ^ I of ApoUos^ and I of Cephas y Churches book. were governed by the common advice of Prejhyters ; hut '^"' when every one began to reckon thofe^ whom him/elf had baptized^ his own and not ChriJi'Sy it was decreed IN THE WHOLE JVORLDy that one chofen out of the Prejhyters Jhould he placed above the refi, to whom all care of the Church jhould belongs and jo the feeds of Schifm he removed. If it be fo, that by St. Jerome's own confeflion this Order was not then begun when People in the Apoftles' abfence began to be divided into fadions by their Teachers, and to rehearfe, / am of Paul', but that even at the very firft appoint- ment thereof it was agreed upon and received through- out the World ; how fhall a Man be perfuaded that the fame Jerome thought it fo ancient no where faving in Alexandria, one only Church of the whole World ? A fcntence there is indeed of St. Jerome's, which being not throughly confidered and weighed, may caufe his meaning fo to be taken, as if he judg- ed Epifcopal Regiment to have been the Church's Invention long after, and not the Apoflles' own Inftitution, as namely, when he admonifheth Bilhops in this manner ; As therefore Prejhyters do know that the cujiom of the Church makes themfubje^i to the Bijhop which is jet over them ; fo let *" Bijhops know^ that Cuj^ tom rather than the truth of any Ordinance of the Lord maketh them greater than the rejiy and that with common- advice they ought to govern the Church, To clear the fenfe of thefe words therefore, as we have done already the former : Laws which the Church from

* Bilhops he meaneth by reilraint ; for Epifcopal power was always in the Church inftituted by Chrift himfelf, the Apoftles being in government Bilhops at large, as no Man will deny, having received from Chrill himfelf that Epifcopal authority. For which caufe Cyprian hath faid of them, Memioiffe Diaconi debent quoniam Apollolos, id eft, Epifcopos et Praepofitos Do- minus elegit : Diaconos autem poft afcenfam Domini in coelos Apoftoli fibi conftituerunt, Epifcopatus fui et Ecclefise miniilros. Lib. iii. Ep. 9.

K 2 the

132 ECCLESIASTICAL POLITY.

BOCK the beginning univerfally hath obferved were fom© ^^^' delivered by Chrift himfelf, with a charge to keep them to the World's end, as the Law of Baptizing and adminiftering the holy Eucharift; fome brought in afterwards by the Apoflles, yet not without the fpecial dire6tion of the Holy Ghoft, as occafions did arife. Of this fort are thofe Apoftolical Orders and Laws, whereby Deacons, Widows, Virgins were firft appointed in the Church.

This Anfwer to St. Jerome feemeth dangerous ; I have qualified it as I may by addition of fome words of reftraint : yet I fatisfy not myfelf, in my judgment it would be altered. Now whereas Jerome doth term the Government of Bijhops by reftraint^ an A'poftolical TraditioV) acknowledging thereby the fame to have been of the Apoflles^ own Injiitution^ it may be demanded^ how thefe two will fiand together ; namely^ that the Apofiles by Divine InftinB fljouid be^ as Jerome confeffeth^ the Authors of that Regiment ; and yet the Ctiftom of the Church be accounted (for fo by Jerome it mayjeam to be in this place accounted) the chiefeft prop that upholdeth the fame ? To this we anfwer, ^hat forafmuch as the whole body of the Church bath power to alter^ with general confent and upon neceffary oc- cafions^ even the pofitive Law of the Apoftles^ if there le no command to the contrary •, and it manifeftly appears to her J that change of times have clearly taken away the very reafon of God's firfi Infiitution^ as by fundry ex- cmples may be mofl clearly provfd -, what Laws the univerfal Church might change^ and doth not^ if they have long continued without any alterationy it feemeth that St. Jerome afcribeth continuance of fuch pofitive LawSy though inflitiited by God himfelf ^ to the judgment of the Church. For they which might abrogate a Law and do noty are properly faid to uphold^ to efiablifh it, and to give it being. The Regiment therefore whereof Jerome fpeaketh being pofitive^ and confequmtly not ab- fhlutely neceffary^ but of a changeable nature^ becaufe there is no Divine Voice which in exprefs words forbiddetb

it

ECCLESIASTICAL POLITY. 133

it to be changed ; he might imagine both that it came by book the Apoftles by very Divine Appointment at the fir ft ^ and. ^"' , notwithftanding be^ after a forty faid to ft and in force, rather by the Cuftom of the Church, choofmg to continue in it, than by the necejfary conftraint of any Command^ ment from the Word, requiring perpetual continuance thereof. So that St. Jerome's admonition is reafon- able, fenfible, and plain, being contrived to this efFefti the ruling fuperiority of one Bifhop over many Prefbyters in each Church, is an Order de- fcended from Chrift to the Apoftles, who were them- felves Bifhops at large; and from the Apoftles to thofe whom they in their fteads appointed Bifhops over- particular Countries and Cities •, and even from thofe ancient times univerfally eftablifhed thus many years it hath continued throughout the World -, for which caufe Preft)yters muft not grudge to continue fubjedl unto their Bifhops, unlefs they will proudly oppofe themfelves againft that which God himfelf ordained by his Apoftles, and the whole Church of Chrift approveth and judgeth moft convenient. On the other fide Biftiops albeit they may avouch, with con- formity of truth, that their Authority had thus de- fcended even from the very Apoftles themfelves, yet the abfolute and everlafting continuance of it they cannot fay that any Commandment of the Lord doth enjoin ; And therefore muft acknowledge that the Church hath power by univerfal confent upon urgent caufe to take it away, if thereunto fhe be conftrained through the proud, tyrannical, and unreformable dealings of her Bifloops, *whofe Regiment fhe hath thus long delighted in, be caufe floe hath found it good and requifite to be fo governed. Wherefore left Bifhops forget themfelves, as if none on earth had authority to touch their ftates, let them con- tinually bear in mind, that it is rather the force of Cuftom^ whereby the Church having fo long found it good to con^ tinue under the Regiment of her virtuous Bifloops, doth ftill uphold, maintain, and honour them in that refpe^, than that anyfuch trm and heavenly Law can k^fhewed,

K3 by

134 ECCLESIASTICAL POLITY.

BOOK hy the evidence whereof it may of a truth appear that ^"' the Lord himf elf hath appointed Prefbyters for ever to be under the Regiment of Bijhops^ in what fort foever they behave thernf elves. Let this confideration be a bridle unto them, let it teach them not to difdain the ad- vice of their Prefbyters, but to ufe their Authority with fo much the greater humility and moderation, as a Sword which the Church hath power to take from them. In all this there is no let why St. Jerome might not think the Authors of Epifcopal Regiment to have been the very blefled Apoftles themfelves, directed therein by the fpecial motion of the Holy Ghoft, which the Ancients all before and befides him, and himfelf alfo elfewhere being known to hold, we are not without better evidence than this, to think him in judgment divided both from himfelf and from them. Another argument that the Re- giment of Churches by one Bilhop over many Prefbyters hath been always held Apoftolical, may be this. We find that throughout all thofe Cities where the Apoflles did plant Chriflianity, the hiflory of times hath noted fucceflion of Pallors in the feat of one, not of many (there being in every fuch Church evermore many Paflors) and the firfl one in every rank of fucceflion we find to have been, if not feme Apoftle, yet fome Apoflle's Diiciple. By Jj']^;J[;66**Epiphanius the Bifhops of Jerufalem are reckoned Deprefcript.down from Jamcs to Hilarion then Bifhop. Of adverf.hae- ^j^^^^ which boafled that they held the fame things which they received of fuch as lived with the Apoftles themfelves, Tertullian fpeaketh after this fort : Let them therefore fhew the beginnings of their Churches^ let them recite their Bifhops one by onCy each in fuch fort fucceeding other ^ that the firft Bijhop of them have had for his Author and Predeceffor Jome Apofile^ or at leaji fome Apoftolical Perfon who perfevered with the Apoftles, For fo Apoftolical Churches are wont to bring forth the evidence of their eftates. So doth the Church of Smyrna ^

having

ECCLESIASTICAL POLITY. 135

having Poly carp whom John did conje crate. Catalogues of b o o k Bifliops in a number of other Churches (Bilhops, and ^^^' fucceeding one another) from the very Apoftles' times arc by Eufebius and Socrates collected •, whereby it appeareth fo clear, as nothing in the World more, that under them and by their appointment this Order began, which maketh many Prefbyters fubje6t unto the Regiment of fome one Biihop. For as in Rome while the civil ordering of the Commonwealth was jointly and equally in the hands of two Confuls, hiftorical Records concerning them did evermore mention them both, and note which two, as Col- leagues, fuccceded from time to time ; fo, there is no doubt but Ecclefiaftical Antiquity had done the very like, had not one Pallor's place and calling been always fo eminent above the reft in the fame Church. And what need we to feek far for proofs that the Apoftles who began this order of Regiment by Bifhops, did it not but by Divine Inftind, when without fuch diredion things of far lefs weight and moment they attempted not ? Paul and Barnabas didAasxHi. not open their mouths to the Gentiles till the Spirit had faid. Separate me Paul and Barnabas for the work whereunto I have fent them. The Eunuch byAasviu. Philip was neither baptized nor inftru6ted before the Angel of God was fent to give him notice that fo it pleafed the Moft High. In Afia, Paul and the reftAasxti. were filenr, beaufe the Spirit forbade them to fpeak. When they intended to have feen Bithynia, they ftay- ed their journey, the Spirit not giving them leave to go. Before Timothy was employed in thofe Epif-iTim. i. copal affairs of the Church, about which the Apoftle St. Paul ufed him, the Holy Ghoft gave fpecial charge for his Ordination and Prophetical intelli- gence, more than once, what fuccefs the fame would have. And fhall we think that James was made Bifhop of Jerufalem, Evodius Bifliop of the Church of Antioch, the Angels in the Churches of Afia Bifhops, that Bifhops every where were appointed to K 4 take

136 ECCLESIASTICAL POLITY.

BOOK take away Fadlions, Contentions and Schifms, with- ^"' out fome like divine inftigation and direction of the

Holy Ghoft ? Wherefore let us not fear to be here- in bold and peremptory, that if any thing in the Church's Government, furely the fir ft Inftitution of Blfhops was from Heaven, was even of God -, the Holy Ghoft was the Author of it. Whatman- 6. A Bifhop, faith St. Auguftin, is a Prefbyter's Eifliopsfrom Superior : but the Qu eft ion is now, wherein that thefirftbe- Superiority did confift. The Bifliop's Pre-eminence ginning ave^^ ^^^ therefore was two-fold. Firft, he excelled Aiig. Ep. in latitude of power of Order ; fecondly, in that kind Hi'eron. et of powcr which belongeth unto Jurifdidlion. Priefts deHxref. \^ ^-^jg L^w had authotity and power to do greater ^^' things than Levites ; the High-Prieft greater than

inferior Priefts might do, therefore Levites were beneath Priefts, and Priefts inferior to the High- Prieft, by reafon of the very degree of dignity, and of worthinefs in the nature of thofe Fundlions which they did execute •, and not only, for that the one had power to command and controul the other. In like fort, Preft^yters having a weightier and worthier charge than Deacons had, the Deacon was in this fort the Preft^yter's Inferior -, and where we fay that a Bifhop was likewife ever accounted a Preft^yter's Superior, even according unto his very power of Order, we muft of neceflity declare what principal Duties belonging unto that kind of Power a Bifliop might perform, and not a PreftDyter. The cuftom of the primitive Church in confecrating holy Virgins and Widows unto the fervice of God and his Church, is a thing not obfcure, but eafy to be known both by 1 Cor. vii. that which St. Paul himfelf concerning them hath, and t Tim.v. 9. t>y the latter confonant evidence of other Men's Writ- Tcrtui.de jngs. Now a part of tlic Prc-cmiuence which Biftiops ^'^^' had in their power of Order was, that by them only fiich were confecrated. Again, the power of or- daining both. Deacons and Prefbyters, the power to give the Power of Order unto others, this alfo hath

been

ECCLESIASTICAL POLITY. 137

teen always peculiar unto Blfhops. It hath not been b o o f; heard of, that inferior Prefbyters were ever au- ^"- thorizcd to ordain. And concerning Ordination, fo great force and dignity it hath, that whereas Pref- byters by fuch power as they have received for ad- minillration of the Sacraments are able only to beget Children unto God, Bilhops, having power to ordain, do by virtue thereof create Fathers to the People of God, as Epiphanius fitly difputeth. There are^piph. ?. which hold, that between a Bifhop and a Prefbyter, Harm's*, touching power of Order, there is no difference. The rcafon of which conceit is, for that they fee Prefbyters no lefs than Bifhops, authorized to offer up the Prayers of the Church, to preach the Gofpel, to baptize, to adminifter the holy Eucharift ; but they confidered not withal, as they ihould, that the Prefbyter's authority to do thefe things is derived from the Bifhop which doth ordain him thereunto : fo that even in thofe things which are common unto both, yet the power of the one is as it were a certain light borrowed from the other's lamp. The Apof- tles being Bifhops at large, ordained every where Aftsxiv. Prefbyters. Titus and Timothy having received ^lu. 5. Epifcopal Power, as Apoflolical Ambaffadors or 'Tim. v. Legats, the one in Greece, the other in Ephefus,"* they both did, by virtue thereof, likewife ordain throughout all Churches, Deacons, and Prefbyters within the circuits allotted unto them. As for Bifhops by reflraint, their power this way incom- municable unto Prefbyters, which of the Ancients do not acknowledge ? I make not Confirmation any part of that Power, which hath always belonged only unto Bifhops -* becaufe in fome places the cuflom was, that Prefbyters might alfo confirm in the ab- fence of a Bifhop ; albeit, for the mofl part, none but only Bifhops were thereof the allowed Miniflers.

* Apud i^gyptum Prefbyteri confirmant 11 praefens non fit Epifcopus. Com. q. vulgo Amb. die. in 4. Ep, ad Ephef.

Here

^38 ECCLESIASTICAL POLITY.

BOOK Here it will perhaps be objeded, that the power ^"' of Ordination itfelf was not every where peculiar and proper unto Bilhops, as may be feen by a Coun- cil of Carthage, which fheweth their Church's order to have been, that Prefbyters fhould together with the Bifhop lay hands upon the ordained. But the Anfwer hereunto is eafy ; for doth it hereupon follow that the power of Ordination was not principally and originally in the Bifhop? Our Saviour hath faid unto his Apoftles, IVith me ye jhall fit and judge the twelve tribes of Jfrael -, yet we know that to him alone it belongeth to judge the World, and that to him all judgment is given. With us even at this day Prefbyters are licenfed to do as much as that Council fpeaketh of, if any be prefent. Yet will not any Man thereby conclude that in this Church others than Bifhops are allowed to ordain. The aflbciation of Preibyters is no fufficient proof that the power of Ordination is in them ; but rather that it never was in them we may hereby underfland ; for that no Man is able to Ihevv either Deacon or Pref- byter ordained by Prefbyters only, and his Ordina- tion accounted lawful in any ancient part of the Ciiurch ', every where examples being found both of Deacons and Prefbyters ordained by Bifhops alone oftentimes, neither even in that refped thought unfuf- ficient. Touching that other chiefty, which is of Jurifdiftion •, amongft the Jews he which was higheft through the worthinefs of peculiar duties incident unto his Fundlion in the legal fervice of God, did bear always in Ecclefiaftical Jurifdi6tion the chiefefl fway. As long as the glory of the Temple of God did laft, there were in it fundry Orders of Men confecrated unto the fervice thereof •, one fort of them inferior unto another in dignity and degree ; the Nathiners fubordinate unto the Levites, the Levites unto the Priefls, the refl of the Priefls to thofe twenty-four which were chief Priefls, and they all to the High- Priefl. If any Man furmife that the difference be- tween

ECCLESIASTICAL POLITY. 139

tween them was only by diftlnftion in the former book kind of Power, and not in this latter of Jurifdidion, ^"' are not the words of the Law manifeft which made Eleazer the Son of Aaron the Pried chief Captain of Numb. iH. the Levites, and Overfeer of them, unto whom the^** charge of the Sandluary was committed ? Again, at the commandment of Aaron and his Sons, are not Numb. iv. the Gerfonites themfelves required to do all their ^7* fervice in the whole charge belonging unto the Ger- fonites being inferior Priefts, as Aaron and his Sons were High-Priefts? Did not Jehofhaphat appoint ^^^"'"« Amazias the Prieft to be chief over them who were Judges for the caufe of the Lord in Jerufalem ? Priefts, faith Jofcphus, worjhip God continually y and^ok^\, the eldeft of theftock are Governors over the reft. He ^"^^i- p- doth facrifice unto God before others^ be hath care of the "* Lawsy judgeth ControverfieSy corre5feth Offenders^ and whofoever oheyeth him noty is convi5t of impiety againft God, But unto this they anfwer, that the reafon thereof was becaufe the High-Prieft did prefigure Chrifl, and reprefent to the People that chiefty of our Saviour which was to come; fo that Chrifl being now come there is no caufe why fuch pre-eminence fhould be given unto any one. Which fancy plealeth fo well the humour of all forts of rebellious Spirits, that they all feek to fhroud themfelves under it. Tell the Anabaptifl, which holdeth the ufe of the fword unlawful for a Chriflian Man, that God him- fclf did allow his People to make wars s they have their anfwer round and ready, T^hofe ancient Wars were figures of the fpiritual Wars of Chrift, Tell the Barrowift what fway David, and others the Kings of Ifrael, did bear in the ordering of fpiritual affairs, the fame anfwer again ferveth, namely. That David, and the reft of the Kings of Ifrael prefigured Chrift. Tell the Martinifl of the High-Priefl's great Au- thority and Jurifdidtion amongfl the Jews, what other thing doth ferve his turn but the felf-fame ihift y By the power of the High-Prieft the univerfal

fupreme

140 ECCLESIASTICAL POLITY.

B o OK fupreme Authority of our Lord Jefus Chrifl was Jhadow-

, !_ ed. The thing is true, that indeed High-Priefts

were figures of Chrifl, yet this was in things belong- ing unto their power of Order ; they figured Chrift by entring into the holy place, by offering for the fins of all the People once a year, and by other the like duties: but, that to govern and maintain order amongfl thofe that were fubjed to them, is an Office figurative and abrogated by Chrifl: coming into the Miniftry; that their exercife of Jurifdidion was figu- rative, yea figurative in fuch fort, that it had no other caufe of being inflituted, but only to ferve as a reprefentation of fomewhat to come, and that herein the Church of Chrifl: ought not to follow them ; this article is fuch as mufl be confirmed, if any way, by- miracle, otherwife it will hardly enter into the heads of reafonable Men, why the High-Priefl: fhould more figure Chrifl: in being a Judge than in being whatfo- Cypr. I. 'm. cver he might be befides. St. Cyprian deemed it no Rogatia^ wrefl:ing of Scripture to challenge as much for Chrif- num, tian Bifhops, as was givento the High-Priefl: among the Jews, and to urge the Law of Mofes as being mofl: efFedlual to prove it. St. Jerom likewife thought it an argument fufficient to ground the Authority of Ep^'g^.' Bi^^^ops upon. To the end, faith he, we may underfiand Apqftolical traditions to have been taken from the Old Tef- tament\ that which Aaron^ and his Sons, and the Levites were in the Terapky Bifhops and Prefhyters and Beacons in the Church may lawfully challenge to themfelves. In Bp.adSmyr.the office of a Bifliop Ignatius obferveth thefe two fundions, h^o(,rev^v kccI i^x^y, concerning the one, fuch is the pre-eminence of a Bifhop, that he only hath the heavenly myfl:eries of God committed originally unto him, fo that otherwife than by his Ordination, and by Authority received from him, others befides him are not licenfed therein to deal as ordinary Mi- nifters of God's Church : and touching the other part of their facrcd fundion, wherein the power of their Jurifdidfjon doth appear, firfl: how the Apoflles themfeivesj and fecondly how Titus and Timothy had

rule

ECCLESIASTICAL POLITY. 141

rule and jurifdidion over Prefbyters,* no Man is ig- b o oic norant. And had not Chriftian Bifhops afterward the ^"' , like power? Ignatius Bifliop of Antioch being ready by bleffed Martyrdom to end his life, writeth unto his Prefbyters, the Pallors under him, in this fort.

0< TIp£(TQvrEPOi TTOifMocvirB ro Iv vyAv 7roiy,i/iov, £W5 ocvoc^n'^n o Ignat. Epift,

After the death of Fabian Bifhop or Rome, there ^.i-Ep.?. growing fome trouble about the receiving of fuch Perfons into the Church as had fallen away in perfecu- tion, and did now repent their fall, the Prefbyters, and Deacons of the fame Church advertifed St. Cy- prian thereof, fignifying, That they mufi cf neceffttyi defer to deal in that caufe till God did fend them a nem Bijhop which might moderate all things. Much we read of extraordinary fafting ufually in the Church ; and in this appeareth alfo fomewhat concerning the chiefty of Bifhops, ne cuftom is, faith Tertullian, i* that Bijhops do appoint when the People Jhall all faft. Tea, it is not a matter left to our own free choice whether Bijhops fhall rule or no^ hut the will of our Lord and Saviour is^ faith Cyprian, that every a5t of the Church he governed hy her Bijhops » An ar- gument it is of the Bilhop's high Pre-eminence, Rule and Government over all the reft of the Clergy, even that the fword of Perfecution did ftrlke, efpecially, always at the Bifhop as at the Head, the reft by rea- fon of their lower eftate being more fecure, as the felf fame Cyprian noteth j the very manner of whofecypr.Ep.59. fpeech unto his own both Deacons and Prefbyters who^'^^^S* remained fafe, when himfelf then Bifhop was driven into exile, argueth likewife his eminent Authority and Rule over them. By thefe letters, faith he, / hoth ex^ hort and command that ye whofe prefence there is not en^ vied at ^ nor fo much hejet with dangers, fupply my room in doing thofe things which the exercife of Religion doth re-

* 1 Tim. V. 1 9. Againft a Prefbyter receive no accufation under two or three witneiTes.

f Tertul. adverf. Pfychic. Epifcopi univerfse plebi mandare je- junia aflblem. Cypr, Ep. 27.

142 ECCLESIASTICAL POLITY.

' vn ^ ^"^^^* ^^^^ ^^^ ^^^^ purpofe ferve moft diredly thofc I, comparifons, than which nothing is more familiar in

the Books of the ancient Fathers, who as oft as they Ipeak of the feveral degrees in God's Clergy, if they chance to compare Prelbyters with Levitical Priefts of the Law, the Bifliop * they compare unto Aaron the High-Prieftj if they compare the one with the Apoftles, the other they compare (although in a lower proportion) fometime-f to Chrift, and fometime to God himfelf, evermore Ihewing that they placed the Bifhop in an eminent degree of ruling authority and igiMt.ip. power above other Prefbyters. Ignatius comparing ** ^'^ Bilhops with Deacons, and with fuch Minifters of the word and facraments as were but Prefbyters, and had no authority over Prefbyters ; H^bat is^ faith he, tht Bijhop hut one which hath all principality and power over ally Jo far forth as Man may have //, being to his power inftit.i.iv. a follower even of God's own Chrift ? Mr. Calvin him- C.4. •*'fgj£^ though an enemy unto Regiment by Biihops, ' doth notwithflanding confefs, that in old time the Miniflers which had charge to teach, chofe of their company one in every city, to whom they appropriated the title of Bifhop, left equality fhould breed diffen- fion. He addeth farther, that look what duty the Roman Confuls did execute in propofing matter unto the Senate, in afking their opinions, in direding them by advice, admonition, exhortation, in guiding anions by their authority, and in feeing that per- formed which was with common confent agreed on, the like charge had the Bifhop in the afTembly of other Miniflers. Thus much Calvin being forced by the evidence of truth to grant, doth yet deny the BifHops to have been fo in authority at the firfl as to bear rule over other Miniflers : wherein what rule he doth mean I know not. But if the Bifhops were fo far in dignity above other Miniflers, as the Confuls

• Quod Aaron et filios ejus, hoc Epifcopum et Prelby teres cfic noverimus. Hier. Ep. 2. ad Nepotianum.

t Itaeft ut in Epifcopis Dominum,in Prefbyterls Apoftolosre* cognofcas. Audor opuic. de Septem Ord. Eccl. inter opera Hieron,

of

ECCLESIASTICAL POLITY.

'43

of Rome for their year above other Senators, it is as ^ o o k much as we require. And undoubtedly, if as the ^"' Confuls of Rome, fo the Bifliops in the Church of Chrift had fuch authority, as both to direct other Mi- niflers, and to fee that every of them fhould obferve that which their common confent had agreed on, how this could be done by the Bifhop not bearing rule over them, for mine own part I muft acknowledge that my poor conceit is not able to comprehend. One objeftion there is of fome force to make againft that which we have hitherto endeavoured to prove, if they miftake it not who alledge it. St. Jerom comparing Hierom.Ep. other Prefbyters with him, unto whom the name of^dEv^^.^s'' Bifhop was then appropriate, alketh, fFha^ a Bifhop by virtue of his place and calling may do more than a Pref- hytery except it he only to ordain ? In like fort Chryfo- chryf. x. la ftom having moved a queftion, wherefore St. Paul ^ ^im. 3. would give Timothy precept concerning the quality of Bifhops, and defcend from them to Deacons, omit- ting the Order of Prefbyters between, he maketh thereunto this anfwer: What things he /pake concerning Bijhops^ the fame are alfo meet for PrefhyterSy whom Bi- fhops feem not to excel in any thing but only in the power of Ordination, Wherefore feeing this doth import no rul- ing fuperiority, it follows that Bifhops were as then no Rulers over that part of the Clergy of God. Where^ unto we anfwer, that both St. Jerom and St. Chryfo- flom had in thofe their fpeeches an eye no farther than only to that fundion for which Prefbyters and Bifhops were confecrated unto God. Now we know that their Confecration had reference to nothing but only that which they did by force and virtue of the power of Order, wherein fith Bifhops received their charge, only by that one degree, to fpeak of, more ample than Prefbyters did theirs, it might be well enough faid that Prefbyters were that way authorized to do, in a manner, even as much as Bifhops could do, if we confider what each of them did by virtue of folemn Confecration ; for as concerning power of Regiment

and

144 ECCLESIASTICAL POLITY.

BOOK and Jurifdidlon, it was a thing withal added untO , ^^^' Bifhops for the necefifary ufe of fuch certain Perfons and People as fhould be thereunto fubjedl in thofe particular Churches whereof they were Bifhops, and belonging to them only, as Bifhops of fuch or fuch a Church •, whereas the other kind of power had rela- tion indefinitely unto any of the whole fociety of Chriflian Men, on whom they fhould chance to exer- cife the fame, and belonging to them abfolutely, as they were Bifhops, wherefoever they lived. St. Jerom's conclufion thereof is, 516^/ filing in the one kind of power there is no greater difference between a Prejhyter and a Bijhcp, Bifhops pould not^ hecaufe of their pre-emi- nence in the other, too much lift 'up themfehes above the Prejhyters under them. St. Chryfoftom's coUedion, "ThaS where Jthe Apojlk doth Jet down the qualities^ whereof regard jhould be had in the Confecration of Bifhops, then was no need to make a fever al difcourfe how Prejbyters ought to be qualified when they are ordained-, becaufe there being fo little difference in the functions, whereunto the one and the other receive Ordination, the fame precepts might well ferve for both\ at leafiwife hy the virtues required in the greater, what fhould need in the lefs might be eafily un- derftopd. As for the difference of jurifdi5lion, the truth is, the Apofiles yet living, and themfehes where they were re^ ftdent, exercifing the jurifdi5iion in their own perfons, it was not every where efiablifhed in Bifhops, When th« Apofiles prefcribed thofe laws, ajid when Chryfoflom thus fpake concerning them, it was not by him ac al] refpecSed, but his eye was the fame way with Jerom'sj his cogitation was wholly fixed on that power which by Confecration is given to Bifhops, more than to Prefbyters, and not on that which they have over Pref* byters by force of their particular acceffaryjurifdidlion. "Wherein if any Man fuppofe that Jerom and Chryfo- flom knew no difference at all between a Prefbytcr and a Bifhop, let him weigh but one or two of theif fentences. The pride of infolent Bifhops hath not a fharper enemy than Jerom, for which caufe he taketh

often

ECCLESIASTICAL POLITY. 145

often occafions moft feverely to inveigh againfl them, book fometimes for * (hewing difdain and contempt of the ^^^' Clergy under them -, fome timxs for not t fuffering themlelves to be told of their faults, and admonifhed of their duty by inferiors^ fometimes for not J admit- ting their Frefbyters to teach, if fo be themfelves were in prefence; fometimes for not vouchfafing to ufeaipy conference with them, or to take any couniel of them. Howbeit never doth he, in fuch wife, bend himfelf againfl their diforders as to deny their rule and autho- rity over Prefbyters. Of Vigilantius being a Pref- byter he thus writeth: Mir or fan 51 um Epifcupum in cu-Ep. 54.34 jus parochia Pre/by ter ejfe dicitur^ acqu'iejcere furori ejiis^'^^^^- et non virga Apojlolica virgaque ferrea confringere vas inutile. I marvel that the holy Bifljop under whom Vigi- lantius is /aid to he a Frejhyter^ doth yield to his fury^ and not break that unprofitable vejfel with his Apoftolick and iron rod. With this agreeth moil fitly the grave ad- vice he giveth to Nepotian: Be thou fulje^l unto /i^yHieron. a<3 BijJoop^ and receive him as the Father of thy SouL'^^^^'^^' This alfo I fay^ that Bijhops Jhould know themfelves to be Priefis^ and not Lords ^ § that they ought to honour the Clergy as beccmeth the Clergy to be honoured, to the end their Clergy may yield them the honour which, as BifJjops^ they ought to have. That of the Orator Domirius is famous : Wherefore fhouldJ efieem of thee as of a Prince^

# Velut in aliqua fublimi fpecula conftituti vix dignantur videre' mortales et alloqui confervos luos. In 4, c. Epift. ad Gal.

f Nemo peccantibus Epifcopis audet ccntraaicere : nemo audet accufare majorem, propterea quail fanfti et beati et in pr^ecepis Domini ambulantcs augcnt peccLta peccatis. Difficilis eil: accufa- tio in Epifcopum. Si enim peccaverit, non crediiur, et u convi£lu3 flierit, non punitur. In cap, 8. Eccleliall.

X Peflimae coniuetudinis eft, in quibuJ'dam Ecclef?is tacere Pref- byteros et praefentibus Epifcopis non loqui ; quafi aut invideant attL non dignentur audire. Ep. 2. ad Nepotian.

<i, No Billicp may be a Lord in reference unto the Prefbyters, which are under him, if we take that name in the worfe part, as jerom here doth. For a Bifhcp is to rule his Prefbyters, not a» Lords do their Slaves, but as fathers do their Children.

VOL. Ilk L ^^hm

146 ECCLESIASTICAL POLITY.

BOOK whe7i thou makefi not of me that reckoning y which Jhould ^"- in reajon he made of a Senator? Let us know the Bijhop and his Prefbyters to be the fame which Aaron fometimes and his Sens were. Finally, writing againft Heretic ks which were named Luciferians, The very fafety of the Churchy laith he, dependeth on the dignity of the Chief Priejiy to whom^ unlejs Men grant an exceeding and an eminent power ^ there will grow in Churches even as many Schtjms as there are Perfons which have authority.

Touching Chryfoftom, to fhewthatbyhim there was alio acknowledged a ruling fuperiorityof Bilhops over Frefbyrers, both then ufual, and in no refpeft unlaw- ful, what need we alledge his words and fentences, when the hiliory of his own Epifcopal actions in that very kind is till this day extant for all Men to read chr!? er ^^^^ ^^^^'"^ ^^^ ^^* Chryfoftom of a Fre/byter in An- Caffiod.Sen.tioch, grew to be afterwards Bifhop of Conftantinoplci and in procefs of time, when the Emperor's heavy difpleafure had, through the pradbice of a powerful fadlion againft him, effeded his banifhment, Innocent the Bifliop of Rome underftanding thereof, wrote his letters unto the Clergy of that Church, That no Succcffor ought to he chofen in Chryfoftom^s room : Nee ejus clerum alti par ere Pontifici^ Nor his Clergy OBEY any other Bifhop than him, A fond kind of fpeech, if fo be there had been, as then, in Bifhops no ruling fu- Paiiad.in pcriority over Frefbyters. When two of Chryfoilom's vitaChryf. Prefovters had joined themfelves to the fadlion of his mortal enemy Theophilus, Fatriarch in the Church of Alexandria, the fame Theophilus and other Bifhops which were of his conventicle, having fent thole two amongft others to cite Chrylbftom their lawful Bifhop, and to bring him into public judgment, he taketh againft this one thing fpecial exception, as being con- trary to all order, that thofe Prefbyters fhould come as MefTengers, and call him to judgment who were a part of that Clergy, whereof himfelf was Ruler and Judge. So that Biftiops to have had in thofe times a ruling fuperiority over PreftDyters, neither could

Jerom

ECCLESIASTICAL POLITY. 147

Jerom nor Chryfoftom be ignorant; and therefore, book hereupon it were fuperfluous that we fhould any ^"- longer ftand.

7. Touching the next point, how Bifhops together After what with Prefbyters have ufed to govern the Churches^^^g^^hfj"^^ which were under them — It is by Zonaras foniewhatW'th Pref- plainly and at large declared, that the BiHiop had his^jjed"?,, g^f feat on high in the Church above the refidue which ^'^/^"^j^^ were prefent; that a number of Prefbyters did al- ^nkh vvL ways there aflift him •, and that in the overfight of^''^'^^'^^^^'^"'- the People thofe Prefbyters were * after a fort the Biihop's Coadjutors. The Bifhops and Prefbyters, who, together with him, governed the Church, are for the mofh part by Ignatius jointly mentioned. In the Epiftle to them of Trallis, he faith of Prefoyters, that they are l.-jy^^a'Aoi y.7A I^vi'^^^e-jroa ra 'ETTio'.^Trij, Coun- fellors and Ajfijlants of the Bijhop^ and concludeth in the end. He that JJoould difobey theje, were a plain Atbeifi and an irreligious Perfon^ and one that didfet Chrift him- Jelf and his own Ordinances at nought. Which orders making Prefbyters or Priefts the Biiliop's Afliftanrs do not import that they were of equal authority with him, but rather fo adjoined that they alio were fubjeci:, as hath been proved. In the Writings of St. Cyprian f nothing is more ufual, than to make mention of the College of Prefbyters fubjccl unto the Bifhop ; although in handling the common affairs of the Church they afllfted him. But of all other places which open the ancient order of Epifcopal Prefbyters, the moft clear is that Epiftle of Cyprian un- to Cornelius, concerning certain Novatian Hcreticks, received again upon thc-ir converfion into tlie unity of theChurch. After that Urhanus and Sidonius, Confejj'ors^ bad come and fignified unto our Pre/by terSy that Maximus^ a Confejjor and Prejhyter^ did, together with them^ defire to return into the Churchy it jecrned vp.eet to hear from

* "Q.atri^ ciyi.'!:(,yQ\ ^oS/>t£? tw 'E7r»iTxo7riu. Zon. m Can. Apoll. t Cum Epifcopo PreTDyteri Sacerdotali honore conjundti. Ep. 28. Ego et Ccm-prelbyteri noftri qui nobh adfidebant. Ep. 27.

L 2 their

148 ECCLESIASTICAL POLITY.

BOOK their own 'mouths and confejfions that which by mejfagi

1. they had delivered. When they were come., and had been

called to account by the Prejhyters touching thofe things they had cofumitted, their anfwer was^ That they had been deceived •, and did requeji that Jucb things as there they were charged with might be forgotten. It being brought unto me what was done^ 1 took order that the Pref-^ bytery might be ajfembled, 'There were alfo pre/ent Jive Biffjops that, upon fettled advice^ it might be with confent of all determined what fhould be done about their Perjons, Thus far St. Cyprian. Wherein it may be, perad- venture^ demanded, whether he and other Bifhops did thus proceed wich advice of their Prefbyters in all fuch public affairs of the Church, as being there- unto bound by Ecclefiaftical Canons, orelfe that they voluntarily fo did, becaufe they judged it in difcre- tion as then mod convenient. Surely the words of ypr.Ep. Cyprian are plain, that of his own accord he chofe this way of proceeding. Unto that., laith he, which Donatus^ and Fortunatus., and Novatus., and Gordius our Com-prefbyters have writ t en , I could by my f elf alone make no anjwer.,forafmuch as at the very firjl entrance in- to my Bifooprick Irefolutely determined not to do any thing of mine own private judgment^ without your counjel and the People's confent. The reafon whereof he rendereth in the lame Epidle, faying, When by the grace of God myfelf floall come unto you, (for St. Cyprian was now in exile) of things which either have been, or mufl be done we will confider, ficut honor mutuus polcit, as the law of courtefy which one doth owe to another of us re- quireth. And at this very mark doth St. Jerom ever- more aim, in telling Biihops, that Prefbyters were at the firft their Equals •, that, in Ibme Churches, for a long time no Billiop was made, but only fuch as the Prefbyters did chufe out amongft themfelves, and therefore no caule why the Bifhop lliould difdain to confult with them, and in weighty affairs of the Church to ufe their advice-, fometime to countenance their own adtionsj or to reprefs the boldnefs of proud

and

ECCLESIASTICAL POLITY. 149

and infolent Spirits, that which Billiops had in them- book. felves fufiicient authority and power to have done, ^^^- notwithftanding they would not do alone, but craved therein the aid and afTiftance of other Biihops, as in the cafe of thofe Novatian Hereticks, before al- ledged, Cyprian himfelf did. And in Cyprian wecypr.Ep. find of others the like pra6lice. Rogatian, a BiOiop, 3^. having been ufed contumelioufly by a Deacon of his own Church, wrote thereof his complaint unto Cy- prian and other Bifhops. In which cafe their anfwer was, nat although in his own caufe, he did of humility rather floew his grievance^ than himjelf take revenge^ which by the rigour of his Afoftolical O^ce, and the authority of his chair^ he might have prejently done^ without any further delay -, yet if the Party fliould do again, as before their judgments were, Fungaris circa etim poteftate honoris tui, et euni vel deponas vel abfii^ neas j ufe on him that power which the honour of thy place giveth thee, either to depofe him, or ex- clude him from accefs unto holy things. The Bifhop, for his afTiilance and cafe, had under him, to guide and dire6l Deacons in their charge, his Arch deacon, fo termed in refped of care over Deacons, albeit himfelf were not Deacon but Pref- byter. P"or the guidance of Prefbyters in their fundlion, the Bifliop had likewife under him one of the felf lame Order with them, but above them in authority, one whom the Ancients termed ufually an* Arch-Prefbyter, we at this day name him Dean. For, molt certain truth it is, that Churches Cathe- dral and the Bifhops of them are as glafTes, where- in the face and very countenance of Apoflolical An^ tiquity remainech even as yet to be feen, notwith- Itanding the alterations which tradl of time and the courfe of the World hath brought. For defence

* Such a one was that Peter whom Caffiodor writing the life of Chrylbftom doth call the Arch-Prefbyter of the Church of Alexandria under Theophilus, at that time Bifliop.

L 3 and

150 ECCLESIASTICAL POLITY.

BOOK and maintenance of them we are moft earnefllf ^^^' bound to ilrive, even as the Jews were for their Temple and the High-Prieft of God therein : the overthrow and ruin of the one, if ever the facrilegious avarice of Atheifls fhould prevail fo far, which God ot his infinite mercy forbid, ought no otherwife to move us than the People of God were moved, when having beheld the fack and combuftion of his Sanc- tuary in moft lamentable manner flaming before their eyes, they uttered from the bottom of their grieved

pfai.cxH. fpirits thofe voices of doleful fupplication, £;^y^/r^^ Domine et miferearis Sion^ Servi tui diligunt lapides ejus, pulveris ejus miferet eos,

Howfarthe g, How fat tbc DOwcr which Bifhops had did

povv

iihops hath reach, w^hat number of Perfons was fubje6l unto reached them at the firil:, and how lar^^e their Territories

trom the . . - ' , ^ . ^ , • i i

beginning wcre. It IS not fot the quettion we have m hand a in re.pea of |-[^jj^o; vcrv STeatlv material to know. For if we local com prove that BiHiops have lawfully of old ruled over pals, other Minifters, it is enough, how few foever thofe

Minifters have been, how I'mall foever the circuit of place which hath contained them. Yet hereof fome- whac, to the end we may fo far forth illuftrate Church Antiquities. A Law Imperial there is, which flieweth that there was great care had to pro- vide for every Chriftian city a Bilhop as near as might be,* and that each city had fome territory be- longing unto it, which territory was alfo under the Billiop of the fame city ♦, that becauie it was not univerfally thus, but in fome countries one Bifl-iop had iubjeft unto him many cities and their territories the Law which provided for eftablifnment of the

* Lib. xxxvi. c. de Epifc ad Cler. 'Ekutt. TroAt? ".J'tov 'ETriaHOToy

IL'fi'icrKOTrii >) rrg Trepioiy.icoq ocvTyj^ r) nvoq ccTO^a aiy.um, yvfj^i/nrcn Tw> ovruv jCj oiriiJ^ra.i. '£|v;,s-/)Ta; ^i 'h rof^icov TxvQlaq iroXiq. O yi 'ETria-y.oTrog uvrng iLruv XoiTtk-v 'rrgovcii. Kut h AsovTO'^roXig Is-ocv^ioc^ i-rro nrav ETricrxcTrov In"

'lauv^Q'xoy.i.oq. Befides Cypr. Ep. 52. Cum jampridem per omiies provincias et per urbes fingulas crdinati funt Epilcopi.

Other

ECCLESIASTICAL POLITY. 151

other Orders, (hould not prejudice thofe Churches book wherein this contrary cuftom had before prevailed. ^"' Unto the Bifhop of every fuch city, not only the Prefbyters of the fame city, but alfo of the territory thereunto belonging, were from the firfl beginning fubje(5l. For we muft note, that when as yet there were in cities no Parifh Churches, but only Colleges of Prefbyters under their Bifliop's regiment, yet fmaller Congregations and Churches there were even then abroad, in which Churches there was but fomc one only Prefbyter to perform among them divine duties.* Towns and villages abroad receiving the faith of Chrift from cities whereunto they were ad- jacent, did as fpiritual and heavenly Colonies, by their fubje6tion, honour thofe ancient Mother Churches out of which they grew. And in the Chriftian cities themfelves, when the mighiy increafe of Be- lievers made it necefTary to have them divided into certain feveral companies, and over every of thofe companies one only Paflor to be appointed for the Min;llry of holy things ; between the firft, and the reft after ir, there could not be but a natural in- equality, even as between the Temple and Syna- gogues in Jerufalem. The Clergy of cities were termed Urbiciy to fhew a difference between them and the Clergies of towns, of villages, of caftles abroad. And how many foever thefe Parifhes orcypr. Ep. Congregations were in number which did depend on ^5- any one principal City Church, unto the Bifliop of that one Church they and their feveral fole Prefbyters were all fubjedl.

For if fo be, as fome imagine, every petty Con- gregation or Hamlet had had his own particular Bifhop, what fenle could there be in thofe words of Jerome concerning caflles, villages, and other places ^'"Tuci-' abroad, which having only Prefbyters to teach them, fer.

* Ubi Ecclefiafllci ordlnis non eft confeiTus, et oifcrt et tingit Saccidos qui eft ibi I'oIug. Tert. exhort, ad calUt,

L 4 and

152 ECCLESIASTICAL POLITY.

BOOK and to minifler unto them the Sacraments, were re-

,_ 1_ forted unto by Bifhops for the adminiftration of that

wherewith their Prefbyters were not licenfed to meddle ? To note a difference of that one Church where the Bifhop harh his feat, and the reft which depend upon it, that one hath ufually been termed Cathedral, according to the fame fenfe wherein Ig- natius fpeaking of the Church of Antioch termeth

Cypr.Ep. Ij. i^jg Throne ; and Cyprian making mention of Euariilus who had been Bifhop and was now de- pofed, termeth him Cathedra extorrem^ one that was thruft befides his Chair. The Church where the Bifliop is fct with his College of Preibyters about him we call a See *, the local compafs of his authority we term a Diocefe. Unto a Bifliop within the com- pafs of his own both See and Diocefe it hath by right of his place evermore appertained * to ordain Prefbyters, to make Deacons, and with judgment to diipofe of all things of weight. 1 he Apoflle St. Paul had Epifcopal authority, but fo at large, that we cannot affign unto him any one certain Diocefe. His + pofitive orders and conftitutions Churches every where did obey. Yea, a charge and care^

BGor.xi.8. faith {le, / have even of all the Churches. The walks of Titus and Timothy were limited within the bounds of a narrow precind. As for other Bifhops, that which Chryfoftom hath concerning them, if t:hey be evil, could not poffibly agree unto them,) vinlefs their authority had reached farther than to

Chryf. ini.fQppje Qj^g Qj-i}y Congregation. The danger being Jo great., as it isy to him that fcandaltzeth one Souly what JJj all he, iaith Chryfoltom, fpeaking of a Bi- fhop, zvhat Jhall he defervey by whom Jo many Souls,

* Con. Antioch. cap. 9. 'Aji/^ioVaj oe 'ETrJcratoTra? Lttbo ^toixijcrtv ij.v} I'Trt^a.ivtm aSt ^nc^olovia. h riciv aAAaj^ oikovouach^ iKXvo-iCifiy.2cT(;. Conc. Conft. C. 2. T«To yap 'Trporecov ^kx, th^ ^iojfubi lyiiiero ci^iccCpo^coq,

Socr. lib. V. cap. 8.

f I Cor. xvi. As I have ordained in the Churches of Ga- latia, ths fame do ye alio,

yea^

ECCLESIASTICAL POLITY. 153

yea^ even whole dues and Peoples, Men^ Women^ book and Children^ Citizens^ Peafants^ hihaUtants^ both of .

his own City^ and of other Towns fuhje^ unto it., are offended? A thing fo unufual it was for a B:niop not ro have ample jurifdi6lion, that Theophiius, Patriarch of Alexandria, for making one a Bilhopof a fmall rown, is noted a proud D'rrfpiler of the com- mendable orders of the Church with this cenfure. Such Novelties Theophiius pre fumed every where to hegin^ taking upon him, as it had been another Mofes» Whereby is difcovered alio their error, whoPaiiad. in think, that fuch'as in Ecclefiaftical Writings they '^^' '-^^^^■^' find termed Chorepifcopos were the fame in the Country, which the Bifhop was in the City : where- as the old Chorepifcopi are they that were appointed of the Bifhops to have, as his Vicegerents, fome overfight of thofe Churches abroad, which were fub- jedl unto his See ; in which Churches they had alio powcrr to make Sub-deacons, Readers, and fuch like petiy Church- Officers. With which power fo dinted, they not contenting themfelves, but adventuring, ac the length, to ordain even Deacons and Prefbyters alfo, as the Bifhop himfeif did, their prefumption herein was controuled and ftayed by the ancient edi6t of Councils. For example, that of Antioch — //concii. An- hath feemed good to the holy Synod that fuch in Towns^'"'^^'^''^'^^ and Countries as are called Chorepifcopi do know their limits , .and govern the Churches under themy contenting themfelves with the charge thereof^ and with authority to make Readers^ Sub-deacons, Ex- orcifls, and to be Leaders or Guiders of them , but not to meddle with the Ordination either of a Pref- hyier or of a Deacon^ without the Bifhop of that city, whereunto the Chorepiicopus and his territory alfo is fubje^. The fame Synod appointeth like wife that thofe Chorepifcopi lhall be made by none but the Bifhop of that city under which they are. Much might iiereunto be added, if it were further needful to prove, that the local compafs of a Bifliop's au-

thority

154 ICCLESIASTICAL POLITY.

BOOKthority and power was never fo ftraightly lifted,^ as . ^^^' fome Men would have the World to imagine. But to go forward-, degrees there are, and have been of old, even amongft Bifhops alfo themfelves ; one fort of Bifhops being Superiors unto Prefbyters only, another fort having pre-eminence alfo above Bifhops. It Cometh here to be confidered in what refpc6t inequality of Bifhops was thought, at the iirll, a thmg expedient for the Church, and what odds there harh been between them, by how much th^ power of one harh been larger, higher and greater than of another. Touching the caufes for which it hath been clteemed meet that Bifhops themfelves Ihould not every way be equals ; they are the fame for which the wifdom both of God and Man hath evermore approved it as moft requifite that where many Governors muft of neccflity concur, for the ordering of the fame affairs, of what nature foever they be, one fhould have fome kind of fway or ftroke more than all the refidue. P'or where number is, there muft be order, or elfe of force there will be confufion. Let there be divers Agents, of whom each hath his private inducements with refolute pur- pofe to follow them, (as each may have) unlefs in this cafe fome had pre-eminence above the rell, a chance it were, if ever any thing fhould be either begun, proceeded in, or brought unto any conclufion by them ; deliberations and counfrls would feldom go forward, their meetings would always be in dan- ger to break up with jars and contradidions. In an Army a number of Captains, all of equal power, without fome higher to overlway them — what good would they do ? In all Nations where a number are to draw any one way, there muft be fome one prin- cipal Mover. Let the pradice of our very Adver- faries themfelves herein be confidered ; are the Pref- byters able to determine of Church ai^7airs, unlefs their Paftors do ftrike the chiefeft flroke and have power above the reft? Can their paftoral Synod do

any

ECCLESIASTICAL POLITY. 155

any thing, unlefs they have fome Prefident amongft book: them ? In Synods, they are forced to give one ^^^' Paftor pre-eminence and fuperiority above the reft. But they anfwer, that he, who being a Pallor ac- cording to the order of their Difcipline is for the time fome little deal mightier than his Brethren, doth not continue fo longer than only during the Sy- nod. Which anfwer lerveth not to help them out of the briars : for, by their practice they confirm our principle, touching the necelTity of one IVIan's pre-eminence wherefoever a concurrency of many is required unto any one folemn action ; this Nature teacheth, and this they cannot chufe but acknow- ledge. As for the change of his Perfon to whom they give this pre-eminence, if they think it expe- dient to make for every Synod a new Superior, there is no law of God which bindeth them fo to do ; neither any that telleth them, that they might fuffer one and the fame Man being made Prefident, even to continue fo during life, and to leave his pre-emi- nence unto his SucceiTors after him, as by the an- cient order of the Church, Archbilhops, Prefidents amongft Biftiops, have ufed to do. The ground therefore of their pre-eminence above Biftiops, is the necefnty of often concurrency of many Biftiops about the publick affairs of the Church ; as Confe- crations of Biftiops, Confultations of remedy of gene- ral diforders. Audience judicial, when the actions of any Biftiop Ihould be called in queftion, or appeals are made from his fentence by fuch as think rhem- felves wronged. Thefe, and the like affairs ufually requiring that many Biftiops fiiould orderly aftemble, begin, and conclude fomewhat ; it hath feemed, in the eyes of reverend Antiquity, a thing moft requi- fite, that the Church fhould not only have Biftiops, but even amongft Biftiops fome to be in authority chiefcft. Unto which purpofe, the very ftate of the whole World, immediately before Chriftianity took place, doth feem by the fpecial Providence of

God

IS6 ECCLESIASTICAL POLITY.

BOOK God to have been prepared. For we mufl: know,

L. that the Countries where the Gofpel was firft planted,

were for the mod part fubject to the Roman Em- pire. The Romans ufe was commonly, when by war they had lubdued foreign Nations, to make them Provinces, that is, to place over them Roman Governors, fuch as might order them according to the laws and cufloms of Rome. And to the end that all th ngs might be the more ealily and orderly done, a whole Country being divided into fundry parts, there was in each part lome one City, where- into they about did relort for juftice. Every fuch part was termed a * Diocefe. Howbeit the name Diocefe is fometime fo generally taken, that it containeth not only more fuch parts of a Province, but even more Provinces alfo than one ; as the Dio- cefe of Afia containing eight ; the Diocefe of Africa leven. Touching Diocefcs according unto a drifter fenfe, whereby they are taken for a part of a Province, the words of Livy do plainly fhew what orders the Romans did obferve in them. For at what time they had brought the Macedonians into fubjedlion, the Roman Governor, by order from the Senate of Rome, gave charge that Macedonia ihould be divid- ed into four Regions or Diocefes. Capita Regionum ubi confdia jierent^ pimafedis Amphipolim^fecund^e Thef- falonicen^ tertice Pellam^ quarts Pelagoniam fecit, Eo^ confilia fua cujufque Regtonis indici, pecuniam conferriy ibi Magiftratus creari juffit. This being before the days of the Emperors, by their appointment ThefTa- lonica was afterwards the chiefeft, and in it the higheft Governor of Macedonia had his feat. Whereupon

# Cic. Fam. Ep. i;?. I^ib. %n\. Si quid habebis cum aliquo Hellefpontio controverfiae ut in illam ^^oWviaiv rejicias. The fuit which TnWy rnaketh was this, that the Party in whofe behalf he wrote to the Propra:'vOr, might have his caufes put over to that Court which was held in the Diocefe of Hellefpont, where the Man did abide, and not to his trouble be forced to follow them at ^phe(as, wl^ich w-s the chiefeft Court in that Province,

the

ECCLESIASTICAL POLITY. 157

the other three Diocefes were in that refped inferior book vinto it as Daughters unto a Mother City; for not ^''^' , unto every tov/n of juftice was that title given, but v>7as pecuhar unto thofe Cities wherein principal Courts were kept. I'hus in Macedonia the Mother City was ThefTalonica ; in Afia, Ephefus : in Africa, cic. ad At- Carthap;e; for fo * Juftinian in his time made it/i'^'^'^'''* The Governors, Officers, and Inhabitants of thofeium, i. Mother-Cities were termed for difference-fake Me- °^^-ffi.^'

, . r -x /r 1 • I °^ officio

tropohtes, that is to lay, Mother-city-men j thanProconfuii* which nothing could pofTibly have been devifed more"^^^^"* fit to fuit with the nature of that form of fpiritual Regiment, under which afterwards the Church fhould live. Wherefore if the Prophet faw caufe to ac- knowledge unto the Lord, that the light of his gracious Providence did fhine no where more ap- parently to the eye, than in preparing the Land of Canaan to be a receptacle for that Church which was of old. Thou haft brought a Vine out 0/ ££>'/>/, g^^^* "'^' thou haft caft out the Heathen and planted it, thou madeft room for ;V, and ivhen it had taken root it filled the Land ; how much more ought we to wonder at the handy-work of Almighty God, who, to fettle the Kingdom of his dear Son, did not caft out any one People, but directed in fuch fort the politick counlels of them who ruled far and wide over all, that they throughout all Nations, People and Countries upon Earth, Ihould unwittingly prepare the field wherein the Vine which God did intend, that is to fay, the Church of his dearly beloved Son was to take root. For unto nothing elfe can we attribute it, faving only unto the very incomprehenfible force of Divine

* Lib. i. Tit. 27. 1. I. re(5l. i. et 2. Sancimus ut ficut Orlens atque Illyricum, ita et Africa prsetoriana max'-"nia pctellate fpe- cialiLer a noftra dementia decoretur. Cujus ledem jubemus Ci^c Carthaginem, et ab ea, auxiliarte Deo, ieptem provincise cum Ids judicibus diiponantur.

Providence,

158 ECCLESIASTICAL POLlTV.

BOOK Providence, that the World was in fo marvellous fit ^^^' fort divided, levelled, and laid out before hand ? Whofc work could it be but his alone to make fuch provifion for the dired implantation of his Church ? Wherefore inequality of Bifliops being found a thing convenient for the Church of God, in fuch con- fideration as hath been fhewed, when it came fe- condly in queftion, which Bilhops fhould be higher and which lower, it feemed herein not to the civil Monarch only, but to the moft, expedient that the dignity and celebrity of Mother-Cities iliould be re- fpeded.* They which dream, that if Civil Authority had not given fuch pre-eminence unto one City more than another, there had never grown an inequality among Bifhops, are deceived. Superiority of one Bilhop over another would be requifite in the Church, although that Civil di(lin6lion were abolillied. Other caufes having made it neceflary, even amongft Bi- fhops, to have fome in degree higher than the reft, the Civil dignity of place was confidered only as a reafon wherefore this Bifhop fhould be preferred be- fore that : which deliberation had been Hkely enough to have raifed no fmall trouble, but that fuch was the circumftance of place, as being followed in that choice, befides the manifeil conveniency thereof, took away all fhow of partiality, prevented fecret emulations, and gave no Man occafion to think his perfon difgraced, in that another was preferred be- fore him.

Thus we fee upon what occafion Metropolitan Bifhops became Archbifhops. Now while the whole Chriftian World, in a manner-, ftill continued under the Civil Government, there being oftentimes within fome one more large territory, divers and fundry

* Conci!. Aniiochen. c. 9. T«5 «»&' iy.arr,^ Ittu^x^ccv 'ETrtcrxoTri?? tl^ivcn xi^ ^ ^^ '^^ [j//)lpo'7r6>.u TT^oir^oTo, ^EiriCKcnov , y^ TJ/F ^^oy\i^x dvot^s- p^f^ai Trdcrs "f b'ttcc^x}"^^ ^'* "^^ " '''*' f^'^'^foToAn Ttccvla^ofjs* o-yyr^t%t»y

Mother-

ECCLESIASTICAL POLITY. 159

Mother-Churches, the Metropolitans whereof were b o ok -Archbifiiops, as for order's fake, it grew hereupon ^^^' expedient, there fhould be a difference alfo among them ; fo no way feemed, in thofe times, more fin than to give pre-eminence unco them whofe Metro- pohtan Sees were of fpecial defert or dignity. For which caufe thefe, as being Bifliops in the chiefeft Mother-Churches, were termed Primates, and at the length, by way of excellency, Patriarchs. For ig- norant we are not, how fometimes the title of Pa- triarch is generally given to all Metropolitan Bifhops. They are mightily therefore to blame which are foviUermtde bold and confident, as to affirm that, for the fpace of ^^^"p^'"-'- above four hundred and thirty years after Chrift, alini? Metropolitan Bifhops were in every refpecl equals, till the fecond Council of Conilantinople exalted cer- tain Metropolitans above the reft. True it is, they were equals as touching the exercife of fpiricual power within their Diocefes, w^hen they dealt with their own flock. For what is it that one of them might do within the compafs of his own precindl, but another within his might do the fame? But that there was no fubordination at all, of one of them unto another; that when they all, or fundry of them, were to deal in the fame caufes, there was no difference of firft and fecond in degree, no diftindion of higher and lower in authority acknowledged amongft them, is moft untrue. The great Council of Nice was after our Saviour Chrift but three hundred twenty four years, and in that Council certain Metropolitans are faid even then to have had ancient pre-eminence and dignity above the reft, namely, the Primate of Alexandria, of Rome, and of Antioch. Threefcore^ocr. i. lii. years after this, there were Synods under the Empe-*"'^' ror Theodofius, which Synod was the firil: at Con- ilantinople, whereat one hundred and fifty Bifliops were alTembled : at which Council it was decreed, that the Biftiop of Conftantinople fhould not only be added unto the former Primates, but alfo that his place

fliould

x6o ECCLESIASTICAL POLITY.

BOOK fhould be fecond amongflthem, the next to the Bi- _ ^"- fhop of Rome in dignity. The fame Decree again re- C:!n. 28. nrwed concerning Conflanrinople, and the reafon Can* 36. thereof laid open in the Council of Chaicedon. At the length ca^ne that fecond of Conftantinople, where- at were fix hundred and thirty Bifhops for a third confirmati(>n thereof. Laws Imperial there are like- wife extant to the fame effed. Herewith the Bifhop of Conftantinople being over much puffed up, not only could not endure that See to be in eflimatioa higher, w hereunto his own had preferment to be the next, but he challenged m.ore than ever any Chriftian Bifhrip in the world before either had, or with reafon could have. What he challenged, and v/as therein as then refufed by the Bifliop of Rome, the fame the Bilhop of Rome in procefs of time obtained for him- felf, and having gotten it by bad means, hath both upheld and augmented it, and upholdeth it by ads and Novel. pradices much vvorfe. But Primates, according to cxxm. 22. j.j^^-j, ^^,^ inftitution, were all in relation unto Arch- bifliops, the fame by prerogative v/hich Archbifhops were, being compared unto Bifliops. Before the Council of Nice, albeit there w^re both Metropo- litans and Primates, yet could not this be a means forcible enough to procure the peace of the Church; but all things were wonderful tumultuous and trou- blelome, by reafon of one fpecial pradice common unto the Heretics of thofe times-, which w^as, that when they had been condemned and caft out of the Church by the fentence of their own Bifhops, they, contrary to the ancient received orders of the Church, had a cuflom. to wander up and down, and to milnuate thenifelves into favour where they were not known; imagining themfelves to be fafe enough, and not to be clean cut off from the body of the Church, if they could any where find a Bifhop which was content to communicate with them •, whereupon eniueJ, as in that cafe there needs muit, every day quarrels and jars unappeafablc aniongft Bifnops.

The

ECCLESIASTICAL POLITY* 161

The Nicene Council, for redrefs hereof, confide red b o o ic the bounds of every Archbifhop's Ecclefiaftical Ju- ^^^' , rifdidions, what they had been in former times ; and accordingly appointed unto each grand pare of the Chriflian World fome one Primate, from whofe judgment no Man living within his territory- might appeal, unlefs it were to a Council general of all Bifhops. The drift and purport of which order was, that neither any Man oppreft by his own par- ticular Bifhop might be deftitute of a remedy, through appeal unto the more indifferent fentence of fome other ordinary Judge j nor yet every Man be left to fuch liberty, as before, to fhifc himlelf out of their hands for whom it was moft meet to have the hear- ing and determining of his caufe. The evil, for remedy whereof this order was taken, annoyed at that prefent efpecially the Church of Alexandria in Egypt, where Arianifm begun. For which caufe the ftate of that Church is in the Nicene Canons C"',"^- ^'^c. concerning this matter mentioned before the reft/*'*' The words of their facred Edid are thefe ; Lef thoje cuftoms remain in force which have he en of old the cufloms of Egypt and Libya^ and Pentapolis ; by which cuftoms the BifJoops of Alexandria hath au- thority over all thefe 3 the rather^ for that this hath alfo been the ufe of the Bifhops of Rome^ yea the fame hath been kept in Jntioch, and in other Pr^- Ejufd.Conci vinces. Now, becaufe the cuftom likewife had^*''' been, that great honour fliould be done to the Bifhop of iElia or Jerufalem •, therefore left their decree concerning the Primate of Antioch ftiould any whit prejudice the dignity and honour of that See, fpecial provifion is made, that although it were inferior in degree, not only unto Antioch the chief of the Eaft> but even unto Cefarea too ; yet fuch pre-eminence it fhould retain as belonged to a Mother-City, and enjoy whatfoever fpecial prerogative or privilege it had befides. Let Men therefore hereby judge of what continuance this Order which uphoideth de- VOL. III. M grees

i62 ECCLESIASTICAL POLITY,

BOOK grees of Bifhops mufl needs have been, when a genS-* ^^^' ral Council of three hundred and eighteen Bifhops, living themfelves within three hundred years after Chrilt, doth reverence the fame for antiquity's fake^ as a thing which had been even then of old obferved in the moft renowned parts of the Chriftian World. Wherefore needlefs altogether are thofe vain and wanton demands, No mention of an Archbifhop in Theophilus Biiliop of Antioch ? none in Ignatius ? none in Clemens of Alexandria? none in Juftia Martyr, Irenasus, Tertullian, Cyprian ? none in all thofe old Hiftoriographers, out of which Eufebius gathereth his ftory ? none till the time of the Coun- cil of Nice, three hundred and twenty years after Chriil ? * As if the mention, which is thereof made in that very Council where fo many Bilhops acknow- ledge Archiepifcopal dignity even then ancient, were not of far more weight and value than if every of thofe Fathers had written large difcourfes thereof. But what is it which they will blufh at who dare fo confidently fet it down, that in the Council of Nice fome Bifhops being termed Metropolitans, no more difference is thereby meant to have been be- tween one Bilhop and another than is fhewed be- tween one Minifter and another, when we fay fuch a one is a Minifter in the City of London, and fuch a one a Minifter in the Town of Newington. So that,

* T. C. 1. i. 92. What? no mention of him in Theophilus Bifhop of Antioch ? none in Clemens Alexandrinas ? none iu Ignatius? none in Juftin Martyr ? in Irenasus, in Tertullian, in Origen, in Cyprian ? in thofe old Hiftoriographers, out of which Eufebius gathered his Story ? Was it for his bafenefs and fmallnefs that he could not be feen amongft the Bilhops, Elders, and Deacons, being the chief and principal of them all ? Can the Cedar of Lebanon be hidden amongft the Box-trees. T. C 1. i. ubi fupra. A Metropolitan Bifhop was nothing elfe but % Bilhop of that place which it pleafed the Emperor or Magiftrate to make the chief of the Diocefe or Shire ; and as for this name, it makes no more difference between a Bilhop and a Biftiop, than when I fay a Minifter of London, aad a Minifter gf Newington.

to

ECCLESIASTICAL POLITY. 263

to be termed a Metropolitan Bifhop did, in their book

conceit, import no more pre-eminence above other 1^

Bifhops, than we mean, that a Girdler hath over others of the fame trade, if we term him which doth inhabit fome Mother-City for difference-fake a Me- tropoHtan Girdler. But the truth is too manifeil to be eluded ; a Bifhop at that time had power in his own Diocefe over all other Minifters there, and a Me- tropolitan Bifhop fundry pre-eminences above other Bifhops, one of which pre-eminences was, in the Ordination of Bifhops, to have xu^(g>^ rwv yivoyAvuv^ the chief power of ordering all things done.* Which pre-eminence that Council itfelf doth mention^ as alfo a greater belonging unto the Patriarch or Primate of Alexandria, concerning whom it is there likewife faid, that to him did belong 'E^^g-U^ authority and power over all Egypt ^ Pentapolis^ and Lybia : within which compafs fundry Metropolitan Sees to have been, there is no Man ignorant, which in thofe antiquities have any knowledge. Certain preroga- tives there are wherein Metropolitans excelled other Bifhops, certain alfo wherein Primates excelled other Metropolitans. Archiepifcopal or Metropolitan pre- rogatives are thofe mentioned in the old Impe- rial conftitutions, to convocate the holy Bifhops Nov.cxxiri, under them, within the compafs of their own Pro-""-^^- vinces, when need required their meeting together for inquifition and redrefs of publick diforders ; to Nov. cxxiii, grant unto Bifhops under them leave and faculty ""•9- of abfence from their own Diocefes, when it feemed neceffary that they fhould other where converfe for fome reafonable while -, to give notice unto BiHiops Nov. ixxi'x. under them of things commanded by fupreme au-""-^* thority; to have the hearing and firfl determining of Nov.cxxiH. fuch caufes as any Man had againft a Bifhop; to 'jj";^^'^;..j^

can. 23.

* Cone. Nicen. c. 6. Illud autem omnino m?.nifcftum, quod Tiquib ablque Metropolitan! fententia fadus fit Epifcopus, hunc magna Sy nodus definivit Epifcopum eile noii oportere. Can. 4.

M 2 receive

i64 ECCLESIASTICAL POLITY.

BOOK, receive the appeals of the inferior Clergy, in cafe ^'^^- they found themfelves over-borne by the Bifhop, their immediate Judge. And left haply it fliould be imagined that Canons Ecclefiafticai we want to make the fclf-fame thing manifeft ; in the Council of An- Can. 9. tioch it was thus decreed, 'The Bifhop in every Pro- vince muft hwji\ that he which is Bi/Joop in the Mother- City, hath not only charge of his own Parijh or Biocefe^ hut even of the whole Province alfo. Again, // hath Jeemed good, that other Bipops^ without him, Jhculd do nothing more than only that which concerns each one's Can. 16. Parijh, and the places underneath it. Further, by the felf-fame Council all Councils Provincial are reckon- ed void and fruftrate, unlefs the Bifhop of the Mo- ther-City within that Province where fuch Councils fhould be, were prefent at them. So that the want of his prefence, and, in Canons for Church-Govern- ment, want of his approbation alfo, did difannui them : not fo the want of any others. Finally, Can. 4. concerning eledion of Bifhops, the Council of Nice TO y.tps T j^3|-j^ t}^is general rule, that the chief ordering of all ymiA.svuv. ^j^jj^gg j^^j-^^ jg in every Province committed to the Metropolitan. Touching them, who amongft Me- tropolitans were alfo Primates, and had of fundry united Provinces, the chiefeft Metropolitan See, of fuch that Canon in the Council of Carthage was eminent, whereby a Bifhop is forbidden to go beyond feas without the licence of the higheft Chair within the fame Bifhop's ov;n Country •, and of fuch which ^^^"•23- beareth the name of Apoftolical, is that ancient Canon t^n.34. iji^ewife, which chargeth the Bifhop of each NA- TION to know him which is FIRST amongft them, and to efteem of him as an Head, and to do no ex- traordinary thing but with his leave. The chief Primates of the Chriftian World were the Bifhops of Rome, Alexandria, and Antioch. To whom the Bifliop of Conftantinople, being afterwards added, Cafliod.in St. Chryfoftom the Bifliop of that See is in that re- virachryr. ^^^^{^^^^ ^q havc had the care and charge, not only

of

ECCLESIASTICAL POLITY. 165

of the City of ConHanunople, fed ettam totius Thra- book

cics qua f ex pr^fe^uris eft divifuy et Afia totius qUcs ah 1^

undecim praftdibus regitur. The rell of the Eall was under Antioch, the South under Alexandria, and the Weft under Rome. Whereas therefore John the Bifhop of Jerufalem being noted of Herefy, had written an Apology for himlelf unto the Billiop of Alexandria, named Theophilus ; St. Jerome reproveth his breach of the Order of the Church herein, faying, Tu qui ^i^rom. regulas qu^ris Ecclefuifticas^ et Niceni Concilii canonibus ^'^^' uteris^ refponde mihi, ad Alexandrinum Epifcopum Pa- l^efiina quid pertinet i* Ni faUor^ hoc ibi decernitur ut PaUJiina Metropolis defareafit^ et totius Orientis An- tiochia, Aut igitur ad Cafarienfem Epifcopum referre debueras, aut fi procul expetendum judicium erat, Antio- chiampotius liters dirigenda. Thus much concerning that local compafs which was anciently fet out to Bifhops ; within the bounds and limits whereof we find, that they did accordingly exercife that Epifco- pal authority and power which they had over the Church of Chrift.

9. The firft whom v/e read to have bent them- in what re- felves againft the Superiority of Bifliops were AeriusJpp'^J'J^^^; and his Followers. Aerius feeking to be made amenthath Bifhop, could not brook that Euftathius v^as there- ^^^d'ofofd' unto preferred before him. Whereas therefore he w Aerius. faw himfelf unable to rife to that greatnefs which hisj^^f'^^.^o^ ambitious pride did affe6lj his way of revenge wasvuitdeu, to try what wit, being fliarpened with envy and malice, could do, in raifing a new feditious opinion that the Superiority which Bifhops had, was a thing which they lliould not have-, that a Bifhop might not ordain; and that a Bifhop ought not any way to be diftinguifhed from a Prefbyter. * For fo

* Aeriani ab Aerio quodam funt nomlnati qui quum effet Prefbyter, docuifle fertur, quod Epiicopus non potell ordinaj-e. Pecebat Epifcopum a Frefbytero nulla radone deb^re dilcerni. Auo^. de ha.T.

M 3 doth

i66 ECCLESIASTICAL POLITY.

BOOK doth St. Augufline deliver the opinion of Aerius : ^"' Epiphanius not fo plainly, nor fo diredly, but after a more rhetorical fort. His fpeech was rather furious than convenient for Man to ufe: What is, faith he, a Btjhop more than a Prejbyter ? 'The one doth differ from the other nothing. For their Order is one, their Honour one, one their Dignity, A Bijhop impofelh his hands^ fo doth a Prejbyter, A BiJJjop baptizeth, the like doth a Prejbyter. The Bijhop is a Minijler of Di- vine Service, a Prejbyter the fame. The Bijhop fitteth as a Judge in a throne, even the Prejbyter fitteth aljo, A Prejbyter therefore doing thus far the JelJ-Jame thing which a Bijhop did, it was by Aerius inforced, that they ought not in any thing to differ. Are we to think Aerius had wrong in being judged an Heretick for holding this opinion ? Surt^ly if Herefy be an error falfly fathered upon Scriptures, but indeed repug- nant to the truth of the Word of God, and by the confent of the univerfal Church in the Councils, or in her contrary uniform pradice throughout the whole World, declared to be fuch -, and the opinion pf Aerius in this point be a plain error of that na- ture, there is no remedy, but Aerius fo fchifmatically, and ftiffly maintaining it, muft even ftand where Epiphanius and Augufline have placed him. An error repugnant unto the truth of the Word of God is held by them, whoibever they be, that ftand in defence of any conclufion drawn erronroufly out of Scripture, and untruly thereon fathered. The opi- nion of Aerius therefore being falfly colle6led out of Scripture, muft needs be acknowledged an error re- pugnant unto the truth of the Word of God. His opinion was, that there ought not to be any difference between a Bifliop and a PrcftDyter. His grounds and- reafons for his opinion were Sentences of Scripture. Under pretence of which Sentences, whereby it fLcmed that Bifhops and PreftDyters at the firft did not differ, it was concluded by Aerius, that the phurch did ill in permitting any difteience to be

made.

ECCLESIASTICAL POLITY. 167

made. The anfwer which Epiphanius maketh unto book fome part of the proofs by Aerius alledged, was not ^"' . greatly ftudied or laboured -, for through a contempt of fo bafe an error, for this himfelf did perceive and profefs, yieldeth he thereof exprefsly this reafon ; Men that have wit do evidently fee that all this is mere foolifhnefs. But how vain and ridiculous foever his opinion feemed unto wife Men, with it Aerius deceived many,* for which caufe fomewhat was con- venient to be laid againft it. And in that very ex- temporal flightnefs which Epiphanius there ufeth, albeit the anfwer made to Aerius be f in part but raw, yet ought not hereby the Truth to find any lefs favour than in other caufes it doth, where we do not therefore judge Herefy to have the better, be- caufe now and then it alledgeth that for itfelf, which Defenders of the Truth do not always fo fully an- fwer. Let it therefore fuflice, that Aerius did bring nothing unanfwerable. The weak folutions which th- one doth give, are to us no prejuciice againft the caufe, as long as the other's oppofitions are of no greater itrength and validity. Did not Aerius, trow ye, deferve to be efteemed as. a new ApoUos, mighty and powerful in the word, which could for mainte- nance of his caufe bring forth fo plain divine au- thorities, to prove by the Apoftles' own Writings that Bifhops ought not in any thing to differ from other Prefbycers ? For example, where it is faid that Prefbyters made Timothy Bilhop, is it not clear

f As in that he faith, the Apoftle doth name fometimes Pref- byters and not Bifhops, i Tim. iv. 14. fometimes Eiihops an4 not Prefbyters, Phil i. i, becaufe all Churches had not both, for want of able and fufRcient Men, In fuch Churches therefor? as had but the one, the Apoftle cpuld not mention the other. Which anfwer is nothing to the latter place above mentioned : for that the Church of Philippi fhould have more Bifhops than one, and want a few able Men to be Prefbyters under the Regi- jnent of one Bifhop, l^ow Ihall we think it probable or likely ?

M 4 th^t

i68 ECCLESIASTICAL POLITY.

BOOK that a Bifhop fhould not differ from a Prefbyter, by ^ ^"- having power of Ordination ? Again, if a Bifhop might by order be diftinguifhed from a Prefbyter, would the Apoftle have given * as he doth unto Prefbyters, the title of Bifhops ? Thefe wt^re the invincible demon ftrations wherewith Aerius did fo fiercely affault Biiliops. But the fentence of Aerius perhaps was only, that the difference between a Bifhop and a Prefbyter hath grown by the order and cuftom of the Church, the Word of God not ap- pointing that any fuch difference fhould be. Well, let Aerius then find the favour to have his fentence fo conflrued •, yet his fault in condem.ning the order of the Church, his not fubmitting himfelf unto that order, the Schifm which he caufed in the Church about it, who can excufe ? No, the truth is^ that thefe things did even neceffarily enfue, by force of the very opinion which he and his Followers did hold. His conclufion was, that there ought to be no difference between a Prefbyter and a Bifhop ; his proofs, thofe Scripture fentences which make men- tion of Bifhops and Prefbyters without any fuch diftindlion or difference. So that if between his con- clufion and the proofs whereby he laboured to flrengthen the fame, there be any fhew of coherence at all, we mufl of necefTity confefs, that when Aerius did plead, there is by the Word of God no difference between a Prefbyter and a Bifhop, his meaning was, not only that the Word of God itfelf appointeth nor, but that it enforceth on us the duty of not appointing, or allowing, that any fuch difference fhould be made.

* 1 Tim. iv. 14. With the Imposition of the Prefbytery's hand. Of which Prefbytery St. Paul was chief, 2 Tim. i. 6. And I think no Man will deny that St. Paul had more than a fimple Prcfhyter's auihority, Phil. i. i. To all the Saints at Philippi, with the Bifhops and Deacons. For as yet in the Church of Philippi, there was no one which had auihority befides Apoftles, but iheir Preibyters or Biftiops were all both in Title and in Power equal,

JO. And

ECCLESIASTICAL POLITY. 169

10. And of the felf-fame mind are the Enemies book.

of Government by Bifhops, even ar this prt^fent day. '__^

They hold, as Aerius did, that if Chrift and hisj" ^^hatre- Apoftles were obeyed, a Bilhop (hould not be per- cotfi Regu mitted to ordain; that between a Prefoyter and ^"''"Ji^. Bifhop the Word of God alloweth not any inequality f-^e^AuThtL or difference to be made; that their Order, their ^^^Fe^^_^ed Authority, their Power ought to be one -, that it istionatthis but by ufurpation and corruption, that the one forf^^^'

are fuffered to have rule over the other, or to be any way fuperior unto them. Which opinion having now fo many Defenders, lliall never be able while the World doth (land to find in fome, believing An- tiquity, as much as one which hath given it counte- nance, or borne any friendly affedlion towards it. Touching thefe Men therefore, whofe defire is to have all equal, three ways there are whereby they ufually oppugn the received Order of the Church of Chriit. Firft, by difgracing the inequality of Paflors, as a new and mere human invention, a thing v/hich was never drawn out of Scripture, where all Pallors are found (they fay) to have one and the fame power both of Order and Jurifdidlion. Secondly, by ga- thering together the differences between that power which we give to Bifhops, and that which was given them of old in the Church : fo that, albeit even the ancient took more than was warrantable, yet fo far they fwerved not as ours have done. Thirdly, by endeavouring to prove, that the Scripture direftly forbiddeth, and that the judgment of the wifefl:, the holieft, the beft in all ages, condemneth utterly the inequality which we allow.

11. That inequality of Pallors is a mere human Their Ar- invention, a thino; not found in the Word of God,§T"'"'?

- -^ O > dilgrace or

they prove thus : Regiment

I. M the places of Scripture where the word Bifhop ^Jbd!!^'^'* is ufedy or any other derived of that name, fw^fy ^^ "^^^^ '"'"""' overfight in refpe^ of fome particular Congregation ^7//)', ^ ^Hc!^^"' and never in regard of PaJto7's committed unto bis over- ^°^^<^ '"

f J , Scr;. ture, fgl''^' aiifvvercd.

lyo ECCLESIASTICAL POLITY.

BOOK fight. For which caufe the names of Bifhops^ and Pre/-'

^"' bylersy or Paftoral Elders ^ are ufed indifferently^ to fig-^

Titus i. 5. nify one and the felf-fame thing. Which Jo indifferent

I Tim. ui. ^^^ common ufe of thefe words for one and the felf-fame

phii.i. 1. offce^ fo conftantly and perpetually in all places ^ declar-

V^z!^* f/i? that the word Bifhop in the Apoftles' Writing im-

porteth not a Pajlor of higher Power and Authority over

other Paftors.

2. All Paftors are called to their office by the fame means of proceeding ; the Scripture maketh no difference in the manner of their Trials Election ^ Ordination: which proveth their Office and Power to be by Scripture ell one,

3. The Apojlks were all of equal Power ^ and all Paftors do alike fucceed the Apoffles in their Minifiry ana Power, the Commiffion and Authority whereby they fucceed being in Scripture but one and the fame that was eommittea to the Apojlles^ without any difference of com- milting tc one P aft or more^ or to another lefs,

4. The power of the Cenjures and Keys of the Churchy end of ordaining and ordering Minijlers (in which two points efpecially this Superiority is challenged) is not com- mitted to any one Pajlor of the Churchy more than to another \ but the fame is committed as a thing to be car- ried equally m the guidance of the Church. Whereby it appeareth^ that Scripture maketh all Pajlors^ not only in the Minifiry of the Word and Sacraments^ but alfo in all Ecdefiaflical Jurifdi^ion and Authority^ equal.

5. The Council of Nice doth attribute this difference^ not unto any Ordination of Gody but to an ancient Cujiom ufed in former times^ which judgment is alfo followed afterward by other Councils^ Concil. Antioch. cap. ix,

6. Upon thefe Premifes, their fummary colle(5lion and conclufion is. That the Minifiry of the GofpeU and the lun5iions thereof^ ought to be from Heaven and of Cody J(jh. i. 23. that if they be of God^ and from Heaven, then are they fet down in the Word of God ;*

* T. C, lib. i. p. 13. So that it appeareth that the Miniftry of the Gofpel, and the Fund\ions thereof ought tQ be from Hea- ven :

ECCLESIASTICAL POLITY. 171

that if they he not in the Word of God {as hy the pre- book mifes it doth appear (ihey fay) that our kinds of Bijhops ^"' are not) it followeth, they are invented by the brain of Men, and are of the Earth, and that confequently they can do no good in the Church of Chrijly but harm.

Our Anfwer hereunto is, lirft, that their proofs Anfwcr. are unavailable to fhew that Scripture affordeth no evidence for the inequality of Pallors. Secondly, that albeit the Scripture did no way infinuace the fame to be God's Ordinance, and the ApoQles to have brought it in, albeit the Church were acknow- ledged by all Men to have been the firll beginner thereof a long time after the Apoftles were gone, yet is not the Authority of Bifliops hereby difannul- led, it is not hereby proved unfit, or unprofitable for the Church.

I. ^hat the Word of God doth acknowledge no inequality of power amongft Pajlors of the Churchy neither doth it appear by the fignification of this word Bijhop, nor by the indifferent ufe thereof. For, concerning fignification, firfb it is clearly untrue that no other thing is thereby fignified but only an overfight in refpe6t of a particular Church and Con- gregation. For, I beleech you, of what Parifh or particular Congregation was Matthias Bifhop ? His Office Scripture doth term Epifcopal ; which being Aasi. 20. no other than was common unto all the Apoftles of Chrifl-, forafmuch as in that number there is not any to whom the overfight of many Paflors did not be- long by force and virtue of that Office ; it followeth that the very Word doth fometimes, even in Scrip- ture, fignify an overfight fuch as includeth charge over Pallors themfelves. And if we look to the

ven : from Heaven, I fay, and heavenly, becaufe although it be executed by earthly Men, and Minillers are choien alfo by Men like unto themfelves, yet becaufe it is done by the Word and Inftitution of God, it may well be accounted to come from Hea- ven and from Gpd,

ufc

172 ECCLESIASTICAL POLITY,

^vn ^ u^c of the Word, being applied with reference unto

a — f^f^e one Church, as Ephefus, Philippi, and fuch

like, albeit the Guides of thofe Churches be inter- changeably in Scripture termed fometime Bifhops, fometime Prefbyters, to fignify Men having over- fighc and charge, without relation at all unto other than the Chriftian Laity alone; yet this doth not hinder, but that Scripture may in fome place have other names, whereby certain of thofe Prefbyters or Bifhops are noted to have the overfight and charge of Paftors, as out of all peradventure they had whom Rev.U. ^ St. John doth intitle Angels.

2, As for thofe things which the Apofile hath fet down concerning Trials EleBion^ and Ordination of Pajlors^ that he maketh no difference in the manner cf their Callings this alio is but a filly argument to prove their Office and their Power equal by the Scripture. The form of admitting each fort unto their Offices, needed no particular inftru6lion; there was no fear, but that fuch matters of courfe would eafily enough be obferved. The Apoftle therefore toucheth thofe things wherein judgment, wifdom, and confcience is required -, he carefully admonifh- eth of what quality Ecclefiaflical Perfons fhould be, that their dealing might not be fcandalous in the Church. And forafmuch as thofe things are general, we fee that of Deacons there are delivered, in a manner, the felf-fame precepts which are given con- cerning Paftors, fo far as concerneth their Trial, Eledion, and Ordination. Yet who doth hereby colled that Scripture maketh Deacons and Paftors equal? If notwithftanding it be yet demanded. Wherefore he which teacheth what kind of Perfons Deacons and Prefbyters fhould he^ hath nothing in par- ticular about the quality of chief Prefbyters y whom we call Bifhops? I anfwer briefly, that there it was no fit place for any fuch difcourfe to be made, inafmuch as the Apoftle wrote unto Timothy and Titus, who having by comminion Epifcopal Authority, were to,

exercife

ECCLESIASTICAL POLITY. 173

c^ercife the fame in ordaining, not Bifliops (the book Apoftles themfelves yet living, and retaining that ^^^• power in their own hands) but Prefbyters, fuch as '

the Apoftles at the firft did create throughout all Churches. Bifhops by reftraint (only James at Je- rufalem excepted) were not yet in being.

3. About Equality amongft the Apoftles there is by us no controverfy moved. If in the rooms of the Apoftles, which were of equal authority, all Paftors do by Scripture lucceed alike, where ftiall we find a commifTion in Scripture which they fpeak of, which appointed all to fucceed in the fclf-fame equality of pov/er ? except that commifTion which doth authorize to preach and baptize, ftiould be alledged, which maketh nothing to the purpofe ; for in fuch things, all Paftors are ftill equal. We muft, I fear me, wait very long before any other will be ftiewed. For howlbever the Apoftles were equals amongft themfelves, all other Paftors were not equals with the Apoftles while they lived, neither are they any where appointed to be afterward each other's equals. Apoftles had, as we know, authority over all fuch as were no Apoftles -, by force of which their authority they might both command and judge. It was for the fingular good and benefit of thofe Dif- ciples whom Chrift left behind him, and of the Paftors which were afterwards chofen j for the great good, I favj of all forts, that the Apoftles were in power above them. Every day brought forth fome- what wherein they faw by experience, how much ic ftood them in ftead to be under controulment of thofe Superiors and higher Governors of God's Houfe. Was it a thing fo behoveful that Paftors Ihould be fubjed unto Paftors in the Apoftles' own times ? and is there any commandment that this fubjedlion ftiould ceafe with them, and that the Paltors of the fucceeding Ages ftiould be all Equals? No, no, this ftrange and abfurd conceit of Equality amongft Paftors (the Mother of Schifm, and of

Confufion)

J74 ECCLESIASTICAL POLITY.

BOOK Confufion) is but a dream newly brought forth, and ^ ^'^ ken never in the Church before.

4. Power of Cenfure and Ordination appeareth even by Scripture marvellous probable to have been derived from Chrift to his Church, without this fur- mifed Equality in them to whom he hath committed the fame. For 1 would know, whether Timothy and Titus were commanded by St. Paul to do any thing more than Chrift hath authorized Paftors to do ? And to the one it is Scripture which faith,

I Tim. V. Againji a Frejbytcr receive thou no accufation^ faving ^^* wider two or three Witneffes : Scripture which like-

wife hath faid to the other, for this very caufe left I Tit.i.s. THEE hi Crete, that THOUfhouldft redrefs the things that remain y and fhouldft ORDAIN Prefhyters in every City, as I appointed THEE. In the former place the power of Cenfure is fpoken of, and the power of Ordination in the latter. Will they fay that every Pallor there was equal to Timothy and Titus in thcfe things? If they do, the Apoltle himfelf is againft it, who faith, that of their two very perfons he had made choice, and appointed in thofe places them for performances of thofe duties ^ whereas, if the fame had belonged unto others no lefs than to them, and not principally unto them above others, it had been lit for the Apoftle accordingly to have directed his letters concerning thefe things in gene- ral unto them all which had equal interefl: in them ; even as it had been likewife fit to have written thofe Epillles in St. John*s Revelation, unto whole Eccle- fiaftical Senates, rather than only unto the Angels of each Church, had not fome one been above the reft in authority to order the affairs of the Church. Scripture therefore doth moft probably make for the Inequality of Paftors, even in all Eccleflaftical af- fairs, and by very exprefs mention, as well in Cen- fures as Ordinations.

5. In the Nicene Council there are confirmed cer.ain Prerogatives and Dignities belonging unto

Primates

ECCLESIASTICAL POLITY. 175

Primates or Archbifhops, and of them it is faid, book that the ancient cuflom of the Church had been to ^"' give them fuch preeminence, but no fyllable where- by any Man fhould conjecture that thole Fathers did not honour the Superiority which Bifhops had over other Paftors only upon ancient cuftom, and not as a true Apoftolical, Heavenly and Divine Ordinance. 6. Now, although we ihould leave the general received perfuafion held from the firfl: beginning that the Apollles themfelves left Bifhops invefted with Power above other Pallors j although, I fay, we would give over this opinion, and embrace that other conjecture which fo many have thought good to follow,* and which myfelf did fometimes judge a great deal more probable than now I do, merely that after the Apoltles were deceafed. Churches did agree amongft themfelves, for prefervation of peace and order, to make one Prefbyter in each City, chief over the reft, and to tranflate into him than power by force and virtue whereof the Apoflles, while they were alive, did preferve and uphold order in the Church, exercifing fpiritual Jurifdidiion, partly by themfelves, and partly by Evangelifts, becaufe they could not always every where themfelves be prefent: this order taken by the Church itlelf (for fo let us fuppofe, that the Apoftles did neither by word nor deed appoint it) were notwichftanding more w^arrantable, than that it ihould give place and be abrogated, becaufe the Miniftry of the Gofpel, and the Functions thereof, ought to be from Heaven, There came Chief-Priefts and Elders unto our Sa- viour Chrift as he was teaching in the Temple, and the queftion which they moved unto him was this : By what Authority deft thou thefe things^ and who gave Tjt, i. ?;

* They of Walden, Aen. Syl. hift. Boem. Marfilius Defenf. pac. Nici. Thomas VVald. c. i. 1. ii. c. 60. Calvin. Com. in i. ad Tit. Bullenger, Decad. 1 Ser. iii. Juel. 1}^^, apol. par. ii. c. 9. Di. i. Fulk. AnAv. to the Teft,

thes

xjS ECCLESIASTICAL POLITY.

BOOK thee this Authority ? their queftion he repelled with a ^ ^^^' counter-demand : The Baptifm of John whence was H^ John i. 25. from Heaven^ or of Men i Hereac they paufed, fe- Mat.xxi. cretly difputing within themfelves. If we fhould fay from HeaveUy he will afk^ Wherefore did ye not then believe him ? And if we fay of Men, we fear the Peo- ple^ for all hold John a Prophet, What is it now which hereupon thefe Men would infer ? That all fundlions Ecclefiaftical ought in fuch fort to be from Heaven, as the fun6lion of John was ? No fuch matter here contained. Nay, doth not the contrary rather appear mod plainly by that which is here fet down ? For when our Saviour doth afk concerning the Baptifm, that is to fay, the whole fpiritual func- tion of John, whether it were from Heaven or of Men, he giveth clearly to underftand that Men give authority unto fome, and fome God himfelf from Heaven doth authorize. Nor is it faid, or in any fort fignified, that none have lawful authority which have it not in fuch manner as John, from Heaven. Again, when the Priefts and Elders were loth to fay, that John had his calling from Men, the reafon was not becaufe they thought that fo John fliould not have any good or lawful calling, but becaufe they faw that by this means they fhould fomewhat embafe the calling of John •, whom all Men knew to have been fent from God, according to the manner of Prophets by a mere celeftial vocation. So that out of the evidence here alledged, thefe things we may di- rectly conclude; firil, that whofo doth cxercife any kind of fundion in the Church, he cannot lawfully fo do, except authority be given him : fecondly, that if authority be not given him from Men, as the au- thority of teaching was given unto Scribes and Pha- rifees, it muft be given him from Heaven, as au- thority was given unto Chrift, Elias, John Baptift, and the Prophets. For thefe two only ways there are to have auihority. But a (trange conclufion it is, God himfeif did from Heaven authorize John

t9

ECCLESIASTICAL POLITY. 177

to bear witncfs of the Light, to prepare a way for book the promifed McfTiah, to publifli the nearnefs of ^"- the Kingdom of God, to preach Repentance, and to baptize (for by this parr, which was in the fundion of John moft noted, all the reft are together figni- fied); therefore the Church of God hath no power upon new occurrences to appoint, ro ordain an Ec- clefiaftical fundlion, as Mofts did upon Jethro's advice devife a Civil. All things we grant which are in the Church ought to be of God. But, foraf- much as they may be two ways accounted fuch; one, if they be of his own inftitution, and not of ours; another, if they be of ours, and yet with his approbation -, this latter way there is no impediment, but that the fame thing which is of Men, may be alfo juflly and truly faid to be of God, the fame thing from Heaven which is from Earth. Of all good things God himfelf is Author, and confequent- ly an approver of them. The rule to difcern v/hen the Anions of Men are good, when they are fuch as they ought to be, is more ample and large than the Law which God hath fet particular down in his Holy Word, the Scripture is but a part of that rule, as hath been heretofore at large declared. If there- Lib. i. fore all things be of God which are well done -, and if all things be well done, which are according to the rule of well-doing; and if the rule of well- doing be more ample than the Scripture, what ne- ceflity is there, that every thing which is of God, lliould be kt down in Holy Scripture ? True it is in things of Tome one kind, true it is, that what we are now of necefllty for ever bound to believe or obferve in the fpecjal Myfteries of Salvation^ Scrip- ture muft needs give notice of it unto the World •, yet true it cannot be, touching all things that are of God. Sufficient it is for the proof of lawfulnefs in any thing done, if we can fhcvv that God approveth it: and of his approbation, the evidence is luffi- cient, if etither himfelf have bv Revelation in his VOL. III. N Word

178 ECCLESIASTICAL POLITY.

BOOK Word warranted it, or we by fome difcourfe of Rea- ^"' Ion find it good of itfelf, and unrepugnant unto any of his revealed Laws and Ordinances. Wherefore injurious we are unto God, the Author and Giver of human capacity, judgment and wit, when, be- caufe of fome things wherein he precifely forbiddeth Men to ufe their own inventions, we take occafion to dil-authorize and difgrace the works which he doth produce by the hand either of Nature, or of Grace in them. We offer contumely, even unto him, when we fcornfully reje6l whi't we lift, without any other exception than this, The brain of Man hath devifed iL Whether we look into the Church or Commonweal, as well in the one as in the other, both the Ordination of Officers, and the very in- flitution of their Ofiices, may be truly derived from God, and approved of him, although they be not always of him in fuch fort as thofe things are which are in Scripture. Doth not the Apoftle term the Rom. i. 32. Law of Nature even as the Evangelill doth the Law Luke i. 6. of Scripture, Ai>iaiw,aa ra 0£a, God's owH rightcous Ordinance ? The Law of Nature then being his Law, that muft needs be of him which it hath di- rected Men unto. Great odds, I grant, there is / between things devifed by Men, although agreeable with the Law of Nature, and things in Scripture fet down by the finger of the Holy Ghoft. How- beit the dignity of thefe is no hindrance, but that thofe be alfo reverently accounted of in their place. Thus much they very well faw, who although not living themfelves under this kind of Church Polity, yet being, through fome experience, more moderate, grave, and circumfped in their judgment, have given hereof their founder and better advifed fentence. Confer. 169. That which the holy Fathers (faith Zanchius) have by common confent, without contradidipn of Scrip- ture, received, for my part, I neither will, nor dare with good confcience difallow. And what more certain, than that the ordering of Ecclefiaftical Per-

fons.

ECCLESIASTICAL POLITY. 179

fons, one in authority above another, was received book into the Church by the common confent of the ' ^ Chriftian World ? What am I, that I lliould take upon me to controul the whole Church of Chrilt in that which is fo well known to have been lawfully, religioufly, and to notable purpofe inflituted ? Cal- vin maketh mention even of Primates that have authority above Bifliops : // was^ faith he, the injti- Epift. 150; tution of the Ancient Churchy to the end that the Bifbops mighty by this bond of concordy continue the f after linked amongft them/elves. And, left any Man fhould think that as well he might allow the Papacy itfelf, to prevent this he addeth, Jliud eft moderatum gerere tt honoreniy qua^n totum terrarum orbem immenfo imperio complect. Thefe things ftanding as they do, we may- conclude, that, albeit the Offices which Bifliops execute, had been committed unto them only by the Church, and that the Superiority which they have over other Paftors were not firft by Chrift himfelf given to the Apoftles, and from them defcended to others, but afterwards in fuch confideration brought in and agreed upon, as is pretended •, yet could not this be a juft or lawful Exception againft it.

12. But they will fay, "there was no necejfity <?/*TheArgu. inftituting Bifbops ^ the Church might have flood cc^^/Zpove there enough without them\ they are as tbofe fuperfluous things y""^'^!.^^^^: which neither while they continue do good^ nor do harm ftituting bi- when they are removed^ becaufe there is not any profit- ^^]^^ ^^'^ able ufe whereunto they foould ferve* For firft ^ in the Primitive Church their Paftors were all equals the Biftoops of thofe days were the very fame which Paftors of Parifto Churches at this day are with us^ no one at commandment or controulment by any other^s authority among ft them, The Church therefore may ft and and flourijJo without Biftoops : if they be neceffary^ wherefore were they not fooner inflituted? 2. Again, if ayiy fuch thing were needful for the Churchy Chrift would have fet it down in Scripture, as he did all kind of Officers necejfary for Jewiftj Regiment, He which prefcribed

N 2 untQ

BOOK

VII.

180 ECCLESIASTICAL POLITY.

unto the Jews Jo particularly the leaft thing pertinent unto their l!emple^ would not have leftfo weighty Offices undetermined of in Scripture^ but that he knew the Church could never have any profitable ufe of them, Epift. 3. 3. Furthermore, tt is the judgment of Cyprian^ that equi-- lib. i. ^y jrgquiygijy ^^^yy Man* s caufe to be heard, where the fault he is charged with was committed: and the reafon he allcdgeth is, forafmuch as there they tnay have both Acciifers and JVitneJfes in their caufe, Sith therefore every Man's caufe is meet eft to be handled at home by the Judges of his own Pariflj, to what purpofe ferveth their device, which have appointed BifiopSy unto whom fuch caufes may be brought^ and Archbifhops to whom they may be alfo from thence removed ? The fore- j^. What chings have neceflary ufe in the Church, gilmfmstn'^^^y ^^ ^^^ othcrs are the moil unfit to judge, who iVvered. bend themfelvcs purpofely againft whatfoever the Church ufeth, except it pleafe themfelves to give it the grace and countenance of their favourable ap- probation ; which they Vv^iliingly do not yield unto any part of Church Polity, in the forehead whereof there is not the mark of that new devifed (lamp. But howfoever Men like or diflike, whether they judge things neceflary or needlefs in the Houfe of God, a confcience they fhould have touching that which they boldly affirm or deny, i. In the Pri- mitive Church no Bifoops^ no Pajlor having power over other Paftors, but all Equals^ every Man fupreme Com- mander and Ruler within the kingdom of bis own Con- gregation or Parifo ? l!he Bifhops that are fpoken of in the time of the Primitive Churchy all fuch as Parfons or Re^ors of Parifhes are with us ? if thus it have been in the prime of the Church, the queftion is how far they will have that prime to extend ? and \vhere the latter fpring of that new-fuppofed diforder to begin? That Primitive Church wherein they hold that amongft the Fathers, all which had pafto- ral charge were equal, they muft of necefllty lb far enlarge as to contain fome hundred of years, be-

caufe

ECCLESIASTICAL POLITY. i8i

caufe for proof hereof they alledge boldly and con- book fidendy St. Cyprian, who fufFered Martyrdom about ^^^' two ■ undred and threefcore years after our blefTed Lord's Incarnation. A Bifliop, they fay, fuch as Cyprian doth fpeak of, had only a Church or Con- gregation, fuch as the Miniftcrs and Pailors with us, which are appointed unto feveral Towns. Every Bifliop in Cyp/ian's time was Paftor of one only Con- gregation, ofTembled in one place to be taught of one Man.* A thing impertinent, although it were true. For the queftion is about perfonal inequality amongft Governors of the Church. Now to fliew there was no fuch thing in the Church at fuch time as Cyprian lived, what bring they forth ? Forfooth that Bifliops had then but a fmall circuit of place for the exercife of their authori y. Be it fuppofed, that no one Bifhop had more than one only Town to govern, one only Congregation to rule -, doth it by Cyprian appear, that in any fuch Town or Congre- gation, being under the cure and charge of fome one Bifliop, there were not, befides that one Bifhop, others alfo Minifters of the Word and Sacraments, yet fubjedt to the power of the fame Bifhop ? If this appear not, how can Cyprian -be alledged for a witnels that in thole times there were no Bifhops which did differ from other Minifters, as being above them in degree of Ecclefiaftical power ? But a grofs and a palpable untruth it is, Thai BiJJjops with Cy- prian were as Minifters are with us in Parijh Churches ; and that each cf them did guide Jome PariJJo without any other Pajiors under him, St. Cyprian's own perfon may ferve for a manifeft difproof iiereof. Pontius being Deacon under Cyprian noteth, that his admirable

* T. C. lib. i. p. 99. et 100. The Bifliop which Cyprian fpeak. cth of, is nothing eife but fuch as we call Paftor, or as the com- mon name with us is, Parlon ; and his Church whereof he is Bifhop, is neither Diocefe nor Province, but a Congregation which met together in one place, and to be taught of one Man.

N 3 virtues

•i82 ECCLESIASTICAL POLITY.

BOOK virtues caufed him to be Bifhop with the fooncfl ;

^ which advancement therefore himielf endeavoured for

a while to avoid. It feemed in his own eyes too foon for him to take the title of fo great honour, in regard whereof a Bifhop is termed Pontifex^ SacerdoSy Antiftes Dei, Yet fuch was his quahty, that whereas others did hardly perform that duty, whereunto the difcipline of their order, together with the religion of the oath they took at their entrance into the office, even conftrained them \ him the chair did not make, but receive fuch a one, as behoved that a Bifhop fhould be. But foon after followed that Prefcription, whereby being driven into exile, and continuing in that eftate for the fpace of fome two years, he ceafed not by letters to deal with his Clergy, and to dired them about the publick affairs of the Church. They unto whom thefe * Epiflles were written, he commonly entitleth the Prefbyters and Deacons of that Church. If any Man doubt whether thofe Prefbyters of Carthage were Miniflers of the Word and Sacraments or no, let him confider but that one only place of Cyprian, where he giveth them this careful advice, how to deal with circum- fpedion in the perilous times of the Church, that neither they which were for the truth^s fake im- prifoned might want thofe ghoftly comforts which they ought to have, nor the Church by miniflering the fame unto them incur unnecelfary danger and peril. In which Epiftle it doth exprefsly appear,

* Etfi Fratres pro dileflione faa cupidi funt ad conveniendum et vifitandum ConfefTores bonos, quos illuftravit jam gloriofis initiis divina dignatio ; tamen caute hoc, et non glomeratim nee ptT multitudinem fimul jundlam, puto efTe facieadum, ne ex hoc jpfo invidia concitetur, et introeundi aditus denegetur, et dum in- fatiabilcs multum volumus, totum perdamus ; confulite ergo et providete ut cum temperamento hoc agi tutius poffit : ita ut Frefbyteri quoque qui illic apud ConfefTores ofFerunt finguli cum iingulis Diaconis per vices alternent, quia et mutatio perfonarimi., et viciflitudo convenientium minuit invidiam. Ep. v.

that

ECCLESIASTICAL POLITY. 183

that the Prefbyters of whom he fpeaketh, did offer, b o o k that is to fay, adminifter the Eucharifl -, and that many '

there were of them in the Church of Carthage, fo as they might have every day change for performance of that duty. Nor will any Man of found judgment I think deny, that Cyprian was in Authority and Power above the Clergy of that Church, above thofe Prefbyters unto whom he gave diredion. It is ap- parently therefore untrue, that in Cyprian's time Minifters of the Word and Sacraments were all equal, and that no one of them had either Title more excellent than the reft, or Authority and Go- vernment over the reft. Cyprian being Bifhop of Carthage, was clearly fuperior unto all other Mini- fters there : yea, Cyprian was, by reafon of the dignity of his See, an Archblfhop, and fo confe- quently fuperior unto Biihops. Bifliops, we fay, there have been always, even as long as the Church of Chrift itfelf hath been. The Apoftles who plant- ed it, did themfelves rule as Biihops over it; neither could they fo well have kept things in order during their own times, but that Epifcopal Authority was given them from above^ to excrcife far and wide over all other Guides and Paftors of God^s Church. The Church indeed for a time continued without Bifliops by reftrainr, every where eftabliflied in Chriftian Cities. But fliall we thereby conclude that the Church hath no ufe of them, that without them it may ftand and flourifli ? No, the caufe wherefore they were fo foon univerfally appointed was, for that it plainly appeared, that without them the Church could not have continued long. It was by the fpe- cial Providence of God no doubt fo difpofed, that the evil whereof this did ferve for remedy, might lirft be felt, and fo the reverend Authority of Bi- ihops be made by fo much the more efied:ual, when our general experience had taught Men what it v/as for Churches to want them. Good Laws are never efteemed fo good, nor acknowledged fo neceffary, as

N 4 when

i84 ECCLESIASTICAL POLITY.

BOOK when precedent crimes are as (eeds out of which ^"' they grow. Epilcopal Authority was even in a man- ner fandlified unto the Church of Chrift by that little bitter experience which it firft had of the peftilent evil of St-hiffTis, Again, when this very thing v/as propofed as a remedy, yet a more fufpicious and feartul acceptance it mufi; needs have found, if the felf-fame provident Wifdom of Almighty God had not alfo given before-hand fufficient trial thereof in the Regiment of Jerufi\iem5 a Mother-Church, which having received the fame order even at the fir ft, was by it nioft peaceably governed, when other Churches w'thout it had trouble. So tiiat by all means the liccelTary uie of Epifcopal Government is confirmed, yea ftrengthencd it is and ratified, even by the not eftablidiment thereof in ail Churches every where <it the firft. 2. When they further difpute. That if any fuch ibing ivere needful^ Chrift would in Scripture have Jet dozvn particular Statutes and Laws appointing that Bijhops Jhouhi he made, and prtjcribing in what order ^ even as the Law dctb for all kind of Officers which were needful in the JewifJj Regiment j might not a Man that would bend his wit to maintain the fury of the Pctrobrufian Hereticks, in pulling down Oratories, ufe the felf-lame argument with as much countenance of reafon ? If it were needful that we fhould affemhle ourfelves in Churches, would that God which taught the Jews fo exactly the frame of their fumptuous Temple^ leave us no particular injiruilions in writing, no not fo much as which way to lay any one fione ? Surely fuch kind of argumentation doth not fo ftrengthen the finews of their caufe, as weaken the credit of their judgment which are led therewith. 3 And whereas, thirdly, in difproof of that ufe which Epifcopal Authority hath in judgment of Spi- ritual Caufes, they bring forth the verdift of Cy- Cvpr.iib. i.prian, uho fairh, That equity requireth every Mans ^^'* ^' caufe to be beard, where the fiuit he was charged with ipas co'/nrditted, forafmuch as there they may have both

Accufers

ECCLESIASTICAL POLITY. 185

Accujers and Witneffes in the cau[e\ this argument book grounding itfelf on principles no lefs true in Civil ' , than in Ecclefiaftical caufcs, unlefs it be qualified with fome exceptions or limitations, over-turneth the higheft Tribunal Seats both in Church and Com- monwealth \ it taketh utterly away all Appeals 3 it fecretly condemneth even the bleiTed Apoftle him- fclf, as having tranfgrefTed the Law of Equity, by his appeal from the Court of Judea unto thofe higher Afisxm which were in Rome. The generality of fuch kind of axioms deceiveth, unlefs it be conilrued with fuch cautions as the matter whereunto they are appliable doth require. An ufual and ordinary tranfportation of cauk-s out of Africa into Italy, out of one King- dom into another, as difcontented Perfons lift, which was the thing which Cyprian difalloweth, may be unequal and unmeet; and yet not therefore a thing unneceffary to have the Courts creded in higher places, and judgment committed unto greater Per- fons, to whom the meaner m>ay bring their caufes, either by way of appeal or otherwife, to be deter- mined according to the order of juftice ; which hath been always obferved every where in Civil States ; and is no lefs requifite alfo for the State of the Church of God. The reafons which teach it to be expedient for the one, will fhew it to be for the other, at leaftwife not unneceflary. Inequality of Paf- tors is an Ordmance both divine and profitable. Their exceptions againft it in thefe two reafons we have fhewed to be altogether caufelefs, unreafonable and unjuft.

14. 'Lhe next thing which they upbraid us with, An Anfwer is the difference between that inequality of Paftors "j^^ng's '^ "^ which hath been of old, and which now is. For at^hJcharc length they grant, 'That the Superiority cf BiJhopslJnctxJvg and of ArchbiJJoops is Jomewhat ancient^ hut no Juch ^^^ '^jj^'"'^' kind of Superiority as ours have. By the Laws of our iween that

power which Bifhops now have, and that which ancient Blihops had more than other Pieibyters.

Dilcipliiie

i86 ECCLESIASTICAL POLITY.

BOOK Difcipline a Bifhop may ordain without afking the , ^^^' People's conlent, a Bifhop may excommunicate and releafe alone, a Bifhop may imprifon, a Bifhop may bear civil office in the Realm, a Bifhop may be a Counfellor of State •, thofe things ancient Bifhops neither did nor might do. Be it granted, that or- dinarily neither in eledions nor deprivations, neither in excommunicating nor in releafing the excommu- nicate, in none of the weighty affairs of Govern- ment, Bifhops of old were wont to do any thing without confultation with their Clergy and confenc of the People under them ; be it granted that the fame Bifhops did neither touch any Man with cor- poral punifhment, nor meddle with fecular affairs and offices, the whole Clergy of God being then tied by the ftri6t and fevere Canons of the Church to ufe no other than ghoflly power, to attend no other bufmefs than heavenly. Tarquinus was in the Roman Commonwealth defervedly hated, of whofe Llv.iib.i. unorderly proceedings the Hiflory fpeaketh thus: Hie Regum primus traditum a prioribus jnorem de omni- bus Senatum confulendi folvit ; domejlicis confiliis Rem- fublicam adminijlravit ; beilum^ pacem^ fcedera^ Jocie- tales ^ per feipjum^ cum qui bus voluit injujfu Populi ac SenatuSy fecit diremitque. Againfl Bifhops the like is objefted, That they are Invaders of other Men's rights^ and by intolerable iifurpation take upon them to do that alone^ 'wherein ancient Laws have appointed that others^ not they only^ fhould bear fway. Let the cafe of Bifhops be put, not in fuch fort as it is, but even as their very heavieft Adverfaries would devife it : fuppofe that Bifhops at the firfl had encroached upon the Church, that by Heights and cunning prac- tices they had appropriated Ecclefiaftical, as Au- guflus did Imperial power; that they had taken the advantage of Men's inclinable affections, which did not fuf^er them for revenue fake to be fufpedled of ambition ; that in the mean while their ufurpation had gone forward by certain eafy and infcnfible de- grees i

ECCLESIASTICAL POLITY. 187

grees ; that being not difcerned in the growth, when book it was thus far grown, as we now fee it hath pro- ^"- ceeded, the World at length perceiving there was juft caufe of complaint but no place of remedy left, had aflented unto it by a general fecret agree- ment to bear it now as an hclplefs evil ; all this fuppofed for certain and true, yet furely a thing of this nature, as for the Superior to do that alone unto which of right the confent of fome other Inferiors Ihould have been required by them ; though it had an indired: entrance at the firft, mud needs, through continuance of fo many ages as this hath Hood, be made now a thing more natural to the Church, than that it fhould be oppreft with the mention of con- trary orders worn fo many ages fince quite and clean out of ure. But with Bifhops the cafe is otherwife •, for in doing that by themfelves, which others toge- ther with them have been accuftomed to do, they do not any thing, but that whereunto they have been upon juft ©ccafions authorized by orderly means. All things natural have in them naturally, more or lefs, the power of providing for their own fafety : and as each particular Man hath this power, fo every politick Society of Men muft needs have the fame, that thereby the whole may provide for the good of all parts therein. For other benefit we have not any by forting ourfelves into Politick So- cieties, faving only that by this mean each part hath that relief, which the virtue of the whole is able to yield it. The Church therefore being a Politick Society or Body, cannot poflibly want the power of providing for itfelf : and the chiefeft part of that power confifteth in the authority of making Laws, Now, forafmuch as Corporations are perpetual, the Laws of the ancienter Church cannot choofe but bind the latter, while they are in force. But we muft note withal, that becaufe the body of the Church continueth the fame, it hath the fame Authority ftill, and may abrogate old Laws, or make new, as

need

IS8 ECCLESIASTICAL POLITY.

BOOK need fhall require. Wherefore vainly are the ancient , Canons and Conftitutions objedled as Laws, when

once they are either let fecretly to die by dif-ufage, or are openly abrogated by contrary Laws. The Ancients had caufe to do no otherwife than they did ; and yet fo ilridtly they judged not themfelves in con- fcience bound to obferve thofe Orders, but that in fundry cafes they eafily dilpenfed therewith, which I fuppofe they would never have done had they efteem- ed them as things whereunto everlafling, immutable, and undifpenfabie obfervation did belong. The Bifliop ufually promoted none which were not firft allowed as fit by conferc nee had with the reft of his Clergy and with the People. Notwithftanding, in the caie of Aure ius, St. Cyprian did otherwife. In matters of deliberation and counfel, for difpofing of that which belongeth generally to the whole body of the Church, or which being more particular, is neverthelefs of fo great confequence, that it needeth the force of many judgments conferred ; in fuch things the common faying muft neceffarily take place. An eye cannot fee that which eyes can. As for Clerical Ordinations, there are no fuch reafons alledged againft the Order which is, but that it may be eiteemed as good in every refp-d:, as that which hath been; and in fome confiderations better, at leaftwife (which is fufficienr to our purpofe) it may be held in the Church of Chrift without tranfgrefllng any Law, either ancient or lace, divine or human, which we ought to obferve and keep. The form of making Ecclefiaftical Officers hath fundry parts, neither are they all of equal moment. When Deacons having not been before in the Church of Chrift, the Apoftles faw it needful to have fuch ordained, they firft alTemble the multitude, and fliew them how need- ful it is that Deacons be made : fecondly, they name unto them what number they judge convenient, what quality the Men muft be of, and to the People they commit the care of finding fuch out ; thirdly,

the

3- Tim. T,

ECCLESIASTICAL POLITY. 189

the People hereunto aflenting, make their choice of book: Stephen and the reft; thofe chofen iVTen they bring ^, _^"' and prefent before the Apoftks ; 'howbeir, all this doth not endue them with any Ecclefiartical Power. But when lb much was done, the Apoilles finding no caufe to take exception, did with prayer and im- pofition of hands make them Deacons. This was it which gave them their very being ; all other things befides were only preparations unto this. Touching the form of making Prefoyters, although it be not wholly of purpofe any where fet down in the Apof- ties' Writings, yet fundry fpeeches there are which infmuate the chiefeit things that belong unto that adlion : as when Paul and Barnabas are laid to haveA^sxiv, fafted, prayed, and made Prefbyters ♦, when Timo- * thy is willed to lay hands JuddenJy on no Man, for fear 22. of participating with other Men's fins. For this caufe the Order of the Primitive Church was, between Choice and Ordination to have fome fpace for fuch prohibition and trial as the Apoflle doth mention in Deacons, faying, Let them firft he proved^ and then mi- nifter^ if fo be they be found blamelejs,

Alexander Severus beholding in his time how Lampria. in careful the Church of Chrift was, efpecially for this^^"'^^' point; how, after the choice of their Paftors, they ufed to pubiilh the names of the Parties chofen, and not to give them the ufual adt of approbation, till they faw whether any let or impediment would be al- ledged ; he gave commandment, that the like fhould alfo be done in his own Imperial lilections, adding this as a reafon wherefore he fo required, namely. For that both Chriftians and Jews being fo 'xary about the Ordination of the Priefts^ it jeenied very unequal for him not to be in like fort circumfpeSf^ to whom he com- mitted the Government of Provinces^ containing power over Men's both efiates and Jives. This the Canon Dcca.quan. itfelf doth provide for, requiring before Ordination, fg^'^^jg^ur. Scrutiny : Let them diligently be examined three days together before the Sabbath^ and on the Sabbath let

them

1^0 ECCLESIASTICAL POLITY.

BOOK them he prefented unto the Bijhop. And even this In ^ ^^^' effedl alio is the very ufe of the Church of England, at all folemn ordaining of Minifters ; and if all or- daining were folemn, I muft confefs it were much the better.

The pretended diforder of the Church of England is, that Bifhops ordain them, to whofe Eledion the People give no voices, and fo the Bifhops make them alone ; that is to fay, they give Ordination without Popular Eledlion going before, which an- cient Bifhops neither did, nor might do. Now in very truth, if the Multitude have hereunto a right, which right can never be .tranflated from them for any caufe, then is there no remedy but we muft yield, that unto the lawful making of Minifters the voice of the People is required ; and that, accord- Ecci.Difcip.ing to the adverfe Parties* afTertion, fuch as make P-34- Minifters without afking the People's confent, do but exercife a certain tyranny.

At the firft ereflion of the Commonwealth of Rome, the People (for fo it was then fitteft) deter- mined of all affairs : afterwards, this growing trou- blcfome, their Senators did that for them, which themfelves before had done : in the end all came to one Man's hands •, and the Emperor alone was in- ftcad of many Senators.

In thefe things, the experience of time may breed both Civil and Ecclefiaftical change from that which hath been before received; neither do latter things always violently exclude former ; but the one grow- ing lefs convenient than it hath been, giveth place to that which is now become more. That which was fit for the People themfelves to do at the firft, might afterwards be more convenient for them to do by Ibme other : which other is not hereby proved a Tyrant bcrcaufe he alone doth that which a Multi- tude were wont to do, unlefs by violence he take that authority upon him, againft the order of Law, and without any pubiick appointment •, as with us,

if

ECCLESIASTICAL POLITY. 191

if any did, it ihould (I fuppofe) not long be fafe for b ook him fo to do. ^"'

This anfwer (I hope) will feem to be fo much the more reafonable, in that themfelves, who (land againft us, have furnifhed us therewith. For, where- as againfl the making of Minifters by Bifhops alone, their ufe hath been to objedl, what fway the People did bear when Stephen and the reft were or- dained Deacons ; they begin to efpy how their own Platform fwerveth not a little from that example wherewith they controul the pra6lices of others. For, touching the form of the People's concurrence in that a6tion, they obferve it not \ no, they plainly profefs, that they are not in this point bound to be followers of the Apoftles. The Apoftles ordained whom the People had firft chofen. They hold, that their Eccleflaftical Senate ought both to choofe, and alfo to ordain. Do not themfelves then take away that which the Apoftles gave the People, namely, the privilege of choofing Ecclefiaftical Officers ? They do. But behold in what fort they anfwer it.

By thefixth and the fourteenth of the A5ls (fay they) ^cdef. Dif. it doth appear y that the People had the chief eji power of °^' ^^'' choofing, Howbeit that^ as unto me it feemeth^ was done upon fpecial caufe which doth not fo much concern uSy neither ought it to be drawn unto the ordinary and perpetual form of governing the Church. For^ as in €flablifJoing Commonwealsy not only if they be popular^ but even being Juch as are ordered by the power of a few the chief efiy or as by the fole authority of one^ till the fame be eflablifhed the whole fway is in the People's hands^ who voluntarily appoint thofe Magiflrates by whofe authority they may be governed -, fo Phat after- ward not the Multitude itfelf^ but thofe Magiflrates which are chofen by the Multitudcy have the ordering of publick affairs •, after the f elf -fame manner it fared in eflablifhing alfo the Church : when there was not as yet any placed over the People^ all authority was in them all', but when they all had chofen certain to whom the

Regiment

192 ECCLESIASTICAL POLITY.

BOOK Regiment cf the Church was committed^ this -power is not ^ ^"'_ now any longer in the hands of the whole Multitude, hut wholly in theirs who are appointed Guides of the Church. Befides, in the choice of Deacons, there was alfo another facial caufe wherefore the whole Church at that time jhou'.d choofe them. For inafmuch as the Grecians mur- mured againjl the Hebrews^ and complained that in the daily dijiribiition which was made for relief of the Poor^ they were not indifferently refpe^ed, nor fuch regard had cf their PFidows as zvas meet ; this made it necejfary that they all floould have to deal in the choice of thofe V unto whom that care was afterwards to be committed^ to the end that all occafton of jealouftes and complaints mght be removed. Wherefore that which was done by the People for certain caufes before the Church was fully fettledy may not be drawn out and applied unto a con^ Jiant and perpetual form of ordering the Church,

Lee them caft the Difcipline of the Church of England into the fame fcales where they weigh their own, let them give us the fame meafure which here they take, and our (trifes fliall foon be brought to a quiet end. When they urge the Apoftles as pre- cedents *, when they condemn us of tyranny, be- caufe we do not in making Minifters the fame which the ApoH-lrs did •, when they plead, 'That with us one alone doth ordain, and that cur Ordinations are without the People's knowledge^ contrary to that ex- ample which the blejfed Apoftles gave, we do not requeft at their hands allowance as much as of one word we fpeak in our own defence, if that which we fpeak be of our own ; but that which themfelves fpeak, they muft be content to liften unto. To exempt themfelves from being over-far preft with the Apof- tles* example, they can anfwer, That which was done by the People once upon fpecial caufes, when the Church was not yet efiablifoed, is not to be made a rule for the conftant and coyitinual ordering of the Church, In defence of their own Eledion, although they do not therein depend on the People fo much as the

Apoftles

ECCLESIASTICAL POLITY. 193

Apoftles in the choice of Deacons, they think it a book very fufficient apology, that there were fpecial con- ^^^- fiderations why Deacons at that time fhould be chofen by the whole Church, but not fo nov/. In excufe of diiTimihtudes between their own and the Apoftles' Difcipline, they are contented to ule this anfwer. That many things were done in the Apoftles* times ^ before the fettling of the Churchy which afterward the Church was not tied to objerve. For countenance of their own proceedings, wherein their Governors do more than the Apoftles, and their People lefs, than under the Apoftles the firft Churches are found to have done, at the making of Ecclefiaftical Officers, they deem it a marvellous reafonable kind of pleading to fay. That even as in Commonweals^ when the Multitude have cnce chofen many, or one to rule over them^ the right which was at the firft in the whole body of the People, is now derived into thofe many^ or that one which is fo chofen \ and that this being done, it is not the whole Mid- titude, to whom the adminiftration of fuch publick affairs any longer appertainethy but that which they did, their Rulers may now do lawfully without them ; after the /c Iff ante manner it ftandeth with the Church alfo.

How eafy and plain might we make our defence, how clear and allowable even unto them, if we could but obtain of them to admit the fame things confonant unto equity in our mouths, which they require to be fo taken from their own ! If that which is truth, being uttered in maintenance of Scotland and Geneva, do not ceafe to be truth when the Church of England once alledgeth it, this great crime of tyranny wherewith we are charged, hath a plain and an eafy defence. Yea, but we do not at all aik the People's approbation, which they do, v/here- by they ihew themfelves more indifferent and more free from taking away the People's right. Indeed, when their Lay-£lders have chofen whom they think good, the People's confent thereunto is afked, and if they give their approbation, the thing ftandeth

VOL. in. O warranted

194 ECCLESIASTICAL POLITY,

BOOK, warranted for found and good. But if not, is the ^'i'- former choice overthrown ? No, but the People is

" to yield to reafon ; and if they which have made the

choice, do fo like the People's reafon, as to reverfe their own deed at the hearing of it, then a new ek(5lion to be made ; otherwile the former to ftand, notwithllanding the People's negative and diflike.

r.cd. Dif. What is this elfe but to deal with the People, as

P-4I' thofe Nurfes do with Infants, whofe mouths they befmear with the backfide of the fpoon, as though they had fed them, when they themlelves do devour the food ? They cry in the ears of the People, that all Men's confent fliould be had unto that which concerns all ; they make the People believe we wrong them, and deprive thenci of their right in making Minifters, whereas with us the People have com- monly far more fway and force than with them. For inalmuch as there are but two main things obferved in every Ecclefiaftical Fundlion, Power to exercife the duty itfelf, and fome charge of People whereon to exercife the fame ; the former of thefe is received at the hands of the whole vifible Catholick Church, For it is not any one particular Multitude that can give power, the force whereof may reach far and wide indefinitely, as the power of Order doth, which whofo hath once received, there is no adlion which belongeth thereunto, but he may exercife effedually the fame in any part of the World without iterated Ordination. They whom the whole Church hath from the beginning ufed as her Agents in conferring this power are not either one or more of the Laity, and therefore it hath not been heard of that ever any fuch were allowed to ordain Minifters : only Perfons Ecclefiaftical, and they, in place of calling, fuperiors both unto Deacons, and unto Prefbyters ; only fuch Perfons Ecclefiaftical have been authorized to ordain both, and give them the power of Order, in the name of the whole Church. Such were the Apoftles, fuch was Timothy, fuch was Titus, fuch are Bilhops.

Not

ECCLESIASTICAL POLITY. 195

"Not that there is between thefe no difference, but book that they all agree in pre-eminence of place above ^^^' both Prelbyters and Deacons, whom they otherwife might not ordain.* Now whereas hereupon fome do infer, that no Ordination can ftand but only fuch as is made by Bifhops, which have had their Ordination likewife by other Bifliops before them, till we come to the very Apoflles of Chrift themfelves ; in which refpe(5l it was demanded of Beza at FoifTie, By what authority he could adminijler the holy Sacraments, being not thereunto ordained by any other than Calvin^ or by fuch as to whom the power of Ordination did not belongs according to the ancient order and cuftoms of the Church ; fith Calvin y and they who joined with him in that a5iion^ were no Bifhops ? and Athanafius maintaineth the fadt of Macarius a Prefbyter, which overthrew the holy Table whereat one Ifchyras would have minirtered the blefled Sacrament, having not been confecrated thereunto by laying on of fome Bifhop*s handsjf ac- cording to the Ecclefiaflical Canons -, as alfo Epi- phanius inveigheth fharply againfl divers for doing the like, when they had not Epifcopal Ordination — • to this we anfwer, that there may be fometimes very juft and fufficient reafon to allow Ordination made without a Bifhop. The whole Church vifible being the true original fubjed of all power, it hath not or- dinarily allowed any other than Bilhops alone to ordain : howbeit, as the ordinary courfe is ordinarily in all things to be obferved, fo it may be in fome cafes not unneceffary that we decline from the or- dinary ways. Men may be extraordinarily, yet al- lowably, two ways admitted unto fpiritual fundtions in the Church. One is, when God himfelf doth of himfelf raife up any, whofe labour he ufeth without requiring that Men ihould authorife them j but then

* Neque enim fas erat aut licebat ut inferior ordinaret majo- rem. Comm^^nt. q. Ambrof. tribuuntur, in i Tim. iii,

O 2 he

196 ECCLESIASTICAL POLITY,

BOOK he doth ratify their calling by manifeft figns and ^"- tokens himfelf from Heaven : and thus even fuch as believed not our Saviour's teaching, did yet ac- knowledge him a lawful Teacher fcnt from Gods *Thou art a teacher fent from God, otherwtfe none could do thofe things which thou doft. Luther did but rea- fonably therefore, in declaring that the Senate of Melheufe fhould do well to afk of Muncer, from -whence he received power to teach ? who it was that had called him ? and if his anfwer were, that God had given him his charge, then to require at his hands fome evident fign thereof for Men's fatisfadlion : becaufe fo God is wont, when he himfelf is the au- thor of any extraordinary calling. Another extra- ordinary kind of vocation is, when the exigence of necefTity doth conftrain to leave the ufual ways of the Church, which otherwife we would willingly keep : where the Church muft needs have fome or- dained, and neither hath, nor can have poflibly a Bifliop to ordain •, in cafe of fuch necefTity, the or- dinary Inftitution of God hath given oftentimes, and may give place. And therefore we arc not, fimply without exception, to urge a lineal defcent of power from the Apoftles by continued fucceflion of Bifhops in every effedtual Ordination. Thefe cafes of inevitable neceflity excepted, none may ordain but only Bilhops. By the impofition of their hands it is, that the Church giveth power of Order, both unto Prefbyters and Deacons. Now when that power fo received is once to have any certain fubject where- on it may work, and whereunto it is to be tied, here cometh in the People's confent, and not before. The power of Order I may lawfully receive, with- out alking leave of any Multitude ^ but that power I cannot exercife upon any one certain People ut- terly acrainft their wills •, neither is there in the Church of England any Man by order of Law poffefTed with Paftoral charge over any Parifli, but the People in effed do choofe him thereunto. For,

albeit

ECCLESIASTICAL POLITY. 197

albeit they choofe not by giving every Man perfonal- b 00 k. ly his particular voice, ytrt can they not fay, that they — _L. have their Pallors violently obtruded upon them, inafmuch as their ancient and original intereft there- in hath been by orderly means derived into the Patron who chooleth for them. And if any Man be defirous to know how Patrons came to have fuch intereft, we are to confider, that at the firil eredion of Churches, it Teemed but realonable in the eyes of the whole Chrillian World, to pafs that right co them and their Succeflbrs, on whofe foil, and at whofe charge the fame were founded. This all Men gladly and wil- lingly did, both in honour of fo great piecy, and for encouragement of many others unto the like, who peradventure elfe Vy'ould have been as flow to eredt Churches, or to endow them, as we are forward both to fpoil them, and to pull them down.

It is no true aflertion therefore, in fuch fort as the pretended Reformers mean it, That all Mtnifters of God's Word ou^ht to he made by confmt of many^ that is to fay y by the Peopk^s Ju ff rages \ that ancient BiJJjops neither did nor might ordain other-wife ; and that ours do herein ufurp a far greater power than was^ or than lawfully could have been granted unto Bifbops which were of old. Furthermore, as touching Spiritual Jurifdiflion, our Bif]i0|>s, they fay, do that which of all things is moft intolerable, and vvhich the Ancient never did ; Our Bijhops excommunicate and releafe alo7ie^ whereas the Cenfures of the Chw-'ch neither oughts nor were wont to be adminiftered olherwife, than by confent of many . Their meaning here, when they fpeak of many, is not as before it was. When they hold that Miniilers (houid be made with confmt of many, they underitand by many,, the Multitude, or common People ; but in requiring that many fhould evermore join with the Bifliop in the adminiftration of Church-Cenfures, they mean by many, a few Lay-Elders, chofen out of the reft of the People to that purpofc. This, they {a^,, is ratified by ancient

O 3 CounciU,

198 ECCLESIASTICAL POLITY.

B 00 K Councils, by ancient Bifhops this was pra£tifed,

^^^' And the realbn hereof, as Beza riippofcth, was, Be-

Concii.Q^r. cauje if thc power cf Ecclefiajiical Cenfures did belong

\'^^'cy^rl unto any one, there would this great inconvenience fol-

1. iii. Ep. low ; Ecclefiajiical Regiment fljould be changed into mere

i°ii. Ep! 8. ^y^oMny^ or elfe into a Civil Royalty : therefore yio one,

either Bifbcp or Prefbyter, fhould or can alone exercife

that power, but with his Ecclefiafiical Ccnfifcry he

ought to do it, as may appear by the old Difcipline.

And is it poffible, that one fo grave and judicious fnould think it in earneft tyranny for a Bifhop to excommunicate, whom Law and Order hath autho- rized fo to do ? or be perfuaded, that Ecclefiallical Regiment d^generat^th into Civil Regality, when one is allowed to do that which hath been at any time the deed of more? Surely, far meaner witted Men than the World accounteth Mr. Beza do eafily per- ceive, that Tyranny is power violently exercifed againft Order, againft Law ; and that the difference of thefe two Regiments, Ecclefialtical and Civil, confifieth in the matter about which the actions of each are converfant; and not in this, that Civil Royalty admitteth but one, Ecclefiafiical Govern- ment requireth many fupreme corredlors. Which allegation, were it true, would prove no more than only that fome certain number is necelTary for the afTiftance of the Bifhop : but that a number of fuch as they do require is necefTary, how doth it prove? M herefore albeit Bifhops fhould now do the very fame which the Ancients did, ufing the College of Preiljyiers under them as their AfTiftants when they adminifter Church -Cenfures, yet fhould they flill fwerve utterly from that which thefe Men fo bufily labour for, becaufe the Agents whom they require to afTift in thofe cafes are a fort of Lay- Elders, fuch as no ancient Bifhop ever was afTifted with.

Shall thefe fruitkfs jars nnd janglings never ceafe? fhall we never fee end of them ? How much happier were the World if thofe eager Tafk-malters, whofe

eyes

ECCLESIASTICAL POLITY, 199

eyes are fo curious and iharp in difcerning what book

fliould be done by many, and what by few, were L,

all changed into painful doers of that which every good Chriftian Man ought either only or chiefly to do, and to be found therein doing when that great and glorious Judge of all Men's both deeds and words, fhall appear ? In the mean while, be it one that hath this charge, or be they many that be his AfTiftants, let there be careful provifion that Juflice may be adminiliered, and in this fhall our God be glorified more than by fuch contentious difputes.

15. Of which nature that alfo is, wherein Bifhops^^"''""'"? are over and bcfidcs all this, accufed to have much Pov^-^r'^Ld more exceffive power than the ancient^ inajmuch as unto ^T^^'^^^\ their Ecclefiafiical Authority y the Civil Magiftrate^ for Biftops the better repreffing of Juch as contemn Ecdefiafticdl Cen- ^^^^* Juresy hath for divers ages annexed Civil. The crime of Bi/hops herein is divided into thefe two fever al branches *-^the one^ that in catijes Ecclefiafiical they firike with the [word of Secular punijhments ; the other ^ that offices are granted them, by virtue whereof they meddle ^with Civil affairs. Touching the one, it reacheth no farther than only unto reflraint of liberty by Impri- fonment (which yet is not done but by the Laws of the Land, and by virtue of authority derived from the Prince). A thing which being allowable in Priefts amongft the Jews, mufl needs have received lome ftrange alteration in nature fince, if it be now fo pernicious and venomous to be coupled with a fpi- ritual vocation in any Man which beareth office in the Church of Chrifl. Shemaia writing to the Col- J^r. x*it* lege of Priefls v;hich were in Jerufalem, and to Ze-^^* phania the principal of them, told them, they were appointed of God^ that they might be Officers in the Houfe of the Lord^ for every Man which raved ^ and did make himfelf a Prophet^ to the tnd that they might by the force of this their authority put fuch in Prijon, and in the Stocks. His malice is reproved, for that he provoked them to Ihew their power againfl tlie

O A Innocent.

200 ECCLESIASTICAL POLITY.

BOOK Innocent. But furcly, when any Man juftly punlfh- , able had been brought before them, it could be no

unjuft thing for them even in fuch fort then to have punifhed. As for Offices, by virtue whereof BiOiops have to deal in Civil affairs, we muft con- fider that Civil affairs are of divers kinds ; and as they be not all fit for Ecclcfiadical Perfons to meddle with, fo neitfier is it neceffary, nor at this day haply- convenient, that from meddling with any fuch thing at all they all ifiould without exception be fecluded, 1 will therefore let down lome few cafes, wherein it cannot but clearly appear unto rcafonable Men, that Civil and Ecclefiafrical fun(5lions may be law- fully united in one and the fame Pcrfon.

Firft, therefore, in cafe a Chrillian Society be planted amongft their profeffed Enemies, or by toleration do live under fome certain State whcreinto they are not incorporated, whom fhall we judge the mtcteft Men to have the hearing and determining of fuch mere civil controverfies as are every day wont to grow between Man and Man ? Such being the Rate of the Church of Corinth, the Apoftle iCor.vi. giveth them this diredlion ; Dare any of you ^ having hufinefs againft another^ he judged by the iinjuft^ and not under Saints f Do ye not know^ that the Saints Jhall judge the World ? If the IVorld then fhall he judged by ycu, are ye unworthy to judge the fmallefi matters ? Know ye not that we foall judge the Angels ? how much more things that appertain to this life ? If then ye have ']ud\:^ment of things pertaining to this life^ fet up them which are leofi efleemed in the Lhurch, I fpeak it to your Jhame ; is it fo^ that there is not a wife Man amcAtgfl you "^ no, not one that can judge hetiveen his Brethren^ but a Brother gcelh to law with a Brothery and that under the Ifidels ? Now therefore there is utterly a fault among you^ hecaufe ye go to law one with another ; why rather Juffer ye net wrong \ why rather fujiain ye not harm ? In which fpeech there are thefe degrees j better to fufFer and to put up injuries, than

to

ECCLESIASTICAL POLITY. 201

to contend ; better to end contention by aibitrement;, book than by judgment; better by judgment before the ^"- ^ wifefl of their own, than before the fimpler : bet- ter before the fimpleft of their own, than the wifell of rhem without : fo that if judgment ofvideBama, Secular affairs (liould be committed unto wife Men,^';^^^"j^^^^ unto Men of chiefeft credit and account amongft i. xi. c j.6. them, when the Paftors of their Souls are fuch, who more fit to be aifo their Judges for the ending of ftrifes ? The wifeft in things Divine, may be alfo in things Human the moft ikilful. At leaftwifc they are by likelihood commonly more able to know right from wrong than the common unlettered fort. And what St. Auguftine did hereby gather, his own words do fufficirntly fhew. / call God to witnefs upon au?. de my Soul, faith he^ that according to the order which is^l^^^^^^ kept in well-ordered Monafteries^ I could wijh to have every day my hours oflabcuring with my hands, my hours of reading, and of -prayings rather than to endure thefe moft tumultuous perplexities of other Men's caufes, which 1 am forced to bear when 1 travel in Secular buftneffeSy either by judging to difcufs them, or to cut them off by intreaty: unto which toils that Jpoftle, who himfelf fvf- tained them not, for any thing we read, hath notwith- fianding tied us, not of his own accord, but being there- unto directed by that Spirit which fpeaks in him. His own ApofilefJjip, which drew him to travel up and down^ fuffered him not to be any where fettled to this purpofe ; wherefore the wife, faithful and holy Men which were feated here and there, and not them which travelled up and down to preach, he made examiners of fuch bu/inejjes. Whereupon of him it is no where written, that he had leifure to attend thefe things, from which we cannot ex- cufe ourf elves although we be fimple : becaufe even fuch he requireth, if wife Men cannot be had, rather than that the affairs of Chrifiians fJjould be brought into pub- lick judgment, Howbeit, not without comfort in our Lord are thefe travels undertaken by us, for the hope's fake of eternal life, to the end that with patience voe may

reap

202 ECCLESIASTICAL POLITY.

BOOK reap fruit. So far is St. Auguftine from thinking . it unlawful for Paftors in fuch fort to judge Civil

Caufes, that he plainly colledeth out of the Apoftle's words, a necefTity to undertake that duty; yea hina- felf he comforteth with the hope of a blefTed re- ward, in lieu of travail that way fuftained.

Again, even where v/hole Chriftian Kingdoms are, how troublefome were it for Univerfities, and other great Collegiate Societies, ereded to ferve as Nur- feries unto the Church of Chrift, if every thing which civilly doth concern them were to be carried from their own peculiar Governors, becaufe for the mod part they are (as fitted it is they fliould be) Perfons of Ecclefiaitical calling? It was by the wifdom of our famous PredecefTors forefeen how unfit this would be, and hereupon provided by grant of fpecial Charters, that it might be, as now it is in the Univerfities *, where their Vice-Chancellors, be- ing for the moil pare Profeffors of Divinity, are ne- verthelefs Civil Judges over them in the moil of their ordinary caufes.

And to go yet fome degrees further — a thing im- pofTible it IS nor, neither altogether unufual, for fome who are of royal blood to be confecrated unto the Mmiilry of Jefus Chriit, and fo to be Nurfes of God's Church, not only as the Prophet did foretel, but alfo as the Apoille St. Paul was. Now in cafe the Crown fliouid by this means defcend unto fuch Perfons, perhaps when they are the very lail, or perhaps the very belt of their race, fo that a greater benefit they are not able to beilow upon a Kingdom, than by accepting their right therein ; fhall the fanc- tity of their Order deprive them of that honour where- tinto they have right by blood ? or fnall it be a bar to Ihut out the publick good that may grow by their virtuous regiment? If not, then nuifc ihey cail off the Office which they received by divine impofition of hands ; or, if they carry a more religious opinion concerning that licavenly fundicn, it followeth, that

beir.g

ECCLESIASTICAL POLITY. ^203

being invefted as well with the one as the other, they book; remain God's lawfully anointed both ways. With ^"- ^ Men of (kill and mature judgment there is of thiszanch. p, fo little doubt, that concerning fuch as at this dayJ^J;^^^^* are under the Archbilhops of Ments, Colen, and Trevers, being both Archbifhops and Princes of the Empire ; yea, fuch as live within the Pope's own civil territories, there is no caufe why any (hould deny to yield them civil obedience in any thing which they command, not repugnant to Chriftian piety j yea, even that civilly, for fuch as are under them, not to obey them, were the part of feditious Perfons : howbeit for Perfons Ecclefiaftical, thus to exercife civil dominion of their own, is more than when they only fuftain fome publick office, or deal in fomc bufinefs civil, being thereunto even by fupreme au- thority required. As Nature doth not any thing in vain, fo neither Grace. Wherefore, if it pleafe God to blefs fome principal Attendants on his own San6luary, and to endue them with extraordinary parts of excellency, fome in one kind, fome in ano- ther, furely a great derogation it were to the very honour of him who beftowed fo precious Graces, except they on whom he hath bellowed them Ihould accordingly be employed, that the fruit of thole heavenly gifts might extend itfelf unto the body^ of the Commonwealth wherein they live-, which being of purpofe inftituted (for fo all Commonwealths are) to the end that all might enjoy whatfoever good it pleafeth the Almighty to endue each one with, muft needs fuffer lofs, when it hath not the gain which eminent civil^ ability in Ecclefiaftical Perfons is now and then found apt to afford. Shall we then difcommend the People of Milan for ufing Am- brofe their Bilhop as an AmbafTador about their publick and politick affairs j the Jews for ele6ling their Priefts fometimes to be Leaders in War i Da- vid for making the High-Prieft his chiefeft Coun- feJlor of State j finally, all Chriftian Kings and

Princes

204 ECCLESIASTICAL POLITY.

BOOK Princes which have appointed unto like fervicesi ^^^' Bifhops or other of the Clergy under them ? No, they have done in this refpeft that which mod fmcere and rehgious wifdom alloweth. Neither is it al- lowable only, when either a kind of necellity doth caft Civil Offices upon them, or when they are there- unto preferred in regard of fome extraordinary fit- nefs; but further alfo, when there are even of right annexed unto fome of their places, or of courfe im- pofcd upon certain of their Pcrfons, fundions of dignity and account in the Commonwealth ; albeit, no other confideration be had therein fave this, that their credit and countenance may by fuch means be augmenred. A thing, if ever to be refpefted, furely mod of all now, when God himfelf is for his own fake generally no where honoured. Religion almoft no where, no where religioufly adored, the Miniftry of the Word and Sacraments of Chrift a very caufe of difgrace in the eyes both of liigh and low, where it hath not fomewhat befides itfelf to be counte- nanced with. For unto this very pafs are things come, that the glory of God is conftrained even to Hand upon borrowed credit, which yet were fome- what the more tolerable, if there were not that dif- fuade to lend it him. No practice fo vile, but pre- tended Holinefs is made fometimes a cloak to hide it.

The French King Philip Valois in his time madd an Ordinance, that all Prelates and Biiliops Ihould be clean excluded from Parliaments, where the affairs of the Kingdom were handled ; pretending that a King, with good conicience, cannot draw Paftors, having cure of Souls, from fo weighty a bufinefs, to trouble their heads with confultations of State. But irreligious intents are not able to hide themfelves, no not when Holinefs is made their cloak. This is plain and fimple truth, that the counlels of wicked Men hate always the prefence of them whofe vircue, though it fhould not be able to

prevail

ECCLESIASTICAL POLITY. 205

prevail againfl their purpofes, would notwithfiand- book. ing be unto their minds a fecret corrofive ; and there- ^^^' fore, till either by one. fhift or another they can bring all things to their own hands alone, they are not lecure. Ordinances holier and better there (land as yet in force by the grace of Almighty God and the works of his Providence, amongfl: us. Let not envy fo far prevail, as to make us account that a blemifh, which if there be in us any fpark of found judgment or of religious confcience, we mud of neccffity acknowledge to be one of the chiefeil or- naments unto this land : by the ancient Laws where- of, the Clergy being held for the chief of thofe Three Eftates, vv^hich together make up the entire body of this Commonwealth, under one fupreme Head and Governor ; it hath all this time ever borne a fway proportionable in the weighty affairs of the land j wife and virtuous Kings condefcending mofl willingly thereunto, even of reverence to the Moft Highi with the flower of whofe fandified inheri- tance, as it were with a kind of Divine Prefcnce, unlefs their chiefeft Civil AiTemblies v/ere fo far forth beautified as might be without any notable inj^pedi- ment unto their heavenly fun6lions, they could not fatisfy themfelves as having Ihewed towards God an affe(5tion moft dutiful.

Thus, firfl, in defed of other Civil Magiftrates; fecondly, for the eafe and quietnefs of Scholaflical Societies ; thirdly, by way of political neceffity ; fourthly, in regard of quahty, care, and extraordi- nancy; fifthly, for countenance unto the Miniflry ; and laflly, even of devotion and reverence towards God himfelf, there may be admitted, at leaftwife in fome particulars, well and lawfully enougli, a con- junction of Civil and Ecclefiafticai Power, except there be feme fuch Law or reafon to th: con- trary, as may prove it to be a thing fimply in itfelf naught.

Againfl it many things are objedcd, as, firfl, ^at

the

«o6 ECCLESIASTICAL POLITY.

BOOK the matters 'which are noted in the holy Scriptures to ^"' have belonged unto the ordinary office of any Minijiers of God*s holy Word and Sacraments^ are thefe which follow :, with fuch like^ and no other \ namely^ the watch of the SanEluary^ the bufinefs of God, the mimjiry of the fVord and Sacraments y overftght of the Houfe of God, watch- ing over his Flock, Prophecy, Prayer, difpenfations of the Myjleries of God, charge and care of Men's Souls. If a Man would fhew what the offices and duties of a Chlrurgeon or Phyfician are, I fuppofe it were not his part, fo much as to mention any thing belonging to the one or the other, in cafe either fhould be alfo a Soldier or a Merchant, or an Houfe-keeper, or a Magiftrate ; becaufe the functions of thefe are dif- ferent from thofe of the former, albeit one and the fame Man may haply be both. The cafe is like, when the Scripture teacheth what duties are required in an Ecclefiaitical Minifler ; in defcribing of whofe office, to teach any other thing than fuch as properly and dire6lly toucheth his office that way, were imper- tinent.

Yea, But in the Old Tejlament the two Powers Civil and Ecclefiaftical were dijlinguifhed, not only in Nature, hut alfo in Perfon ; the one committed unto Mofes, and the Magijlrates joined with him ; the other to Aaron and his Sons. Jehofaphat in his reformation doth not only diftinguifh caufes Ecclefiaftical from Civil, and ere^eth divers Courts for them, hut appointeth alfo divers fudges. With the Jews thefe two Powers were not fo diftinguifhed, but that fometimes they might, and did concur in one and the fame Perfon. Was not Eli both Prieit and Judge ? after their return from Captivity, Efdras a Priefl, and the fame their chief Governor even in Civil affairs alfo ? Thefe Men which urge the neceffity of making always a perfonal diftin6lion of thefe two Powers, as if by Jehofa- phat's example the fame Perfon ought not to deal in both caufes, yet are not fcrupulous to make Men of Civil place and calling Prefbyters and Miniflers of

Spiritual

ECCLESIASTICAL POLITY. 207

Spiritual Jurifdidion in their own Spiritual Con- b o o k fiftories. L.

If it be againft the Jewifli precedents for us to give Civil Power unto fuch as have Ecclcfiaftical ; is it not as much againft the fame for them to give Ecclefiaftical Power unto fuch as have Civil ? 1 hey will anfvver perhaps^ that their pofition is only againft conjunclion of Ecclefiadical Power of Order, and the Power of Civil Jurifdidion in one Perfon. Buc this anfwer will not fland with their proofs, which make no lefs againft the Power of Civil and Ecclc- fiaftical Jurifdidlion in one Perfon •, for of thefe two Powers Jehofaphat's example is : befides, the con- trary example of Eli and of Ezra, by us alledged, do plainly fhew, that amongft the Jews even the power of Order Ecclefiaftical and Civil Jurifdi6tion were fometimes lawfully united in one and the fame Per- fon. PrefTed further we are with our Lord and Saviour's example, who denieth his Kingdom to he of this IVorld^ and therefore^ as not Jianding with his call- ingy refufed to he made a King^ to give fentence in a Criminal caufe of Adultery ^ and in a Civil of dividing ^n Inheritance,

The Jews, imagining that their MelTiah lliould be a potent Monarch upon earth, no marvel, though when they did otherwife wonder at Chrift's greatnefs, they fought forthwith to have him invefted with that kind of dignity, to the end he might prefcntly begin to reign. Others of the Jews, which likewife had the fame imagination of the Meffiah, and did fome- what incline to think that peradvcnture this might be he, thought good to try whether he would take upon him that which he might do, being a King, fuch as they fuppofed their true Mcfliah fhould be. But Chrift refufed to be a King over them, becaufe it was no part of the office of their Meffiah, as they did falfely conceive ; and to intermeddle in thofe a6ts of Civil Judgment he xd\.\kd>. alfo, becaufe he had no fuch jurifdidion in that Commonwealth, being,

in

2cS ECCLESIASTICAL POLITY.

BOOK in regard of his Civil Perfon, a Man of mean and . low calling. As for repugnancy between Ecclefi-

aftical and Civil Power, or any inconvenience that thefe two Powers fhould be united, it doth not ap- pear, that this was the caufe of liis refiftance either to reigri, or elfe to judge. »Tim. H.4. What fay we then to the blefled Apoftles, who teach, That Soldiers entangle not themjelves with the huftnejfes of this life^ hut leave them^ to the end they may pleafe him who hath chofen them to ferve ; and that Jo the good Soldiers cf Chrift ought to do ?

The Apoftles which taught this, did never take upon them any place or office of Civil Power. No j they gave over the Ecclefiaftical care of the Poor, that they might wholly attend upon the Word and Prayer. St. Paul indeed doth exhort Timothy after this manner, Suffer thou evil as a noble Soldier of Jefus Chrift : no Man warring is entangled with the affairs of life, hecaufe he r/iuji ferve fuch as have preffed him unto warfare. The fenfe and meaning whereof is plain, that Soldiers may not be nice and tender, that they muft be able to endure hardnefs, that no Man betaking himfelf unto wars continueth entangled with fuch kind of bufinelTes, as tend only unto the eafe and quiet felicity of this life ; but if the fervice of him who hath taken them under his banner require the hazard, yea, the lofs of their lives, to pleafe him, they muft be content and willing with any dif- ficulty, any peril, be it never fo much againft the natural defire which they have to live in fafety. And at this point the Clergy of God muft always Hand i thus it behoveth them to be afFeded as oft as, their Lord and Captain leadeth them into the field, "whacfoever conflicls, perils, or evils they are to en- dure. Which duty being not fuch, but that there- with the Civil Dignities, which Ecclefiaftical Per- fons amongft us do enjoy, may well enough ftand, the exhortation of Paul to Timothy is but a flender allegation againft them. As well might we

gather

ECCLESIASTICAL POLITY. 209

gather out of this place, that Men having Children book. or Wives, are not lit to be Miniiters ; (v/hich alfo ^"' , hath been colledled, and that by fundry of the An- cients *) and that it is requifite the Clergy be utterly forbidden Marriage. For, as the burthen of Civil Regiment doth make them who bear it the lefs able to attend their Ecclefiaftical Charge; even fo St, Paul doth fay, that the married are careful for the World, the unmarried freer to give thcmfelves wholly to the fervice of God. Howbeit, both ex- perience hath found it fafer, that the Clergy fliould bear the cares of honeil Marriage, than be fubje6t to the inconveniencies which fingle life, impofed upon them, would draw after it -, and as many as are of found judgment know it to be far better for this prefent age, that the detriment be borne which haply may grow through the lefTening of Ibme few Men's Spiritual labours, than that the Clergy and Com- monwealth fliould lack the benefit which both the one and the other may reap through their dealing in Civil affairs. In which confideration, that Men confecrated unto the Spiritual fervice of God be iicenfed fo far forth to meddle with the Secular af- fairs of the World, as doth feem for fome fpecial good caufe requifite, and may be without any griev- ous prejudice unto the Church, furcly, there is not in the Apoftle*s words, being rightly underftood, ' any let. That no Apoftle did ever bear Office, may it not be a wonder, confidering the great devotion of the age wherein they lived, and the zeal of Herod, of Nero the great Commander of the known World, and of other Kings of the Earth at that time, to advance by all m«ians Chriftian Religion ?

* Convenit hujufmodi eligi et ordinari Sacerdotes, qulbus nee Liberi funt nee Nepotes. Etenim fieri vix potell ut vacans hujus vitiK quotidianae curis quas Liberi creant Parentibus rnaxime, omne Iludium omnemque cogitationem circa div;nam liturgiam ct res Ecclefiafticas confumat. Lib. xlii. {ed. i. C, de Epifc^ et Cler.

VOL. IIL P Their

210 ECCLESIASTICAL POLITY,

BOOK Their deriving unto others that fmaller charge of VII. diftributing of the goods which were laid at their

"^ feet, and of making pro^^ifion for the Poor, which charge, being in part Civil, themfelves had before (as I fuppofe, lawfully) undertaken, and their fol- lowing of that which was weightier, may ferve as a marvellous good example for the dividing of one Man's office into divers flips, and the fubordinating of Inferiors to difcharge fome part of the famej, when, by reafon of multitude increasing, that labour waxeth great and troublefome, which before was eafy and light : but very fmall force it hath to infer a perpetual divorce between Ecclefiaftical and Civil Power in the fame Perfons. The mod that can be faid in this cafe is, ^hat fundry eminent Canons^ hear-^ ing the name of Apoftolica\ and divers Councils likewife there are, which have forbidden the Clergy to bear mty Sectdar Office ; and have enjoined them to attend alto- gether upon Readings Preachings and Prayer: where- upon the mofi of the ancient Fathers have Jhewed great dijlikes that thefe two Powers Jloould be united in one P erf OH'

For a full and final Anfwer whereunto, I would firft demand, whether commenfion and fcparation of thcfe two Powers be a matter of mere pofitive l^aw, or elfe a thing fimply with or againft the Law inimutable of God and Nature ? That which is fimply againft this latter Law can at no time be al- lowable in any Perfon, more than Adultery, Blaf- phernv, Sacrilege, and the like. But conjundion of Power Ecclefiaftical and Civil, what Law is there which hath not at fome time or other allowed as a thing convenient and meet ? In the Law of God we have examples fundry, whereby it doth moll manifeftly appear, how of him the fame hath often- time been approved. No Kingdom or Nation in the World, but hath been thereunto accuftomed with- out inconvenience and hurt. In the prime of the World, Kings and Civil Rulers were Priefts for the

moft

ECCLESIASTICAL POLITY. 2ir

moft part all. The * Romans note it as a thing be- boo k neficial in their own Commonwealth, and even to ^"- -{- them apparently forcible for the ftrengthening of the Jews' Regiment under Moles and Samuel. I deny not, but fometime there may be, and hath been perhaps juft caufe to ordain orherwife. Where- fore we are not to urge thofe things which heretofore have been either ordered or done as thereby to pre- judice thofe Orders, which, upon contrary occafion, and the exigence of the prefent time, by like au- thority have been eilablilhed. For, what is there which doth let, but that from contrary occafions, contrary Laws may grow, and each be realbned and difputed for by fuch as are fubje6t thereunto, during the time they are in force ; and yet neither fo op- pofite to other, but that both may laudably con- tinue, as long as the ages which keep them do fee no neceflary caufe which may draw them unto al- teration ? Wherefore in thefe things, Canons, Con- ftitutions, and Laws which have been at one time meet, do not prove that the Church fhould always be bound to follow them. Ecclefiaftical Perfons were by ancient Order forbidden to be Executors of

* Cum multa divinitus Pontifices, a majoribus noflris inventa atque inftituta funt, turn nihil prsclarius quam quod vos eofdem et Religionibus Deorum immortalium, et fummas Reipublic^ praeefTe voluerunt. Cic. pro domo fua ad Pontif.

f Honor Sacerdotii firmamentum potentis affumebatur. Tacit. Hill. lib. v. He dievveth the reafon wherefore their Rulers were alfo Priefts. The joining of thefe two Powers, as now, fo then likewife profitable for the publick ftate, but in refpe(5ls clean oppofite and contrary. For, whereas then Divine things being more eileemed, were ufed as helps for the countenance of Secular Power ; the cafe in thefe latter ages is turned upfide down. Earth hath now brought Heaven under foot, and in the courfe of the World, hath of the two the greater credit. Priefthood was then a ftrengthening to Kings, which now is forced to take ftrength and credit from far meaner degrees of Civil Authority. Hie mos apud Judeeos fuit, ut eofdem Reges et Sacerdotes habercnt, quorum juftitia religion! permixta incredibile quantum evaluere. Jufl. Hill. 1. xxxvi. Lib, xiii. Seft. 22. C. de Epifc.

P 2 anv

ai2 ECCLESIASTICAL POLITY.

BOOK any Man's Teftamenr, or to undertake the Ward- ^"- fhip of Children. Bifhnps, by the Imperial Law, are forbidden to bequeath by Teftament, or other- wife to alienate any thing grown unto them after they were made BiQiops. Is there no remedy but that thefe, or the like Orders, muft therefore every where llill be obferved ? The reafon is not always evident, \<'hy lormc r Orders have been repealed and other eftablifhed in their room. Herein therefore we muft remember the axiom ufed in the Civil Laws, nat the Prince is always prejumed to do that with rcafoHy which is not againjt reafon being done^ although no reajon of his deed be expreft. Which being in every refpcd as true of the Church, and her Divine Au- thority in making Laws, it fhould be fome bridle unto thofe malapert and proud fpirits, whofe wits not conceiving the reafon of Laws that are eftablifhed, they adore their own private fancy as the fupreme Law of all, and accordingly take upon them to judge that whereby they fhould be judged. But why labour we thus in vain ? For even to change that which now is, and to eftablifh inftead thereof, that which themfcives would acknowledge the very felf- fame which hath been, to what purpofe were it, fith T. c. lib. i. ^^^y proteft. That they utterly condemn as well that p. ii6. which hath been^ as that which is ; as well the ancient y as the prefent Superiority^ Authority y and Power of Ec- clef.ajlical Perfons ? TheArgu- J 5^ ]sJq^ whcrc they laftly alledge, That the La^jj fweredr* of our Lord Jefus Chrifl^ and the judgment of the befl whereby y^ all o.^es. cohdcmn ail rulin? Superiority of Minifiers

they would _ ^; ' , •T'-'irL

prove th?t over Mtniders •, they are in this, as in the reit, more God^Tnd ^^^^ ^^ affirm, thiin ,ible to prove the things which thejudg. thjy bring for fupport of their weak and feeble inent or the ^.^yj'g ^^^ beannz of Dominion, or the exerciftn? of

belt 111 all c> J " 1 /^- '1 Ti yr 't

ages, con- Authovity (they fay) is that wherein the Ltvit Magijtrate tZlt^^''i5j^''^^^^^h'o^^^'^^ Eccleftaflical Officer^ according to the ftnorky cf ^^rjords of OUT Lord and Saviour^ Kings of Nations over^ant^ ' ocar fuk ovcr them, but it fhall not be fo with you : ther. T. c. therefore

iib. ,'. p. zz.

ECCLESIASTICAL POLITY. 213

therefore hearing of Dominion doth not agree to one Mi- book nijler over another. This place hath been, and flill ^'^^' is, although faliely, yet with far greater fhew and likeHhood of truth brought forth by the Anabaptifts, to prove that the Church of Chrid ought to have no Civil Magiftrates, buc be ordered only by Chrift. Wht-refore they urge the oppofition between Hea- thens, and rhem unto whom our Saviour fpeaketh. For, fnh the Apoilles were oppofite to Heath, ns, not in that they were Apoftlcs, but in that they were Chriitians, the Anabaptifts* inference, is, nat Chrijl deth here give a Law^ to he for ever ohfewed hy all true Chriliian Men^ hetween whom and Heathens there mufthea waysthis difference^ that whereas Heathens have their Kings and Princes to rule^ Chriftians ought not in this thing to he like unto them. Wherein their conflruclion hath the more (hew, becaule that which Chriit doth fpeak to his Apoftles, is not found al- ways agreeable unto them as Apoilles, or as Paftors of Men's Souis, but ofcentimes it toucheth them in geneiaiiry, as they are Chriftians ; fo that Chrlftianity being common unto them with all Believers, fuch fpeeches muft be fo taken that they may be applied unto all, and not only unto them. They which conlent with us, in rejedling fuch colledlions as the Anabaptift maketh with more probability, muft give us leave to rrjecl: fuch as themfclves have made with lefs ', for a great deal lefs likely it is, that our Lord ihould here eftabliih an everlafting difference, not between his Church and Pagans, but between the Paftors of his Church and Civil Governors. For if herein they muft always differ, that the one may not bear rule, the other may •, how did the Apoftles themfelves obferve this difference, the exercife of whofe authority, both in commanding and in con- trouling others, the Scripture hath made fo manifeft that no glofs can over-ftiadow it ? Again, it being, as they would have it, our Saviour's purpofe tq withhold his Apoftles, and in them all other Paftors

P 3 from

214 ECCLESIASTICAL POLITY.

BOO Kfrom bearing rule, why fhould Kingly Dominion be ^^^' mentioned, which occafions Men to gather, that not all Djminion and Rule, but this one only form was prohibited, and that Authority was permitted them, fo it were not Regal ? Furthermore, in cafe it had been his purpofe to withhold Padors altogether from bearing Rule, why fliould Kings of Nations be mentioned, as if they were not forbidden to ex- ercife, no not Regal Dominion itfelf, but only fuch Regal Dominion as Heathen Kings do exercile ? The very truth is, our Lord and Saviour did aim at a far other mark than thefe Men feem to obferve. The end of his ipeech was to reform their particular mifperfuafion to whom he fpake : and their mif- perfuafion was, that vv^hich was al;o the common fancy of the Jews at that time, that their Lord being the Meffias or the World, Ihould reftore unto Ifrael that Kingdom, whereof the Romans had as then bereaved them ; they imagined that he fhould not only deliver the State of Ifrael, but himfelf reign as King in the Throne of David with all fecular pomp and dignity ; that he fnould fubdue the reft of the World, and make Jerufalem the fear of an univer- fal Monarchy. Seeing therefore they had forfaken all to follow him, being now in fo mean condition, they did not think, but that together with him they alfo fhould rife in ftate •, that they fnould be the firfl and the moft advanced by him.

Of this conceit it cam.e, that the Mother of the Sons ot Zc bedee fued for her Children's preferment, and of this conceit it grew, that the Apoftles began to quefti'>n amongft thcmfclves which of them fhould begtvateft; and in controuiment of this conceit, it was, that our Lord fo plainly told them, i^baf the thomht: of their hearts ijcere vain. The Kings of Nations have indeed their large and ample Do- minions, 'hey reign far and wide, and their Servants they advance unto honour in the World, they beftow upon them large and ample fccuiar prefermiCnts, in,

which

ECCLESIASTICAL POLITY. 215

which refpedl they are alio termed many of them book Benefadors, becanfe of the liberal hand which they ^'^' ufe in rewarding fuch as have done them fervice : but, was it the meaning of the ancient Prophets of God that the Meffias, the King of Ifrael, dioald be like unto thcfe Kings, and his retinue grow m fuch fort as theirs ? " Where:^Oie ye are not to look for at my hands fuch preferment as Kings of Nations are wont to beflow upon their Attend a.jts, With you not fe. Your reward in Heaven Hiall be mod ample, on Earth your chiefeft honour muil be to fuffer per- fecurion for Righteoufnefs fake ; SubmifTion;, Hu- mility, and Meeknefs, are things fitter for you to inure your minds withal, than thefe afpiring cogi- tations ', if any amongfl: you be greater than other, let him ihew himfelf greateft in being lowliefi: ; let him be above them in being under them, even as a Servant for their good. Thefe are affedtions which you mud put on -, as for degrees of preferment and honour in this World, if ye expedl any fuch thing at my hands, ye deceive yourfelves, for in the World your portion is rather the clear contrary.'* Where- fore they who alledge this place againft Epifcopal Authority abufe it, they many ways deprave and wreft it clean from the true underftanding wherein our Saviour himfelf did utter it.

For firft, whereas he by way of mere negation had faid, Withyouitjhallnothejo^ foretelling them only that it fhould not fo come to pafs as they vainly furmifed, thefe Men take his words in a plain nature of a prohibition, as if Chrift had thereby forbidden all inequality of Ecclefiailical Power. Secondly, whereas he did but cut off their idle hope of fecular advancements, all ftanding Superiority amongft Perfons Ecclefiaftical thefe Men would rafe off with the edge of his fpeech. Thirdly, whereas he in abating their hope even of fecular advancements fpake but only with relation unto himfelf, inform- ing them that he would be no fuch muniiicenc Lord

P 4. unto

2i6 ECCLESIASTICAL POLITY.

BOOK unto them in their temporal dignity and honour, aS ' .-Z!ll_« ^hey did erroneoufly fiippole; lb that any Apoftle might afterwards have grown by means of others to be even Emperor of Rome, for any thing in rhofe words to the contrary -, thefe Men removing quite and clean the hedge of ail fuch reftraints, enlarge fo far the bounds of his meaning, as if his very precife intent and purpofe had been not to reform the error of his Apoftles, conceived as touching him, and to teach what himfelf would not be towards them ; but toprefcribe a fpecial Law both to them and their Suc- cefTors for ever ; a Law determining what they fhould not be in relation of one to another ; a Law forbid- ding that any fuch title ihould be given to any Minifter as might import or argue in him a Su- periority over other Minifters. Being thus defeated of that fuccour w^hich they thought their caufe might have had out of the words of our Saviour T.c, iib.i. Chrifl:, they try their adventure in feeking what aid p*io-p-95«]yjan's teftimony will yield them : Cyprian obje5feth it to Florentinus as a proud thing, that by believing evil reports, and mif -judging of Cyprian^ he made himjelf Bijhop of a BifJjop, and Judge over him whom God had for the Lib. iv. Ep. ^/^2f appointed to be Judge. 'The endeavour of godly Men to ftrike at thefe infolent names may appear in the Council of Carthage : where it was decreed^ That the BiJJoop of the chief See fhould not be entituled the Exarch of Priefts, or the higheft Prieft, or any other thing of like fen fe^ but only thi Bifloop of the chief eft See ;* where- by are fhut out the name of Archbifoop, and all other fuch haughty titles. In thefe allegations it fareth as in brok n reports fnarched out of the Author's mouth, and broached before they be half either told on the on': part, or on the oiher underftood. The matter which Cyprian complaineth of in Florentinus was

Uciuvj n 'P y.(Qv 'iffsa, 55 roiyro rgoTroy ri wote, aAAa ^/.ovov 'i^it'^awKov "f tg^uim y.aBi^^a,<;, Can. 39.

thus 5

ECCLESIASTICAL POLITY. 217

thus; Novatus mifliking the eafinefs of Cyprian to ^^.^^

admit Men into the fellowfhip of Believers afcer they 1^

had fallen away from the bold and conllant confef- fion of Chriitian Faith, took thereby occafion to fe- parate himfelf from the Church ; and being united with certain excomiTiunicate Perfons, they joined their wirs together, and drew out againft Cyprian their lawful Bifhop fundry grievous acculations ♦, the crimes fuch, as being true, had made him uncapa* ble of that office whereof he was fix years as then pofTefTed : they went to Rome, and to other places, accufing him every where as guilty of thofe faults of which themfelves had lewdly condemned him •, pre- tending that twenty-five African Bifhops (a thing mofl falfe) had heard and examined his caufe in a folemn AlTenibly, and that they all had piven their fentence againfl him, holding his election by the Canons of the Church void. The fame factious and feditious Perfons coming alfo unto Florencinus, who was at that time a Man imprifoned for the teitimony of Jefus Chriil, bur yet a favourer of the error of Novatus, their malicious accufarions he over-wil- lingly hearkened unto, gave them credit, concurred with them, and unto Cyprian in fine wrote his let- ters againft Cyprian : which letters he juftly taketh in marvellous evil part, and therefore feverely con- trouleth his fo great prefumption in making himfelf a Judge of a Judge ; and, as it were, a Bifhop's Bifhop, to receive accufations againlt him, as one that had been his Ordinary. JVbat height of pride is ihis^ faith Cyprian, what arrogancy of Jpirit, what a puffing up of mind^ to call Guides and Priefis to be ex- amined andfifted before him ? So that unlefs we fhall he cleared in your Court ^ and ahjolved by your Sentence^ behold for thefe ftx years* f'pace, neither foall the Bro- therhood have had a Bifhops nor the People a Guide, nor the Flock a Shepherd^ nor the Church a Governor, nor Chrift a Prelate, nor God a Priefl. This is the pride v/hich Cyprian condemneth tn Florentinus, and not

the

2i8 ECCLESIASTICAL POLITY,

BOOK the title or name of Archbifhop -, about which mat- ^"' ter there was not at that time lo much as the dream of any controverfy at all between them. A filly col- ledlion it is, that becaufe Cyprian reproveth Floren- tin us for lighmefs of belief, and prefumptuous rafh- nefs oFjudgment, therefore he held the title of Arch- bifhop to be a vaui and a proud name. Archbifhops were chief amongft Bilhops, yet Archbifhops had not over Bifhops that full authority which every Bilhop had over his own particular Clergy. Bifliops were not fubjed: unto their Archbifhops as an Or- dinary, by whom at all times they were to be judged, according to the manner of inferior Paflors, within the compafs of each Diocefe. A Bifhop might fuf- pend, excommunicate, depofe fuch as were of his own Clergy, without any other Bifhop's afTidance ; not fo an ArchbiPnop the Bifhops that were in hia own Province, above whom divers prerogatives were given him, hovvbeit no fuch authority and power, as alone to be Judge over them. For as a Biihop could not be ordained, fo neither might he be judged by any one only Bifhop, albeit that Bifhop were his Metropolitan. Wherefore Cyprian, concerning the liberty and freedom which every Bilhop had, fpake in. the Council of Carthage, whereat fourfcore and Concii.car-feven Bifliops were prefent, fiying, // rejleth that hxf ba ti- ^'^^''y ^f ^^ declare what we think of this matter^ neither zandis. judging nov fevering from the right of communion any that jhall think othsrwife : for of us there is not any which maketh himfelf a Bifloop of Bifloops^ or with ty- rannical fear conjlraineth his Colleagues unto the neceffity of obedience^ inafmuch as every Bifoop, according to the reach of his liberty and power ^ hath his own free judg- ment^ and can have no more another his Judge, than Lib. ii. Ep. himfelf be Judge to smother. Whereby it appeareth, that among the African Bifhops none did ufe fuch authority over any, as the Bilhop of Rome did af- terwards claim over all, forcing upon them opinions by main and abfolute power. Wherefore unto the

Bilhop

ECCLESIASTICAL POLITY. 219

Biiliop of Rome the fame Cyprian alio writeth con- book. cerning h»s opini ^n about Baptifm : Thefe things vje ' .

prefent unto your confcience^ mojl dear Brother^ c,s well for common honour"* s fake, as of fingle and fincere love^ trufting that as you are truly your felf religious and faith-- ful^ fo thofe things which agree With Religion and Faith will be acceptable tinto you : hoivbeit we know^ that what fome have over-drunk in, they will not let go^ ntu ther eafily change their mind^ but^ with care of "prefer ving whole anwngfi their Brethren the t?ond of peace and con- cord^ retain fill to themfelve^ certain their ozvn opi- nions wherewith they have been inured: wherein we neither life force ^ nor prcfcribe a Law unto any^ know- ing that in the government of the Church eve?y Ruler hath his own voluntary free judgment^ and of that which he doth floall render unto the Lord himfelf an account. As for the Council of Carthage, doth not the very firft Canon thereof eflablifn with moft effediual terms all things which were before agreed on in the Council of Nice? * and that the Council of Nice did ratify the pre-eminence of Metropolitan Bifhops, w^ho is ignorant? The name of an Archbifhop importeth only, a Bifliop having chiefty of certain prerogatives above his Brethren of the fame order. Which thing, fince the Council of Nice doth allow, it can- not be that the other of Carthage fhould condemn it, inafmuch as this doth yield unto that a Chriflian unreftrained approbation.

The thing provided for by the Synod of Carthage can be no other therefore, than only that the chiefeft Metropolitan, where many Archbifiiops v/ere within any greater Province, fhould not be termed by thofe names, as to import the power of an ordinary jurif- didtion, belonging in fuch degree and manner unto him over the relt of the Bifhops and Archbifnops, as did belong unto every Bifhop over other Pallors

under

BOOK VII.

T. C.lib. i. p. ii3.

220 ECCLESIASTICAL POLITY.

under him. But much more abiurd it is to affirm, that both Cypnan and the Council of Carthage con- demn even fuch Superiority alfo of Bifhops them- fdlves, over Paftors their Inferiors, as the v/ords of Ignatius imply, in terming the Hifhop, a Prince of Pritfts. Bifhops to be termed Arch-Priefts, in re- gard of their Superiority over Prielts, is in the writings of the ancient Fathers a thing fo ufual and famihar, as almolt no one thing more. At the Council of Nice, faith Theodoret, three hundred and eighteen ArchPriefts were prefent.* Were it the meaning of the Council of Carthage, that the title of Chief Pricfls and fuch like, ought not in any fort at all to be given unto any Chriftian Bifhop, what excufe fhould we make for fo many ancient both Fathers, and Synods of Fathers, as have ge- nerally applied the title of Arch-Prieft unto every Bifhop's office ? High time I thnk it is, to give over the obftinate defence of this moft miferable for- faken caufe; in the favour whereof neither God, nor amongft fo many wife and virtuous Men as an- tiquity hath brought forth, any one can be found to have hitherto direcSlly fpoken. Irkfome confufion mull: of neceflity be the end whereunto all fuch vain and ungrounded confidence doth bring, as hath no- thing to bear it out but only an exceflive meafure of bold and peremptory words, holpen by the (tart of a little time, before they came to be examined. In the writings of the ancient Fathers, there is not any thing with more ferious afleverarion inculcated, than that it is God which m^keth Bifh'vps, that their Authority hath Divine allowance, that the Bifhop is the Prieit of God, that he is Judge in Chrift's ftead,

* Theod. H1{1. Ecclef. lib. i. c. 7. A^xjeperj. Hieronymus contra Lucifer, falutem Ecclefia; pendere dicit a fummi Sacer- dotis dignitate, id eft, Epifcopi. Idem eft in Hieronymo fummus Sacerdos quod a,<^o', U^vjq in Carthagincnfi Concilio. Vide C, omnes 38 dift. Item C. Pontiiices 12. q. 3. Item C. De his, De confeq. dift. 5,

, that,

ECCLESIASTICAL POLITY. iit

that, according to God's own Law, the whole Chrif- book, tian Fraternity flandeth bound to obey him. Of ^"' this there was not in the Chridian World of old any doubt or controverfy made; it was a thing univer- fally every where agreed upon. What fhould move Men to judge that, now fo unlawful and naught, which then was fo reverently efteemed ? Surely no other caufe but this ; Men were in thofe times meek, low- ly, tradable, willing to live in dutiful awe and fub- jedlion unto the Pallors of their Souls : now, we imagine ourfclves fo able, every Man to teach and dired all others, that none of us can brook it to have Superiors ; and for a mafl^ to hide our pride, we pretend falfely the Law of Chrift, as if we did feek the execution of his will, when in truth we labour for the mere fatisfaclion of our own againft his.

17. The chiefeft caufe of difdain and murmur '^¥^^'j°"'^ againft Bifhops in the Church of England is, that wimein The evil-affeded eye wherewith the World looked tipon Jj^^J^^*^^^^^^^ ihem fmce the time that irreligious prophanenefs,eth obloquy, beholding the due and juft advancements of God's '^'^J^^^^"" ^^^ Clergy, hath under pretence of enmity unto am- bition and pride proceeded fo far, that the contumely of old offered unto Aaron in the like quarrel may feem very moderate and quiet dealing, if we com- pare it with the fury of our own times. The ground and original of both their proceedings one and the fame; in declaration of their grievances they differ not; the complaints as well of the one as the other are, Wherefore lift ye up your/elves thus far above the Numb. xvi. Congregation of the Lord ? It is too much which you ^* take upon youy too much Power ^ and too much Honour. Wherefore, as we have fhewed, that there is not in their Power any thing unjull or unlawful, fo it reft- eth that in their Honour alio the like be done. The labour we take unto this purpofe is by fo much the harder, in that we are forced to wreftle with the ftream of obftinate affedion, mightily carried by a wilful prejudice, the dominion whereof is fo power- ful

222 ECCLESIASTICAL POLITY.

BOOK ful over them in whom it reigneth, that it givetfi ^^^' them no leave, no not fo much as patiently to hearken unto any ipeech which doth not profefs to feed them in this their bitter humour. Nocwith- ftanding, forafmuch as I am perfuaded that againft God they will not ftrive, it they perceive once that in truth it is he againft whom they open their mouths, my hope is their own confeffion will be at the length, Bebo d we have done exceeding foolijhly -, it was the Lord^ and we knew it not 5 him in bis Minifters wt have dejpifedj we have in their honour impugned his. But the alteration of Men's hearts mud be his good and gracro'js work, whole moft Omnipotent Power frame d them. Wherefore to come to our prefent pur- pofe, Flonour is 1:0 whc.e due, faving only unto fuch as have in them that whereby they are found, or at the kaft prelumedj voluntarily beneficial unto them of whom they are honoured. Whereioever Nature feeth the countenance of a Man, it ftill prefum.eth that there is in him a mind willing to do good, if need require, inafmuch as by nature fo it fhould be ; for which caufe Men unto Men do honour, even for very humanity's fake : and unto whom we deny all Honour, we ieem plainly to take from them all opinion of human dignity, to make no account or reckoning of them, to think them fo utterly with- out virtue, as if no good thing in the World could be looked for at their hands. Seeing therefore it fcemeth hard, that we fhould fo hardly think of any Man, the precept of St. Peter is, Honour all Men, Which duty of every Man towards all, doth vary according to the feveral degrees whereby they are more or lefs beneficial, whom we do honour.

leciuj. ^ Honour the Thyfician^ faith the Wife Man : the reafon why, becaufe for neccfTity's fake, God created him.

Levit. XX. Again, ^I'houfljalt rije up before the hoary he ad^ and honour the perfcn of the Aged : the reafon why, becaufe the younger fort have great benefit by their gravity, ex- perience, and wifdom, for w^hich caufe, thefe things

the

1 Pet. ii.

ECCLESIASTICAL POLITY. 223

the Wife Man termeth the crown or diadem of the b o o K Aged. Honour is due to Parents : the reafon why, ^"' . becaufe we have our beginning from them ^ O^eccIus. the Father that hath begotten thee^ the Mother thatl^l;^;^-^ hare thee defpife thou not. Honour due unto Kings 2s« and Governors : the reafon why, becaufe God hath fet them/(?r the punijhment of evil doers, and for the praife^^'^^- ^*''4 of them that do welL Thus we fee by every of thefe particulars, that there is always fome kind of virtue beneficial, wherein they excel who receive Honour ; and that degrees of Honour are diftinguifhed ac- cording to the value of thofe cffedts which the fame beneficial virtue doth produce.

Nor is Honour only an inward Eftimation, where- by they are reverenced and well thought of in the minds of Men; but Honour, whereof we nowPikUixxH. fpeak, is defined to be an external Sign, by which '5' we give a fenfible teftification that we acknowledge the beneficial virtue of others. Sarah honoured her Hufband Abraham ; this appeareth by the title fhe gave him. The Brethren of Jofeph did him Honour in the Land of Egypt •, their lowly and humble Gefture fheweth it. Parents will hardly perfuade themfelves that this intentional Honour, which reacheth no farther than the inward conception only,, is the Honour which their Children owe them.

Touching that Honour which, myftically agree- ing unto Chrift, was yielded literally and really unto Solomon, the words of the Pfalmift concerning it are. Unto him they Jhall give of the gold of Sheba, they floall pray for him continually^ and daily blefs him^ Weigh thefe things in themfelves, Titles, Geflrurcs, Prefents, other the like external figns wherein Ho- nour doth confift, and they are matters of no great moment. Howbeit, take them away, let them ceafe to be required, and they are not things of fmall importance, which that iurceafe were likely to draw after it. Let the Lord Mayor of London, or any other unto whofe Office Honour belongeth, be de- prived

^24 ECCLESIASTICAL POLITV.

BOOK prived but of that Title which in itfelf is a matter . '^"' of nothing ; and fuppofe we that it would be a fmall maim unto the credit, force, and countenance of his Office ? It hath not without the fingular wif- dom of God been provided, that the ordinary out- ward Tokens of Honour fhould for the mod part be in themfelves things of mean account; for to the end ihey might eafiiy follow as faithful teftimonies of that beneficial virtue whereunto they are due, it behoveth them to be of fuch nature, that to himfelf no Man might ovcr-eagerly challenge them, without blulliing; nor any Man where they are due with- hold them, but with manifell appearance of too great malice or pride. Now, forafmuch as, accord- ing to the ancient Orders and Cuftoms of this Land, as of the Kingdom of Ifrael, and of all Chriftian Kingdoms through the World, the next in degree of Honour unto the Chief Sovereign, are the Chief Prelates of God's Church ; what the reafon hereof may be, it relleth next to be enquired. yhatgcod ig. Other reafon there is not any wherefore fuch ickVgrow Honour hath been judged due, faving only that f am the publiclc good which the Prelates of God's Clergy '^''^' are authors of For I would know which of theie things it is whereof we make any queilion, either that the favour of God is the chiefeil pillar to bear up Kingdoms and States; or, that true Religion pub- lickly exercifed is the principal mean to retain the Favour of God ; or, that the Prelates of the Church are they, without whom the exercife of true Religion cannot well and long continue. If thefe three be granted, then cannot the publick benefit of Prelacy be dilTembled. And of the firfl or fecond of thefe 1 look not for any profeft denial : the World at this will blufh, not to grant, at the leaflwile in word, as much as * Heathens themfelves have of old with

* Quis eft tarn vecors, qui ?.ut cum fufpexerit in coelum, Deo5 efle non fentiat, et ea auai unta nieiite fiunt ut vix quifquam arte

. ' ulU

ECCLESIASTICAL POLITY. 225

moft earneft afleveration acknowledged, concerning book the force of Divine Grace in upholding Kingdoms. ^'^' ^ Again, though his mercy doth fo far ftrive with Men's ingratitude, that all kind of publick iniqui- ties deferving his indignation, their fafety is through his gracious Providence many times neverthelefs con- tinued, to the end that amendment might, if it were pofTible, avert their envy -, fo that as well Common- weals as particular Perfons both may and do en- dure much longer when they are careful, as they fhould be, to ufe the mod effedual means of pro- curing his favour on whom their continuance prin- cipally dependeth ; yet this point no Man will ftand to argue, no Man will openly arm himfelf to enter into fet difputati m againft the Emperors Theodofius and Valentinian, for making unto their Laws con- cerning Religion this Preface, Decere arbttramiir ^^of-'^^}^-^- ^'^' trum Imperium^ fubdUos noftros de Religione commone- fumma tri- facere. It a enim et plejiiorem acquiri Dei ac Salvatoris ^'^* noftri Jefu Chrijii benignitatem pqffibile ejfe exijiimamns^ft quando et nos pro viribus ipfi placere JluduerimuSy et noflros fubditos ad earn rem inftitnerimus : Or againft the Emperor Juftinian, for that he alfo maketh the like profeffion. Per 8an5liJ[mas Ecclefias et noJirumuh,\\\.c. Imperium fufiineriy et communes res clementiffimi Dei ^ ^p'^*^- ^'^ gratia muniri^ credimus. And in another place, Cer- Lib.'xxxiv. tiffime credimusy quia Sacerdolum puritas et decus^ et ^d^^^^^^'^*^.' Dominum Deum ac Sahatorem nojlrum Jefum Cbriftum fervor^ et ab ipfis rnijfa perpetua precesy multum favo- rem nofir^e Reipublide et imrementum prabent.

Wherefore only the laft point is that which Men will boldly require us to prove •, for no Man feareth now to make it a Queftion, Whether the Prelacy of the Church be any thing available or nOy to effc5f the good

«lla ordinem rerum ac viciiTitudinem perfequi pofTit, cafa fieri putet ; aut., cum Deos t^o. intellexerit, non inteiligat eorum , numine hoc tantum Imperium effe natum et aui^um et retentum ? Cic. Orat. de Haruf. refg.

VOL. IIL Q^ and

1126 ECCLESIASTICAL POLITY.

BOOK and Img ccntinuance of true Religion ? Amongfl t!ie . principal bltllings wherewith God enriched Ifrael, the

Propher in the Pfalm acknowkdgeth efpecially this Pfai. ixxvii.fjr one, Thcu didft lead thy People like 6heep by the hand of Mojes and Aaron. That which Sheep are, if Pallors be wanting, the fame are the People of God, if {q be they want Governors : and that which the principal Civil Governors are, in comparifon of Regents iincer them, the fame are the Prelates of the Church, being compared with the reft of Qod's Clergy.

\\ herefore inafmuch as amongft the Jews the benefit of Civil Government grew principally from Mofs, he being their principal Civil Governor; even fo the benefit of Spiritual Regiment grew from Aaron principally, he being in the other kind their principal Redor, although even herein fubje(5l to the fovereign dominion of Mofes. For which caufe, thefe two alone are named as the heads and well- fprings of all. As for the good which others did in fervice either of the Commonwealth, or of the Sanc- tuary, the chiefeft gory thereof did belong to the chiefefi: Governors or the one fort and of the other^ whofe vigilant care and overfight kept them in their due order. Bifhops are now as High-Priefts were then, in regard of power over other Priefts, and in refped: of luhje6lion unto High-Priefts.* What Priefts were then, the fame now Prei'byters are by way of their place under Bifhops. The one's au- thority therefore being fo profitable, how ftiould the other's be thought unnecelfary? Is there any Man profefting Chriftian Religion which holdeth it not as a maxim, that the Church of Jefus Chrift did reap a fingular benefit by Apoftolical Regiment, not only for other refpects, but even in regard of that Prelacy

* Qui Sacerdotes in veteri teflamento vocabantur, hi funt qui nunc Prefbyteri appellantur ; et qui tunc Princeps bacerdotum, nunc Epifcopus vocaiur. Kaba. Maur. de inilit. Cler. 1. iii. c. 6.

whereby

ECCLESIASTICAL POLITY. 227

whereby they had and exercifed power of Jurifdi6lion book over lower Guides of the Church ? Prelates are ^"- herein the Apoftles' SuccefTors, as hath been proved.

Thus we fee, that Prelacy muft needs be ac- knowledged exceedingly beneficial in the Church ; and yet for more perfpicuity's fake, it Ihall not be pains fuperfluoufly taken, if the manner how be alfo declared at laige. For this one thing not un- derftood by the vulgar fort, caufeth all contempt to be offered unco higher Powers, not only Ecclefiaili- cal, but Civil -, whom when proud Men have dif- graced, and are therefore reproved by fuch as carry fome dutiful affe6tion of mind, the ufual apologies which they make for themfelves, are thefe ; JVhat more virtue in thefe great ones, than in others ? We fee no fuch eminent good which they do above other Men, We grant indeed, that the good which higher Go- vernors do, is not fo immediate and near unto every of us, as many times the meaner labours of others under them, and this doth make it to be lefs ef-* teemed.

But we muft note, that it is in this cafe as in a (hip ; he that fittech at the ftern is quiet, he moveth not, he feemeth in a manner to do little or nothing in comparifon of them that fweat about other toil, yet that which he doth is in value and force more than all the labours of the refidue laid together. The influence of the Heavens above worketh in- finitely more to our good, and yet appeareth not half lb fenfible as the force doth of things below. We confider not what it is which we reap by the au- thority of our chiefeft Spiritual Governors, nor are likely to enter into any confideration thereof, till we want them -, and that is the caufe why they are at our hands lb unthankfully rev/arded. Authority is a conftraining power ; which power were needlefs if we were all fuch as we fhould be, willing to do the things we ought to do without conftraint. But, be- caufe generally we are otherwife, therefore we all Q^ 2 reap

228 ECCLESIASTICAL POLITY.

BOOK reap fingular benefit by that authority which per- ^^''' mitteth no Men, though they would, to flack their duty. It doth not luffice, that the Lord of an Houfhold appoint Labourers what they Ihould do, unlefs he fet over them fomc chief Workman to fee they do it» Conflirutions and Canons made for the ordering of Church affairs are dead Taflc-mafters. The due execution of Laws Spiritual dependeth moft upon the vigilant care of the chiefeft Spiritual Go- vernors, whofe charge is to fee that fuch Laws be kept by the Clergy and People under them : with thofe Duties which the Law of God and the Eccle- fiaftical Canons require in the Clergy, Lay-Gover- nors are neither for the moft part fo well acquaint- ed, nor fo deeply and nearly touched. Requifite therefore it is, that Ecclefiaftical Ferfons have au- thority in fuch things ; which kind of authority maketh them that have it Prelates. If then it be a thing confeft, as by all good Men it needs muft be, to have Prayers read in all Churches, to have the Sacraments of God adminiftered, to have the Myf- terifs of Salvation painfully taught, to have God every where devoutly worfhipped, and all this perpetually, and with quietnefs, bringeth unto the whole Church, and unto every Member thereof, ineftimable good ; how can that Authority, which hath been proved the Ordinance of God for prefervation of thefe duties in the Church, how can it choofe but deferve to be held a thing publickly moft beneficial ? It were to be wiflied, and is to be laboured for, as much as can be, that they who are fet in fuch rooms may be furnifhed with honourable qualities and graces every way fit for their calling. But, be they otherwife, howlbever fo long as they are in authority, all Men reap fome good by them, albeit not fo much good as if they were abler Men. There is not any amongft us all, but is a great deal more apt to exadt arK;ther Man's duty, than the beft of us is to dif- ci.arge exadly his own -, and therefore Prelates, al- though

ECCLESIASTICAL POLITY. 229

though negleding many ways their duty unto GodB o o k and Men, do notwichftanding by their authority ^^^' great good, in that they keep others at the leaftwife in fome awe under them.

It is our duty therefore in this confideration, to honour them that rule as Prelates, which Office if they difcharge well, the Apod) e's own verdidl is, 1 Tim. v. that the Honour they have they be worthy of, yea, *7- though it were double. And if their Government be otherwife, the judgment of fage Men hath ever been this, that albeit the dealings of Governors be culpable, yet honourable they muft be, in refpedt of that authority by which they govern. Great caution mull be ufed that we neither be emboldened to follow them in evil, whom for authority's fake we honour, nor induced in authority to difhonour them, whom as examples we may not follow. In a word, not to diflike fin, though it (hould be in the higheft, were unrighteous meeknefs, and proud righteoufnefs it is to contemn or dilhonour highnefs, though it ihould be in the fmfulleft Men that live. But fo hard it is to obtain at our hands, efpecially as now things (land, the yielding of Honour to whom Honour in this cafe belongeth, that by a brief declaration only what the duties of Men are towards the principal Guides and Paftors of their Souls, we Rom. xiii. cannot greatly hope to prevail, partly for the malice 7* of their open Adverfaries, and partly for the cun- ning of fuch as in a facrilegious intent work their dilhonour under covert, by more myftical and fecrec means. Wherefore requiilte, and in a manner ne- cefTary it is, that by particular inilances we make it even palpably manifeft what fingular benefit and publick ufe the nature of Prelates is apt to yield.

Firft, no Man doubteth, but that unto the happy condition of Commonweals it is a principal help and furtherance, when in the eye of foreign States their cflimation and credit is great. In which refpedt, the Lord himfelf commending his own Laws unto .

0^3 his

J4

230 ECCLESIASTICAL POLITY.

BOOK his People, mentioneth this as a thing not meanly

^^^- to be accounted of, that their careful obedience

yielded thereunto fliould purchafe them a great good

opinion abroad, and make them every where fa-

Dcut.iv. 6. mous for wifdom. Fame and reputation grow efpe- cially by the virtue, not of common ordinary Per- fons, but of them which are in each eftate moft eminent by occafion of their higher place and calling. The mean Man's adiions, be they good or evil, they reach not far, they are not greatly enquired into, except perhaps by fuch as dwell at the next door -, whereas Men of more ample dignity are as cities on the tops of hills, their lives are viewed afar off; fo

Matth. V. ti^ai; i\^Q more there are which obferve aloof what they do, the greater glory by their well-doing they purchafe both unto God whom they ferve, and to the State wherein they live. Wherefore if the Clergy be a beautifying unto the body of this Common- weal in the eyes of foreign beholders, and if in the Clergy the Prelacy be moft expofcd unto the World's eye, what publick benefit doth grow from that Order in regard of reputation thereby gotten to the Land from abroad, we may foon conjedure. Amongft the Jews (their Kings excepted) who fo renowned throughout the World as their High-Prieft ? who fo much or fo often fpoke of as their Prelates ?

2. Which Order is not for the prefent only the moft in fight, but for that very caule alfo the moft commended unto Pofl:erity. For if we fearch thofe Records wherein there hath defcended from age to age whatfoever notice and intelligence we have of thofe things which were before us, is there any thing almoft eile, furely not any thing fo much kept in memo'y as the fucceffions, doings, fufferings, and affairs of Prelates. So that either there is not any publick ufe of that light which the Church doth receive f^;m Antiquity, or if this be abfurd to think, then muft we neceifarily acknowledge ourfelves be- holden more unto Prelates than unto others their In-

feriors^

ECCLESIASTICAL POLITY. 231

feriors, for that good ofdiredion which Ecclefiaftical book adtions recorded do always bring. ^^'' ,

3. But to call home our cogitations, and more inwardly to weigh with ourfelves, what principal commodity that Order yieldeth, or at leailwife is of its own difpofition and nature apt to yield ; Kings and Princes, partly for information of their own confciences, partly for inftrudtion what th<-y have to do in a number of moft weig'ity affairs, entangled with the caufe of Religion, having, as all Men know, fo ufual occafion of often confultations and confer- ences with their Clergy 3 fuppofe we, that no pub- lick detriment would follow upon the want of honourable Perfonages Ecclefiaftical to be ufed Mn thofe cafes ? It will be haply faid, That the highefi might learn to ftoopy and not to difdain the advice of Jome circum^pe5l^ wife, and virtuous Minifter of God, albeit the Mtnijlry were not byjuch degrees diflingui/bed. What Princes in that cafe might or fl:iould do, it is not maierial. Such difference being prefuppofed therefrjre, as v/e have proved already to have been the Ordinance of God, there is no judicious Man will ever make any queftion or doubr, but that fit and diredt it is for the highefi: and chiefeft Order in God's Clergy to be employed before others about fo near and neceffary offices as the facred eftate of the greateft on Earth duth require. For this caufe Jofhua had Eliazer ; David, Abiaihar; Confiiantine, Hofius Bifhop of Corduba; other Emperors and Kings the'r Prelates, by whom in private (for with Princes this is the moft efFed:ual way of doing good) to be admonifhed, counfelled, comtorted, and, if need were, reproved.

Whenfoever fovereign Rulers are willing to admit thefe fo necefTary private conferences for their fpi- ritual and ghoftly good, inafmuch as they do for the time, while they take advice, grant a kind of iu- periority unto them of whom they receive it, albeit haply they can be contented even fo far to bend to ,

0^4 the

232 ECCLESIASTICAL POLITY.

BOOK the graved and chiefeft Perfons in the order of God's ,^^2Z!l, Clergy, yet this of the very beft being rarely and hardly obtained, now that there are whofe greater and higher callings do fomtwhat more proportion them unto that ample conceit and fpirit wherewith the minds of fo powerable Perfons are poflefled; what flioLild we look for in cafe God himfelf not authorizing any by miraculous means, as of old he did his Prophets, the equal meannefs of all did leave, in relpedl of calling, no more place of de- cency for one than for another to be admitted ? Let unexperienced wits imagine what pleafeth them, in having to deal with fo great Perfonages thefe per- fonal differences are fo necelTary, that there muft be regard had of them.

4. Kingdoms being principally (next unto God's Almighcinefs, and the fovereignty of the higheft under God) upheld by Wifdom and by Valour, as * by the chiefeft human means to caufe continuance in fafety with honour (for the labours of them who attend the fervice of God, we reckon as means Di- vine, to procure our protedlion from Heaven) j from hence it rifeth, that Men excelling in either of thefe, or defcending from fuch, as for excellency either way have been ennobled, or pofTeffing howfofver the rooms of fuch as fhould be in politick Wifdom, or in martial Prowefs eminent, are had in fingular re- commendation. Notwithftanding, becaufe they are by the (late of Nobility great, but not thereby made inclinable to good things, fuch they oftentimes prove even under the beft Princes, as under David certain of the Jewifh Nobility were. In polity and council the World had not AchitopheFs equal, nor Hell his equal in deadly malice. Joab the General of the Hoft of Ifrael, valiant, induftrious, fortunate in war, but withal headftrong, cruel, treacherous, void of piety towards God ; in a word, fo conditioned, that eafy it is not to define, whether it were for David harder to mifs the benefit of his warlike ability, or

to

ECCLESIASTICAL POLITY, 233

to bear the enormity of his other crimes. As well book for the cherilhing of thofe virtues therefore, wherein ^"- if Nobility do chance to flourifli, they are both an ornament and a flay to the Cotiimon wealth whereia they live •, as alio for the bridling of thofe diforders, which if they loofely run into, they are by reafon of their greatnels dangerous; what help could there ever have been invented more divine, than the fort- ing of the Clergy into fuch degrees, that the chiefeft of the Prelacy being matched in a kind of equal yoke, as it were, with the higher, the next with the lower degree of Nobility, the reverend authority of the one might be to the other as a courteous bridle, a mean to keep them lovingly in awe that are ex- orbitant, and to corre<5l fuch exceflfes in them, as whereunto their courage, ftate, and dignity make them over prone ? O that there were for encourage- ment of Pi elates herein, that inclination of allChriftian Kings and Princes towards them, which fometime a famous King of this Land either had, or pretended to have, for the countenancing of a principal Prelate under him in the adions of fpiritual authority !

Let my Lord ArchUfhop knowy (faith he) that if a^etr.-Bie- Bijhopy or Earl, or any other great Perforiy yeay if my^^^'^^'^* own chofen Son, fhall prefume to withjiand, or to hinder his will and difpofition^ whereby he may be with-held from performing the work of the embaffage committed unto him j fuch a one fh all find^ that of his contempt / willfJoew myfelf no lefs a perfecutor and revenger^ than if treafon were com'mitted againft mine own very crown and dignity, Sith therefore by the Fathers and firit Founders of this Commonweal, it hath, upon great experience and forecaft, been judged moft for the good of all forts, that as the whole Body Politick wherein we live, fhould be for ftrength's fake a threefold cable, confiding of the King as a fupreme head over all, of Peers and Nobles under him, and of the People under them ; fo likewife, that in this conjun(flion of States, the fecond wreath of that cable

fliould.

234 ECCLESIASTICAL POLITY.

BOOK fhould, for important refpeds, confift as well of ^"- Lords Spiritual as Temporal. Nobility and Prelacy being by this mean twined together, how can it pof- fibly be avoided, but that the tearing away of the one, muft needs exceedingly weaken the other, and by confequent impair greatly the good of all ?

5. The force of which detriment there is no doubt, but that the common fort of Men would feel to their helplefs woe, how goodly a thing foever they now fur- mife it to be, that themfelves and their godly Teach- ers did all alone without controlment of their Prelate. For if the manifold jeopardies whereto a People def- titute of Pallors is fubjed, be unavoidable without Government, and if the benefit of Government, whether it be Ecclefiaftical or Civil, do grow princi- pally from them who are principal therein, as hath been proved out of the Prophet, who albeit the People of lirael had fundry inferior Governors, afcribeth not unto them the publick benefit of Government, but maketh mention of Mofes and Aaron only, the Chief Prince and Chief Prelate, becaufethey were the weli-fpring of all the good which others under them did ; may we not boldly conclude, that to take from the People their Prelate, is to leave them in effed: without Guides ; at leaflwife, without thole Guides which are the ftrongefl hands that God doth direct Pfai.ixxvii. them by ? 'Thou dtdft lead thy People like Jbeepy faith *^' the Prophet, by the hand of Mofes and Aaron.

If now there arife any matter of grievance between the Pallor and the People that are under him, they have their Ordinary, a Judge indifferent to determine their caufes, and to end their ftrife. But in cafe there were no fuch appointed to fit, and to hear both, what would thrn be the end of their quarrels ? They will anfwer perhaps, That for fuch purpofeSy their Synods fhallferve. Which is, as if in the Commonwealth, the higher Magiilrates being removed, every Town-ihip ihould be a State, altogether free and independent ; and the controverfies which they cannot end fpeedily within

them-

ECCLESIASTICAL POLITY. 235

themfelves, to the contentment of both parties, fhould book be all determined by folemn Parliaments. Mercilul ^^^- God! where is the light of wit and judgment, which this age doth fo much vaunt of and glory in, when unto thefe fuch odd imaginations, fo great, not only afient, but alfo applaule is yielded ?

6. As for thofe m the Clergy, whofe place and call- ing is lower; were it not that their eyes are blinded, iett they fhould fee the thing that of all others is for their good moft efFedual, Ibmewhat they might con- fider the benefit which they enjoy by having fuch in authority over them as are of the felf-fame Profefiion, Society, and Body with them -, fuch as have troddea the fame ileps before ^ fuch as know by their own ex- perience, the manifold intolerable contempts and in- dignities which faithful Paftors, intermingled with the multitude, are conftrained every day to fuffer in the exercife of their fpiritual charge and fundion ; unlefs their Superiors, taking their caufes even to heart, be, by a kind of fympathy, drawn to relieve and aid them in their virtuous proceedings no lefs ef- fedually, than loving Parents their dear Children.

Thus therefore Prelacy being unto all forts fo be- neficial, ought accordingly to receive honour at the hands of all; but we have juft caufe exceedingly to fear that thofe miferable times of confufion are draw- ing on, wherein the People JJoall be opfrejjed one of ^w-ifa. ni. 5, other '^ inafmuch as already that which prepareth the way thereunto is come to pafs, Children -pre fume againft the Ancient^ and the Vile againft the Honourable. Pre- lacy, the temperature of excelTes in all Ettates, the glue arnd foder of the Public-weal, the ligament which tiech and connedteth the limbs of this Body Politic each to other, hath, inftead of deferved Pio- nour, all extremity of Difgrace; the Foolilli every where plead, that unto the Wife in heart they ov»?e neither fervice, fubjedion, nor honour.

19. Now that we have laid open the caufes for what kinds which Honour is due unto Prelates, the rtcxt thing ^Jj^^",''";.^

WC Bifhops.

236 ECCLESIASTICAL POLITY.

BOOK, we are to confider is, what kinds of Honour be due. ^"- The good Government either of the Church or the Commonwealth dependeth fcarcely on any one ex- ternal thing fo much as on the publick marks and to- kens whereby the eftimation that Governors are in, is made manifeft to the eyes of Men. True it is, that Governors are to be efteemed according to the excellency of their virtues •, the more virtuous they are, the more they ought to be honoured, if refpedfc be had unto that which every Man fhould voluntarily perform unto his Superiors. But the queftion is now of that Honour which publick order doth appoint unto Church-Governors, in that they are Gover- nors; the end whereof is, to give open fenfible tef- timony, that the place which they hold is judged publickly in fuch degree beneficial, as the marks of their excellency, the Plonours appointed to be done unto them do import. Wherefore this honour we are to do them, without prefuming ourfelves to examine how worthy they are ; and withdrawing it, if by us they be thought unworthy. It is a note of that pub- lick judgment which is given of them •, and therefore not tolerable, that Men in private fhould, by refufal to do them fuch honour, reverfe as much as in them lieth.the publick judgment. If it deferve fuch griev- ous punifhment, when any particular Perfon adven- tureth to deface thofe marks whereby is fignified what value fome fmall piece of coin is publickly efbeemed at ; is it fufferable that Honours, the charadler of that eftimation which publickly is had of publick eftates and callings in the Church or Commonwealth, ihould at every Man's pleafure be cancelled ? Let us not think that, without moft neceflary caufe, the fame have been thought expedient. The firft Authors thereof were wife and judicious Men ; they knew it a thing altogether impofiible for each particular in the multitude to judge what benefit doth grow unto them from their Prelates, and thereupon uniformly to yield them convenient honour. Wherefore that all forts

might

ECCLESIASTICAL POLITY. 137

inight be kept in obedience and awe, doing that unto book

their Superiors of every degree, not which every L^

Man's fpecial fancy fhould think meet, but which being beforehand agreed upon as meet, by publick fentenceand decifion, might afterwards (land as a rule for each in particular to follow j they found that no- thing was more ncceflary than to allot unto all degrees their certain honour, as marks of publick judgment concerning the dignity of their places j which mark when the Multitude fhould behold, they might be thereby given to know, that of fuch or fuch eftimation their Governors are, and in token thereof do carry thofe notes of excellency. Hence it groweth, that the different notes and figns of honour do leave a corre- fpondent imprefTion in the minds of common Behold- ers. Let the People be afked, who are the chiefefl in any kind of calling ? who moft to be liftened un- to? who of greateft account and reputation? and fee if the very difcourfe of their minds lead them not un- to thofe fenfible marks, according to the difference whereof they give their fultable judgment, efteeming them the worthieft perfons who carry the principal note and public mark of worthinefs. If therefore they fee in other efbates a number of tokens fenfible, whereby teflimony is given what account there is publickly made of them, but no fuch thing in the Clergy ; what will they hereby, or what can they elfe conclude, but that where they behold this, furely in that Commonwealth, Religion, and they that are converfant about it, are not efteemcd greatly benefi- cial ? Whereupon in time, the open contempt of God and Godlinefs muft needs enfue : ^i bcna fide Prsef. i. r Beos colit^ amat et Sacer dotes ^ faith Papinius. In vain ^'^^' doth that Kingdom or Commonwealth, pretend zeal to the honour of God, which doth not provide that his Clergy alfo may have honour. Now if all that are employed in the fervice of God fhould have one kind of honour, what more confufed, abl'urd and

unfeemly ?

5k38 ECCLESIASTICAL POLITY.

BOOK unfeemly ? Wherefore in the honour which hath been . allotted unto God's Clergy, we are to obferve, how

not only the kinds thereof, but alfo in every par- ticular kind, the degrees do differ. The honour which the Clergy of God hath hirherto enjoyed con- fifteth cfpccially in the pre-eminence of Title, Place, Ornament, Attendance, Privilege, Endowment. In every of which it hath been evermore judged meet, that there fhould be no fnnall odds between Prelates, and the inferior Clergy. Honour in ^^' Concerning Title, albeit even as under the Title, Place, Law, all they whom God had fevered to offer him i^ne^^dancy Sacrifice were generally termed Priefts, fo likewifc MidPnvi- the name of Paftor or Prefbyter be now common un- ^^' to all that ferve him in the Miniftry of the Gofpel of Jefus Chrift; yet both then and now, the higher Or- ders as well of the one fort as of the other have by one and the fame congruity of reafon their different Titles of honour, wherewith we find them in the phrafe of ordinary fpeech exalted above others. Thus the Heads of the twenty-four Companies of Priefts •Afx«'PErc. are in Scripture termed Arch-Pritfts •, Aaron and the Succeffors of Aaron bting above thofe Arch-Priefts, themfelves are in that refped: further intituled High and .Great. After what fort Antiquity hath ufed to ftyle Chriftian Bifhops, and to yield them in that kind Honour more than was meet for inferior Paftors, I may the better omit to declare, both becaufe others have fufHciently done it already j and in fo flight a thing, it were but a loFs of time to beilow further travel. The allegation of Chriil's prerogative to be named an iVrch-Paftor limply, in regard of his abfolute ex- cellency over all, is no impediment but that the like Title in an unlike fignification may be granted unto others befides him, to note a more limited fuperiority, whereof Men are capable enough without derogation from his glory, than which nothing is more fovereign. To quari-el at fyllables, and to take fo poor excep- tions.

ECCLESIASTICAL POLITY. 239

tions at the firft four letters in the name of an Arch- b oo^k. bifhop, as if they were manifeilly ftolen goods, — '-, whereof reftitution ought to be made to the Civil Magiftrate, toucheth no more the Prelates that now are, than it doth the very blefled Apoftle, who giveth unto himfelf the title of an Arch-builder.

As for our Saviour's words alledged againfl: the ftile of Lordfhip and Grace, we have before fuffici- cntly opened how far they are drawn from their natu- ral meaning to bolfter up a caufe which they no- thing at all concern. Bilhops Theodoret entituleth mod honourable : Emperors writing unto Bifhops have not difdained to give them their appellations of Honour, Tour Holinefs^ your Blejjedne/Sy your Ampli- uh.v,c.%. tude^ your Highnejs^ and the like : fuch as purpofely Hift. Ecdef. have done otherwife, are noted of infolent fingularity, fumma Tri! and pride. Honour done by giving Pre-eminence of L^;^xxii- c Place unto one fort before another, is for decency, deEpifc.'et' order and quietnefs-fake fo needful, that both Ii^'i- ^^pj^]^' perial Laws and Canons Ecclefiailical have made their Sacrof.' ec-. fpecial provifions for it. Our Saviour's invedlive^^^^' againfl: the vain affediation of fuperiority, whether in Title, or in Place, * may not hinder thefe feemly dif- ferences ufual in giving and taking Honour, either according to the one or the other.

Something there is even in the Ornaments of Ho- nour aifo : otherwife idle it had been for the Wife Man, fpeaking of Aaron, to ftand ip much upon the circumftance of his Prieftly Attire, and to urge it as an argument of fuch dignity and greatnefs in him: An everlafting Covenant God made zvith Aarony^^^i^^,^^^^ and gave him the Priefthood among the People^ and made i- him hlejfed through his comely Ornament^ and clothed him with the Garment of Honour, The Robes of a Judge do not add to his virtue •, the chiefeft Orna- ment of Kings is Juftice; Holinefs and Purity of

* Matth. xxiii. 6, 7. They love to have the chief feats in the AiTemblies, and to be called of Men, Rabbi.

conver-

%4o ECCLESIASTICAL POLITY,

BOOK converfation doth much more adorn a Bifhop, than ^^^- his peculiar form of Clothing. Notwithftanding both Judges, through the Garments of Judicial Au- thority, and through the Ornaments of Sovereignty, Princes; yea, Bifhops through the very Artire of Bifhops are made blefled, that is to fay, marked and manitefted they are to be fuch as God hath poured his blefTing upon, by advancing them above others, and placing them where they may do him principal good fervice. Thus to be called is to be blefled, and therefore to be honoured with the figns of fuch a calling mud needs be in part a blefling alfo j for of good things even the figns are good.

Of Honour, another part is Attendancy; and therefore in the vifions of the glory of God Angels are fpoken of as his Attendants. In fetting out the Honour of that JVlyftical Queen^ the Prophet men- tioneth the Virgin Ladies which waited on her. Amongft the Tokens of Solomon's honourable con- dition, his Servants and Waiters the facred Hiftory omitteth not. This doth prove Attendants a part of Honour : but this as yet doth not fhew with what Attendancy Prelates are to be honoured. Of the High Prieft's Retinue amongfl the Jews, fomewhat the Gofpel itfelf doth intimate. And, albeit our Sa- viour came to minifter, and not, as the Jews did imagine their Meflias fhould, to be miniiiered unto into in this World, yet attended on he was by his blefled Apofl:les, who followed him not only as Scho- lars, but even as Servants about him. After that he had fent them, as himfelf was fent of God, in the midft of that hatred and extreme contempt which they fufl:ained at the World's hands, by Saints and Believers this part of Honour was moft: plentifully done unto them. Attendants they had provided in all places where they went ; which cuftom of the Church was flill continued in Bifliops their Succef- fors, as by Ignatius it is plain to be feen. And from hence no doubt thofe Acolythes took their beginning,

of

ECCLESIASTICAL POLITY. 241

of whom fo frequent mention is made ; the Bifhop's book Attendants, his Followers they were : in regard of ^^^- which fervice the name of Acolythes feemeth plainly to have been given. The cullom for Bifhops to be attended upon by many is, as Judinian doth fliew, Novel 6. ancient: the affairs of Regiment, wherein Prelates are employed, make it neceflary that they always have many about them whom diey may command, although no fuch thing did by way ot Honour belong unto them.

Some Men's judgment is, that if Clerks, Students, and relio-lous Perlbns were more, common Serving:- Men and Lay-Retainers fewer than they are in Bifliops* Palaces, the ufe and the honour thereof would be much more fuicabie than now. But thefe things con- cerning the number and quality of Perlbns fie to at- tend on Prelates, either for neceffity, or for honour's fake, are rather in particular difcretion to be ordered than to be argued of by difputes. As for the vain t. c.i.i;^ imagination of ibme, who teach the original hereof P'^^^-°"^ to have been a prepofterous imagination of Maxi- viii. c. 1*5, minus the Emiperor, who being addiifled unto Ido- latry, chofe of the choicefb Magiftrates to be Priefts, and, to the end they might be in great edimation, gave unto each of them a train of Followers-, and that Chriftian Emperors thinking the fame would promote Chriftianity which promoted Supertlicion, endeavoured to make their Bifhops encounter and match with thole idolatrous Priefts; fuch frivolous conceits having no other ground than conceit, we weigh not fo much as to frame any anfwer unto them ; our declaration of the true original of an- cient Attendancy on Bifliops being fufficient. Now, if that which the light of found Reafon doth teach to be fit, have upon like inducements reafonable, allow- able, and good, approved itfelf in fuch wife as to be accepted, not only of us but of Pagans and Infidels alfo, doth conformity with them that are evil in that

VOL. III. R which

242 ECCLESIASTICAL POLITY.

BOOK which is good, make that thing which is good, evil ?

^"' We have not herein followed the Heathens, nor the

Heathens us, but both we and they one and the felf

fame divine rule, the light of a true and found un-

derftanding j which fheweth what Honour is fit for

Prelates, and what Attendancy convenient to be a

part of their Honour.

L. xii.c.de Touching Privileges granted for Honour's fake,

fTc^d^'^' P^^^^y ^^ general unto the Clergy, and partly unto

facr*. Eccief. Prelatcs, the chiefefl: Perfons Ecclefiaftical, in particu-

E'iib^e/'' lar ; of fuch quality and number they are, that to

cier.'i. X. make but rehearfal of them we fcarce think it fafe,

^cief/'^^* ^^^ ^^^ ^^^y ^^^^^^^^ of fome of our godly Brethren,

as they term themfelves, ihould thereat haply burli

in funder.

Honour by 21. And yct of all thefe things rehearfed, it may

withlTnX be there never would have grown any queftion, had

and Livings. Bifhops been honoured only thus far forth. But the

honouring of the Clergy with Wealth, this is in the

eyes of them which pretend to feek nothing but

mere reformation of abufes, a fin that can never be

remitted.

How foon, O how foon might the Church be per- fect, even without any fpot or wrinkle, if publick authority would at the length fay j^men unto the holy and devout requefts of thofe godly Brethren, who as yet with outftretched necks groan in the pangs of their zeal to fee the Houfes of Bifhops rifled, and their fo long defired Livings glorioufly divided amongft the Righteous ! But there is an impediment, a lett, which fomewhat hindereth thofe good Men's prayers from taking effedt : they, in whofe hands the fove- reignty of Power and Dominion over this Church doth reft, are perfuaded there is a God; for undoubt- edly, either the name of Godhead is but a feigned thing, or, if in Heaven there be a God, the facri- legious intention of Church Robbers, which lurketh under this plaufible name of Reformation, is in his

fight

ECCLESIASTICAL POLITY, 243

fight a thoufand times more hateful than the plain book profefled malice of thofe very Mifcreants who threw ^^^ their vomit in the open face of our BlefTed Saviour.

They are not words of pcrfuafion by which true Men can hold their own when they are over-belec with thieves. And therefore to fpeak in this caufe at all, were but labour loft, faving only in refped: of them, who being as yet unjoined unto this confpiracy, may be haply fomewhat ftayed, whf n they fliall know be- times what it is to fee Thieves, and to run on with them, as the Prophet in the Pfalm fpeakech ; lVhen]?h\.\.\t. thoujawefi a Thief ^ then thou confentedjt with him^ and haft been partaker with Adulterers,

For the better information therefore of Men which carry true, honeft, and indifferent minds, thefe things we will endeavour to make moft clearly manifeft.

Firft, That in Goods and Livings of the Church none hath propriety but God himfelf.

Secondly, That the honour which the Clergy therein hath, is to be, as it were, God's Receivers ^ the ho- nour of Prelates, to be his chief and principal Re- ceivers.

Thirdly, That from him they have right, not only to receive, but alfo to ufe fuch goods, the lower fort in fmaller, and the higher in larger meafure.

Fourthly, That in cafe they be thought, yea, or found to abufe the fame, yet may not fuch honour be therefore lawfully taken from them, and be given away unto Perfons of other calling.

22. Poffeffions, Lands, and Livings Spiritual, the That of f.c- wealth of the Clergy, the goods of the Church, are ^'^^'^^^'^^^^ in fuch fort the Lord's own, that Man can challenge ccnfequentiy no propriety in them. His they are, and not ours 1 '"^^'j'^-'"^'

11L- 1- • 1 r I ■ ■, 1 . 'and Livings

all thmgs are his, m that from him tney have their whkh bi- being : My corn^ and my wine^ and mine oil^ faith the [|j°^'^^"|°J/ Lord. All things his, in that he hath ablblute power beiongeth un- to difpofe of them at his pleafure : Mi?te, faith he,;:;^"-;''^"'- are the Jheep and oxen of a thoufand hills ? All things Piai' 1.' 10. his, in that when we have them we may fay with

R 2 Job,

244 ECCLESIASTICAL POLITY.

BOOK Job, God hath given:, and when we are deprived of ^^^' them^ The Lord^ whofe they are, hath likewile taken

jobi. 21. them aivay again. But thefe facred PofTefTions are his by another tenure : his, becaufe thofe Men who firfl received them from him have unto him return- ed them again by way of religious gift, or oblation : and in this refpecSt it is that the Lord doth term thofe houfes wherein luch gifts and oblations were

Mai. iii. 10. laid, his ''Treafuries.

The ground whereupon Men have refigned their own intered in things temporal, and given over the fame unto God, is that precept which Solomon

prov. iii. 9. borroweth from the Law of Nature, Honour the Lord out cf thy fuh fiance^ and of the chief eft of all thy revenue -, fo fhall thy hams he filled with plenty ^ and with new wine the fat of thy prefs fhall overflow. For although it be by one moft fitly ipoken againft thofe fuperftitious Perfons, who only are fcrupulous in ex- ternal rites; Wilt thou win the favour of God? Be

Seneca. vlrtuous. They heft zvorftoip him that are his Followers ; it is not the bowing of your knees, but of your hearts •, it is not the number of your oblations, but the integrity of your lives; not your incenfe, but your obedience, w^hich God is delighted to be ho- noured by, neverthelefs, we muR" beware, left fim ply underftanding this, which comparatively is meant ; that is to fay, whereas the meaning is, that God doth chiefly refped the inward difpofition of the heart, we mutl take heed we do not hereupon fo woriliip him in fpint, that outwardly we take all Worfhip, Reverence, and Honour from him.

Our God will be glorified both of us himfelf, and for us by others : to others becaufe our hearts are known, and yet our example is required for their good; therefore it is not iufficient to carry religion in our hearts, as fire is carried in flint-ftones, but we are outwardly, vifibly, apparently to ferve and honour the living God ; yea, to employ that way, as not only our Souls, but our Bodies; fo not only

our

ECCLESIASTICAL POLITY. 245

our Bodies, but our Goods ; yea, the choice, the book flower, the chiefeft of all thy R:^ venue, laich Solo- ^^^' mon. [f thou haft any thing in all thy poflcflions of more value and price than other, to what ufe ihoulJefl: thou convert it, rather than to this? Samuel was dear unto Hannah his Mother; the child that Hannah did fo much ePceem, rae could not choofe but greatly wifn to advance; and her religious conceit was, that the honouring of God with it, was the advancing of it unto honour. The chiefeft of the Offspriiig of Men, are the Males which be lirft born ; and, for this caufe, in the an- cient World they all were by right of their birth Priefts of the moft High. By thefe and the like precedents, it plainly enough appeareth, that in v/ha[ heart foever doth dwell unfeigned Religion, in the fame there refteth alio a willins-nefs to beftow upon God that fooneft, v/hich is moft dear. Amongft us the Law is, that fith gold is the chiefeft of metals, if it be any where found in the bowels of the earth, it belongeth in right of honour, as all Men know, to the King : whence hath this cuftom grown, but only from a natural perfuafion, whereby Men judge it decent, for the higheft Perfons always to be ho- noured with the choiceft things? Jf ye offer untoM.xL'uS, God the blind., fiith the Prophet Malachi, is it not evil? if the lame andfick^ is it good enough ? Frefent it unto thy Prince^ and fee if he will content himfelf^ or accept thy perfon^ faith the Lord of Hofls. When Abel prefenred God with an offering, it was the fatteft of all the lambs in his whole flock ; he honoured God not only out of his fubftance, but out of the very chiefeft therein-, whereby we may fomevvhat judge how religioufly they ftand afi^eded towards God, who grudge that any thing worth the having fliould be his. Long it were to reckon up particularly, what God was owner of under the Law •, for of this fort was all which they fpent in legal Sacrifices ; of this fort, their ullial Oblations R 3 and

246 ECCLESIASTICAL POLITY.

BOOK and Offerings ; of this fort, Tythes and Firft-Fruits ', ^ of this fort, that which by extraordinary occafions

they vowed unro God j of this fort, all that they gave to the building of the Tabernacle ; of this fort, all that which was gathered amongft them for ereding of the Temple, and the * adorning of it eredled j of this fort, whatfoever their Curban con- tained, wherein that bleffed Widow's Deodate was laid up. Now either this kind of honour was pre- figuratively altogether ceremonial, and then our Sa- viour accepteth it not ; or, if we find that to him alfo it hath been done, and that with divine appro- bation given for encouragement of the World, to fht-w, by fuch kind of fervice, their dutiful hearts towards Chrift ; there will be no place left for Men to make any queftion at all whether herein they do well or no.

Wherefore to defcend from the Synagogue, unto the Church of Chrift : albeit Sacrifices, wherewith fometimes God was highly honoured, be not ac- cepted as heretofore at the hands of Men, yet, for- pi'ai. L y^, afmuch as Honour God with thy Riches is an Edidl of ^^' the infeparable Law of Nature, fo far forth as Men

are therein required by fuch kind of homage to tef- Phii.iv.i8.tify their thankful minds, this Sacrifice God doth Pfai. ixxii. accept ftill. Wherefore as it was faid of Chrift, That all Kings fhould worffoip him^ and all Nations do him fervice ; fo this very kind of worfhip or fervice was likewife mentioned, left we fhould think that our Lord and Saviour would allow of no fuch thing : The Kings of Tarjhijh^ (indofthe IJles^jhall bring? rejents^ the Kings of Sheba and Seba fhall bring Gifts. And, as it maketh not a little to the praife of thofe Sages mentioned in the Gofpel, that the firft amongft Men which did folemnly honour our Saviour on earth

* Becaufe (faith David) I have a delight in the Hpufe of my God, therefore I have given thereunto of my own both gold and filver, to adorn it with. 2 Chron. ii. 5.

were

JI.

ECCLESIASTICAL POLITY. 247

were they; fo it foundeth no lefs to the dignity of book this particular kind, that the reft by it were pre- ,

vented ; l^hey fell down and worfhipped him, and open- Matth. ii. ed their 'Treafures^ and prefented unto him Gifts j Gold^ Incenfey and Myrrh.

Of all thofe things which were done to the honour of Chrift in his life-time, there is not one whereof he fpake in fuch f ^rt, as when Mary, to teftify the largenefs of her affedtion, leemed to wafte away a Gitt upon him, the price of which gift might, as they thought who faw it, much better have been fpent in works of mercy towards the Poor ; Verily^ I fay unto Mat. xxvi; yoUy wherefoever this Gofpel /hall be preached through- ^^* cut all the fForld, there jh all alfo this that floe hath done he fpoken of^ for memorial of her. Of fervice to God, the beft works are they which continue longeft : john xv, and, for permanency, what like Donation, whereby '^* things are unto him for ever dedicated ? That the ancient Lands and Livings of the Church were all in fuch fort given into the hands of God by the juft Lords and Owners of them, that unto him they paffed over their whole intereft and right therein, the form of fundry the faid Donations as yet extant, moll plainly flieweth. And where time hath left no fuch evidence as now remaining to be feen, yet the fame intention is prefumed in all Donors, unlefs the con- trary be apparent. But to the end it may yet more plainly appear unto all Men under what title the feveral kinds of Ecclefiaftical PoflTeflions are held. Our Lord himfelf (fai'^h Saint Auguftine) had coffers ^^^^^^^^ to keep thofe things which the Faithful OFFERED unto 15- de men- him. 'Then was the form of the Church-Treafury firft inftitutedy to the end^ that withal we might underfland^ that in forbidding to he careful for to-morrow^ his pur- pofe was not to bar his Saints from keeping money ^ but to withdraw them from doing God fervice for wealth's [ake^ and from forfaking Righteoufnefs through fear of loftng their wealth.

The firft Gifts confecrated unto Chrift after his R 4 departure

248 ECCLESIASTICAL POLITY.

^ vi?^ ^^T^^^"i*e out of the World were fums of Money,

. in procefs of time other m^ veables were added, and

at length Goods unmoveable •, Churches and Ora- tories hallowed to the honour of his glorious Name ; Houf-s and Lands for perpetuity conveyed unto h;m; Inheritance given to remain his as long as the C.I2 p. I. World fhould endure. The Apoftks (faith Melchia- 16^ ^^' ^^^) ^^^^y forefaw that God ijcould have his Church amongft the Gentiles^ and for that caufe in Judea they took no Lands^ hut Price cf Lands fold. This he con- jc6lureth to have been the caufe why the Apollles did that which the Hiftory reponeth of them.

The truth \^y that fo the (late of thole times did require, as v\eli other where as in Judea. Where- fore when afterwards it did appear much more com- modious for the Church to dedicate fuch Inhe- ritances, than the value and price of them being fold, the former cuftom was changed for this, as for the better. The devotion of Conllantine herem, all the World, even till this very day, admireth. They that lived in the prime of the Chriftian World thought no Tellament chriftianly made, nor any thing therein well bequeathed, unlefs fomething were thereby added unto Chrifl's patrimony. Touching which Men, v/hac judgment that the World doth now' give, I know nor-, perhaps we deem them to have been herein but blind and fuperditious Perfons. Nay, we in thefc cogitations are blind i they contrariwife prov. iii. (Ijci with Solomon plainly know and perfuade them- felves, that thus to diminifli their wealth was, not to diminiih but to augment it ; according to that which God doth promife to his own People by the Mai. iii. lo. Prophet Malachi, and wliich they by their own par- xxxi. lo.' ticular experience found true. \i WicklifF there- fore were of that opinion which his Adverfaries afcribe unto him (whether truly, or of purpofe to make him odious, I cannot tell, for in his Writings Th. Waid. I Jo not find it), namely. That Confiantine., and others iv?c. 39.' 'following his fie^pSj did evil^ as having no Jufficient ground

whereby

ECCLESIASTICAL POLITY. 249

whereby they might gather^ that fuch Donations are ac- book

ceptable to Jefiis Chrift \ it was in WicklifF a palpable L«

error, t will ufc buc one only argument to Hand in the ftead of many. Jacob taking his journey unco Haran, made in this fort his folemn vow ; If God Gtn.xxviiu will be with me^ and will keep me in this journey which ^°* 1 go^ and will give me bread to eat, and clothes to put on^ fo that I come again to my Father's houfe in fafety ; then Jh all the Lord be my God^ and this ft one which I have fet up a pillar JJo all be the Houfe of God ^ and of all that thou fhalt give me will I give the 'Tenth unto thee. May a Chriftian Man defire as great things as Jacob did at the hands of God? may he defire them in as earneft manner ^ may he promiie as great thankful- nefs in acknowledging the goodnefs of God ? may he vow any certain kind of publick acknowledgment before-hand ? or, though he vow it nor, perform it after, in fuch fort that Men may fee he is perfuaded how the Lord hath btren his God ? are thefe particu- lar kinds of testifying thankfulnefs to God, the creating of Oracories, the dedicating of Lands and Goods to maintain them, forbidden any wliere ? Let any mortal Man living fliew but one reafon wherefore in this point to follow Jacob's example fiiould not be a thing both acceptable unto God, and in the eyes of the World for ever mofl: highly com- mendable. Concerning Goods of this nature. Goods whereof when v/e fpcak we term them tcl rZ 0£a) ^(pii^ui^iyra,^ the Goods that are confecrated unto God, and as Tertullian fpeaketh, Bepofita Pietatis^ things which Piety and Devotion hath laid up as ic were in the bofom of God ; touching fuch Goods, the Law Civil following mere hght of Nature, defineth them to be no Man's, becaufe no mortal Man or Community of Men hath right of Propriety in them.

23. Perfons Ecclefiaftical are God's Stewards, notThatEcde- only for that he hath fet tliem over his Family, ^^^^l^^^tl''" the Miniilers ofghollly food, but even for this very Receivers of

caufe^'^'^'^

250 ECCLESIASTICAL POLITY.

BOOK caiife alfo, that they are to receive and difpofe hi

VII.

Temporal Revenues, the Gifts and Oblations which Rents; and Men bring him. Of the Jews it is plain that their jionour^of Tithcs thf y offered unto the Lord, and thofe Offer- fo'bL^l! '' -^"§^ ^^^ Lord beftowed upon the Levites. When hiscbeVRe-th- Lcvites gave the Tenth of their Tirhe% this their wiSif*^^'^^ the Law doth term the Lord's Heave-offering, toy from and appoint that the High-Pried fhould receive the eCo^con- ^^'^^- ^^ ^P^^^^ i2Lkcn HI war, that part which they verting the Were accuftomed to fcparare unto God they brought to own J\ before the Priefl of the Lord, by whom it was wie, even in laid up in the Tabernacle of the Congregation for a IfJrf ""'"■ memorial of their thankfulnefs towards God, and Num.xviii, his goodnefs towards them in lighting for them Num, xviii, ^8^^"^ their Enemies. As therefore the Apoftle ?8. magnifieth the Honour of Mekhifedech, in that he

Heb!*^r3. being an Higfi-Prieft did receive at the Hands of , " Abraham the Tithes which Abraham did honour

God with ; fo it argueth in the Apoftles themfelves A^sJY, 34. great honour, that at their feet the price of thofe pofieffions was laid, which Men thought good to beflow on Chrift. St. Paul commending the Churches which were in Macedonia for their exceeding libe- rality this way, faith of them, that he himfelf would bear record, they had declared their forward minds according to their power, yea, beyond their power, and had fo much exceeded his expe6lation of them ^ t Cor. viii. ^bal they fecmed as it were even to give away themfelvei ^' frjl to the Lord^ faith the Apoftle, and then by the

cci// of God unto us : to him, as the Owner of fuch gifts -, to us, as his appointed Receivers and Dif- penfers. The gift of the Church of Antioch, be^ flowed un:o the ufe of diftrefTed brethren which Aftsxxi? 'were in Judea, Paul and Barnabas did deliver unto j8, & xii. i\^Q Prefbyters of Jeruialem ; and the Head of thofe Prefbyters was James, he therefore the chiefeft Dif- poftrr thereof.

Amongft thofe Canons which are entituled Apofto- licalj one is this : fVe appoint that the Bijhop have cars

4

ECCLESIASTICAL POLITY. 251

tf thofe things which belong to the Churchy * the mean- book ing is, of Church-goods, as the reafon following ^"' ^ fheweth: For if the precious Souls of Men muft he com- mitted unto him of truft^ much more it behoveth the charge of money to be given him, that by his authority the Prejbyters and Deacons may admimfier all things to them that fland in need. So that he which hath done them the honour to be, as it were, his Treafurers, hath left them alfo authority and power to ufe thefe Trea- fures, both otherwife, and for the maintenance even of their own eftate; the lower fort of the Clergy, ac- cording unto a meaner ; the higher, after a larger proportion. The ufe of fpiritual Goods and PofTef- fions hath been a matter much difputed of-, grievous complaints there are ufually made againft the evil and unlawful ufage of them, but with no certain de- termination hitherto on what Things and Perfons, with what proportion and meafurethey being beftowed, do retain their lawful ufe. Some Men condemn it as idle, fuperfluous, and altogether vain, that any part of the Treafure of God fhould be fpent upon coftly ornaments appertaining unto hisfervice: who being johniv.t^* bed worfhipped, when he is ferved in fpirit and truth, hath not for want of pomp and magnificence rej<^6led at any time thofe who with faithful hearts have adored him. Whereupon the Hereticks, termed Henriciani and Petrobufiani^ threw down Temples and Houfes of Prayer, eredled with marvellous great charge, as being in that refpecl not fit for Chrift by us to be honoured in. We deny not, but that they who fometime wan- dered as Pilgrims on Earth, and had no Temples, but made Caves and Dens to pray in, did God fuch honour as was moft acceptable in his fight: God didHeb.xi. 38, not reject them for their poverty and nakednefs' fake ; their Sacraments were not abhorred for want of vef- fels of gold.

# Can. 41. et Concil. Antioch. c. 25. 'Ewttry.o'jroi' I'^sti' rm t^j li>.zXr,cr(aq 7rpuyf/,cirujv l^iicrlav, a>rs holn'Sv ih '^dntx; o'fO/XEVi^j ^sra Tree-

Howbeit,

252 ECCLESIASTICAL POLITY,

BOOK Hovvbeii, let them who thus delight to plead an- ■ fwer me : When Moles firfl, and afterwards David

exhorted the People of Ifrael unto inatter of charge about the fervice of God •, fuppoi'c we it had been allo.vablc in rhtra to have thus pleaded: Our Fathers in Egypt ferved God devoutly ^ God was with them in all their ajfliClions, Le heard their prayers, pitied their cafe, and deli-vend them from the tyranny of their Opprejfors ; what Hoiifc, 'Tabernacle^ or Temple had they ? Such ar- gumentations are childifh and fond; God doth not refufe to be hor^.oured at all where there lacketh wealth •, but where abundance and (lore is, he ti.ere requireth the fi^^wer thereof, being beftowed on him, to be employed even unto the ornament of his fervice. Jn Egypt the ftate of his People was fervi- tude, and therefore his fervice was accordingly. In the Defart they had no fooner aught of th^ir own, but a Tabernacle is required j and in the Land of Canaan, a Temple. In the eyes of David it feemed a thing not fit, a thing not decent, that himleif fhould be more richly feated than God.

But concerning the uie of Ecclefiailical Goods be- ftowed this way, there is not fo much contention amongft us, as what meafare of allowance is fit for Eccleiiallical Perfons to be maintained with. A bet- ter rule in this cafe to judge things by we cannot poiTibly have, than the Wifdom of God himfclf; by confidering what he thought meet for each degree of the Clergy to enjoy in time of the Law, what for Levites, what for Priefts, and what for Pligh-Priefts, fomewhat we fliall be the more able to difcern rightly what may be fit, convenient, and right for the Chris- tian Clergy likewife. Prieds for their maintenance Kum.xviii.had thofe firft fruits of Cattle, Corn, Wine, Oil, and I}' , .. other commodities of the earth, which the Jews v^ere Numb xiii. accufromed yearly to prefent God with. They had Verk 15. ^j^^ Price which was appointed for Men to pay in lieu of the Firft-born of their Children, and the Price of theFirft-born alio amongft Cattle which were un- clean :

ECCLESIASTICAL POLITY. 253

clean : they had the vowed Gifts of the People, or book the Prices, if they were redeemable by the Donors ^^^* after vow, as feme things were : they had the freeVerfeS. and un vowed Oblations of Men: they had the re- ^JJ' '''"'"* mainder of things facrificed : with Tithes the Le- Numb.xviH. vites were maintained; and with the Tithe of theiryerffS 9 Tithes the High-Pried. 21,2s/ '

In a word, if the quality of that which God did af- fign to his Clergy be confidered, and their manner of receiving it, without labour, expence, or charge, it will appear that the Tribe of Levi, being but the twelfth part of Ifrael, had in effed: as good as four twelfth parts of all fuch Goods as the Holy Land did yield : fo that their worldly eftate was four times as good as any other Tribe's in Ifrael befides. But the High-Prieil's condition, how ample ? to whom be- longed the Tenth of all fhe Tithe of this Land, ef- pecially the Law providing alio, that as the People did bring the befl of all things unto the Priefts and Levites, fo the Levite fhould deliver the choice and flower of all their commodities to the High-Priefl, and fo his tenth-part by that m.eans be made the very bell part amongil ten : by which proportion, if the Levites were ordinarily in all not above thirty thou- fand men (whereas when David numbered them, heichron. found almoft thirty-eight thoufand above the age of '''''"• 2* thirty years) the High-Prieft, after this very reckon- ing, had as much as three or four thoufand orhers of the Clergy to live upon. Over and befides all this, left the Priefts of Egypt holding Lands fliould fecm in Gen. xivii. that refpedl better provided for than the Prieils of the ^"' true God, it pleafed him further to appoint unto them forty and eight whole Cities v/ith territories of Land N«mb.- adjoining, to hold as their own free inheritance ^or't'^^J^ ever. For to the end they might have all kind of en- couragement, not only to do what they ought, but to take pleafure in that they did ; albeit they were exprefsjy forbidden to have any part of the Land of Canaan laid out whole to themfelves, by theaifeives,

in

254 ECCLESIASTICAL POLITY.

BOOK in fuch fort as the reft of the Tribes had; forafmuch _ ^^^' as the will of God was rather that they fhould Deut. xviii. throughout all Tribes be difperfed, for the eafier ac- Lev. XXV. cefs of the People unto knowledge ; yet were they 33>34- not barred altogether to hold Land, nor yet other- wife the worfe provided for, in refpedl of that for- mer reftrainc •, for God, by way of fpecial pre-emi- nence, undertook to feed them at his own table, and out of his own proper Treafury to maintain them, that want and penury they might never feel, except God himfcif did firft receive injury. A thing moft worthy our confideration is the Wildom of God here- i in y for the common fort being prone unto envy and

murmur, little confidereth of what necefiity, ufe and importance, the facred duties of the Clergy are, and for that caufe hardly yieldeth them any luch honour without repining and grudging thereat ; they cannot brook it, that when they have laboured and come to reap, there lliould fo great a portion go out of the fruit of their labours, and be yielded up unto fuch as fweat not for it. But when the Lord doth challenge this as his own due, and requires it to be done by way of ho- mage unto him, whofe mere liberality and goodnefs had raifed them from a poor and fervile eftate, to place them v»'here they had all thofe ample and rich poflefTions •, they mufl: be worfe than brute beafts, if they would ftorm at any thing which he did receive at their hands. And for him to bellow his own on his own Servants (which liberty is not denied unto the meaneft of Men) what Man liveth that can think it other than moll reafonable ? Wherefore no caufe there was, why that which the Clergy had, fhould in any Man's eye feem too much, unlefs God himfelf were thought to be of an over-having difpofition. This is the mark whereat all thofe fpeeches drive, Deut x.^, Levi hath no part nor inheritance with his Brethren^ the jo/h. xiii. Lord is his inheritance \ again. To the Tribe of Levi he ^^' gave no inheritance^ the Sacrifices of the Lord God of If--

linmh.xwni ^ael are the inheritance of Levi; again. The Tithes of

the

ECCLESIASTICAL POLITY. 255

she Children of Ifrael which they Jh all (ffer as an Offer- book ing unto the Lord^ I have ^iven the Levites for an inhe- ^^'- ritance \ ar.d again, A'l the Heave-rfferings of the holyvctki^. things which the Children of Ijraei Joall offer unto the Lord, I have given thee^ and thy cons^ and thy Daughters with thee^ to be a duty for ever -, /"/ is a perpetual cove- nant of fait before the Lord, Now that, if lu<.h pro- vifion be poflibk to be made, the Chriftian Clergy- ought not herein to be inferior unto the Jewifh, what founder proof than the Apoftle's own kind of argu- ment ? I)o ye not know^ that they which minifter about ^^^^^'^^*n-> the holy things^ eat of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? (even SO) hath the Lord ordained^ that they which preach the Gofpel fhould live of the GofpeL Upon which words 1 thus conclude, that if the People of God do abound, and abounding can fo far forth find in their hearts to (hew themfelves towards Chrift their Sa- viour thankful as to honour him with their Riches, (which no Law of God or Nature forbiddeth) no lefs than the ancient Jewilh People did honour God ; the plain ordinance of Chrift appointeth as large and as ample proportion out of his own Treafure unto them that ferve him in the Gofpel, as ever the Priefts of the Law did enjoy ? What further proof can we de- fire ? It is the bleffed Apoftle*s teftimony, That even fo the Lord hath ordained. Yea, I know not whether it be found to interpret the Apoftle otherwife than that, whereas he judgeth the Prefbyters which rule^^'^"^-^'^y'> well in the Church of Chrift to be worthy of double honour, he means double unto that which the P iefts of theVidTa"!'^,' Law received ; For if that Miniftry which was of then- ^"•*' Letter were fo glorious, how fhall not the Miniftry of the Spirit be more glorious ? If the Teachers of the Law of Mofes, which God delivered written with letters in tables of ftone, were thought worthy of fo great ho- nour, how (hall not the Teachers of the Gofpel of Chrift be in his fight moft worthy, the Holy Ghoft being fent from Heaven to ingrave the Gofpel on their

hearts.

256 ECCLESIASTICAL POLITY.

BOOK hearts, who firft taught it, and whofe Succeflbrs they ^^^- that teach it at this day are? So that according to the Ordinance of God himfeif, their eftate for worldly maintenance ought to be no worfe than is granted unto other ibrts of Men, each according to that de- gree they were placed in. Neither are we fo to judge of their worldly condition as if they were Servants of Men, and at Men's hands did receive thofe earthly be- nefits by way of ftipend in lieu of pains whereunto they are hired : nay that which is paid unto them is homage and tribute due unto the Lord Chrift. His Servants they are, and from him they receive fuch goods by way of ftipend. Not fo from Men : for ac the hands of Men he himfelf being honoured with fuch things hath appointed his Servants therewith ac- cording to their feveral degrees and places to be maintained. And for their greater encouragement who are his Labourers, he hath to their comfort afTu red them for ever, that they are, in his eftimation, worthy

iTim.v. is. /i?^ hire which he alloweth them; and therefore if Men fliould withdraw^ from him the ftore, which thofe his Servants that labour in his work are main- tained with, yet he in his Word fhall be found ever- laitingly true, their labour in the Lord fhall not be forgotten; the hire he accounteth them worthy of, they fhall furcly have either one way or other an- fwered.

Adsiv. 35. In the prime of the Chriftian World, that which was brought and laid down at the Apoftles' feet, they difpofed of by diftribution according to the exigence of each Man's need. Neither can we think that they, ■who out of Chnft's treafury made provifion for all others, were carelefs to furnifh the Clergy with all things fit and convenient for their eftate: and as themfclves were chiefeft in place of authority and calling, fo no Man doubteth but that proportionably they had power to ufe the fame for their own decent maintenance. The Apoftles, with the reft of the Clergy in Jerufalem, lived at that time according to

the

ECCLESIASTICAL POLITY. 257

the manner of a Fellowfnip, or Collegiate Society, book maintaining themfelves and the Poor of the Church ^"- ^ with a common purfe, the reft of the Faithful keeping that purfe continually ftored. And in that fenfe ic is, that the facred Hiftory faith, All which believed were in one place, and had all things common. In theAasU.44. Hiftories of the Church, and in the Writings of the Ancient Fathers for fome hundreds of years after, we find no other way for the maintenance of the Clergy but only this, the Treafury of Jefus Chrift furnifhed through Men's devotion, bellow- ing fometimes Goods, fometimes Lands that way, and out of his Treafury the charge of the fervice of God was defrayed, the Bifhop and the Clergy under him maintained, the Poor in their necelTity miniftered unto. For which purpofe, every Bifhop had fome one of the Prefbyters under him to be Treafurer of Difp. Profp. the Church, to receive, keep, and deliver all j which ^^j^'^^j''"^' office in Churches Cathedral remaineth even till thisc. 12. 6e- day, albeit the ufe thereof be not altogether fo large c."deSair' now as heretofore. The difpofition of thefe goods Eccief. et.^ was by the appointment of the Biihop. Whereforepr^nci'pJ**" Profper fpeaking of the Bifliop's care herein, faith, // Profp. devi- was necejfary for one to be troubled therewith^ to the end^^^l\^l^^ll that the reft under him might be freer to attend quietly their fpiritual bufinejfes , And left any Man fhould ima- gine, that Bifhops by this means were hindered them- ielves from attending the fervice of God, Even herein^ faith he, they do God/ervice ; for if thofe things which are befiowed on the Church be God's -, he doth the work of Gody who, not of a covetous mind, but with purpofe • of moft faithful adminiftration taketh care of things con^ fecrated unto God, And forafmuch as the Prefbyters of every Church could not all live with the Biihop, partly for that their number was great, and partly becaufe the People being once divided into Parifhes, fuch Prefbyters as had feverally charge of them were by that mean more conveniently to live in the midft VOL. IIL S each

25? ECCLESIASTICAL POLITY.

ooK each of his own particular flock, therefore a compe- ^'^' tent number being fed at the fame * table with the

Bifliop, the reft had their whole allowance apart, which ieveral allowances were called Sportula^ and they who received them, Sfortulantts Fratres. Touch- ing the Bifhop, as his place and eftate was higher, fo likewife the proportion of his charges about himfelf being for that caufe in all equity and reafon greater; yet, foralmuch as his ftint herein v/as no other than it pleafeci himfelf to fet, the reft (as the manner of Inferiors is to think that they which are over them always have too much) grudged many times at the meafure of the Bifhop's private expence, perhaps not without caufe. Howfoever, by this occafion there grew amongft them great heart-burning, quarrel, and Itrife : where the Bifhops were found culpable, as eating too much beyond their tether, and drawing more to their own private maintenance than the pro- portion of Chrift's Patrimony, being not greatly abundant, could bear, fundry Conftitutions hereupon were made to moderate the fame, according to the Church's condition in thofe times. Some before they were made Bifhops, having been owners of ample Profp ,jp^.j. pofleffions, fold them and gave them away to the ta contempi. Poor : thus did Paulinus, Hilary, Cyprian, and fun- pont^^Dfa- ciry others. Hereupon they, who entering into the con. in vita fa nie fpiritualand high function held their fecular polTeffions ftill, were hardly thought of: and even when the cafe was fully refolved, that fo to do was

* Cypr. 1. iv. Ep. 5. Prefbyterii honorem defignafTe nos illk jam fciatis ut et fportuiis eifdem cum Prefbyteris honorcntur et di- vifiones menfuratas aquatis quantitatibus partiantur, felluri nobif- ciim prove£lis et corroboratis annis fuis. Which words of Cyprian do fhevv, that every Preihyter had his ftanding allowance out of the Church Treafury ; that befides the fame allowance called Spor- tula, lome flfohad their portion in that dividend which was the re- mainder of every month's expence; thirdly, that out of the Pref- byters under him, the Bifhop as then had a certain number of the graved, who lived and commoned with him.

not

Cypr.

ECCLESIASTICAL POLITY. 259

not unlawful, yet it grew a queflion, Whether they book lawfully might then take any thing out of the public Trea- ^"' fury of Chrijl ? a queftion, Whether Bijl^ops^ holding by civil title fufficient to live of their own^ were bound in confcience to leave the Goods of the Church altogether to the ufe of others? Of contentions about thefe matters there was no end, neither appeared there any pofiible way for quietnefs, othcrwife than by making partition of Church-Revenues according to the feveral ends and iifes for which they did ferve, that fo the Bifhop's pare might be certain. Such partition being made, the Bifhop enjoyed his portion feveral to himfelf; the reft of the Clergy likewife theirs, a third part was fevered to the furnifhing and upholding of the Church ; a fourth to the eredion and maintenance of Houfes wherein the Poor might have relief. After which feparation made. Lands and Livings began every day to be de- dicated unto each ufe feverally, by means whereof every of them became in fhort time much greater than they had been for worldly maintenance •, the fer- vent devotion of Men being glad that this new op- portunity was given, of fhev/ing zeal to the Houfe of God in more certain order.

By thefe things it plainly appeareth what propor- tion of maintenance hath been ever thought reafon- able for a Bifhop; fith in that very partition agreed on to bring him unto his certain ftint, as much is al- lowed unto him alone as unto all the Clergy under him, namely, a fourth part of the whole yearly Rents and Revenues of the Church. Nor is it likely, that before thole Temporalities, which now are fuch eye- fores, were added unto the honour of Bifhops, their ftate was fo mean as fome imagine. For if we had no other evidence than the covetous and ambitious humour of Hereticks, whofe impotent defires of af- piring thereunto, and extreme difcontentmenc as oft as they were defeated, even this doth fhew that the ftate of Bifliops was not a few degrees advanced above the reft. Wherefore of grand Apoftates which were in

S 2 the

26o ECCLESIASTICAL POLITY.

BOOK ii^Q very prime of the Primitive Church, thus Lac-

. 1_ tantius above thirteen hundred years fithence teftified :

i.a£V. de ve- j]^^^^ of a fjppery faith they were^ who feigning that c 30.^' * "" they knew and worf Dipped God^ but fc eking only that they might grow in WEALTH and honour^ affe^ed the place of the HIGHEST PRIESTHOOD -, wheretrnto, when tteir betters were chojen before them, they thought it bet- ter to leave the Church, and to draw their Favourers with tbern, than to endure thofe Men their Governors^ vjhom themfelves defired to govern. Now, Vv'hereas againft the prefent eftare of Bilhops, and the great- nefs of their port, and the largenefs of their ex- pences at this day, there is not any thing more commonly objeded than thofe ancient Canons, where- by they are refbrained unto a far more fparing life j their Houfes, their Retinue, their Diet limited with- in a far more narrow compafs than is now kept ; we muft know, that thofe Laws and Orders were made when Bifhops lived of the fame purfe which ferved as well for a number of others as them, and yet all at their difpofing. So that convenient it was to pro- vide that there might be a moderate flint appointed to meafure their expences by, left others fhould be injured by their wallefulnefs. Contrariwife, there is now no caufe wherefore any fuch Law fhould be urged, when Bifhops live only of that which hath been peculiarly allotted unto them. They having therefore Temporalities and other Revenues to be- ftow for their own private ufe, according to that which their ftare requireth, and no other having with rhem any fuch common intercft therein, their own difcrerion is to be their Law for this matter; neither are they to be prefled with the rigour of fuch ancient Canons as v;ere framed for other times, much lefs fo odioufly to be upbraided with unconformity unto the pattern of our Lord and Saviour's eftate, in fuch circumftances as himfelf did never mind to require that the reft of the World fhould of neceftity be like him. Thus againft the V/ealth of the Clergy they

alledge

ECCLESIASTICAL POLITY. 261

allcdge how meanly Chrifl: himfclf was provided for; book againft Bilhops' Palaces, his want of a hole to hide ^' ' , his head in ; againft the Service done unto them, that he came to minijler^ 710 1 to be miniftered unto in the World. Which things, as they arc not unfit to con- troul covetous, proud, or ambitious dcfires of the Minifters of Chrift, and even of all Chriftians, what- foever they be \ and to teach Men contentment of mind, how mean foever their ellate is, confidering that they are but Servants to him, whofe condition was far more abafed tSan theirs is, or can be ; fo to prove fuch difference in fliate between us and him unlawful, they are of no force or ftrength at all. If one convented before their Confiftories, when he ftandeth to make his anfwer, ihould break out into inveclives againft their authority, and tell them that Chrift, when he was on Earth, did not fit to judge, but ftand to be judged; would they hereupon think it requifite to diftblve their Elderfliip, and to permit no Tribunals, no Judges at all, for fear of fwerving from our Saviour's example ? If thofe Men, who have nothing in their mouths more ufual than the Poverty of Jefus Chrift and his Apoftles, alledge not this as Julian Ibmetime did, Beati Pauperes^ unto Chriftians, when his meaning was to fpoil them of that they had; our hope is then, that as they fe- rioufly and fincereiy wifh, that our Saviour Chrift in this point may be followed, and to that end only propofe his blefted example •, fo, at our hands again, they will be content to hear with like willingnefs the holy Apoftle's exhortation made unto them of the Laity alfo : Be ye followers of uSy even as we are <?/i cor. xi. i. Chrifi ; let us he your exam-pie^ even as the Lord Jefus ^^'^* "'• ^^' Chrift is ours, that we may all proceed by one and the fame rule,

24. But beware v/e of following Chrift as Thieves That for follow true Men, to take their goods by violence J|;^|^^""'^';|''" from them. Be it that Biftiops were all unworthy, deprive both net only of Livings^ but even of Life, yet vvhat^^'j^'^s"^_

S 3 hath ceflbrs of

262 ECCLESIASTICAL POLITY.

BOOK hath our Lord Jefus Chrift deferved, for which Men ^^^' fhould judge him worthy to have the things that fiich Goods, are his given away from him unto others that have andtocon no rio;ht unto thcm ? For at this mark it is that uno Men thc head Lay-Reformers do all aim. Mufl thefe cli/m'^^' unworthy Prelates give place? what then? ihall were ex- better luccced in their rooms ? is this defired, to the ]Igi!!ush"''^"^ that others may enjoy their honours which fhall juiike. do Chrift more faithful fervice than they have done? Biiliops are the worft Men living upon Ear-th -, therefore ■ let their fandtined pofTeflions be divided : Amongft whom ? O bleffed Reformation ! O happy Men, that put to their helping hands for the furtherance of fo good and glorious a work ! Wherefore, albeit the whole World at this day do already perceive, and PoUericy be like hereafter a great deal more plainly to difcern, not that the Clergy of God is thus heaved at becaufe they are wicked, but that means are ufcd to put it into the heads of the fimple Mul- titude that tht^y are fuch indeed, to the end that thofe who third for the fpoil of fpiritual polTefrions may, till fuch time as they have their purpofe, be thought to covet nothing but only the jufl extinguifhment of iinreformable Perfons ; fo that in regard of fuch Men's intentions, pra6lices, and machinations againft them, the part that fuftcreth thefe things may moll Pfai. vii. 8. f^j-]y pj-^y y^,\^\^ David, Jud^e thou we^ O Lord, ac- cording to ??iy right eoufnefs^ and according wito mine in- nocency : 0 let the malice of the IVicked come to an end^ and be thou the Guide of the Juft : notwithflanding, forafmuch as it doth not Hand with Chriflian hu- mility ofherwife. to think, than that this violent out- rage of Men is a rod in the ireful hands of the Lord our God, the fmart whereof we deferve to feel ; let it not feem grievous in the eyes of my reverend Lords the Bifnops, if to their good confideration I offer a view of thofe fores which are in the kind of their heavenly fun6lion mod apt to breed, and which, being not in time cured, may procure at the length

that

tom. o.

ECCLESIASTICAL POLITY. 263

that which God of his infinite mercy avert. Of book Bifhops in his time St. Jerome complaineth, that rhey ^"- took it in great difdain to have any fault, great or fmall, found with them. Epiphanius likewife before Epiph. cnn- Jerome noteth their impatiency this way to have been |^'^ ^'.^^''=^^' the very caufe of a fchifm in the Churrh of Chrift •, i/hier.; at what time one Audius, a Man of grcrat integrity of life, full of fdith and zeal towards God, behold- ing thofe things which vv'ere corruptly done in the Church, told the Bifh ps and Prefbyiers their faults in fuch fort as thole Men are wont who love the Truth from their hearts, and walk in the paths of a mod exa6l life. Whether it were covetoufnef?, or fen- fuality in their lives ; abiurdity or error in their teaching; any breach of the Laws and Canons of the Church, wherein he efpied them faulty, certain and fure they were" to be thereof moft plainly told. "Which thing, they whofe dealings were juftly cul- pable, could not bear j but inilcad of amending their faults, bent iheir hatred againii him who fought their amendment, till at length they drove him by extremity of infcftaiion, through wearinefs of ftriv- ing againft their injuries, to leave both them, and with them the Church. Amongft the manifold ac- culations, either generally intended againll the Bi- fhops of this our Church, or laid particularly to the charger of any of them, I cannot find that hitherto their fpiiefuilefl: Adverfaries have been able to fay juftly, that any Man for telling them their perfonal faults in good and Chriltian fort hath fuftained in that refpedl much perfecution. Wherefore, notwith- Handing mine own inferior eflateand calling in God's Church, the conficeration whereof affureth me, that in this kind the fweetelt facrifice which I can offer unto Chrift is meek obedience, reverence and awe unto the Prelates which he hath placed in feats of higher authority over me, emboldened I am, fo far as rpay conveniently ftand with that duty of humble fubjedlionj meekly to crave, my good Lords, your

S 4 'favourable

264 ECCLESIASTICAL POLITY.

BOOK favourable pardon, if it (hall feem a fault thus far ^"- to prefume ; or, if otherwife, your wonted cour- teous acceptation.

Mnexi, Sini^e b^c baud mollia fatii

^'^' ^"- Suhlatis aperire dolis.

I. In Government, be it of what kind foever, but efpecially if it be fuch kind of Government as Pre- lates have over the Church, there is not one thing publickly more hurtful than that an hard opinion fhould be conceived of Governors at the firft : and a good opinion how lliould the World ever conceive of them for their after-proceeding in Regiment, whofe firft accefs and entrance thereunto givethjuft occafion to think them corrupt Men, which fear not that God in whofe Name they are to rule ? Where- fore a fcandalous thing it is to the Church of God, and to the A6lors themfelvcs dangerous, to have afpired unto rooms of Prelacy by wicked means. We are not at this day troubled much with that tu- multuous kind of ambition wherewith the ele6lions Ammian. of Damafus in St. Jerome's age, and of Maximus xxvii?' ' *'^" Gregory's time, and of others, were long fithence Vide in vita ftained. Our greateft fear is rather the evil which '^^s* ^^'^Leo and Anthcmius did by Imperial Conftitution endeavour as nnich as in them lay to prevent. He which granteth, or he which receiveth the office and

* Nemo gradum Sacerdoti pretii venalitate mercetur ; quan- tum quifque mereatur non quantum dare fufficiat, sftimetur. Profefto enim, quis locus tutus et quae caufa ti^Q poterit excufata, fi veneranda Dei templa pecuniis expugnentur ? Quern murum integritatis aut vallum providebimus ii auri facra fames in pene- tralia veneranda proferpat ? quid denique cautum efle poterit aut fecurum, fi fandlitas incorrupta corrumpatur ? CefTet altaribus imminere profanus ardor avaritias, et a facris adytis repel latur piaculare flagitium. Itaque callus et humilis noftris temporibus eligatur Epifcopus, ut quocunque locorum pervenerit, omnia vit:e proprias integritate purificet. Nee pretio fed precibus ordinetur Antilles. Lib. xxxi. C. de Epifc. et Cler.

dignity

ECCLESIASTICAL POLITY. 265

dignity of a Bifhop, otherwife than befeemeth a b o o ic thing divine and mofl: holy, he which bedoweth and ^"' he which obtaineth it after any other fort than were honeft and lawful to ufe, if our Lord Jefus Chrifl: were prefent himfelf on Earth to bellow it even with his own hands, finneth a fin by fo much more griev- ous than the fm of Belfhazar, by how much offices and funftions heavenly are more precious than the meaneft ornaments or implements which thereunto appertain. If it be, as the Apoftle faith, that the Holy Ghofl: doth make Biihops, and that the whole action of making them is God's own deed. Men being therein but his Agents, what fpark of the fear of God can there pofTibly remain in their hearts, who reprefenting the Perfon of God in naming wor- thy Men to Ecclefiaftical charge, do fell that which in his Name they are to beftow ; or who (landing as , it were at the Throne of the Living God do bargain for that which at his hands they are to receive ? Wo worth fuch impious and irreligious prophanations ! The Church of Chrift hath been hereby made, not a den of T^hieveSy but in a manner the very dwelling place of foul Spirits •, for undoubtedly fuch a number of them have been in all ages who thus have climb- ed into the feat of Epifcopal Regiment.

2. Men may by orderly means be invefled with fpiritual authority, and yet do harm by reafon of ignorance how to ufe it to the good of the Church. It isy faith Chryfoftom, ttoXXh fxlv d'^ico^j^ccroq (J'uVxoXov J's iTTio-jtoTra)/ •, a thing highly to be accounted ofy hut a hard thing to he that which a Bijhop jhould he. Yea, a hard and a toilfome thing it is for a Bifhop to know the things that belong unto a Bifhop. A right good Man may be a very unfit Magiflrate. And for difcharge of a Bifhop's office, to be well mind- ed is not enough, no, not to be well learned alfo. Skill to inftrud is a thing neceffary, (kill to govern much more neceffary in a Bifhop. It is i)Ot fafc for the Church of Chrifl when Bifhops learn

what

266 ECCLESIASTICAL POLITY.

BOOK what belongeth unto Government, as Empiricks ^ ^'^- It-arn Phyfick by killing of the Sick. Bifhops were wont to be Men of great learning in the Laws both Civil and of the Church ^ and while they were fo, the wifeft Men in the land for Counfel and Govern- ment were Bifhops.

3. Know we never fo well what belongeth unto a charge of lb great moment, yet can we not therein proceed but with hazard of publick detriment, if we rely on ourfelves alone, and ufe not the benefit of conference with o. hers. A fingular mean to unity and concord amongft themfelves, a marvellous help unto uniformity in their dealings, no fmall addition of weight and credit unto that which they do, a ftrong bridle unto fuch as watch for occafions to ftir againft them ; finally, a very great flay unco all that are under their government, it could not choofe but be foon found, if Bifhops did often and ferioufly ufe the help of mutual conlultation. Thefe three re- hearfed are things only preparatory unto the courfe of Epifcopal proceedings. But the hurt is more mani- feftly feen which doth grow to the Church of God by faults inherent in their feveral a6lions -, as when they carelefsly ordain ; when they inftirute n^^gli- gently; wh-n corruptly they befrow Church Liv- ings, Benefices, Prebends, and rooms efpecially of Jurifdi6lion ; when they vifit for gain-fake, rather than with ferrous intent to do good ; when their Courts erc6led for the maintenance of good order, are difordered ; when they regard not the Clergy under them •, when neither Clergy nor Laity are k^pt in that awe for which this Authority lliould ferve ; when any thing appeareth in them rather than a fatherly affedion towards the Flock of Chrifl; when they have no refpedl to Pofterity, and finally, when they negled ^he true and requifite means whereby their Authority fhould be upheld. Surely the hurt which growetli out of thefe defeds mufi: needs be exceeding great. In a Minifler ignorance

and

ECCLESIASTICAL POLITY. 267

and difability to teach is a maim ; nor is it held a b o o k thing allowable to ordain luch, were it not for the ^"' avoiding of a greater evil which the Church mult needs fuftain ; if in fo great fcarcity of able Men, and infufficiency of moft Parifhes throughout the Land to maintain them, both pubjick Prayer and the Adminiftration of Sacraments fhould rather Vv^ant, than any Man thereunto be admitted lacking dex- terity and ikill to perform that which otherwile was moft requifite. Wherefore the neceiTity of or- daining fuch, is no excuie for the rafh and carelefs ordaining of every one that hath but a friend to beftow lome two or three words of ordinary com- mendation in his behalf. By reafon whereof the Church groweth burthened with filly Creatures more than need, whofe noted baleneis and infufficiency bringeth their very Order itfelf into contempt.

It may be that the fear of a ^uare impedit doth caufe Inftitutions to pafs more eafily than otherwife they would : and to fpeak plainly \.k\c very truth, ic may be that Writs of ^are non impedit were for thefc times moft neceflary in the other's place: yet where I>aw will not fufFer Men to follov/ their own judg- ment, to ftiew their judgment they are not hindered. And I doubt not but that even confciencelels and wicked Patrons, of which fort the fwarms are too great in the Church of England, are the more em- boldened to prcfent unto Bilhops any refufe, by find- ing To eafy acceptation thereof Somewhat they might redrefs this fore, notwithftanding fo ftrong impedi- , ments, if it did plainly appear that they took it in- deed to heart, and were not in a manner contented with it.

Shall we look for care in admitting whom others prefent, if that which lome of yourfelves confer be at any time corruptly beftowed ? A foul and an ugly kind of deformity it hath, if a Man do but think what it is for a Bifhop to draw commodity and gain from thofe things whereof he is left a free beftower,

and

268 ECCLESIASTICAL POLITY,

BOOK and that in trud, without any other obligation than . his facred Order only, and that religious integrity which hath been prefumed on in him. Simoniacal corruption I may not tor honour's iake fufped to be amongfl Men of fo great place. So often they do not, I truit, offend by fale as by unadvifed gift of fuch Can. Apoft. Preferments, wherein that ancient Canon lliould fpe- 7^* cially be remembered, which forbiddeth a Bifhop to

be led by human affection, in bellowing the thmgs of God. A fault no where fo hurtful, as in bellow- ing places of Jurifdidion, and in furnifhing Cathe- dral Churches, the Prebendaries and other Dignities whereof are the very true Succeffors of thofe ancient Prefbyters which were at the firfl as Counfellors unto Bifhops. A foul abufe it is, that any one Man fhould be loaded as fome are with Livings in this kind, yea fome even of them who condemn utterly the granting of any two Benefices unto the fame Man, whereas the other is in truth a matter of far greater fequel, as ex- perience would foon fhew, if Churches Cathedral being furnifhed with the refidence of a competent number of virtuous, grave, wife and learned Divines, the reft of the Prebends of every fuch Church were given within the Diocefe unto Men of worthieft de» fert for their better encouragement unto induftry and travel ; unlefs it feem alfo convenient to extend the benefit of them unto the Learned in Univerfities, and Men of fpecial employment otherwife in the affairs of the Church of God. But howfoever, furely with the publick good of the Church it will hardly ftand, that in any one Perfon fuch favours be more multi- plied than Law permitteth in thofe Livings which are with cure.

Touching Bifhops' Vifitations, the firfl inflitution of them was profitable, to the end that the flate and condition of Churches being known, there might be for evils growing convenient remedies provided in due time. The obfervation of Church Laws, the correc- tion of faults in the Service of God, and Manners of

Men^

ECCLESIASTICAL POLITY. 269

Men, thefe are things that Vificors (hould feek. When book thefe things are enquired of formally, and but for vii, Cuftom fake, Fees and Penfions being the only thing which is fought, and little clfe done by Vifitations, we are not to marvel if the bafenefs of the end doth make the adlion itlelf loathfome. The good which Bifhops may do not only by thefe Vifitations belong- ing ordinarily to their office, but alfo in refped: of that power which the Founders of Colleges have given them of fpecial truft, charging even fearfully their confcienccs therewith — the good, I fay, which they might do by this their authority, both within their own Diocefe, and in the well-fprings themfelves, the Univerfiries, is plainly fuch as cannot choofe but add weight to their heavy accounts in that dreadful Day, if they do it not.

In their Courts, where nothing but finguiar inte- grity and juflice (hould prevail, if palpable and grofs corruptions be found, by reafon of offices fo often granted unto Men who leek nothing but their own gain, and make no account what difgrace doth grow by their unjuft dealings unto them under whom they deal, the evil hereof fhall work more than they which procure it do perhaps imagine.

At the hands of a Bilhop the firft thing looked for is a care of the Clergy under him ; a care, that in doing good they may have v/hatfoever comforts and encouragements his countenance, authority, and place may yield. Otherwife what heart fhall they have to proceed in their painful courfe, all forts of Men be- fides being fo ready to malign, defpife, and every way opprefs them ? Let them find nothing but dif- dain in Bifhops; in the Enemies of prefent Govern- ment, if that way they lift to betake themfelves, all kind of favourable and friendly help ; unto which part think we it likely that Men having wit, courage, and ftomach will incline ?

As great a fault is the v/ant of feverity when need requireth, as of kindnefs and courtefy in Bifhops. But touching this, what with ill ufage of their power

among

270 ECCLESIASTICAL POLITY.

BOOK among the meaner, and what with difufage amongfi: ^^^' the higher fort, they are in the eyes of both forts as bees having loft their fling. It is a long time fithence any great one hath felt, or aimoft any one much feared the edge of that Ecclefiaflical feverity, which fome- time held Lords and Dukes in a more religious awe than now the meaneft are able to be kept.

A Bifhop, in whom there did plainly appear the marks and tokens of a fatherly afFedion towards them that are under his charge, what good might he do ? ten thoufand ways more than any Man knows how to fet down. But the Souls of Men are not loved ; that which Chrift fhed his blood for is not efteemed precious. This is the very root, the fountain of all negligence in Church Government.

Moft wretched are the terms of Men's ellate whert once they are at a point of wrechlefTnefs fo extreme, that they bend not their wits any further than only to Ihift out the prefent time, never regarding what lliall become of their SuccefTors after them. Had our PredecefTors fo loofely cad off from them all care and refpedl to pofterity, a Church Chriftian there had not been, about the Regiment whereof v/e fhould need at this day to ftrive. It was the barbarous affcdion of Nero, that the ruin of his own Imperial Seat he could have been well enough contented to fee, in cafe he might alfo have feen it accompanied with the fall of the whole World : an affection not more intolerable than theirs, who care not to overthrow all Pofterity, fo they may purchafe a few days of ignominious fafety unto themfelves and their prefent eftates; if it may be termed a fafety which tendeth fo raft unto their very overthrow that are the purchafers of it in fo vile and bafe manner.

Men whom it ftandeth upon to uphold a reverend eftimation of themfelves in the minds of others, with- out which the very beft things they do are hardly able to efcape difgrace, muft before it be over-late re- member how much eafier it is to retain credit once got- ten, than to recover it being loft. The Executors of Bifhops are fued if their manfion-houle be fuffered to

go

ECCLESIASTICAL POLITY. 271

go to decay: but whom Ihall their Succeflbrs fue for book the dilapidations which they make of that credit, the ^"- unrepaired diminutions whereof will in time bring to pafs, that they which would mod do good in that calling Ihall not be able, by reafon of prejudice ge- nerally fettled in the minds of all forts againfl them? By what means their eftimation hath hitherto decayed, it is no hard thing to difcern. Herod and ArchelausEgifip. i. ii. are noted to have fought out purpofely the duileft and*^* **• moft ignoble that could be found amongfl: the People, preferring fuch to the High-Prieft's office, thereby to abate the great opinion which the Multitude had of that Order, and to procure a more expedite courfe for their own wicked counfels, whereunto they faw the High-Priefts were no fmall impediment, as long as the common fort did much depend upon them. It may be there hath been partly fome fhow and juft fufpicion of like pradice in lome, in procuring the undeferved preferments of fome unworthy perfons, the very caufe of whofe advancement hath been prin- cipally their unworthinefs to be advanced. But nei- ther could this be done altogether without the inex- cufable fault of fome preferred before, and fo oft we cannot imagine it to have been done, that either only or chiefly from thence this decay of their eftimation may be thought to grow. Somewhat it is that the malice of their cunning Adverfaries, but much more which themfelves have effeded againft thcmfelves. A Bifliop's eftimation doth grow from the excellency of virtues fuitable unto his place. Unto the place of a Bifhop thofe high divine virtues are judged luitable, which virtues being not eafiiy found in other forts of great Men, do make him appear fo much the greater, in whom they are found.

Devotion, and the feeling fenfe of Religion are not ufual in the nobleft, wifeft, and chiefeft Per- fonages of State, by reafon their wits are fo much employed another way, and their minds fo feldom converfant in heavenly things. If therefore wherein themfelves are defeclive they fee that Bifliops do

bleffedly

272 ECCLESIASTICAL POLITY.

BOOK blelTedly excel, it frameth fecretly their hearts to a ^"' (looping kind of difpofition, clean oppofite to con- tempt. The very countenance of Mofes was glo- rious after that God had conferred with him : and where Bifhops are, the powers and faculties of whofe fouls God hath polled, thofe very adions, the kind whereof is common unto them with other Men, have notwithftanding in them a more high and heavenly form, which draweth correfpondent eftimation unto it, by virtue of that celeftial impreflion which deep meditation of holy things, and as it were converfa- tion with God, doth leave in their minds. So that Bifhops which will be efteemed of as they ought, mud frame themfelves to that very pattern from whence thofe Afian Bifhops unto whom St. John writeth were denominated, even fo far forth as this our frailty will permit ; fhine they mud as Angels of God in the midft of perverfe Men. They are not to look that the World Ihould always carry the affedlion of Conflantine, to bury that which might derogate from them, and to cover their imbecilities. More than high time it is that they bethink them- felves of the Apoftle's admonition, Jttende tibiyHavs a 'vigilant eye to thyfelf- They err if they do not perfuade themfelves, that wherefoever they walk or lit, be it in their Churches or in their Confiftories, abroad or at home, at their tables or in their clo- fets, they are in the midft of fnares laid for them. Wherefore as they are with the Prophet every one of them to make it their hourly prayer unto God, Lead me^ 0 Lord, in thy Righteoufnefs, becaufe of Enemies -, fo it is not fafe for them, no not for a moment, to flacken their induftry in feeking every way that efti- mation which may further their labours unto the Church's good. Abfurdity, though but in words, muft needs be this way a maim, where nothing but wifdom, gravity, and judgment is looked for. That which the Son of Syrach hath concerning the Writ- ings of the old Sages, JVife Sentences are found in thenty ftiould be the proper mark and character of

Biftiops*

ECCLESIASTICAL POLITY. 273

Bifliops' fpeeches, whofe lips, as doors, are not b o o k to be opened, but for egrefs of inftrudion and found ^"' knowledge. If bafe lervility and dejection of mind be ever clpied in them, how fhouid Men efleem them as worthy the rooms of the great AmbalTadors of God? A wretched defire to gain by bad and unfeemly means llandeth not with a mean Man's credit, much lefs with that reputation which Fathers of the Church fhouid be in. But if bclides all this there be alfo coldnefs in works of piety and charity, utter contempt even of learning itfelf, no care to further it by any fuch helps as they eafily might and ought to afford, no not as much as that due refped unto their very families about them, which all Men that are of account do order as near as they can in fuch fort that no grievous offenfive deformity be therein noted ; if there ftill continue in that molt reverend Order fuch as by fo many engines work day and night to pull down the whole frame of their own eftimation amongft Men, fome of the reft fecretly alfo permitting others their induftrious oppofites every day more to feduce the Multitude, how fhouid the Church of God hope for great good at their hands ?

What we have fpoken concerning thefe things, let not malicious accufers think themfelves therewith juftified, no more than Shimei was by his Sovereign's moft humble and meek acknowledgment even of that very crime which fo impudent a caitiff's tongue upbraided him withal-, the one in the virulent rancour of a cankered affection took that delight for the prefent which in the end did turn to his own more tormenting woe, the other in the contrite patience even of deferved malediction had yet this comfort, // r/iay be the Lord will look on mine affii^iony and do 2 Sam. xvi, me good for his curfing this day. As for us over whom ^*' Chrift hath placed them to be the chiefeft Guides and Pallors of our Souls, our common fault is, that we look for much more in our Governors than a

VOL. in. T tolerable

^74 ECCLESIASTICAL POLITV.

BOOK tolerable fufficiency can yield, and bear much lefs , ^'"' than humanity and reafon do require we fhould." Too much perfecflion over rigoroufly exadled in them cannot but breed in us perpetual difcontent- ment, and on both parts caufe all things to be un- pleafant. It is exceedingly worth the noting, which Plato hath about the means whereby Men fall into an utter difiike of all Men with whom they converfe. Plat, in ms fournefs of Mind which maketh every Man^s deal- ings unfavoury in our tafte^ entereth hy an unjkilful over- weening^ which at the firft we have of one^ and fo of another^ in whom we afterwards find ourjelves to have been deceived^ they declaring themfelves in the end to be frail Men^ whom we judged Demi -gods : when we have oftentimes been thus beguiled^ and that far befides ex- pe^ation^ we grow at the length to this plain conclu- ficn^ that there is nothing at all found in any Man, IVhich bitter conceit is unfeemly^ and plain to have rifen from lack of mature judgment in human affairs : which if fo be we did handle with art^ we would not enter into dealings with Men, otherwife than being beforehand grounded in this perfuafion^ that the number of Perfons notably good or bad is but very fmall ; that the moji part of good have fome evil^ and of evil Men, fome good in them. So true our experience doth find thofe Apho- M.Trif. in riims of Mercurius Trifmegiilus, ^Khv^/.-rlv to dyoL^lv hB-cc^z xccBcc^£V£iv r',]g y,ccy.iccg, To purge Goodnefs quite and clean from all mixture of Evil here is a thing

impofllble. Again, To ixvi Xlcxv y.otY.ov IvBoih to dyy^^iy

Ifi, When in this World we term a thing good, we cannot by exadt conftrudion have any other true meaning, than that the faid thing fo termed is not noted to be a thing exceeding evil. And again,

Movov, w AtTHXyiTTif, TO o]/oiJt.cc Ta olyxB^ ly ai/S'^WTrot?, to

S\ s^yov xiJ^a^a, Amongft Men, O Afclepius, the name of that which is good we find, but no where the very true thing itfelf. When we cenfure the deeds and dealings of our Superiors, to bring with us a fore- conceit thus qualified fhall be as well on our

pare

Poemandro. d

ECCLESIASTICAL POLITY. 275

part as theirs a thing available unto quietnefs. But book howfoever the cafe doth ftand with Men's either ^"' good or bad quality, the verdidl which our Lord and Saviour hath given fhould continue for everfure. ^la Dei funt^ Deo \ let Men bear the burthen ofMaum. g, their own iniquity, as for thofe things which are God's, let not God be deprived of them. For if only to with-hold that which fhould be given be no better than to rob God, if to withdraw any mite of that which is but in purpofe only bequeathed, though as yet undelivered into the facred treafure of God, be a fin for which Ananias and Sapphyra felt fo heavily a^s v. 2, the dreadful hand of divine revenge -, quite and clean to take that away which we never gave, and that after God hath for fo many ages therewith been poflefled, and that without any other fliew of caufe, faving only that it feemeth in their eyes who feek it too much for them which have it in their hands, can we term it or think it lefs than moft impious in- juftice, moft heinous facrilege ? Such was the re-cen. xivii, ligious affedion of Jofeph, that it fuifered him not^^* to take that advantage, no not againft the very idolatrous Priefts of Egypt, which he took for the purchafing of other Men's Lands to the King; but he confidered, that albeit their Idolatry deferved hatred, yet for the honour's fake due unto Priefb- hood, better it was the King himfelf fliould yield them relief in publick extremity, than permit that the fame necefTity fliould conftrain alfo them to do as the reft of the People did. But it may be Men have now found out, that God hath propofed the Chriftian Clergy as a prey for all Men freely to feize upon ; that God hath left them as the fifties of the fea, which every Man that lifteth to gather into his net may •, or that there is no God in Heaven to pity them, and to regard the injuries which Man doth lay upon them : yet the publick good of this Church and Commonwealth doth, I hope, weigh fomewhat in the hearts of all honeftly difpofcd Men. Unto

T 2 the

276 ECCLESIASTICAL POLITY.

BOOK the publick good no one thing is more direftly vn available, than that fnch as are in place, whether ic

' be of Civil or of Ecclefiaftical Authority, be fo

much the more largely furnifhed even with external helps and ornaments of this life, how much the more highly they are in power and calling advanced above oihers. For Nature is not contented with bare fufficiency un-o the fuftenance of Man, but doth evermore covet a decency proportionable unto the place which Man hath in the Body or Society of others. For according unto the greatnefs of Men's calling, the meafure of all their a6tions doth grow in every Man's iecret expedlation, fo that great Men do always know that great things are at their hands expedled. In a Bifhop great liberality, great hof- pitality, aclions in every kind great are looked for: and for adtions which muft be great mean inftru- ments will not ferve. Men are but Men, what room foever amongit Men they hold. If therefore the meafure of their worldly abilities be beneath that proportion which their calling doth make to be looked for at their hands, a flronger inducement it is than perhaps Men are aware of unto evil and corrupt dealings for fupply of that defedt. For which cauie we muft needs think it a thing neceflary unto the common good of the Church, that great Jurif- didlion being granted unto Bifhops over others, a Hate of Wealth proportionable fhould likewife be provided for them. Where Wealth is had in fo great admiration, as generally in this golden age it is, that without it angelical perfections are not able to deliver from extreme contempt, furely to make Biiliops poorer than they are, were to make them of lefs account and eilimation than they ihould be. Wherefore if detriment and dilhonour do grow to Religion, to God, to his Church, when the publick account which is m.ade of the chief of the Clergy decayech, how fnould it be, but in this refpedl, for the good of Religion, of God, of his Church, that

the

ECCLESIASTICAL POLITY. 277

the Wealth of Bifliops be carefully prcferved from book further diminution ? The travels and crofTcs where- ^"' with Prelacy is never unaccompa-^ied, they which feel them know how heavy and how great they are. Unlefs fuch difficulties therefore annexed unto that eftate be teni^ered, by co-annexing thereunto things efteemed of in this Worla, how fhould we hope thattheminds of Men^fhunning naturally the burthens of each fundlion, will be drawn to undertake the bur- then of Epifc opal care and labour in the Church of Chrift? Wherefore if longwedefire to enjoy the peace, quietnefs, order and (lability of Religion, which Pre- lacy (as hath been declared) caufeth, then muft we ne- ceilanly, even in favour of the publick good, uphold thofe things, the hope whereof being taken away, it is not the mere goodnefs of the charge, and the divine ac- ceptaiion thereof, that will be able to invite many there- unto. What fhall become of that Commonwealth or Church in the end, which hath not the eye of Learning to beautify, guide, and dired it? At the length, what fh ill become of that Learning, which hath not where- witn any more to encourage her induftrious Follow- ers ? And finally, what fhall become of that courage to follow Learning, which hath already fo much failed through the onlv diminution of her chiefeft rewards, Bilhopricks ? Surelv, wherefoever this wicked intend- ment of overthrowing Cathedral Churches, or of taking away thofe Livings, Lands, and PoflefTions, which Bifnops hitherto have enjoyed, fhall once pre- vail, the handmaids attending thereupon will be Pa- ganifm and extreme Barbarity. In the Law of Mo- fes, how careful provifion is made that goods of this kind might remain to the Church for ever ! Te Jhall^^rnh, not make common the holy things of the Children of Ifraely ''^'"* ^*' left ye die^ faith the Lord, Touching the fields annexed unto Levitical Cities, tlie Law was plain, they might not be fold ; and the reafon of the Law this, for it Lev. xxv. was their pojfeffion for ever. He which was Lord and owner of it, his will and pleafure was, that from the T 3 Levites

278 ECCLESIASTICAL POLITY.

BOOK. Levites It fhould never pafs to be enjoyed by any

^ ^^^' other. The Lord's own portion, without his own

commidlon and grant, how fhould any Man juftly

hold ? They which hold it by his appointment, had

Ezek. xiviii. it plainly with this condition, 'They fi all not fell

^4- of it^ neither change it^ nor alienate the firfi fruits of

the land\ for it is ho'y unto the Lord. It falleth fome-

Habak. ii. times out, as the Prophet Habakkuk noteth, that

^^* the very prey of favage heafls become th dreadful unto

them/elves. It did fo in Judas, Achan, Nebuchad- nezzar; their evil purchaled goods were their fnare, and their prey their own terror; a thing no where fo likely to follow, as in thofe goods and pofTefTions, which being laid where they Ihould not reft, have

Mfti. iii. 9. by the Lord's own teftimony his moft bitter curfe; their undividable companion. Thele perfuafions we ufe for other Men's caufe, not for theirs with whom God and Religion are parts of the abro- gated Law of Cerenjonies, Wherefore not to con- tinue longer in the cure of a fore defperate, there was a time when the Clergy had almoft as little as thefe good people wifh. But the Kings of this Realm and others, whom God had bleft, confidered devoutly wnth themfelves, as David in like cafe fometimes had done, Is it meet that we at the hands of God fhould enjoy all kinds of abundance^ and God's Clergy fuffer want? They confidered that of Solo-

Prov. ill. 9. mon, Honour God with thy fubfiance^ and the chief efi of all thy revenue-^ fo fhall thy barns be filled with corny and thy vefjels f/oall run over with new wine. They

chron. confidered now the care which Jehofaphat had, in providing that the Levites might have encourage- ment to do the work of the Lord cheerfully, was left of God as a fit pattern to be followed in the Church for ever. They confidered what promife our Lord and Saviour had made unto them, at whofe hands his Prophets fhould receive but the leaft part of the meaneft kind of frienc'linefs, though it were but a draught of water : which promife feemeth not

5Q

XIX

ECCLESIASTICAL POLITY. 279

to be taken, as if Chrift had made them of any ^^^^^

higher courtefy uneapable, and had promifed reward L^

not unto luch as give them but that, but unto fuch as leave them but that. They confidered how earneft • the Apoftle is, that if the Miniiters of the Law were- fo amply provided for, lefs care then ought not to be had of them, who under the Gofpel. of Jefus Chrift poireffed correfpondent rooms in the Church. They confidered how needful it is, that they who provoke all others unto works of mercy and charity, Ihould efpecially have wherewith to be examples of fuch things, and by fuch means to win them, with whom other means, without thofe, do commonly take very fmall effe6t.

In thefe and the like confiderations, the Church- Revenues were in ancient times augmented, our Lord thereby performing manifeftly the promife made to his Servants, that they which did leave either Father^ or Mother^ or Lands^ or Goods for his fake^ jhould re- ceive even in this World an hundred fold. For fbme hundreds of years together, they which joined themfelves to the Church, were fain to relinquifh all worldly emoluments, and to endure the hardnefs of an afRidled eilate. Afterward the Lord gave reft to his Church,, Kings and Princes became as Fathers there- unto, the hearts of all Men inclined towards it, and by his providence there grew unto it every day earthly poflcfTions in more and more abundance, till thegreat- nefs thereof bred envy, which no diminutions are able to fatisfy. For, as thofe ancient Nurfing-Fathers thought they did never beftow enough ; even fo in the eye of this prefent age, as long as any thing re-^ maineth, it feemeth to be too much. Our Fathers we imitate in perverfum^ as Tertullian fpeaketh •, like them we are, by bring in equal degree the contrary unto that which they were. Unto thofe earthly blef- fmgs which God as then did with fo great abundance pour down upon the Ecclefiaftical State, we may in regard of moft near refemblance, apply the felf-lame words which the Prophet hath^ Cod hleffed them ^Ar-prai.cv.

T4 cecdhgl^,'-'^^^^'

;i8o ECCLESIASTICAL POLITY,

BOOK ceedingly^ and by this very mean turned the hearts of their ^ own Brethren to hate them^ and to deal politickly with his

Servants, Computations are made, and there are huge fums fet down for Princes, to fee how much they may ampHfy and enlarge their own treafure j how many pubhc burthens they may eafe; what prefent means they have to reward their Servants about them, if they plcafe but to grant their affent, and to accept of the fpoil of Bifhops, by whom Church-Goods are but abufed unto pomp and vanity. Thus albeit they deal with one, whole princely virtue giveih them fmall hope to prevail in impious and facrilegious motions ; yet fliame they not to move her Royal Majclly even with a fuit not much unlike unto that wherewith the Tewilh High Prieft tried Judas, whom th^y folicited unto treafon againfl: his Mafter, and propofed unto him a number of filver pence in lieu of io virtuous and honeft a fervice. Rut her Sacred Majt^fty difpoied to be always like herfelf, her heart fo far eftranged from wiliingnefs to gain by pillage of that Eftate, the only av/e whereof under God fhe hath been unto this prefent hour, as of all other parts of this noble Commonwealth, whereof fhe hath vowed herfelf a protedlor till the end of her days on earth, which if Nature could permit, we wifh, as goodcaufe we have, endlefs : this her gracious inclination is more than a feven times iealed warrant, upon the fame ailurance whertof touching time and adion, fo difhonourable as this, we are on her part moft fecure, not doubting but that unto all Pofterity it fliall for ever appear, that from the firft to the very lail of her fovereign proceedings there hath not been one authorized deed other than confonant with that Symmachus faith, Fifcus honorum Frincipum non Sacerdotum damnis fed Lib. X. Ep. Hofiium fpoliis augeatw \ confonant with the Imperial vaiciit. * Law, Ea qu<£ ad beatijfma Ecclefi^ jura pertinent^ tan- Thcodof. et quai.i ipfam facrofanElam et religiofam Ecclejiam intatla L. xiv.'c. convenit venerahiliter cufiodiri-^ ut ficut ipfa Rcligionis et Eccie?''^* ^^^^^ Mater perpetua efi^ ita ejus Patrimonium jugiter fervetur ilUJum, As for the cafe of publick burthens,

let

ECCLESIASTICAL POLITY. aSr

let any Politician living make it appear, that by con- book fifcation of Bilhops' Livings, and their utter dilTolu- ^"y tion at once, the Commonwealth Ihall ever have half that relief and eafe which it receiveth by their conti- nuance as now they are, and it fhall give us fome caufe to think, that albeit we fee they are impiouQy and irreligioLifly minded, yet we may efteem them at lead to be tolerable Commonwealths-men. But the cafe is too clear and manifeff, rhe World doth but too plainly fee it, that no one order of Subjedts whatfo- ever within this Land doth bear the feventh part of that proportion which the Clergy beareth in the bur- thens of the Commonwealth : no revenue of the Crown like unto it, either for certainty or for great- nefs. Let the good which this way hath grown to the Commonwealth by the diflblution of religious Houfes, teach Men what eafe unto pubhck burthens there is like to grow by the ov'^rthrow of the Clerory. My meaning is not hereby to make the ftate of Bi- (hopricks, and of thofe dilTolved Companies alikt^, the one no lefs unlawful to be removed than the other. For thofe religious Perfons were Men which followed only a fpecial kind of contemplative life in the Com- monwealth, they were properly no portion of God's Clergy (only fuch amongfl them excepted, as were alfo Phefts) their Goods (that excepted, which they unjuftly held through the Pope's ufurped power of appropriating Ecclefiaftical Livings unto them) may in part feem to be of the nature of Civil pofifeffions, held by other kinds of Corporations, fuch as the City of London hath divers. Wherefore, as their inftitution was human» and their end for the mod part fuperftitious, they had not therein merely that holy and divine intereft which belonpeth unto Bifhops, who being employed by Chrift in the principal fervice of his Church, are Receivers and Difpo;ers of his patrimony, as hath been fhewed, which whofoever Ihall withhold or withdraw at any time from them, he undoubtedly robbeth God himfelf. If they abufe

the

282 ECCLESIASTICAL POLITY.

BOOK the goods of the Church unto pomp and vanity, fuch ^^^' faults we do not excufe in them. Only we wifh it to be confidered whether fuch faults be verily in them, or elfe but objeded againft them by fuch as gape af- ter fpoil, and th-refore are no competent judges what is moderate and what exceffive in them, whom under this pretence they would Ipoii. But the accufation may be juft. In plenty and fulnefs it may be we are of God more forgecful than were requifite. Notwith- ftanding Men (hould remember how not to the Clergy alone it was faid by Mofts in Deuteronomy, A^^ cum manducaveris et biberis et domos cptimas ^edificaveris. If the remedy prefcribed for this difeafe be good, let it unpartially be applied. Intereft Reipublic^ ut re fua ^UIS^E bene uiatur. Lee all States be put to their moderate Penfions, let their Livings and Lands be taken away from them whofoever they be, in whom fuch ample pofieflions are found to have been matters of grievous abufe : were this juft ? would noble Families think this reafonable ? The title which Bifhops have to their Livings is as good as the title of any fort of Men unto whatfoever we account to be moil juitly held by them ; yea, in this one thing the claim of Bifhops hath pre-eminence above all fecular titles of right, in that God's own intereil is the tenure whereby they hold, even as alfo it was to the Priefts of the Law an affurance of their fpiritual Goods and PofTeiTions, whereupon though they many times abuled greatly the Goods of the Church, yet was not God's Patrimony therefore taken away from them, and made faleable unto other Tribes. To rob God, to ranfack the Church, to overthrow the whole order of Chriftian Bifhops, and to turn them out of Land and Living, out of houfe and home, what Man of common honefly can think it for any m.anner of abufe to be a remedy lawful or jufl ? We mufl confefs that God is righteous in taking away that which Men abufe : but doth that excufe the violence of Thieves and Robbers ? Com- plain

ECCLESIASTICAL POLITY. 2S3

plain we will not with St, Jerome,* tba^ the hands book. of Men are fo ftraightly tied^ and their liberal mmds Jo ^"- much bridled and held back from doing good by augmen- tatton of the Church-Fatrinmiy. For we confels that herein mediocrity may be and hath been fometime exceeded. There did want heretofore a Mofes to temper Men's liberality, to fay unto them who en- riched the Church, Suffidt^ Stay your hands, left fervour of zeal do caufe you to empty yourfelves too far. It may be the largenefs of Men's hearts being then more moderate, had been after more durable ; and one ftate by too much overgrowing the reft, had not given occafion unto the reft to undermine it. That evil is now fufficiently cured : the Church- Treafury, if then it were over full, hath fince been reafonably well emptied. That which Mofes Ipake unto givers, we muft now inculcate unto takers away from the Church, Let there be fome ftay, fome ftint in fpoiling. If grape-gatherers came unto them^ obad. ver, faith the Prophet, would they not leave fome remnant 5- behind? But it hath fared with the Wealth of the Church as with a tower, which being built at the firft with the higheft, overthroweth itfelf after by its own greatnefs ; neither doth the ruin thereof ceafe with the only fall of that which harh exceeded me- diocrity, but one part beareth down another, till the whole be laid proftrate. For although tht State Ecclefiaftical, both others and even Biftiops them- felves, be now fallen to fo low an ebb, as all the World at this day doth fee ; yet becaufe there re- maineth ftill fomewhat which unfatiable Minds can thirft for, therefore we feem not to have been hitherto fufficiently wronged. Touching that which hath been taken from the Church in Appropriations

* Pudet dicere, Sacerdotes idolorum ; aurigae, mirai et fcorta hsereditates capiunt, Iblis clericis et monachis, id lege prohibetur, et prohibetur non a perfecutoribus fed Principibus Chriitianis. Nee de lege conqueror, fed doleo quod meruerimus banc legem, 4d Nepot. 7, '

known

2^ ECCLESIASTICAL POLITY.

BOOK known to amount to the value of one hundred ^^^' twenty -fix thoufand pounds yearly, we reft con- tentedly and quietly without it, till it fhall pleafe God to touch the hearts of Men, of their own vo- luntary accord to reftore it to him again ; judging thereof no otherwife than fome others did of thofe goods which were by Sylla taken away from the Citizens of Rome, that albeit they were in truth male capta^ unconfcionably taken away from the right Owners at the firft, neverthelefs feeing that fuch as were afcer pofTefled of them held them not * without fome title, which Law did after a fort make FjorJib.iii. good, repetitio eorum proculdubio lahefnMahat compofi" **'^* tarn Civitatem. What hath been taken away as de- dicated unto ufc!S fuperftitious, and confequently not given unto Gjd, or at the leaftwife not fo rightly given, we repine not thereat. That which hath gone by means fecrer and indired, through corrupt com- pofiiions or compacls, we cannot help. What the hardnefs of Men's hearts doth make them loath to have exaded, though being due by Law, even thereof the want we do alfo bear. Out of that which after all thefe deiu6tions cometh clearly unto our hands, I hope it will not be faid that towards tihe publick charge we difburfe nothing And doth the refidue feem yet exceffive 1 The ways whereby tem- poral Men provide for themfclves and their Families are fore-clofed unto us. All that we have to fuftain our miferable life with is but a remnant of God's own Treafure, fo far already diminifhed and dipt, that if there were any fenfe of common humanity left in this hard-hearted World, the impoverifhed eftate of the Clergy of God would at the length even of very commiferation be fpared. The mean Gentleman that haih but an hundred pound land to live on, would not be hafty to change his worldly eftate and condition with many of thefe fo over- abounding Prelates; a common Artifan or Tradef- nian of the City with ordinary Paftors of the Church.

It

ECCLESIASTICAL POLITY. 285

It is our hard and heavy lot that no other fort of book Men being grudged at, how little benefit foever the ^"' . publick weal reap by them, no State complained of for holding that which hath grown unto them by lawful means; only the Governors of our Souls, they that ftudy day and night fo to guide us, that both in this World we may have comfort, and in the World to come endlefs felicity and joy, (for even fuch is the very fcope of all their endeavours •, this they - wifh, for this they labour, how hardly foever we ule to conftrue of their intents) hard, thatonly they fhould be thus continually lifted at for poffefTing but that whereunto they have by Law both of God and Man moft jufl title. If there fhould be no other remedy but that the violence of Men in the end mud needs bereave them of all fuccour, further than the incli- nations of others fhall vouchfafe to call upon them as it were by way of alms for their relief but from* hour to hour •, better they are not than their Fathers, who have been contented with as hard a portion at the World's hands : let the light of the fun and moon, the common benefit of Heaven and Earth be taken away from Bifhops if the queflion were, whether God fhould lofc his glory, and the fafety of his Church be hazarded, or they relinquifh the right and intereft which they have in the things of this World. But fith the queflion in truth is, whether Levi fhall be deprived of the portion of God or no, to the end that Simeon or Reuben may devour it as their fpoil, the comfort of the one in fuftaining the injuries which the other would offer, muft be that prayer poured out by Mofes the Prince of Prophets in mofi tender affedtion to Levi, Blefs^ O Lord^ bisD^nt.xxxi fubftance^ acce;pt thou the work of bis bands % fmite^^*^^' through the loins of them that rife up againfi him^ and of them which hate himy that they rife no more.

O F T H E

LAWS

O F

ECCLESIASTICAL POLITY.

BOOK VIII.

Containing their /event h AJJertiony That to no

Civil Prince or Governor there may be gtve?i

fuch Power of Ecclejiajlical Dominiony as by

the Laws of this Land belongeth unto the Su^

preme Regent thereof

WE come now to the lafl thing whereof there book is controverfy moved, namely, The power of J^"^- Supreme Jurifdi5fion ; which for didindlion fake we call, 'The power of Ecckftaftical Dominion, It was noc thought fit in the Jews' Commonwealth, that the ex- ercife of Supremacy Ecclefiaftical fhould be denied unto him to whom the exercife of Chiefty Civil did appertain ; and therefore their Kings were invefted with both. This power they gave unto Simon, when Maccab. they confented that he fhould be their Prince, not xiv. only to let Men over their works, and country, and weapons, but alfo to provide for the Holy things, and that he fhould be obeyed of every Man, and that the Writings of the Country fhould be made in his name, and that it fhould not be lawful for any of the People, or Priefls, to withftand his

words.

288 ECCLESIASTICAL POLITY.

BOOK words, or to call any Congregation in the Country ^'^^' without him. And if haply it be furmifcd, that thus much was given to Simon, as being both Prince and High-Prieft, which otherwife (being their Civil Go- vernor) he could not lawfully have enjoyed j we muft note, that all this is no more than the ancient Kings of that People had, being Kings and not Priefts. By this Power David, Afa, Jehofhaphat, Jofias, and the reft, made thofe Laws and Orders which facred Hif- tory fpeaketh of, concerning matters of mere Reli- gion, the affairs of the Temple, and fervice of God. Finally, had it not been by the virtue of this power, how Hiould it pofTibly have come to pafs, that the piety or impiety of the Kings did always accordingly change the publick face of Religion, which things the Prophets by themfelves never did, nor at any time could hinder from being done ? Had the Priefts alone been pofleffed of all power in fpiritual affairs, how ftiould any thing concerning matter of Religion have been made but only by them ? In them it had been, and not in the King, to change the face of Religion at any time ; the altering of Religion, the making of Ecclefiaftical Laws, with other the like anions belonging unto the power of Dominion, are ftill termed the deeds of the King\ to fnew, that in him was placed the fupremacy of power in this kind over all, and that unto their Priefts the fame was never committed, faving only at fuch times as the Priefts were alfo Kings and Princes over them. According to the pattern of which example the like power in caufes Ecclefiaftical is by the Laws of this Jlealm annexed unto the Crown •, and there are which do imagine, that Kings being mere Lay-perfons, do by this means exceed the lawful bounds of their callings; which thing to the end that they may perfuade, they firft make a neceflary feparation perpetual and perfo- nal between the Church and the Commonwealth. Se- condly, they fo tie all kind of Power Ecclefiaftical unco the Church, as if it were in every degree their

only

ECCLESIASTICAL POLITY. 289

Dnly right, who are by proper Spiritual funJlions term- book ed Church-Governors, and might not unto Chriftian ^^^^' ^ iPrinces in any wife appertain. To lurk under fhifuing ambiguities, and equivocations of words in matter of principal weight, is childifh. A Church and a Com- monweahh we grant are things in nature one diftin- guifhed from the other. A Commonwealth is one way, and a Church another way defined. In their opinions the Church and Commonwealth are Corpo- rations, not diflinguifhed only in nature and defini« tion, but in fubftance perpetually fevered; fo that they which are of the one, can neither appoint nor execute, in whole nor in part, the duties which be- long to them which are of the other, without open breach of the Law of God which hath divided them, and doth require that fo being divided, they fnould diftindly orfeverally work, as depending both upoa God, and not hanging one upon the other's approba- tion for that which either hath to do. We fay that the care of Religion being common to all Societies Politick, fuch Societies as do embrace the true Reli- gion have the name of the Church given unto every- one of them for diftindion from the reft -, (o that every Body Politick hath fome Religion, but the Church that Religion which is only true. Truth of Religion is the proper difference whereby a Church is diftinguifhed from other Politick Societies of Men ; we here mean true Religion in grofs, and not accord* ing to every particular. For they which in fome par- ticular points of Religion do fever from the Truth, may n^verthelefs truly (if we compare them to Men of an Heathenifh Religion) be faid to hold and pro- fefs that Religion which is true. For which caufe there being of old fo many Politick Societies eftab- iiflied through the World, only the Commonwealth of Ifrael which had the Truth of Religion was in that refpedt the Church of God : and the Church of Je- fus Chrift is every fuch Politick Society of Men as doth in Religion hold that Truth which is proper to VOL. III. U Chrif.

290 ECCLESIASTICAL POLITY.

BOOK Chriflianity. As a Politick Society it doth maintain ^^^ ' Religion, as a Church that Religion which God hath revealed by Jefus Chrift. With us therefore the name of a Church importeth only a Society of Men, firft united into ibme publick form of Regiment, and le- condly diftinguifhed from other Societies by the ex- erciie of Religion. With them on the other fide the name of the Church in this prefent queftion import- eth not only a multitude of Men fo united and fo diftinguifhed, but alio further the fame divided ne- ceflarily and perpetually from the body of the Com- monwealth ; fo that even in fijch a Politick Society as confifteth of none but Chriftians, yet the Church and Commonwealth are two Corporations, indepen- dently fubfifling by themfelves.

We hold, that feeing there is not any Man of the Church of England but the fame Man is alfo a Member of the Commonwealth, nor any Member of the Commonwealth which is not alfo of the Church of England;, therefore as in a figure triangle the bafe doth differ from the fides thereof, and yet one and the felf-fame line is both a bafe and alfo a fide; a fide fimply, a bafe if it chance to be the bottom and underlie the reft : fo albeit properties and adions of one, do caufe the name of a Commonwealth, qualities and functions of another fort, the name of the Church to be given to a Multitude, yet one and the felf-fame Multitude may in fuch fort be both. Nay, it is fo with us that no Perfon appertaining to the one can be denied alfo to be of the other : con- trariwife, unlefs they againft us fhould hold, that the Church and the Commonwealth are two, both diftincl and feparate focieties -, of which two one cornprehendeth always Perfons not belonging to the other, (that which they do) they could not conclude put of the difference between the Church and the Commonwealth, namely, that the Bifhops may not meddle with the affairs of the Commonwealth, be- caufe they are Governors of another corporation,

which

jLVJiJLlLblAb 1 lUAL. I'Ul.l 1 y. 291

which is the Church ; nor Kings, with making Laws book for the Church, becaufe they have government, not ^^^'^' , of this corporation, but of another divided from it, the Commonwealth ; and the walls of feparation between thefe tvv^o, mufl: for ever be upheld : they hold the neceffity of perfonal feparation, which clean excludeth the powtr of one Man's dealing with both ; we of natural, but that one and the fame Perfon may in both bear principal fway.

The caufes of comm-on receiv.ed errors in this point feem to have been efpecially two : one, that they who embrace true Religion living in fuch Commonwealths as are oppofite thereunto, and in other publick affairs, retaining civil communion with fuch, are confcrained for the exercife of their Religion, to have a feveral communion with thofe who are of the fame Religion with them. This was the ftate of the Jewilh Church both in Egypt and Babylon, the ilate of Chriftian Churches a long time after Chrift. And in this cafe, becaufe the proper affairs and adlions of the Church, as it is the Church, have no dependance on the Laws, or upon the Go- vernment of the civil State, an opinion hath thereby grown, that even fo it fhould be always. This was it which deceived Allen in the writing of his Apo- logy: The Apoftles (faith he) did govern the Church in Rome, zvhen Nero bare ruky even as at this day in all the Church'' s dominions. The Church hath a fpiritual Regiment without dependancCy and fo ought Jhe to have amongft Heathens^ or with Chriftians, Another oc- cafion of which mifconceit is, that things appertain- ing to Religion are both diftinguilhed from other affairs, and have always had in the Church fpiritual perfons chofen to be exercifed about them. By which didindion of Spiritual affairs, and perfons therein employed, from Temporal, the error of per- fonal feparation always neceffary between the Church and Commonwealth hath ftrengthened itfelf. For of every Politick Society that being true which Ari-

U 2 ffotle

292 ECCLESIASTICAL POLITY.

BOOK flotle faith, namely, nat the fcope thereof is not fmpfy . ^^"' to live^ nor the duty Jo much to 'provide for the life^ as Arift. Pol. for the means of living weU\ and that even as the ,6."'"* "^'"Soul is the worthier part oi Man, fo human Societies are much more to care for that which tendeth pro- perly to the SouFs eflate, than for fuch temporal things which the life hath need of; other proof there needeth none to fliew that as by all Men the King- dom of God is to be fought firft, fo in all Common- wealths things fpiritual ought above temporal to be fought for; and of things fpiritual, the chiefeft is Religion. For this caufe, perfons and things em- ployed peculiarly about the affairs of Religion are Arii}. Pol. by an excellency termed Spiritual. The Heathens lib. in. cap. jj^^j^^(-gjy^5 had their fpiritual Laws, and caufes, and ijbi i. ' affairs always fevered from their temporal ; neither did this make two independent eflares among them. God by revealing true Religion doth make them that receive it his Church. Unto the Jews he fo revealed the truth of Religion, that he gave them in fpecial. confiderations Laws, not only for the adminiftration of things fpiritual, but alfo temporal. The Lord himfelf appointing both the one and the other in that Commonwealth^ did not thereby diftradl it into feveral independent Communities, but inftitute fe- veral fund ions of one and the felf-fame Community. Some reafons therefore mud there be alledged why it fnould be otherwife in the Church of Chrifl. Three kinds I ^^^1- ^^o^ ^^^^ ^-^ fpcnd any great flore of v/ords of ih-ir in anfwering that which is brought out of the Holy taken from* Scripture to fhcw that Secular and Ecclefiaftical the differ- affairs and offices are dillinguifhed ; neither that aflMrsand which hath been borrowed from antiquity, ufing by offices. phrale of fpeech to oppoie the Commonweal to the Church of Chritt; neither yet their reafons which are wont to be brought forth as witnelfes, that the Church and Commonweal were always dillinfl. For whether a Church or Commonweal do differ, is not the quellion we (trive for; but our controverfy is

concerning

ECCLESIASTICAL POLITY. 293

concerning the kind of diftindion, whereby they are boo k. fevered the one from the other; whether as under ^"'' ^ Heathen Kings the Church did deal with her own affairs within herfelf, without depending at all upon any in Civil authority •, and the Commonweal in hers, altogether without the privity of the Church; fo it ought to continue ftill even in fuch Common- weals as have now publickly embraced the truth of Chriftian Religion -, whether they ought evermore to be two focieties in fuch fort, feveral and diftind:. I afk therefore what Society was that in Rome, where- unto the Apoftie did give the name of the Church of Rome in his time ? If they anfwer (as needs they muft) that the Church of Rome in thofe days was that whole Society of Men which in Rome pro- feffed the Name of Chrift, and not that Religion which the Laws of the Commonweal did then au- thorize ; we fay as much, and therefore grant that the Commonweal of Rome was one Society, and the Church of Rome another, in fuch fort that there was between them no natural dependance. But when ■whole Rome became Chriftian, when they all em- braced the Gofpel, and made Laws in defence there- of, if it be held that the Church and Commonweal of Rome did then remain as before ; there is no way how this could be pofTible, fave only one, and that is, they muft reftrain the name of a Church in a Chriftian Commonweal to the Clergy, excluding all the reft of Believers, both Prince and People. For if all that believe be contained in the name of the Church, how ftiould the Church remain by perfonal fubfiftence divided from the Commonweal, when the whole Commonweal doth believe ? The Church and the Commonweal are in this cafe therefore per- fonally one Society, which Society being termed a Commonweal as it liveth under whatfoever form of Secular Law and Regiment ; a Church as it iiveth under the fpiritual Law of Chrift ; forfomuch as ihefe two Laws contain fo many and different offices^

U 3 there

294 ECCLESIASTICAL POLITY.

BOOK there mull of necefTity be appointed in it fome to 1. one charge, and fome to another, yet without di- viding the whole and making it two feveral impaled Societies.

The difference therefore either of affairs or offices Hebr.v. I. Ecclcfiaftical from Secular is no argument that the Church and Commonweal are always feparate and independent the one on the other; which thing even Allen, lib. Allen himfelf confidering fomewhat better, doth in XXXI. pag. ^j^ig point a little corre6l his former judgment before mentioned, and confeffeth in his defence of Englifh Catholicks, that the power Political hath her Princes, Laws, Tribunals; the Spiritual, her Prelates, Canons, Councils, Judgments, and thofe, when the Tem- poral Princes were Pagans, wholly feparate ; but in Chriftian Commonweals joined though not confound- ed. Howbeit afterwards his former fling appeareth again; for in a Commonwealth he holdeth, that the Church ought not to depend at all upon the au- thority of any Civil perfon whatfoever, as in Eng- land he faith it doth, a. Taken It wiU be objcdcd, that the Fathers do oftentimes from the mention the Commonweal and the Church of God of the Fa- by way of oppofition. Can the fame thing be op- pofmy^he po^'e<^ to itfclf ? If one and the fame Society be one to the both Church and Commonwealth, what fenfe can Eufeb. de t:here be in that fpcech ; That they Juffer and flourijio YitaCon- together? whcit fenfe in that which maketh one thing A"s.'El)V"'to be adjudged to the Church, and another to the 1^7' Commonweal ? Finally in that which putteth a

difference between the caufes of the Province and the Church, doth it not hereby appear that the Church and Commonweal are things evermore per- fonally feparate ? No, it doth not hereby appear that there is perpetually any fuch feparation; we fpeak of them as two, we may fever the rights and the caufes of the one well enough from the other, in regard of that difference which we grant is be- tween them, albeit we make no perfonal difference.

For

ECCLESIASTICAL POLITY. 295

For the truth is, that the Church and the Common- book wealth are names which import things really dif- ^"^' ... ferent ; but thofe things are accidents, and fuch ac- cidents as may and always fhould lovingly dwell together in one fubjedt. Wherefore the real dif- ference between the accidents fignified by thefe names, doth not prove different iubjeds for them always to refide in. For albeit the fubjedls wherein they be refident be fometimes different, as when the People of God have their refidence among Inhdels ; yet the nature of them is not fuch, but that their fubjed: may be one, and therefore it is but a change- able accident, in thofe accidents they are to be divers. There can be no error in our own conceit concerning this point, if we remember ftill what accident that is. for which a Society hath the name of a Commonwealth, and what accident that which doth caufe it to be termed a Church. A Common- wealth we name it (imply in regard of fome regiment or policy under which Men live-, a Church for the truth of that Religion which they profefs. Now names betokening accidents inabftrafted, betoken not only the accidents themfelves, bun alfo together with them fubje6ls whereunto they cleave. As when we name a School mailer and a Phyfician, thofe names ■ do not only betoken two accidents, teaching and curing, but alfo fome perfon or perfons in whom thofe accidents are. For there is no impediment but both may be in one Man, as well as they are for the molt part in divers. The Commonweal and Church therefore being fuch names, they do not only be- token thefe accidents of Civil Government and Chrif- tian Religion which we have mentioned, but alfo together with them fuch Multitudes as are the fub- jed:s of thofe accidents. Again, their nature being fuch as they may well enough dwell together in one fubjed, it followeth that their names, though always implying that difference of accidents that hath been fet down, yet do not always imply different fubjeds

U 4. alfo.

296 ECCLESIASTICAL POLITY.

BOOK alfo. When we oppofe therefore the Church and ^^^^' Commonwealth in Chriftian Society, we mean by the Commonwealth that Society with relation to all the publick affairs thereof, only the matter of true Religion excepted •, by the Church, the fame So- ciety with only reference unto- the matter of true Religion, without any affairs befides: when that Society which is both a Church and a Common- wealth doth fiourifli in thofe things which belong unto it as a Commonwealth, we then fay, the Com- monwealth doth flourifh ; when in both of them, we then lay, the Church and Commonwealth do flourifh together.

The Prophet Efay to note corruptions in the Com- ifai. i. 2T. monweakh complaineth, ^at where jujlice and judgment had lodged now were murtherers ; Princes were become companions of Thieves ; every one loved gifts and re- wards^ hut the Fatherlefs was not judged^ neither did the JVidow'^s caufe come before them. To fliew abufes in Mai.i.8. the Church, Malachy doth make this complaint, Te offer unclean bread upon mine Altar: if ye offer the blind for Sacrifice^ it is not evil as ye think ; if the lame and ichron. the fick^ nothing is atnifs. The treafu re which David ^'''^' ^' beflowed upon the Temple did argue the love which Nehem. ii. he botc unto the Church: the pains which Nehe- ^'^' miah took for building the walls of the City are to-

kens of his care for the Comm.onwealth. Caufes of the Commonwealth, or Province, are fuch as Gallio Aasxviii. was content to be judge of: If it were a matter of H- wrongs or an evil deed^ (0 ye "Jews) I would according

to reafon maintainyou: caufes of the Church are fuch as Gallio there reciteth; If it be a queflion of your Law^ look ye to it, I will be no judge thereof. In re- fpect of this difference, therefore the Church and the Commonwealth may in fpeech be compared or op- pofed aptly enough the one to the other ; yet this is no argument that they are two independent Societies. 3. Taken Some Other reafons there are which leem a little niore nearly to make for the purpofe, as long as they

are

ECCLESIASTICAL POLITY, 297

are but heard and not fiftcd. For what though a book Man being fevered by Excommunication from the ^"^' Church, be not thereby deprived of freedom in thenifiimenrin- Citv, or being there difcommoncd, is not therefore ^'^^*'''^yth= forthwith excommunicated and excluded the Church r other. what though the Church be bound to receive them upon repentance^ whom the Commonweal may re- fufe again to admit P if it chance the fame Man to be fhut out of both, divifion of the Church and Com- monweal, which they contend for, will very hardly hereupon follow. For we mufl note, that Mem- bers of a Chriftian Commonweal have a triple (late ; a Natural, a Civil, and a Spiritual. No Man's Na- tural eftate is cut off otherwife than by that capital execution •, after which he that is none of the body of the Commonwealth doth nor, I think, remain fit in the body of that vifible Church. And con- cerning Man's Civil eftate, the fame is fubjed partly to inferior abatements of liberty, and partly to dimi- ^ nution in the higheft degree, fuch as banifhment is ; fith it cafteth out quire and clean from the Body of the Commonweal, it mufl needs alfo confequently caft the banifhed Party even out of the very Church he was of before, becaufe that Church and the Common- weal he was of were both one and the fame Society : fo that whatfoever doth utterly feparate a Man's Per- fon from the one, it icparateth from the other alfo. As for fuch abatements of Civil eftate as take away only fome privilege, dignity, or other benefit which a Man enjoyeth in the Commonweal, they reach only to our dealing with publick affairs: from which what may lett but that Men may be excluded and there- unto reftored again without diminiftiing or augment- ing the number of Perfons in whom either Church or Commonwealth conftfteth ? He that by way of pu- niftiment lofeth his voice in a public election of Ma- giftrates, ceafeth not thereby to be a Citizen. A Man disfranchifed may notwithftanding enjoy as a Subjeft the common benefit of proteL'tion under Laws and Magiftrates. So that thelc inferior dimi- nutions

298 ECCLESIASTICAL POLITY.

B o o PC nutlons which touch Men civilly, but neither do clean ^ ^"^- extinguifh their eftates as they belong to the Coni- monwealth, nor impair a whit their condition as they are of the Church of God — thefe, I fay, do clearly prove a difference of the one from the other, but fuch a difference as maketh nothing for their furmife of diftradled Societies.

And concerning Excommunication, it cutteth off indeed from the Church, and yet not from the Com- monwealth ; howbeit fo, that the Party excommuni- cate is not thereby fevered from one body which fub- fiiieth in itfelf, and retained by another in like fort fubfiftino; ; but he which before had fellowlliip with that Society whereof he was a Member, as well touch- ing things Spiritual as Civil, is now by force of Ex- communication, although not fevered from the body in Civil affairs, nevertheltfs for the time cut off from it as touching Communion in thofe things which be- long to the fame body, as it is the Church. A Man having been both excommunicared by the Church, and deprived of civil dignity in the Commonwealth, is upon his repentance neceffariiy reunited into the one, but not of neceffity into the other. What then ? that which he is admitted unto is a communion in things Divine, whereof both parts are partakers ; that from which he is withheld is the benefit of lome Human privilege or right which other Citizens hap- pily enjoy. But are not thefe Saints and Citizens one and the fame People ? are they not one and the fame Society ? doth it hereby appear that the Church which received an Excommunicate, can have no dependency on any Perfon which hath chief authority and power of thofe things in the Comonwealth whereunto the fame Party is not admitted ? Wherefore to end this point, I conclude ; firll, that under the dominions of Infidels the Church of Chrift ancj their Common- wealth were two Societies independent. Secondly, that in thofe Commonwealths, wliere the Bifhop of Rome bcareth fway, one Society is both the Church and the Commonwealth: but the Bifliop of Rome

doth

ECCLESIASTICAL POLITY. 299

doth divide the body into two divers bodies, and book doth not fufFer the Church to depend upon the power ^^'^' ^ of any civil Prince and Potentate. Thirdly, that with- in this Realm of England the cafe is neither as in the one, nor as in the other of the former two : but from the ftate of Pagans we differ in that with us one Society is both the Church and Commonwealth, which with them it was not -, as alfo from the flate of thofe Nations which fubjedled themfelves to the Bifhop of Rome, in that our Church hath depend- ance from the Chief in our Commonwealth, which it hath not when he is fuffered to rule. In a word, our flate is according to the pattern of God's own ancient ele6l People, which People was not part of them the Commonwealth, and part of them the Church of God ; but the felf-fame People whole and entire were both under one Chief Governor on whofe fuprcme authority they did all depend. Now the drift of all that hath been alledged to prove perpetual fcparation and independency between the Church and the Com- monwealth is, that this being held neceffary, it might confequently be thought fir, that in a Chriiban King- dom he whofe power is greateft over the Common- wealth, may not lawfully have fupremacy of power alfo over the Church, that is to fay, fo far as to order thereby and to diipofe of fpiritual affairs, lo far as the higheft uncommanded Commander in them. Where- upon it is grown a queilion, whether Government Ec- clefiaftical, and power of Dominion in fuch degrees as the Laws of this Land do grant unto the fovereign Governor thereof, may by the faid fupreme Governor lawfully be enjoyed and held ? For refolution wherein, we are, hrft, to define what the power of dominion is — fecondly, then to fhew by what right — thirdly, after what fort — fourthly, in what meaiure — fifthly, inwhatinconveniency, and according to whofeexample Chriician Kings may have it. And when thcfe generals are opened, to examine afterwards how lawful that is which we in regard of Dominion do attribute unto our ovv'n: namely the title of Headfhip over the Church,

fo

300 ECCLESIASTICAL POLITY.

BOOK fo far as the bounds of this Kingdom do reach : (c- ^^^^' condly, the prerogative of calling and difiblving great Aifemblies, about fpiritual affairs publick : thirdly, the right of aflenting unto all thofe orders concerning Religion, which muft after be in force as Law : fourthly, the advancement of principal Church Go- vernors to their rooms of Prelacy : fifthly, judicial authority higher than others are capable of^ and fixthly, exemption from being punifhable with fuch kind of cenfures as the platform of Reformation doth teach^ that they ought to be fubjedl unto.

PFbai the Power of Dominion is,

Li:kex].i7.'^Y 7ITHOUT order there is no living in publick VV Society, becaufe the want thereof is the mo- ther of confufion, whereupon divifion of neceffity fol- iCor.xiv. loweths and out of divifion deftrudfion. The Apoftle ^°* • therefore giving inllru6tion to publick Societies, requi- reththiit ail things be orderly done. Order can hctve no place in things, except it be fettled amongft the Per- fons that fhall by ofiice be converfant about them, and if things and perfons be ordered, this doth imply that they are diftinguifhed by degrees. For order is a gradual difpofition. The whole World confifting of parts fo many, fo different, is by this only thing upheld ; he which framed them, hath fet them in or- der. The very Deity irfelf both keepech and requir- eth for ever this to be kept as a Law, that wherefoever there is a coagmentation of many, the loweft be knit unto the highefl by that which being interjacent may caufe each to cleave to the other, and fo all to con- tinue one. This order of things and perfons in pub- lick Societies is the work of Policy, and the proper inftrument thereof in every degree is power-, power being that ability which we have of ourfelves, or re- ceive from others for performance of any a(flion. If the aftion which we have to perform be converfant about matters of mere Religion, the power of per- forming

ECCLESIASTICAL POLITY. 301

forming of it is then fplritual •, and if that power be book fuch as hath not any other to over-rule it, we term it /^"^' Dominion, or Power Supreme, fo far as the bounds thereof extend. When therefore Chriftian Kings are Caid to have Spiritual Dominion or Supreme Power in Ecclefiaflical affairs and caufes, the meaning is, that within their own Precindls and Territories they have an authority and power to command, even in matters of Chriftian Religion, and that there is no higher nor greater that can in ihofe cafes over-command them, where they are placed to reign as Kings. But wichal we muft likewile note that their power is termed Su- premacy, as being the highell, not fimply without exception of any thing. For what Man is fo brain- fick, as not to except in fuch fpeeches God himfelf, the King of all Dominion ? who doubteth but that the King who receiveth it muft hold it of and under the Law, according to that old axiom, Attrihuat Rex Legiy quod Lex attribuit ei foteftatem \ and again. Rex non debet ejfe fub Homine^ fed fub Deo et Lege "^ Thirdly, whereas it is altogether without reafon, that Kings are judged to have by virtue of their Dominion^ although greater 'power than any, yet not than all the jiate of thofe Societies conjoined, ivherein fuch fovereign ride is given them-, there is not any thing hereunto to the contrary by us affirmed, no not when we grant Supreme Authority unto Kings, becaufe Supremacy is not otherwife intended or meant to exclude, partly foreign powers, and partly the power which belong- eth in feveral unto others, contained as parts in that politick body over which thofe Kings have Supre- macy : Where the King hath power of 'Dominion^ or Supreme Power ^ there no foreign State^ or Potentate, no State or Potentate Boraeflical, vshether it confifleth of one or many, can poffibly have in the fame affairs and caufes authority higher than the King. Power of Spiri- tual Dominion therefore is in caufes Ecclefiaftical that ruling authority which neither any foreign ftare nor yet any part of that politick body at home, wherein the fame is eftabliftied, can lawfully over- rule. It

hath

30^ ECCLESIASTICAL POLITY.

BOOK hath been declared already in general how the heft ^^"- ejiablifJoed Dominion is where the Law doth moft rule the King'y the true effcdt whereof particularly is found as well in Ecclefiaftical as Civil affairs. In thefe the King, through his Supreme Power, may do fundry great things himfelf, both appertaining to peace and war, both at home, and by command, and by commerce with States abroad, becaufe the Law doth fo much permit. Sometimes on the other fide, ^be King alone hath no right to do without confent of his Lords and Commons in Parliament : the King him- Jelf cannot change the yiature of pleas y nor courts, no not Jo much as rrjlore bloody becaufe the Law is a bar unto himi the pofitive Laws of the Realm have a privilege therein, and reftrain the King's power; which pofitive Laws, whether by cuftom or other- wife eftabliflied, without repugnancy to the Laws of God and Nature, ought not lefs to be in force even in fupernatural affairs of the Church; where- fore in regard of Ecclefiaftical Laws, we willingly embrace that of A mbrofe, Imperator bonus intra Ec- clefiarn^ non Jupra Ecclefiam eft \ Kings have dominion to exerci/e in Ecclefiafttcal caufes^ but according to the Laws of the Church ; whether it be therefore the nature of Courts, or the form of Pleas, or the kind of Governors, or the order of proceeding in what- foever bufmefs, for the received Laws and Liberty of the Church the King hath Supreme Authority and Powery but againft them never. What fuch pofitive Laws have appointed to be done by others than the King, or by others with the King, and in what form they have appointed the doing of it, the fame of necefTity muit be kept; neither is the King's fole authority to alter it-, yet, as it were a thing unrea- lonable, if in Civil affairs the King, albeit the whole univerfal body did join with him, fhould do any thing by their abfolute power for the ordering of their ftate at home, in prejudice of thofe ancient Laws of Nations which are of force throughout all the World, becaufe the neceffary commerce of

Kingdoms

ECCLESIASTICAL POLITY. 303

Kingdoms dependeth on them ; fo in principal mat- book ters belonging to Chrillian Religion a thing very __lj_ fcandalous and ofFenfive it muft needs be thought, if either Kings or Laws fhould diipofe of the Law of God, without any refped had unto that which of old hath been reverently thought of throughout the World, and wherein there is no Law of God which forceth us to fwerve from the ways wherein fo many and holy ages have gone. Wherefore not without good confideration the very Law itfelf hath pro- • vided. That Judges Ecckfiajikal appointed under the King^s commijjion Jhall not adjudge for Herefy any thing but that which heretofore hath been adjudged by the au- thority of the Canonical Scriptures y or by the firji four General Councils^ or by Jome other General Council wherein the fame hath been declared Herefy by the exprefs Words of the faid Canonical Scriptures^ or fuch as here- after flo all be determined to be Herefy by the high court of Parliament of this Realm, with the ajfent of the Clergy in the Convocation : A'n, i Reg. Eliz. By which words of the Law who doth not plainly fee, how that in one branch of proceeding by virtue of the King's Supreme Authority, the credit which thofe four firfl General Councils have throughout all Churches, and evermore had, was judged by the making of the aforefaid a6t a jull caule wherefore they iliould be mentioned in that cafe, as a requifite part of that rule wherewith dominion was to be limited ? But of this we fhall further confider when we come unto that which foyereign Power may do in making Ec- clefiaftical Laws.

Unto which Supreme Power in Kings two kinds The ri^iit of adverfaries there are which have oppofed them- ^.^'^^^^^^^ ^ felves : one fort defending, That Supreme Power /^Ses/ caufes Eccleftaftical throughout the World appertaineth of divine right to the BifJjop of Rome : another fort. That the faid Power belongeth in every National Church unto the Clergy thereof ajfembled. We which defend as well agamft the one as againft the other. That Kings within their own freeing s may have it, muft fhew by

what

304 ECCLESIASTICAL POLITY.

BOOK what right it mud come unto them. Firft, unto mtf ^ ^^^^' it feemeth almoil out of doubt and controverfy^ that every independent Multitude before any certain form of Regiment eftabhUied, hath under God Supreme Authority, full Dominion overitfelf; even as a Man not tied with the band of fubjedlion as yet unto any other, hath over himfelf the like power. God cre- ating Mankind did endue it naturally with power to guide itfcrlf in what kind of Society foever they fhould choofe to live. A Man which is born lord of himfelf may be made another^s fervant. And that pov/er which naturally whole Societies have, may be derived unto many, few, or one, under whom the reft fhall then live in fubjedion. Some Multitudes arc brought into fubjedion by force, as they who being fubdued are fain to fubmit their necks unto what yoke it pleafeth their Conquerors to lay upon them ; which Conquerors by juft and lawful wars do hold their power over fuch Multi- tudes as a thing defcending unto them. Divine Pro- vidence itfelf fo difpofing. For it is God who giveth vidory in the day of war ; and unto whom Do- minion in this fort is derived, the fame they enjoy according to the Law of Nations, which Law au- thorizeth Conquerors to reign as abfolute Lords over them whom they vanquifh.* Sometimes it pleafeth God himfelf by fpecial appointment to choofe out and nominate fuch as to whom Dominion fhall be given, which thing he did often in the Common- wealth of Ifrael. They which in this fort receive Power immediately from God, have it by mere Di- vine right, they by Human on whom the fame is beftowed according to Men's difcretion, when they are left freely by God to make choice of their own Governors. By which of thefe means foever it happen that Kings or Governors be advanced unto their eftates, we muft acknowledge both their lawful choice to he approved of God, and themfelves to be God's Lieutenants, and confefs their power which

* Corona eft poteftas delegata a Deo. Bradon.

they

ECCLESIASTICAL POLITY. 305

they have to be his. As for Supreme Power in Ec- book clefiaftical affairs, the Word of God doth no where ^i"' appoint that all Kings fhould have it, neither that any fhould not have it -, for which caufe it feemeth to fland altogether by Human right, that unto Chriftian Kings there is fuch Dominion given.

Again, on whom the fame is bellov/ed at Men's difcretions, they likewife do hold it by Divine right. If God in his revealed Word hath appointed fuch Power to be, although himfelf extraordinarily be- llow it not, but leave the appointment of Perfons to Men ; yea, albeit God do neither appoint nor affign the Perfon, neverthelefs when Men have affigned and eilabliflied both, who doth doubt but that fundry - duties and affairs depending thereupon are prefcribed by the Word of God, and confequently by that very right to be exafted ? For example fake, the Power, which Roman Emperors had over foreign Provinces was not a thing which the Law of God did ever inftitute; neither was Tiberius Ca^far by efpecial commifTion from Heaven therewith inverted ; and yet payment of tribute unio Casfar, being now made Emperor, is the plain Law of Jefus Chrift; unto Kings by Human right, Honour by very Divine right, is due-, Man's Ordinances are many times propofed as grounds in the Statutes of God. And therefore of what kind foever the means be whereby Governors are lawfully advanced to their ftates, as we by the Laws of God ftand bound meekly to ac- knowledge them for God's Lieutenants, and to con- fefs their Power his, fo by the fame Law they are both authorized and required to ufe that Power as far as it may be in any flate available to his honour. The Law appointeth no Man to be a Hufband, but if a Man hath betaken himfelf unto that condition, it giveth him power and authority over his own Wife. That the Chriftian World fhould be ordered by the Kingly Regiment, the Law of God doth not any where command ; and yet the Law of God doth give

VOL. IIL X them

3o6 ECCLESIASTICAL POLITY,

BOOK them, which once are exalted unto that place of eftatc, '^"^' right to exa(5t at the hands of their Subjedbs general obedience in whatioever affairs their power may ferve to command, and God doth ratify works of that Sovereign Authority which Kings have received by Men. This is therefore the right whereby Kings do hold their Power ; but yet in what fort the fame doth reft and abide in them it fomewhat behoveth farther to fearch, where that we be not enforced to make over large difcourfes about the different con- ditions of Sovereign or Supreme Power, that which we fpeak of Kings fliall be in refped. of the ftate, and according to the nature of this Kingdom, where the People are in no fubjecflion, but fuch as willingly themfelves have condeicended unto for their own moft behoof and fecurity. In Kingdoms therefore of this quality the highefi Governor hath indeed uni- verfal Dominion, but with dependency upon that whole entire Body, over the feveral parts whereof he hath Dominion ; fo that it ftandeth for an axiom in this cafe. The King is major fingidis^ univerjis minor. The King's dependency we do not conftrue as fome have done, who are of opinion that no Man's birth can make him a King, but every particular Perfon advanced to fuch authority hath at his entrance into his reign the fame bellowed on him, as an eftate in condition, by the voluntary deed of the People, in whom it doth lie to put by any one, and to prefer fome other before him better liked of, or judged fitter for the place, and that the Party fo rejeded hath no injury done unto him, no, although the fame be done in a place where the Crown doth go ^i« yi\><^y by fuccefTion, and to a Perfon which is capital, and hath apparently, if blood be relpeded, the neareft right. 1 hey plainly afiirm in all well ap- pointed Kingdoms, the cuitom evermore hath been, and is, that Children fucceed not their Parents till the People after a fort have created them anew, nei- ther chat they grow to their Fathers as natural and

proper

ECCLESIASTICAL POLITY. 307

^proper heirs, but are then to be reckoned for Kings book when at the hands of fuch as reprefent the King's ^"^' Majefly, they have by fceptre and a diadem received Junius Bm- as it were the inveftiture of kingly power. Their ^^y'^"'^^^* very words are, ^hat where fuch Power is fettled into^' ^' a Family or Kindred^ the flock itfelf is thereby chofen^ but not the twig that fpringeth of it, ne next of the flock unto him that reigneth are not through nearnefs of blood made Kings y but rather fet forth to fl and for the Kingdom. Where Regal Dominion is hereditary ^ it is notwithflanding (if we look to the Perfons which ha^ue it) altogether ele5five. To this purpofe are feleded heaps of Scriptures concerning the folemn coronation or inauguration of Saul, of David, of Solomon, and others, by the Nobles, Ancients, and People oF the Commonweal of Ifrael •, as if thefe folemnides were a kind of deed, whereby the right of dominion is given. Which (Irange, untrue, an>^ unnatural con- ceits, fet abroad by Seeds-Men of Rebellion, only to animate unquiet fpirits, and to feed them with pof- fibility of afpiring to thrones, if they can win the hearts of the People, what hereditary title foever any other before them may have— I fay, thefe unjufl and infolent pofitions I would not mention, were it not thereby to make the countenance of Truth more orient -, for unlefs we will openly proclaim defiance unto all Law, Equity, and Reafon, we mufl: (there is no remedy) acknowledge, that in Kingdoms Here- ditary birth giveth right unto Sovereign Dominion ; and the death of the PredecefTor putteth the Succef- for by blood in feifin. Thole publick folemnities be- fore Specified do but ferve for an open teftification of the Inheritor's right, or belong unto the form of in- ducing him into pofifeflion of that thing he hath right unto : therefore in cafe it doth happen that without right of blood a Man in fuch wife be pofTclTed, all thefe new cleflions and invellings are utterly void, they make him no indefeafible eftate, the Inheritor by blood may difpoffefs him as an Ufurper, The cafe

X 2 thus

3o8 ECCLESIASTICAL POLITY.

BOOK thus ftanding, albeit we judge it a thing moft true ^"^' that Kings, even Inheritors, do hold their right in the power of Dominion, with dependency upon the whole Body Politick over which they have rule as Kings ; yet lb it may not be underflood as if fuch dependency did grow, for that every fupreme Governor doth per- fonally take from thence his power by way of gift, beftovved of their own free accord upon him at the time of his entrance into the faid place of his Sove- reign Government : but the cafe of dependency is that firft original conveyance, when power was de- rived from the whole into one; to pals from him un- to them, whom out of him nature by lawful births fhould produce, and no natural or legal inability TuiiydeOf.make uncapable. Neither can any Man with reafon think ^ hut that the fir fi inftitution of Kings ^ afufficient confideration wherefore their Power Jhould always depend on that from which it always flows by original influence of Power ^ from the Body unto the King, is the caufe of the King's dependency in Power upon the Body. By depen- dency we mean Subordination and Subjedion. A ma- nifeft token of which dependency may be this ; as there is no more certain argument that Lands are held under any as Lords, than if we fee that fuch Lands in defed of Heirs fall unto them by efcheat ; in like manner it doth follow rightly, that feeing dominion when there is none to inherit it returneth unto the Body, therefore they which before were Inheritors thereof did hold it with dependency upon the Body; fo that by comparing the Body with the Head, as touching Power, it feemeth always to refide in both, fundamentally and radically in the one, in the other derivatively ; in one the habit, in the other the ad of Power. May a Body Politick then at all times with- draw in whole or in part the influence of Dominion which pafTeth from it, if inconveniencies do grow thereby ? It mud be prefumed, that fupreme Go- vernors will not in fuch cafe oppofe themfelves, and be fliff* in detaining that, the ufe whereof is with

publick

ECCLESIASTICAL POLITY. 30(|

publick detriment : but furely without their confent book I fee not how the Body by any juft means (hould be . ^"^' , able to help itfelf, faving when Dominion doth efcheat •, fuch things therefore muft be thought upon beforehand, that Power may be limited ere it be granted, which is the next thing we are to confider.

In what meafure.

IN power of Dominion, all Kings have not an equal latitude; Kings by conqueft make their own char- ter ; fo that how large their power, either Civil or Spiritual, is, we cannot with any certainty define fur- ther, than only to fet them in the line of the Law of God and Nature for bounds. Kings by God's own fpecial appointment have alfo that largenefs of power which he doth aflign or permit with approbation. Touching Kings which werefirfl inftituted by agree- ment and compofition made with them, over whom they reign, how far their power may extend, the ar- ticles of compa<5l between them are to fliew : not only the articles of compa(5l at the firft beginning, which for the moft part are either clean worn out of know- ledge, or elfe known to very few, but whatfoever hath been after in free and voluntary manner conde- fcended unto, whether by exprefs confent (whereof pofitive Laws are witnefTes), or elfe by filent allow- ance, famouQy notified through cuftom, reaching beyond the memory of Man. By which means of after-agreement, it cometh many times to pafs in Kingdoms, that they whofe ancient Predeceflbrs were by violence and force made fubjedl, do by little and little grow into that fweet form of Kingly Govern- ment which Philofophers define. Regency willingly Ax\{k.?o\. Jujiained^ and indued with chief ty offower in the greateft ^'''' i"- ^^p.

X 3 things, ^'

310 ECCLESIASTICAL POLITY.

BOOK things. Many of the Ancients in their writings do _ ^^"' fpeak of Kings with fuch high and ample terms, as Pythagoras ij?" univerfality of power, even in regard of things and 'rRegno!^' "°^ of perfons, did appertain to the very being of a King. The reafon is, becaufe their fpeech concerning Kings they frame according to the flate of thofe Mo- narchs to whom unlimited authority was given ; -which fome not obferving, imagine that all Kings, even in that they are Kings, ought to have whatfoever power they judge any fovereign Ruler lawfully to have enjoyed. But the moft judicious Philofopher, whofe eye Icarce any thing did efcape which was to be found in the bofom of nature, he confidering how far the power of one fovereign Ruler may be different from another regal authority, noteth in Spartan Kings, ^bat of all others they were moft tied to Law, and fo the moft reftrmied power. A King which hath not fu- preme power in the greateft things, is rather intituled a King, than inveftcd with real Sovereignty. We cannot properly term him a King, of whom it may not be faid, at the leaft wife, as touching certain the chiefeft affairs of the State, cloyjw^ a^p^sc-S-at uVo ihng^ his right in them is to have rule, not fubjedl to any other predominancy. I am not of opinion that fim- ply in Kings the moil, but the bed limited power is beft both for them and the People : the moft limited is that which may deal in feweft things, the beft that which in dealing is tied unto the foundeft, perfedeft, and moft indifferent rule, which rule is the Law : I mean not only the Law of Nature, and of God ; but the National Law confonant thereunto. Happier that People whofe Law is their King in the greateft things^ than that whofe King is himfelf their Law. Where the King doth guide the State^ and the Law the King, that Com- monwealth is like an harp or melodious inftrumenty the Jirings whereof are tuned and handled all by one, follow- ing as Laws the rules and canons of Mufical Science, Moft divinely therefore Archytas maketh unto pub- iick felicity thefc four fteps and degrees, every of

which

ECCLESIASTICAL POLITY. 311 which doth fpring from the former, as from another book.

Caule, 0 $1 |3ao-iX£U? vo/A/|a^, 0 ^l o'^o'^uv ccKoX^^f^, o ^l ct^- '

yofj^^M^ ccTTcXvTT^y tf ^\ oAt] yioivoovioc iv^xiiJt.o)Vy The King ruling by Law, the Magiflrate following^ the Subje5ifreey and the whole Society happy ; adding on the contrary- fide, that where this order is not, it cometh by tranf- greflion thereof to pafs that a King groweth a Ty- rant ; he that ruleth under him abhorreth to be guided by him or commanded •, the People fubjed unto both, have freedom under neither, and the whole Community is wretched. In which refpeft, I cannot choofe but commend highly their wifdom, by whom the foundation of the Commonv/ealth hath been laid ; wherein though no manner of Perfon, or caufe be unfubje6t unto the King's Power, yet fo is the Power of the King over all, and in all limited, that unto all his proceedings the Law itfelf is a rule. The Axioms of our Regal Government are thefe. Lex facit Regem : the King's grant of any favour made contrary to the Law is void ; Rex nihil poteft nift quod jure potefi. Our Kings therefore, when they are to take pofTeflion of the crown they are called unto, have it pointed out before iheir eyes, even by the very folemnities and rites of their Inauguration, to what affairs by the fame Law their fupreme Power and Authority reacheth -, crowned we fee they are, enthronized and anointed ; the Crown a fign of a Military Dominion ; the Throne of Sedentary or Ju- dicial ; the Oil of Religious and Sacred Pov/er. It is not on any fide denied, that Kings may have autho- rity in Secular affairs. The queftion then is, What power they may lawfully have and exercife in caufes of God, A Prince y or Magijlrate, or a Community (faith Dr. Stapleton) may have power to lay corporal /Jz^w/z^-stapLdcDo. ment on them which are teachers ofperverfe things ; power^J'^^'l"^ ^'^' to make Laws for the peace of the Church -, power to pro- claim^ to defend, and even by revenge toprejerve dogmata, the very Articles of Religion themfelves from violation. Others, in affeftion no lefs devoted unto the Papacy,

X4 do

312 ECCLESIASTICAL POLITY.

BOOK do likewife yield, that the Civil Magiftrate may by ^ his Edids and Laws keep all Ecclefiaftical Perfons

within the bounds of their duties, and conftrain them to obferve the Canons of the Church, to follow the rule of ancient difcipline. That if Joafh was com- mended for his care and provifion concerning fo fmall a part of Religion, as the Church-treafure ; it mull needs be unto Chriflian Kings themfelves greater honour, and to Chriftianity a larger benefit, when th^ cuftody of Religion and the Worfhip of God in general is their charge. If therefore all thefe things mentioned be mod properly the affairs of God's Ec- clefiaftical caufesi if the adlions fpecified be works of Power ; and if that Power be fuch as Kings may ufe of theml'elves, without the fear of any other power fuperior in the fame thing ; it foUoweth neceffarily, that Kings may have Supreme Power, not only in Civil, but alfo in Ecclefiaftical affairs, and confe- quently that they may v^ithftand what Bifhopor Pope foever fhall, under the pretended claim of higher Spiritual authority, oppofe themfelves againft their proceedings. But they which have made us the for- mer grant, will never hereunto condefcend i what they yield that Princes may do, it is with fecret ex- ception always underftood, if the Bifhop of Rome give leave, if he interpofc no prohibition ; wherefore fomewhat it is in (hew, in truth nothing which they grant. Our own Reformers do the very like, when they make their difcourfe in general concerning the authority which Magiftrates may have, a Man would think them to be far from withdrawing any jot of that which with reafon may be thought due ; ^e Prince '^•^AVoA. and Civil Magiftrate (faith one of them) hath to fee i>. 192. ^^^ Laws of God touching his Worjhip^ and touching all matter Si and all orders of the Church to he executed^ and duly ohferved', and to fee every Ecclefiaftical P erf on do that office whereunto he is appointed-, and to punifh thofe which fail in their office accordingly. Another acknowledgeth, ^hat the Magiftrate may lawfully uphold all truth by his

fwordy

BOOK VIII.

ECCLESIASTICAL POLITY. 313

fword^punijh all Perfons^ enforce all to their duties tozvards

God and Men ; maintain by his Laws every point of

God's Word, punijh all vice in all Men -, fee into ^//DeTof the caujes^ vifit the Eccleftaftical eft ate ^ and correti the ahiijes GoliyU^^ thereof : finally to look to his Sulje5fs, that under him^'^^'^"^^' they tnay Uad their lives in all gcdlinefs and honefty, A third more frankly profefleth, That in cafe their Church- Humble Difcipline were eftablifhed^ fo little it fhorteneth the ^r;;/; Motion, p. of Sovereign Donnnion in caujes Eccleftaftical^ that her ^ ^* Gracious Majefty, for any thing they teach or hold to the contrary^ may no lefs than now remain ft ill over all Per^ ftms, in all things Supreme Governefs, even with that full and Royal Authority, Superiority^ and Pre-eminence^ Su- premacy and Prerogative^ which the 'Laws already efta- bliftoed do give her^ and her Majefty's InjunclionSy and the Articles cf the Convocation-houfe^ and other writings apologetic al of her Royal Authority^ and Supreme dignity^ do declare and explain. Poflidonius was wont to fay of the Epicure, That he thought there were no Gods^ ^^^cicero,iib.i, that thofe things which he fpake concerning the Gods^^^^^^* were only given out for fear of growing odious amongfi Men ; and therefore that in words he left Gods remain^ ing, hut in very deed overthrew them^ infomuch as he gave them no kind of a5lion. After the very felf-fame manner, when we come unto thofe particular effeds, prerogatives of Dominion which the Laws of this Land do grant unto the Kings thereof, it will appear how thefe Men, norwithtlanding their large and libe- ral fpeeches, abate fuch parcels out of the afore al- ledged grant and flourifhing lliew; that a Man com- paring the one with the other, may half ftand in doubt, left their opinion in very truth be againfl: that Authority which by their fpeeches they feem mightily to uphold, partly for the avoiding of pub- lick obloquy, envy, and hatred ; partly to the in- tent they may both in the end, by the eftab- lifliment of their Difcipline, extinguilh the force of Supreme Power which Princes have, and yet, in the meanwhile, by giving forth thefe fmooth dif*

courfes,

314 ECCLESIASTICAL POLITT.

BOOK courfeSj obtain that their favourers may have fome^' ^"^' what to alledge for them by way of apology, and that fuch words only found towards all kind of ful- nefs of power. But for myfelf, I had rather conftrue fuch their contradidlions in the better part, and im- pute their general acknowledgment of the lawful- nefs of Kingly Power unto the force of truth, pre- fenting itfelf before them fometimes above their par- ticular contrarieties, oppofitions, denials, unto that error which having fo fully poffeft their minds, caft- eth things inconvenient upon them, of which things in their due place. Touching that which is now in hand, we are on all fides fully agreed, firft, that there is not any reflraint or limitation of matter for regal Authority and Pov/er to be converfant in, but of Re- ligion only 3 and of whatfoever caufe thereunto ap- pertaineth Kings may lawfully have charge, they lawfully may therein exercife Dominion and ufe the

Kinds. temporal fword : fecondly, that fome kind of adions converfant about fuch affairs are denied unto Kings «, as, namely, a^lions of Power and Order, and of Spi- ritual Jurifdidion, which hath with it infeparably joined power to adminifter the Word and Sacraments, power to ordain, to judge as an Ordinary, to bind and loofe, to excommunicate, and luch like: thirdly,

RuJe.'"*' that even in thofe very adlions which are proper unto Dominion, there muft be fome certain rule whereunto Kings in all their proceedings ought to be ftridly tied ; which rule for proceeding in Ecclefiaflical af- fairs and caufes by Regal Power, hath not hitherto been agreed upon with fuch uniform confent, and cer- tainty, as might be willied. The diff*erent fentences of Men herein I will not now go about to examine; but it fliall be enough to propofe what Rule doth feem in this cafe mod reafonable.

The caufe of deriving Supreme Power from a whole entire Multitude into fome fpecial part thereof, is partly the neceffity of expedition in publick affairs, partly the inconvenience of confufion and trouble,

where

Bv v.'hat

ECCLESIASTICAL POLITY. 315

where a multitude of Equals dealeth; and partly the book dilTipation which muft needs enfue, in companies ^"^' where every Man wholly leeketh his own particular, as we all would do even with other Men's hurts, and haply the very overthrow of themfelves, in the end alio, if for the procurement of the common good of all Men, by keeping every feveral Man in order, fome v/ere not invefled with authoniy over all, and encou- raged with prerogative-iiunor to fuftain the weighty burthen of that charge. I'he good which is proper unto each Man bdongeth to the common good of all, as part to tht^ whole pcrtedion; but thefe two are things diftcrent; fo*- Men by that which is proper are fevered ; united they are by that which is com- mon. Wherefore, befides that which moveth each Man in particular to feek his own private good, there muft be of necedity in all publick Societies alio a general mover direding unto common good, and framing every Man's particular unto it. The end whereunto all Government was inftituted, was Bonum publicum^ the Univerfal or Common good.* Our queftion is of Dominion, for that end and purpofe derived into one : fuch as all in one publick State have agreed, that the fupreme charge of all things fhould be committed unio one ; they, I fay, confidering what inconveniency may grow where States are fubje6l unto fundry Supreme Authorities, have for fear of thefe inconvenicncies withdrawn from liking to eftablifh many i a>c ayctS-ov TroAujioi^avi'r), the multitude of Su- preme Commanders is troublefome. No Man (faith our Saviour) canjerve two Mafters\ furely two Supreme Mafters would make anyone's fervicefomewhatuneafy in fuch cafes as might fall out. Suppofe that to mor- row the Power which hath Dominion in Juftice re- quire thee at the Court ; that which in War, at the Field ', that which in Rehgion, at the Temple ; all have equal authority over thee, and impoflible it is,

* Ob utilitatem publicam reipubllcs per unum confuli opor- tere^ prudentiflimi decent. L. C. 11. F. de origine Juris Civilis.

that

3i6 ECCLESIASTICAL POLITY.

BOOK that then in fuch cafe thou fhouldfl be obedient unto ^"^' all : by choofing any one whom thou wilt obey, cer- tain thou art, for thy difobedience to incur the difplea- fure of the other two. According But there is nothing for which fome comparable exampk. ^cafon or other may not be found. Are we able to fhew any commendable ftate of Government, which by experience and practice hath felt the benefit of being in all caufes fubjed unto the Supreme Au- thority of one ? Againil the Policy of the Ifraelites, I hope there will no Man except, where Mofes de- riving fo great a part of his burthen in Government unto others, did notwithftanding retain to himfelf univerfal Supremacy, Jehofhaphat appointing one to be chofen in the affairs of God, and another in the King's affairs, did this as having Dominion over them in both. If therefore from approbation of Heaven, the Kings of God's own chofen People had in the affairs of Jewifh Religion Supreme Power, why not Chriftian Kings the like alfo in Chriftian Religion ? Firft, unlefs Men will anfwer, as fome have done, nat the Jews' Religion was of far lefs •perfeEiion and dignity than ours^ ours being that truth whereof theirs was but a fjjadowijh prefigurative refem- Stapi. de blance» Secondly, "Hhat all -parts of their Religion^ pag"'i97. ' t^^lt^ Laws, their Sacrifices, and their Rites and Cere- Stapi. ib. monies^ being fully fet down to their hands, and needing no more, but only to be put in execution, the Kings anight well have highejt authority to fee that done ; whereas with us there are a number of Myfteries even in Belief y which were not fo generally for them^ as for us necejfary to be with found exprefs acknozvledgment underflood : a number of things belonging to external Government^ and our manner of ferving Gcdy not fet down by particular Ordinances, and delivered to us in writing, for which caufe the flate of the Church doth now require that the Spiritual Authority of Ecclefiafiical Perfons be large, ab- Jolute, and not fubordinate to Regal power. Thirdly^ i4em lb. That whercas God armed Jewifj Religion with the Tem- poral fzvord^ but Chrifllan with that of Spiritual punifj-

ment ^

ECCLESIASTICAL POLITY. 317

wient ; the one with power to imprifon, tofcourge^ to put to book death ♦, the other with bare authority to cenfure and ex- ^"^* communicate ; there is no reafon that the Church which hath no vifihle fword^ jloould in regiment he fuhje£i unto any other Power ^ than only unto theirs which have au- thority to hind and loofe. Fourthly, that albeit whilfi the Church was rejlrained unto one People , it Jeemed not incommodious to grant their King the general chief ty of Power -, yet now the Church having fpread itfelf over all Nations^ great inconveniencies muft ther^y grow^ if every Chrijlian King in his fever al Territory fhould have the like power. Of all thefe differences, there is not one which doth prove it a thing repugnant to the Law either of God, or of Nature, that all Supremacy of external Power be in Chriftian King- doms granted unto Kings thereof, for prefervation of quietnefs, unity, order, and peace, in fuch manner as hath been fhewed.

Of the Title of Headfhip.

FOR the Title or State itfelf, although the Laws of this Land have annexed it to the Crown, yet fo far we fhould not ftrive, if fo be Men were nice and fcrupulous in this behalf only •, becaufe they do wifh that for reverence to Chrifl Jefus the Civil Magiftrate did rather ufe fome other form of fpeech wherewith to exprefs that Sovereign Authority which he lawfully hath over all both Perfons and Caufes of the Church. But I fee that hitherto they which condemn utterly the name fo applied, do it becaufe they midike that fuch Power fl:iould be given to Civil Governors. The great exception that Sir Thomas Moore took againll that Title, who fuffered death for denial of it, was for that it makcth a Lay, a Se- ^°|'"'^'- cular Perfon^ the Head of the State Spiritual or Eccle- 517.*^* ftafiicd\ as though God himfelf did not name Saul

the

3i8 ECCLESIASTICAL POLITY.

BOOK the Head of all the Tribes of Ifrael; and confe-

^^"' quently of that Tribe alfo among the reft, where--

unto the State Spiritual or Ecclefiaftical belonged.

When the Authors of the Centuries reprove it in

I'raf. Cent. Kings and Civil Governors, the reafon is, ijlis nort comfetit ifie Primatus ; fuch kind of Power is too

Calvin In high fur them, they fit it not. In excufe of Mr.

Amos^Cii. Calvin, by whom this Realm is condemned of blaf-

-Jj. phemy, for intituling Henry the Eighth Supreme

Head of this Church under Chrifty a charitable con- jecture is made, that he fpake by mifinformation ; howbeit as he profelTeth utter diflike of that name, fo whether the name be ufed or no, the very power itfelf which we give unto Civil Magiftrates, he much complaineth of, and protefteth, ^hat their Power over all things was it^ which had ever wounded him deeply : that unadvijed Per Jons had made them too Jpritual\ that throughout Germany this fault did reign \ that in thofs very parts zvhere Calvin himjelf waSy it prevailed more than was to he wtfhed ^ that Rulers^ by imagining them- felves fo fpiritual^ have taken away Ecclefiafiical Go- vernment ; that they think they cannot reign unlefs they ebolifj all the yluthority of the Churchy and be them- felves the chief Judges^ as well tn Dotirincy as in the whole Spiritual Regency, So that, in truth, the quef- tion is, whether the Magiflrate by being Head in fuch fenfe as we term him, do ufe or exercife any part of that Authority, not which belongeth unto TChrifl, but which other Men ought to have.

Thtrfe things being firft confidered thus, it will be eafier to judge concerning our own eflate, whe- ther by force of Ecclefiailical Government Kings have any other kind of Prerogative than they may lawfully hold and enjoy. It is, as fome do imagine, too much that Kings of England fhould be termed Heads in relation of the Church. That which we do underftand by Fleadfhip is, their only Supreme Power in Ecclefiailical affairs and caufes. That which lawful Princes are, what Hiould make it un- lawful

ECCLESIASTICAL POLITY. 319

lawful for Men in Spiritual Stiles or Titles to fignify ? ^^^o ^ If the having of Supreme Power be allowed, why .

is the exprefling thereof by the Title of Head con- demned ? They feem in words (at leaftwife fome of them) now at length to acknowledge, that Kings may have Dominion or Supreme Government even over all, both Perfons and Caufes. We in terming our Princes Heads of the Churchy do but teftify that we acknowledge them fuch Governors. Again, toT. ciib; this it will peradventute be replied, 'That howfoever'^'^'^^^' we interpret Gurfehes, it is not Jit for a mortal Many and therefore not fit for a Civil Magiftrate to he in- tituled the Head of the Churchy which was given to our Saviour Chrifi to lift him above all Poivers^ Rules^ Dominions y 'Titles^ in Heaven or in Earth, V/here^ if this T!itle belong alfo to Civil Magiftrates, then it is manifejl that there is a Power in Earth whereunto our Saviour Chrifi is not in this point Juperior, Again, if the Civil Magi fir ate may have this Title ^ he may he termed alfo the firfi -begot ten of all creatures, the Jirfi- hegotten of all the dead, yea, the Redeemer of his People, For thefe are alike given him as Dignities whereby he is lifted up above all Creatures. Beftdes this, the whole Ephef. u argument of the Apofile in both places doth lead to fhew ^^j ; j^ that this iitle. Head of the Church, cayinot be faid of any Creature : and further, the very demonfirative ar- ticles, amongfi the Hebrews efpecially, who?n St, Paul doth follow, Jerve to tie that which is verified of one, unto himfelf alone : Jo that when the Apofile doth Jay that Chrifi is Kj^^Ati, the Head ; it is as if he fhould fay, Chrifi, and none other, is the Plead of the Church, Thus have we againd the entituling of the higheft Magiftrate, HeaJ, with relation unto the Church, four leveral arguments gathered by ftrong furmife out of words marvellous unlikely to have h^Qn. written to any fuch purpofe, as that whereunto they are now ufed and urged. To the Ephefians, The Apoftle writeth. That Chrifi, God hath fet on his right ^?^^^-''^'='' hand in the heavenly j>laces above all the Regency and'''' ^^'^^'

Authority,

320 ECCLESIASTICAL POLITY.

BOOK Authority, and Power and Dominion^ and whatfoever ^"^° name is named^ not in this World only^ but in that which Jhall , be alfo : and hath under his feet fet all things^ and hath given him Head above all things unto the Churchy which is his Bodyy even the fulnefs of him which accomplifheth all in all. To the CololFians in

CoKJ. 18. lij^e manner, That he is the Head of the Body of the

Church, who is afirfl-born Regency out of the deady to

the end he might be made among fl them all fuch an one as

. hath the Chief ty: He meaneth, amongft all them whom

Col. u 16. he mentioned before, laying. By him all things that are^ were made-, the things in the Heavens^ and the things in the Earth, the things that are vifMe, and the things that are inviftble^ whether they be Thrones or Dominions^ or Regeticks^ <^c. Unto the fore-alledged arguments therefore we anfwer : firfl, that it is not fimply the title oi Head^ in fuch fort underftood, as the Apoftle himfelf meant it; fo that the fame being imparted in another fenfe unto others, doth not any ways make thofe others his equals -, inaimuch as diverfity of things is ufually to be underftood, even when of words there is no diverfity ; and it is only the add- ing of one and the fame thing unto divers Perfons, which doth argue equality in them. If I term Chrift and Caelkr Lords, yet this is no equalizing Casfar with Chrift, btcaufe it is not thereby intend- ed : To term the Emperor Lord (faith Tertullian), /, for my part^ will not refufe^ fo that I be 7iot required to call him Lord in the fame fenfe that God is fo termed. Neither doth it follow, which is objecSled in the fecond place, that if the Civil Magiitrate may be cntituled a Head, he may as well be termed, the firfl begotten of all Creatures ^ the firfl begotten of the deady and the Redeemsr of his People. For albeit the former dignity doth life him up no lefs than thefe, yet thefe terms are not appliable, and apt to fignify any other inferior dignity, as the former term of Head was. The argument of matter which the Apoftle follow- eth hath irnall evidence or proof, that his meaning

was

ECCLESIASTICAL POLITY, 321

was to appropriate unto Chrifl that the aforefaid book

title, otherwife than only in fuch lenfe as doth make it, being fo underilood> too high to be given to any Creature.

As for the force of the article where our Lord and Saviour is called the Head^ it ferveth to tie that unto him by way of excellency, which in meaner degrees is common to others ; it doth not exclude any other utterly from being termed Heady but from being intituled, as Chrift is, the Head^ by way of the very higheft degree of excellency. Not in the communi- cation of names, but in the confufion of things, there is error. Howbeit, if Head were a name that could not well be, nor never had been ufed to fignify that which a Magiftrate may be in relation to fome Church, but were by continual ufe of fpeech ap- propriated unto the only thing it fignifieth ; being applied unto Jefus Chrift then, although we muft carry in ourfelves a right underftanding, yet ought we otherwife rather to fpeak, unlefs we interpret our own meaning by fome claufe of plain fpeech, becaufe we are all elfe in manifeft danger to be underfbood according to that conftrudion and fenfe, wherein fuch words are perfonally fpoken. But here the rareft conftrudion, and moft removed from common fenfe, is that which the word doth import being applied unto Chrift; that which w^e fignify by it in giving it to the Magiftrate, it is a great deal more familiar in the common conceit of Men.

The word is fo fit to fignify all kinds of Superiority, Pre-eminence, and Chiefty, that nothing is more ordinary than to ufe it in vulgar fpeech, and in com- mon underftanding fo to take it.* If therefore Chriftian Kings may have any pre-eminence or chiefty above all others, although it be lefs than that which Theodore Beza giveth, who placeth Kings amongft the principal members whereunto publick

* Efai. vii, 9. Pekah is termed the Head of Samaria.

VOL. III. Y fundiou

Vlll.

322

ECCLESIASTICAL POLITY.

BOOK fun6tion in the Church belongeth ; and denieth not, v"i. but that of them which have publick fundion, the Civil Magiftrate's power hath all the reft at com- mand, in regard of that part of his office, which is to procure that peace and good order be efpecially kept in things concerning the firft Table ; if even hereupon they term him the Head of the Churchy which is his Kingdoniy it fhould not feem fo unfit a thing; which Title fu rely we could not communicate to any other, no not although it Ihould at our hands be exaded with torments, but that our meaning herein is made known to the World, fo that no Man which will underftand can eafily be ignorant that we do not impart unto Kings, when we term them Heads^ the honour which is properly given to our Lord and Saviour Chrift, when the bleffed Apoftle in Scripture doth term him the Head of the Church,

The Power which we fjgnify in that name, diffcr- eth in three things plainly from that which Chrift doth challenge.

Firft, it differeth in order, becaufe God hath given him to his Church for the Head, Jtts^ Trxvra,^ vTn^ocuca Ephtf.i2U7rc6(T'/](; dpx^<-^ Far above all Principalities and Pozvers^ and Mighty and Dominion ^ and every Name that is namedy not in this World only^ hut alfo in that which is to come: whereas the Power which others have, is fubordinate unto his.

Secondly, again, as he differeth in order, fo in Pfai.ii. 8. meafure of Power alfo •, beaufe God hath given unto him the ends of the Earth for his polTcfTion 3 unto him. Dominion from fea to fea •, unto him all Power both in Heaven and Earth -, unto him fuch Sove- reignty, as doth not only reach over all places, per- fons, and things, but doth reft in his own only per- fon, and is not by any fucceffion continued; he reigneth as Head and King, nor is there any kind of Lav/ which tieth him, but his own proper will and wifdom ; his power is ablblute, the fame jointly over all which it is feverally ovct each : not fo the Power

of

ECCLESIASTICAL POLITY. 323

.♦ of any other Headlliip. How Kings are reftrained, b o o it and how their Power is limited, we have (hewed be- ^"^- fore J fo that unto him is given by the title oiHeadJhip ^

ever the Churchy that largenefs of Power, wherein neither Man nor Angel can be matched or com- pared with him.

Thirdly, the laft and greatefl: difference between him and them, is in the very kind of their Power. The Head being, of all other parts of the Body, moil divine, hath dominion over all the reft j it is the fountain of fenie, of m.otion ; the throne where the guide of the Soul doth reign •, the court from whence dire6lion of all things human proceedeth. Why Chrift is called the Head of the Churchy thefe caufes themfelves do yield. As the Head is the chiefeft part of a Man, above which there is none, always joined with the Body \ fo Chrift, the higheft: in his Church, is always knit to it. Again, as the Head giveth fenfe and motion unto all the Body, fo he quickeneth us, and, together with underftandmg of heavenly things, giveth ftrength to walk therein. Seeing therefore that they cannot affirm Chrift {zxi-- fibly prcrfent, or always vifibly joined unco his Body the Church which is on Earth, inafmuch as his cor- poral refidence is in Heaven ; again, feeing they do not affirua (it were intolerable if they fliould) that Chrift doth perfonally adminifter the external regi- ment of outward adions in the Church, but, by the fecret inward influence of his grace, giveth fpiritual life, and the ftrength of ghoftly motions thereunto ; impoflible it is, that they ftiould fo clofe up their eyes, as not to difcern what odds there is between that kind of operation which we imply in the Head- lliip of Princes, and that which agreeth to our Sa- viour's dominion over the Church. The Headfliip which we give unto Kings, is altogether vifibly ex- ercifed, and ordereth only the external frame of the Church-affairs here amongft us-, fo that it plainly differeth from Chrift's, even in very nature and

y 2 kind.

324 ECCLESIASTICAL POLITY.

BOOK kind. To be in fnch fort united unto the Church ^"^' . as he is ; to work as he worketh, either on the whole Church or upon any particular AfTembly, or in any one Man, doth neither agree, nor hath any pofiTibility of agreeing unto any one befides him. T.c lib.ii. Againft the firft diltinclion or difference, it is to ^*'^"* be objeded, "That to entitle a Magiftrate Head of the Churchy although it be under Chrift^ is ab/urd. For ChrJfi hath a two -fold Superiority ; over his Churchy and over Kingdoms : according to the oney he hath a Su- perior y 'which is his Father ; according to the other y none, but immediate authority with his Father ; that is to Jay^ of the Church he is Head and Governor only as the Son of Man ; Flead and Governor of Kingdoms only as the Son of God. In the Churchy as Man, he hath Officers T.c.wh.Vu under hifn^ which Officers are Eccleftajlical Perfons. As ^'^^ ' for the Civil MagijiralCy his office belongeth unto King- domsy and to Commonwealths y neither is he there an under or fuhordinate Heady confidering that his Authority comelh fro?n God, fimply and immediately y even as cur Saviour Chrif^s doth, Whereunto the fum of our anfvver is, firft, that as Chrift being Lord or Head over all, doth by virtue of that Sovereignty rule all; fo he hath no more a Superior in governing his Church, than in exercifing fovereign dominion upon the reft of the World befides : fecondly, that all authority, as well Civil as Ecclefiaftical, is fubor- dinate unto him : and, thirdly, the Civil Magiftrate being termed Head, by reafon of that authority in Ecclefiaftical affairs which hath been already declared that themfelves do acknowledge to be lawful, ir foUoweth, that he is a Head even fubordinated of Chrift, and to Chrift. For more plain explication whereof, unto God we acknowledge daily, that Kingdom, Power, and Glory, are his •, that he is the immortal and invifible King of Ages ; as well the future which (liall be, as the prefent which now is. That which the Father doth work as Lord and King over all, he worketh not without, but by the

Son,

ECCLESIASTICAL POLITY. 325

Son, who throuo;h co-eternal p;eneration received of ^ o o k the Father that Power which the Father hath of him- ,

felf. And for that caufe our Saviour's vvords con- cerning his own Dominion are, To me all Power both in Heaven and Earth is given. The Father by the Son did create, and doth guide all-, wherefore Chrifl hath Supreme Dominion over the whole univerfal World. Chrift is God, Chrift is Aoyo<;y the confub- ftantialWord of God, Chrifl is alfo that confubflan- tial Word which was made Man. As God, he faith of himfclf, I am Alpha and Omega^ the beginning <?;/iApoc. i. s. the end : He which was, and which is^ and which is to come-, even the very Omnipotent. As the confubftan- tial Word of God, he hath with God, before the beginning of the World, that glory, which, as he was Man, he requireth to have-, Father^ glorify //:?y John xvii, Son with that glory which zvith thee he enjoyed before^' the World was. Further, it is not neceflary, that ail things fpoken of Chrift fhould agree to him either as God, or elfe as Man ; but fome things as he is the confubftantial Word of God, fome things as he is that Word incarnate. The works of Supreme Dominion which have been fince the Tirft beginning wrought by the power of the Son of God, are now moft properly and truly the works of the Son of Man: the Word made Flefh doth fit for ever, and reign as Sovereign Lord over all. Dominion be- longeth unto the Kingly office of Chrift, as Propi- tiation and Mediation unto his Prieftlv; Inftru6lion, unto his Paftoral and Prophetical oftice. His works of Dominion are, in fundry degrees and kinds, ac- cording to the different conditions of them that are fubjed unto it : he prefently doth govern, and here- after fhall judge the World, intire and wholly ; and therefore his Regal power cannot be with truth re- ftrained unto a proportion of th^ World only. Not- withftanding, forafmuch as all da not fnew and ac- knowledge, with dutiful fubmiflion, that obedience V/hich they owe unto him; therefore fuch as do,

y 3 their

326 ECCLESIASTICAL POLITY.

BOOK their Lord he is termed by way of excellency, no L ocherwife than the Apoftle doth term God the Sa- viour generally of all, but efpecially of the Faith- ful ^ thefe being brought to the obedience of Faith, are every where ipoken of as Mc^n tranflated into that Kingdom, wherein whofoever is comprehended, Chrift is the Author of eternal Salvation unto them ; they have a high and ghoftly tellowfhip with God and Chrift and Saints ; or, as the A.poftle in more ^eb. xli. ample manner fpe.;keth, Aggregated they are unto '*' Mount Siony and to the City of the living God; the CeJeJiial Jerufalemy and to the comfany of innumerable Angels y and to the congregation of the Firft-born^ which are written in Heaven^ and to God the Judge of ally and to the Spirits of juft and perfect Men^ and to Jefus the Mediator of the Ncw Teft anient. In a word, they ^re of that myftical body, which we term the Church of Chrift. As for the reft, we account them Aliens from the Commonwealth of Ifrael, and that live in the Kingdom of Darknefsy and that are in this prefent World without God, Our Saviour's Dominion is therefore over thefe, as over Rebels \ over them, as over dutiful and loving Subjeds. Which things being in holy Scriptures fo plain, I fomewhat mufe at that flrange pofuion, that Chrift in the Government of his Church, and Superiority over the Officers of it, hath himfelf a Superior, which is the Father; but in governing of Kingdoms and Commonwealths, and in the Superiority which he hath over Kingdoms, no Superior, '.c. lib.ii. Again, That the Civil Magif rate's authority cometb ' *^ * from God immediately^ as Chrift' s doth^ and is not fuh ordi- nate unto Chrift, In what Evangelift, Apoftle, or Prophet, is it found, that Chrift (Supreme Governor of the Church) ftiould be fo unequial to himfelf, as he is Supreme Governor of Kingdoms ? The works of his Providence for the prefervation of Mankind by upholding Kingdoms, not only obedient unto, but alio obitinate and rebellious againft him, are

fuch

ECCLESIASTICAL POLITY. 327

fuch as proceed from Divine Power ; and are not the book. works of his Providence for fafety of God's Eled^ ^^"- by gathering, infpiring, comforting, and every way preferving his Church, fuch as proceed from the fame Power likewife ? Surely, if Chrift, as God and Man, hath ordained certain means for the ga- thering and keeping of his Church, feeing this doth belong to the Government of that Church -, it muft in reafon follow, I think, that as God and Man he worketh in Church Regiment; and confequently hath no more there any Superiors, than in the Go- vernment of the Commonwealth. Again, to be in the midft of his^ wherefoever they are ajfemhied in his Name^ and to be with them to the fVortd^s endy are comforts which Chrift doth perform to his Church as Lord and Governor ^ yea, fuch as he cannot per- form but by that very power wherein he hath no Superior. Wherefore, unlefs it can be proved, that all the works of our Saviour's Government in the Church are done by the mere and only force of his Human nature, there is no remedy but to acknow- ledge it a manifeft error that Chrift in his Govern- ment of the World is equal to the Father, but not in the Government of the Church. Indeed, to the honour of this Dominion, it cannot be faid, that God did exalt him otherwife than only according to that Human nature wherein he was m.ade low. For^ as the Son of God, there could no advancement or exaltation grow unto him: and yet the Dominion whereunto he was in his Human nature lifted up, is not without Divine Power exercifed. It is by Di- vine Power, that the Son of Man, who fitteth in Heaven, doth work as King and Lord upon us •which are on Earth. The exercife of his Dominion over the Church Militant cannot choofe but ceafe, when there is no longer any MiUtant Church in the World. And therefore, as Generals of Armies, when they have finifhed the work, are wont to yield up fuch commiffions as were given for that pur-

Y 4 pofe.

328 ECCLESIASTICAL POLITY,

BOOK pofe, and to remain in the flate of Subjedls, and not ^'^^^- as Lords, as concerning their former authority ^ even fo, when the end of all things is come, the Son of Pvlan (who till then reigneth) fnail do the like, as touching regiment over the Militant Church on the Earth. So that between the Son of Man and his Brethren, over whom he reigneth now in this their warfare, there (hall be then, as touching the exercife of that regiment, no luch difference j they not warfaring any longer under him, but he together with them, under God, receiving the joys of everlafting triumph, that fo God may be all in all J all milery in all the Wicked, through his juftice^ in all the Righteous, through his love, all felicity and blifs. In the mean while he reigneth over the World as King, and doth thofe things wherein none is fuperior unto him, whether we refpedt the works of his Providence and Kingdom, or of his Regi- ment over the Church. The caufe of error in this point doth feem to have been a mifconceit, that Chrifl, as Mediator, being inferior to his Father, doth, as Mediator, all v/orks of Regiment over the Church ; when, in truth. Regiment doth belong to his Kingly . office, Mediatorfhip to his Prieftly. For, as the High-Prieft both offered Sacrifices for expiation of the People's fins, and entered into the holy place, 2b. ix. 25. there to make interceffion for them; lb, Chrift having finifhed upon the crofs that part of his Prieflly office, which wrought the Propitiation for our fins, did afterwards enter into the very Heaven, and doth there, as Mediator of the New Teftament, appear in the fight of God for us. A like fleight of judg- ment It is, when they hold, that Civil Authority is from God, but not immediately through Chrift, nor with any fubordination to Chrift, nor doth any thing from God by the hands of our Lord Jefus Chrill. They deny it not, to be faid of Chrifl in zs the Old Teflament, By me Princes rule^ and the Nobles^ and all the Judges of the Earth. In the New

as

ECCLESIASTICAL POLITY. 329

as much is taught, Thai Chrift is the Prince of the book. Kings of the Earth. Wherefore, to the end it may _«_^iL, more plainly appear, how all authority of Man is p^ov. vhi. derived from God through Chrift, and muft by Humble Chriftian Men be acknowledged to be no otherwife ^"^^°"> ?• held than of, and under him ; we are to note, that, rIV. i. 5. becaufe whatfoever hath necefTary being, the Son of God doth caufe it to be, and thofe things without which the World cannot well continue, have necef- fary being in the World ; a thing of fo great ufe as Government cannot choofe but be originally from him. Touching that Authority which Civil Magi- ftrates have in Ecclefiaflical affairs, it being from God by Chrift, as all other good things are, cannot choofe but be held as a thing received at his hands ; and becaufe fuch power is of neceffity for the order- ing of Religion, wherein the ei^cncc and very being of the Church confifteth, can no otherwife flow from him, than according to that fpecial care which he hath to govern and guide his own People ; it follow- eth, that the iaid Authority is of and under him after a more fpecial manner, in that he is Head of the Church, and not in refpedl of his general Re- gency over the World. Jll things (faith the Apoftle, ^^^°^- "'• fpeaking unto the Church) are yours^ and ye are Chrift' s^ and Chrift is God's, Kings are Chriil's as Saints, becaufe they are of the Church, if not col- lectively, yet divifively underitood. It is over each particular perfon within that Church where they are Kings : furely. Authority reaching both unto all Men's Perfons, and to all kinds of caufes alfo, it is not denied but that they may have and lawfully exercife it-, fuch Authority it is, for which, andfor no other in the world, we term them Heads ; fuch . Authority they have under Chrifb, becaufe he in all things is Lord over all; and even of Chrift it is that they have received fuch Authority, inafmuch as of him all lawful Powers are ; therefore the Civil Ma- giftrate is in regard of this Power, an under and Subordinate Head of Chrift's People.

It

330 ECCLESIASTICAL POLITY.

BOOK It is but idle where they fpeak. That although^ fof ^"^- Several Companies of Men^ there may be feveral Heads T. c. 1. ii. or Governors^ differing in the meajure of their authority P- 413- froin the thief eft, who is Head over all ; yet it cannot be in the Churchy for that the real en why Head-Magif rates appoint others for fuch feveral places isy hecaufe they cannot he pre lent every where to perform the office of an Head. But Chrift is never from his Body^ nor from any part of ity and therefore needeth not to fuhftitute any^ which may he Heads ^ fome over one Churchy and fome over another. Indeed the confideration of Man's imbecility, which maketh many Heads necefiary where the burthen is too great for one, moved Jethro to b- a perfuader of Moles, that a number of Heads or Rulers might be inftituted for difcharge of that duty by parts, which in whole he faw was troublefome. Now although there be not in Chrift any fuch defeft or weakneJs, yet other caufes there be divers more than we are able to fearch into, wherefore it might feem unto him ex- pedient to divide his Kingdom into many Provinces, and place many Heads over it, that the power which each of them hath in particular with reitrainr, might iliuftrace the greatnefs of his unlimited authority. Be- fides, howfoever Chrift be fpiritually always united unto every part of his Body, which is the Church, neverthelefs, we do ail know, and they themfelves who alledge this, will, I doubt nor, confefs alfo, that from every Church here vifible, Chrift, touch^ mg vifible and corporal prefence, is removed as far as Heaven from the Earth is diftant. Vifible Government is a thing necefTary for the Church ; and it doth not appear, how the exercife of vifible Government over fuch Multitudes every where difperfed throughout the World, fliould confift with- out fundry vifible Governors; whole power being the greateft in that kind, fo far as it reacheth, they are in confideration thereof termed fo far Heads. Where- fore, notwithftanding the perpetual conjundion, by vir- tue whereof our Saviour always remaineth fpiritually

united

ECCLESIASTICAL POLITY. 331

united unto the parts of his Myftical Body, Heads book. indeed with fupreme pov/er, extending to a certain ^^"' ^ compals, are for the exercife of a vifible Regiment not unneceflary. Some other reafons there are belong- ing unto this branch, which feem to have been ob- jeSed, rather for the exercife of Men's wits in dif- folving fophifms, than that the Authors of them could think in likelihood thereby to ilrengthen their caufe. For example, If the Magiftrate be Head of the Church t,c. i. p. within his own dominion^ then is he none of the Church : ^'^' ^^^ for all that are of the Church make the Body of Chrift^ 9. and every one of the Church fulfilleth the place of one Member of the Body, By making the Magiftrate there^ fore Head^ we do exclude him from being a Member fub- je^ to the Heady and fo leave him no place in the Church. By which reaibn, the name of a Body Politick is fup- pofed to be always taken of the inferior fort alone, excluding the principal Guides and Governors, con- trary to all Men's cuftoms of fpeech. The error arifeth by mifconceiving of fome Scripture-fentences where Chrift as the Head, and the Church as the Body, are compared or opp^fed the one to the other. And becaufe, in fuch comparifons or oppofitions, the Body is taken for thofe only parts which are fubjedt unto the Head, they imagine that whofo is the Head of any Church, he is therefore even excluded from being a part of that Church ; that the Magiftrate can be none of the Church, if fo we make him the Head of the Church in his own dominions ; a chief and principal part of the Church therefore next this, is furely a ftrange conclufion. A Church doth indeed make the Body of Chrift, being wholly taken to- gether; and every one in the fame Church fulfilleth the place of a Member in the Body, but not the place of an inferior Member the which hath fupreme authority and power over all the reft. Wherefore, by making the Magiftrate Head in his own dominions, we exclude him from being a Member fubjed unto any other Pcrfon which may vifibly there rule in a

place

232 ECCLESIASTICAL POLITY.

ROOK place of a Superior or Head over him; but fo far ^ ^^"' are we off from leaving him by this means no place in the Church, that we do grant him the chief place. Indeed the Heads of thofe vifible Bodies, which are many, can be but parts inferior in that fpiritual Body which is but one; yea, they may from this be excluded clean, who notwithftanding ought to be honoured, as pofTefTing in order the higheft rooms: but for the Magiftrate to be termed, in his dominions, an Head, doth not bar him from being any way a Part or Member of the Church of God.

As little to the purpole are thofe other cavils :, J Church which hath the Magiftrate for Head, is prfeEi Man without Chrift. So that the knittmg of our Saviour thereunto Ihould be an addition of that v/hich is too much. Again, If the Church he the Body of Chrift^ and of the Civil Magiftrate, it floall have two Heads ^ which being monftroiis, is to the great difhonour of Chrifl and his Church. Thirdly, If the Church he planted in a popular eft at e^ then ^ for afmuch as all govern in com-- mon, and all have authority^ all fldall he Heads there, and no Body at all^ layljich is another monfter. It might be feared what this birth of fo many monflers together might portend, but that we know how things, natu- ral enough in themfelves, may feem monftrous, through mifconceit; which error of mind is indeed a moniler : and the fl<:ilful in Nature's myfteries have ufed to term it the womb of monflers ; if any be, it is that troubled underftanding, wherein, becaufe things lie confufedly mixt together, what they are it appeareth not. A Church perfedt without Chrifl, I know not how a man fhaH imagine •, unlefs there may be either Chriflianity without Chrifl, or elfe a Church without Chriflianity. If Magiflrates be Heads of the Church, they are of necefTity Chriflians, then is their Head Chrifl. The adding of Chrifl uni- verfal Head over all, unto Magiflrates' particular Headfh:p, is no more fuperfiuous in any Church than in other Societies ; each is to be both fever<illy fuh-

jeft

ECCLESIASTICAL POLITY. 335

jeft unto fome Head, and to have a Head alfo gene- book: ral for them all to be fubjecl unto. For fo in Ar- ^"^' ^ mies, in Civil Corporations, we fee it fareth. A Body Politick, in luch refpe6ts, is not like a Na- tural Body -, in this, more Heads than one is fuper- fluous ; in that not. It is neither monflrous, nor yet uncomely, for a Church to have different Heads : for if Chriflian Churches be in num- ber many, and every of them a perfed Body by itfelf, Chrift being Lord and Head over all ^ why Ihould we judge it a thing more monflrous for one Body to have two Heads, than one Head fo many Bodies ? him that God hath made the Supreme Head of the whole Church ; the Head, not only of that Myflical Body which the eye of Man is not able to difcern, but even of every Chriilian Politick Society, of every vifible Church in the World? And where- as, laftly, it is thought fo ftrange, that in popular flates a Multitude to itfelf fliould be both Body and Head, all this wonderment dorh grow from a little over-fight, in deeming that the fubje^t wherein Head- fhip ought to refide, fhould be evermore fome one Perfon ; -which thing is not neceffary. For in the coUedlive Body that have not derived as yet the prin- cipality of power into fome one or few, the whole of necelTity muft be Head over each part ; otherwife it could not have power poffibly to make any one cer- tain Perfon Head -, inafmuch as the very pov.'er of making a Head belongeth unto Headfhip. Thefe fuppofed Monfters we fee therefore are no fuch Giants, as that there fhould need any Hercules to tame them.

The laft difference which we have between the Title of Head when we give it unto Chrifl, and when we give it to other Governors, is, that the kind of Dominion which it importeth is not the fame in both. Chrift is Head, as being the fountain of life and ghoftly nutriment, the well-fpring of fpiritual blef- iings poured into the Body of the Church; they

Pleads,

334 ECCLESIASTICAL POLITY.

BOOK Heads, as being the principal inftriiments for the ^^'^"' Church's outward Government ^ he Head, as Founder of the houie ; they, as his chiefeft Overfeers. Againft this is exception efpecially taken, and our purveyors are herein faid to have their proviiion from the Popifh iLambles : for by Pighius and Harding, to prove that Chrift alone is not Head of the Church, this diftindlion, they fay, is brought, that according to the inward influence of grace, Chrift only is Head -, but according to the outward Government, the being Head is a thing common to him with others. To raife up falihoods of old condemned, and bring it for confirmation of any thing doubtful, v^hich already hath fufficiently been proved an error, and is worthily fo taken, this vvrould juftly deferve cenfuring. But Ihall manifeft truth therefore be reproached, becaufe Men convi6led of fome things of manifeft untruth have at any time thought or alledged it ? If too much eagernefs againft their Adverfaries had not made them forget themreives,they might remember, where being charged as maintainers of thofe very things, for which others before them have been con- demned of Herefy, yet, left the name of any fuch Heretick holding the fame which they do, fhould make them odious, they ftick not frankly to confefs, T. c. i.i'ii. 27,^/ ^^gy ^j'^ ^Qi afraid to conjent in fome pints ^ with ^' ^ ' Jews and "Turks. Which defence, for all that, were a very weak buckler for fuch as Ihould confent with Jews and Turks in that which they have been abhor- red and hated for in the Church. But as for this dif- tindion of Headlliip, Spiritual and Myftical, of Je- fus Chrift, minifterial and outward in others befides Chrift-, whatcaufe is there to miftike either Harding, or Pighius, or any other befides for it ? That which they have been reproved for, is, not becaufe they did therein utter an untruth, but fuch a truth as was not fufficient to bear up the caufe which they did thereby feek to maintain. By this diftindlion, they have both truly and fufficiently proved that the name of Head

im-

ECCLESIASTICAL POLITY. 335

importing power and dominion over the Church might book. be given to others bcfides Chrift, wirhout prejudice ^"^' to any part of his honour. That which they fl'ould have made manifeil was, the name of Head import- ing the power of iiniverfal dominion over the whole Church of Chrift Militant, doth, and that by divine right, appertain to the Pope of Rome. They, did prove it lawful to grant unto others befides Chrift, the power of Headfhip in a different kind from his; but they fhould have proved it lawful to challencre, as they did to the Biftiop of Rome, a power univerfal in that different kind. Their fault was therefore in exading wrongfully fo great a power as they chal- lenged in that kind, and not in making two kinds of Power, unlels feme reafons can be fliewed for which this diftmdion of Power fhould be thought errone- ous and falfc. A little they ftir (although in vain) to prove that we cannot wi;h truch mcke fuch dif- tindlion of Power, whereof the one kind fhould agree, unto Chrift only, and the other be further communi- cated. Thus therefore they argue, If there be ;/^T.c.i.ii. Head hut Chrift^ in refpe^ of Spiritual Governments there ^' ^^^' is no Head but he in reypcB of the IVord^ Sacraments^ and DiJcipHne adminifiered by thofe whan he hath ap- pointed^ for as much alfo as it is his Spiritual Govern^ went. Their meaning is, that whereas we make two kinds of Power, of v/hich two, the one being fpiri- tual, is proper unto Chrift ; the other, Men are ca- pable of, becaufe it is vifible and external; we do amifs altogether in diftinguiiliing, they think; for as much as the vifible and external power of Regiment over the Church, is only in relation unto the Word, Sacraments, and Difcipline, adminiftered by fuch as Chrift hath appointed tliereunto, and the exercife of this power is alio his Spiritual Government: therefore we do but vainly imagine a vifible and external Power in the Church differing from his Spiritual Power. Such difputes as this do fomewhat refemble the pradifing of well-wiilers upon their friends in the

pangs

536 ECCLESIASTICAL POLITY.

!OOK pangs of death; whofe manner is^ even then, to put' ^'^^' imoak in their noftrils, and fo to fetch them again, although they know it a matter impofTible to keep them living. The kind of afFe6lion which the Fa- vourers ot this labouring caufe bear towards it will not fufFer them to lee it die, although by what means they fliould make it live, they do not fee. But they may fee that thefe wreillings will not help. Can they be ignorant how little it booteth to overcaft fo clear a light with ibme mifl of ambiguity in the name of Spiritual Regiment ? To make things therefore fo plain, that henceforward a Child's capacity may ferve rightly to conceive our meaning, we make the Spiritual Regimentof Chrift to be generally that where- by his Church is ruled and governed in things fpiritual. Of this general we make two diftindl kinds ; the one invifible, excrciied by Chrift himfelf in his own per- fon; the other outwardly adminiitered by them whom Chrift doth allow to be Rulers and Guiders of his Church. Touching the former of thefe two kinds, we teach that Chrift, in regard thereof, is particularly termed the Plead of the Church of God-, neither can any other creature, in that fenfe and meaning, be termed Head befides him -, becaufe it importeth the condu6l and government of our fouls by the hand of that bleffed Spirit wherewith we are fealed and marked, as being peculiarly his. Him only there- fore do we acknowledge to be the Lord, which dwelleth, liveth, and reigneth in our hearts; him only to be that Head which giveth falvation and life unto his Body ; him only to be that fountain from "whence the influence of heavenly graces diftilleth, and is derived into all parts, whether the Word, or the Sacraments, or Difcipline, or whatfoever be the means whereby it floweth. As for the power of ad- miniftering thefe things in the Church of Chrift, which power we call the power of Order, it is indeed both fpiritual and his ; fpiritual, becaufe fuch properly concerns the Spirit; his, becaufe by him it was in-

ftituted.

ECCLESIASTICAL POLITY. 337

itituted. Howbeit, neither Spiritual, as that which book is inwardly and invifibly exercifed ; nor his, as that ^^"- which he himfelf in perfon doth exercife. Again, that power of Dominion, which is indeed the point of this controverfy, and doth alfo belong to this fecond kind of fpiritual Government, namely, unto that Regi- ment which is external and vifible; this iikcwife being fpiritual in regard of the matter about which it deal- eth ; and being his, in as much as he approveth whatfoever is done by it, muft notwithftanding be diftinguifhed alfo from that Power whereby he him- felf in perfon adminiftereth the former kind of his own Spiritual Regiment, becaufe he himlelf in per- fon doth not adminifter this •, we do not therefore vainly imagine, but truly and rightly difcern a Power external and vifible in the Church exercifed by Men, and fevered in nature froin that fpiritual Power of Chrift's own regiment: which Power is termed fpiri- tual, becaufe it worketh fecretly, inwardly, and in- vifibly : his, becaufe none doth, nor can it perfon- nally exercife, either befides or together with him ; feeing that him only we m,ay name our Head, in re- gard of his Power ; and yet, in regard of that other Power from this, term others alfo befides him. Heads, without any contradidion at all. Which thing may very well ferve for anfwer unto that alfo which they further alledge againfl the aforefaid diftimflion, name- ly, nat even the outward Societies and ajfemhlies of the t. c. 1. u. Church where one or two are gathered together in his^'^^^' 7mme^ either for hearing of the Word^ or for Prayer^ or any other Church exercife^ our Saviour Chrift being in the midft of them as Mediator^ mufi he their Head: and if he he not there tdlcy hut doing the office of a Head fully y it follow ethy that even in the outward Societies and Aieet- ings of the Churchy no mere Man can he called the Head of ity feeing that our Saviour Chrifi doing the whole office of the Head himfelf alone ^ leaveth nothing to Men, by (doing whereof they may obtain that title. Which ob- jedlion I take as being made for nothing but only to VOL. IlL Z maintair^

338 ECCLESIASTICAL POLITY.

BOOK maintain argun^ent. For they are not fo far gone aS ^^^^' to argue this in footh and right good earned. God fiandeth (faith the Piahr.ift) in the midfi of gods \ if God be there prefent, he muft undoubtedly be pre- fent as God j if he be not there idle, but doing the office of a God fully, it followeth, that God him- felf alone doing the whole office of a God, leaveth nothing in fuch aflemblies to any other, by doing v/hereof they may obtain fo high a name. The Pfal- mill therefore hath fpoken amifs, and doth ill to call T.c. iii>. Judges, Gods. Not foj for as God hath his office 111. p. 413. ^ij^^j-jj^g from theirs, and doth fully difcharge it even in the midft of them, fo they are not hereby excluded from all kind of duty, for which that name fliould be given unto them alfo, but in that duty for which it was given them they are encouraged reli- gioufly and carefully to order themfelves after the lelf-fame manner. Our Lord and Saviour being in the midll of his Church as Head, is our comfort, without the abridgment of any one duty, for per- formance whereof others are termed Heads in ano- ther kind than he is. If there be of the ancient Fathers, which fay, ^hat there is hut one Heud of the Church, Chrift \, and that the Minifier that haptizeth cannot he the Head of him that is baptized^ hecauje Chrift is the Head of the whole Church : and that Paul could not be Head of the Church which he planted^ be^ caufe Chrift is the Head of the whole Body, they un- derftand the name of Head in fuch fort as we grant that it is not applicable to any other, no not in rela- tion to the leaft part of the whole Church; he which baptizech, baptizeth into Chrift; he which convert- eth, converteth into Chrift ; he which ruleth, ruleth for Chrift. The whole Church can have but one to be Head as Lord and Owner of all •, wherefore, if Chrift be Head in that kind, it followeth, that no other befides can be fo either to the whole or to any part. .

ECCLESIASTICAL POLITY. 339

BOOK VIII.

To call and dijfolve all [olemn AffemUies about the fuh- lick affairs of the Church*

AMongft fundry prerogatives of Simon's dominion over the Jews there is reckoned, as not the leaft, That 770 Man might gather any great Affemhly in the Land without him. For fo the manner of Jewifh Regiment had always been, that whether the caufe for which Men aflfembled themfelves in peaceable, good, and orderly fort were Ecclefiaftical, or Civil, Supreme Authority fhould allemble them. David gathered all Ifrael together unto Jerulalem ; when the Ark "was to be removed, he aflembled the Sons of Aaron and the Levites. Solomon did the like at fuch time as the Temple was to be dedicated ; when the Church was to be reformed, Afa in his time did the fame: the fame upon like occafions was done afterwards by Joafh, Hezekias, Jofiah, and ochers.

The Confuls of Rome Polybius affirmeth to have Poiyb. r. vF. had a kind of regal authority, in that they might ^l^^^^' ^'^ call together the Senate and People whenfoever it Rom. bif- pleafed them. Seeing therefore the affairs of the ''*^^" Church and Chriftian Religion are publick affairs, for the ordering whereof more folemn AiTemblies fometimes are of as great importance and ufe, as they are for fecular affairs ; it feemeth no lefs an adt of Supreme Authority to call the one, than the other. Wherefore the Clergy, in fuch wife gathered together, is an Ecclefiaftical Senate, which with us, as in former times, the chiefeft Prelate at his dif- cretion did ufe toaffemble; fo that afterwards in fuch confiderations as have been before fpecified, it feem- ed more meet to annex the faid prerogative to the Crown. The Plot of Reformed Difcipline not liking thereof fo well, taketh order that every former Af- fembly before it breaketh up fhould itfelf appoint both the time and place of their after-meeting again.

Z 2 But

34-0 ECCLESIASTICAL POLITY,

BOOK But becaufe I find not any thing on that fide par-

. ^^"' ticularly alledged againft us herein, a longer difputa-

Lib. i. de tion about lb plain a caufe fhall not need. The

et'decon-'^* ancicnt Imperial Law forbiddeth fuch AfTemblies as

ventcuJis, thc Emperor's authority did not caufe to be made.

Ep fc/et Before Emperors became Chriftians, the Church had

Preibyt. ncver any general Synod ; their greateft meeting

confiding of Bilhops and other the graved in each

Province. As for the Civil Governor's authority,

it fuffered them only as things not regarded, or not

Hierarch. accountcd of at fuch times as it did fuffer them. So

hb. VI. c. I. ^1^^^. ^i^^j. j-jgi^j- ^ Chriftian King hath as touching

AfTemblies of that kind, we are not able to judge till we come to later times, when Religion had won the hearts of the higheft Powers. Conftantine (as Pighius doth grant) was not only the firft that ever did call any general Council together, but even the firft that devifed the calling of them for confultation Conftant. about thc bufincfiTes of God. After he had once i'^"eodofio. given the example, his Succeflbrs a long time fol- Sardicen. lowcd the fame •, infomuch that St. Jerome, to dif- Cunftant. prove the authority of a Synod which was pretended to be general, ufeth this as a forcible argument, Dk, Hieron. quis Imperator banc Synodum jujferii convocari? Their n*^* Hbfii. anfwer hereunto is no anA^-er, which fay, That the Emperors did not this without conference had with the Bifhops : for to our purpofe it is enough, if the Clergy alone did it not othervvife than by the leave and ap- pointment of their Sovereign Lords and Kings. Sozomen.i. Whereas therefore it is on the contrary fide alledged, vi.cap. 7. ^^^^ Valentinian the elder being requeued by Ca- Epift. 32. tholick Bidiops to grant that there might be a bynod for the ordering of matters called in queftion by the Arians, anlwered, that he being one of the Laity mi^ht not meddle with fuch matters ; and thereupon willed, that the Priefts and Bif.iops to whom the care of thofe things belongeth, fliould meet and confult together by themfelvcs where they thought good i we muft, with the Emperor's fpeech, weigh the oc-

cafion

ECCLESIASTICAL POLITY. 341

cafion and drift thereof. Valentinian and Valens, book the one a Catholick, the other an Arian, were Em- ^"^- perors together : Valens, the Governor of the Eaft ; and Valentinian of the Weft Empire. Valentinian therefore taking his journey from the eaft unto the weft parts, and pafling for that intent through Thracia, there the Biftiops which held the foundnefs of Chriftian belief, becaufe they knew that Valens was their profefled enemy, and therefore if the other was once departed out of thofe quarters, the Ca- tholick caufe was like to find very fmall favour, moved prefently Valentinian about a Council to be aflembled under the countenance of his authority ; who by likelihood confidering what inconvenience might grow thereby, inafmuch as it could not be but a means to incenfe Valens the more againft them, refufed himfelf to be author of, or prefent at any fuch Aflembly *, and of this his denial gave them a colour- able reafon, to wit, that he was, although an Em- peror, yet a fecular perfon, and therefore not able in matters of fo great obfcurity to fit as competent judge ; but if they which were Biftiops and learned Men, did think good to confult thereof together, they might. Whereupon, when they could not ob- tain that which they moft defired, yet that which he granted unto them they took and forthwith had a Council. Valentinian went on towards Rpme, they remaining in <qonfultation till Valens which accom- panied him returned back •, fo that now there was no remedy, but either to incur a manifeft contempt, or elfe at the hands of Valens himfelf to feek appro- bation of that they had done. To him therefore they became fuitors ; his anfwer was fliort •, Either Arianifm^ or exile^ which they would \ whereupon their baniftiment enfued. Let reafonable Men now therefore be judges, how much this example of Va- lentinian doth make againft the authority, which we fay that Sovereign Rulers may lawfully have as con- nerning Synods and Meetings Ecclefiaftical.

Z 3 Of

342 ECCLESIASTICAL POLITY.

Of the authority of making Laws,

THERE are which wonder that we fhouldf account any Statute a Law, which the High Court of Parliament in England hath eftablifhed about the matters of Church-Regiment ; the Prince and Court of Parliament having (as they fuppofe) no more lawful means to give order to the Church and Clergy in thofe things, than they have to make Laws for the Hierarchies of Angels in Heaven i that the Parliament being a mere Temporal Court, can neither by the Law of Nature, nor of God, have competent power to define of fuch matters : that Supremacy in this kind cannot belong unto Kings, as Kings, becaufe Pagan Emperors, whofe princely power was true fovereignty, never chal- lenged fo much over the Church j that power, in this kind, cannot be the right of any earthly Crown, Prince, or State, in that they be Chriftians, foraf- much as if they be Chriftians, they all owe fubjec- tion to the Pallors of their Souls ; that the Prince therefore not having it himfelf, cannot communicate it to the Parliament, and confequently cannot make Laws here, or determine of the Church's regiment by himfelf. Parliament, or any other Court fubje^ted unto him.

The Parliament of England, together with the Convocation annexed thereunto, is that whereupon the very eflence of all government within this King- dom doth depend ; it is even the body of the whole Realm ; it confifteth of the King, and of all that within the Land are fubjcd unto him. The Parlia- ment is a Court, not io merely Temporal as if it might meddle with nothing but only leather and wool. Thofe days of Queen Mary are not yet for- gotten, wherein the Realm did fubmit itfelf unto the Legate of Pope Julius, at which time, had they been perfuaded, as this Man feemeth now to be, had

they

ECCLESIASTICAL POLITY. 343

they thought that there is no more force in Laws book made by Parliament concerning Church affairs, than ^^^^' if Men jfhould take upon them to make orders for the Hierarchies of Angels in Heaven, they might have taken all former Statutes of that kind as can- celled, and, by reafon of nullity, abrogated. What need was there that they fhould bargain with the Cardinal, and purchafe their pardon by promife made beforehand, that what Laws they had made, aflfented unto, or executed, againfl: the Bifhop of Rome's Supremacy, the fame they would, in that prefent Parliament effedlually abrogate and repeal ? Had thry power to repeal Laws made, and none to make Laws concerning the regiment of the Church ? Again, when they had by fuit obtained his confirma- tion for fuch foundations of Bifhopricks, Cathedral Churches, Hofpitals, Colleges, and Schools ; for fuch Marriages before made, for fuch Inftitutions into Livings Ecclefiaftical, and for all fuch judicial procefles, as having been ordered according to the Laws before in force, but contrary unto the Canons and Orders of the Church of Rome, were in that refpe6l thought defedlive, although the Cardinal in his Letters of Difpenfation did give validity unto thofe adls, even A-poftolica firmitatis rohur^ the very fbrength of Apoftolical Iblidity •, vv'hat had all thefe been without thofe grave authentical words ? Be //-An. 1.&2. ena^ed by the authority of this prefent Parliament:^ that MaV. t 8. all andfingular articles and claufes contained in the faid Difpenfation^ fhall remain and he reputed and taken to all intents and conflru5lions in the Laws of this Realms lawful, good, and effe5lual^ to be alledged and pleaded in all Courts Ecclefiaftical and Temporal, for good and Efficient matter either for the Plaintiff or Defendant^ without any allegation or obje^ion to be made againfl the validity of them, by pretence of any general Council, Canon^ or Decree to the contrary. Somewhat belike they thought there was in this mere Temporal Court, , without which the Pope's own mere Ecclefiaftical

Z 4 Legate's

344 ECCLESIASTICAL POLITY.

BOOK Legate's Difpenfation had taken fmall effect in the , L Church of England ; neither did they, or the Car- dinal imagine any thing committed againft the Law of Nature, or of God, becaufe they took order for the Church's affairs, and that even in the Court of Parliament. The moft natural and religious courfc in making Laws is, that the matter of them be taken from the judgment of the wifeft in thofe things which they are to concern. In matters of God, to fet down a form of Prayer, a folemn confefTion of the Articles of the Chrifiian Faith, and Ceremonies meet for the exercife of Religion ; it were unnatural not to think the Pallors and Bifhops of our Souls a great deal more fit, than Men of fecular trades and callings : howbeit, when all which the wifdom of all forts can do, is done for the devifing of Laws in the Church, it is the general confent of all that giveth them the form and vigour of Laws, without which they could be no more unto us than the counfel of Phyficians to the fick. Well might they feem as wholefome admonitions and inftrudions ; but Laws could they never be, without the confent of the whole Church, to be guided by them ; whereunto both Nature and the pradice of the Church of God fet down in Scripture, is found every way fo fully confonant, that God himfelf would not impofe his own Laws upon the People by the hand of Mofes, without their free and open confent. Wherefore, to define and determine, even of the Church's afi^airs by way of aflent and approbation, as Laws are de- fined in that right of power, which doth give them the force of Laws; thus to define of our own Church's regiment, the Parliament of England hath competent authority.

Touching that Supremacy of Power which our Kings have in the cafe of making Laws, it refteth principally in the ftrength of a negative voice; which not to give them, were to deny them that, withput which they were Kings but by a mere title

an4

ECCLESIASTICAL POLITY. 345

and not in cxercife of dominion. Be it in Regiment book Popular, Ariftocratical, or Regal, Principality reft- ^"^- . eth in that Perfon, or thofe Perfons unto whom is given right of excluding any kind of Law whatfoever it be before eftablifhment. This doth belong unto Kings as Kings ; Pagan Emperors, even Nero him- felf had no lefs, but much more than this, in the Laws of his own Empire. That he challenged not any intereft of giving voice in the Laws of the Church, I hope no Man will fo conftrue, as if the caufe were confcience and fear to encroach upon the Apoftles' right. If then it be demanded, by what right from Conftantine downward, the Chriftian Emperors did fo far intermeddle with the Church's affairs, either we muft herein condemn them, as be- ing over prefumptuoufly bold, or elfe judge that, by a Law, which is termed Regia^ that is to fay, regal, the People having derived unto their Emperors their whole power for making of Laws, and by that means his Edidts being made Laws,^ what matter foever they did concern, as imperial dignity endowed them with competent authority and power to make Laws for Religion, fo they were thought by Chriftianity to ufe their power, being Chriftians, unto the benefit of the Church of Chrift. Was there any Chriftian Biftiop in the World which did then judge this re- pugnant unto the dutiful fubjedion which Chriftians do owe to the Paftors of their Souls ? to whom, in refped of their facred order, it is not by us, neither may be denied, that Kings and Princes are as much as the very meaneft that liveth under them, bound in confcience to ftiew themfelves gladly and willingly obedient 5 receiving the feals of Salvation, the blelT- ed Sacraments at their hands, as at the hands of our Lord Jefus Chrift, with all reverence, not dif- daining to be taught and admoniftied by them, nor

* Item quod Princlpi placuit, Legis habet vigorem. In ft. de J. N. G. et C.

with-

34^ ECCLESIASTICAL POLITY.

BOOK with-holding from them as much as the lead part ._J^ of their due and decent honour. All which, for any ining that harh been alledged, m^ay (land very well without refignation of Supremacy of Power in making Laws, even Laws concerning the moft fpi- ritual affairs of the Church ; which Laws being made amongft us, are not by any of us fo taken or interpreted, as if they did receive their force from power which the Prince doth communicate unto the Parliament, or unto any other Court under him, but from power which the whole Body of the Realm being naturally poflefTed with, hath by free and de- liberate afTcnt derived un^o him that ruleth over them, fo far forth as hath been declared. So that our Laws made concerning Religion, do take ori- ginally their effence from the power of the whole Realm and Church of England, than which, nothing can be more confonant unto the law of Nature and the will of our Lord Jefus Chrift. T. c.iib.i. Xo let thefe go, and return to our own Men ; Ecclefiaftical Governors^ they fay, may not meddle with making of Civil LawSy and of Laws for the Common- wealth ; nor the Civil Magijirate, high or low, with making of Orders for the Church. It feemeth unto me very itrange, that thefe Men, which are in no caufe more vehement and fierce than where they plead, that Ecclefiaftical Perfons may not xu^i£U£t^, be Lords, fhould hold that the power of making Ec- clefiaftical Laws, which thing of all other is moft proper unto dominion, belongeth to none but Eccle- fiaftical Perfons only. Their overfight groweth herein for want of exadt obfervation, what it is to make a Law. Tully, fpeaking of the Law of Nature, faith. That thereof God hinifelf was Inventor, Dif- ceptator, Lator, the Devifer^ the Difcujfer^ a?2d De- liverer : wherein he plainly alludeth unto the chiefeft parts which then did appertain to his publick adion. Eor when Laws were made, the firft thing was to have them devifed -, the fecond to fife them with as

much

ECCLESIASTICAL POLITY. 347

much exadlnefs of judgment as any way might be book ufed-, the next by folemn voice of Sovereign Autho- _Jl^ rity to pafs them, and give them the force of Laws. It cannot in any reafon feem otherwife than moil fir, that unto Ecclefiaftical Perfons the care of devifingEc- clefiafticalLawsbecommitted, even asthecareofCivil unto them which are in thofe affairs moft fkilful. This taketh not away from Ecclefiaftical Perfons all right of giving voice with others, when Civil Laws are propofed for regiment of the Commonwealth, where- of themfelves, though now the World would have them annihilated, are notwithftanding as yet a part ; much lefs doth it cut off that part of the power of Princes, whereby, as they claim, fo we know no reafonable caufe wherefore we may not grant them, without offence to Almighty God, fo much authority in making all manner of Laws within their own dominions, that neither Civil nor Ecclefiaftical do pafs without their royal affent.

In devifing and difcuffing of Laws, Wifdom ef- pecially is required ; but that which eftablifheth them and maketh them, is Power, even Power of Dominion •, the chiefty whereof (amongft us) refteth in the perfon of the King. Is there any Law of Chrift's which forbiddeth Kings and Rulers of the Earth to have fuch fovereign and fupreme Power in the making of Laws either Civil or Ecclefiaftical ? If there be, our controverfy hath an end. Chrift, in his Church, hath not appointed any fuch Law concerning temporal Power, as God did of old unto the Commonwealth of Ifrael ; but leaving that to be at the World's free choice, his chiefeft care is, that the fpiritual Law of the Gofpel might be publifhed far and wide. They that received the Lav/ of Chrift, •were, for a long time. People fcattered in fundry Kingdoms, Chriftianity not exempting them from the Laws which they had been fubjed unto, faving only in fuch cafes as thofe Laws did enjoin that which the Religion of Chrift did forbid. Hereupon grew

their

348 ECCLESIASTICAL POLITY.

BOOK their manifold perfecutions throughout all places ^_^"^' where they lived ; as oft as it thus came to pafs, there was no poflibility that the Emperors and Kings under whom they lived, fhould meddle any whit at all with making Laws for the Church. From Chrift, therefore, having received power, who doubt- eth, but as they did, fo they might bind them to fuch Orders as feemed fittefl for the maintenance of their Religion, without the leave of high or low in the Commonwealth ; forafmuch as in Religion it was divided utterly from them, and they from it ? But when the mightieft began to like of the Chriftian Faith 5 by their means, whole free States and King- doms became obedient unto Chrift. Now the quei^ tion. is, whether Kings, by embracing Chriftianity, do thereby receive any fuch Law as taketh from them the weightieft part of that Sovereignty which they had even when they were Heathens ? whether, being Infidels, they might do more in caufes of Re- ligion, than now they can by the Laws of God, being true Believers ? For, whereas hi Regal States, the King, cr Supreme Head of the Commonwealth, had before Chriftianity a fupreme ftroke in making of Laws for Religion •, he muft by embracing Chrif- tian Religion utterly deprive himfelf thereof, and in fuch caufes become fubjecSt unto his Subjedls, having even within his own dominions them whofe commandment he muft obey; unlefs his power be placed in the hand of fome foreign fpiritual Poten- tate : lb that either a foreign or domeftick Com- mander upon earth, he muft admit more now, than before he had, and that in the chiefeft things where- upon Commonwealths do ftand. But apparent it is unto all Men which are not ftrangers unto the Dodrine of Jcfus Chrift, that no State of the World receiving Chriftianity, is by any Law therein con- * tained bound to refign the power which they law- fully held before : but over what perfons, and in what caufes foever the fame hath been in force, it

may

T. C.

p. 51.

ECCLESIASTICAL POLITY. 349

tnay fo remain and continue flill That which, as BOOFt Kings, they might do in matters of Religion, and did ^"^' in matter of falfe Religion, being idolatrous and fu- perftitious Kings, the fame they are now even in every refped fully authorized to do in all affairs per- tinent to the ftate of true Chriftian Religion. And, concerning the fupreme Power of making Laws for all Perfons, in all caufes to be guided by, it is not to be let pafs, diat the head Enemies of this Head-lhip are conftrained to acknowledge the King endued even with this very Power, fo that he may and ought to exercile the fame, taking order for the Church and her aff^airs, of what nature or kind foever, in cafe of neceffity : as when there is no lawful Mini- ftry, which they interpret then to be (and this furely is a point very remarkable) wherefoever the Miniftry is wicked. A wicked Miniftry is no lawful Miniftry; and in fuch fort no lawful Miniftry, that what doth belong unto them as Minifters by right of their calling, the fame is annihilated in refpedt of their bad qualities; their wickednefs is itfelf a deprivation of right to deal in the affairs of the Church, and a warrant for others to deal in them which are held to be of a clean other Society, the Members whereof have been before fo peremptorily for ever excluded from power of dealing with aff'airs of the Church. They which once have learned throughly this Icffbn, will quickly be capable perhaps of another equivalent unto it. For if the wickednefs of the Miniftry transfers their right unto the King, in cafe the King be as wicked as they, to whom Then fliall the right defcend ? There is no remedy, all muft come by devolution at length, even as the Familv of Brown will have it, iinto the Godly among the People, for confufion unto the wife and the great by the poor and the fimple-, fome Kniperdoling, with his Retinue, muft take this work of the Lord in hand ; and the making of Church Laws and Orders muft prove to be -their right in the end. If not for love of the truth,

yet

2S0 ECCLESIASTICAL POLITY.

BOOK yet f^r fhame of grofs abfurdities, let thefe conten- VIII. ^JQ^g aad trifling fancies be abandoned. The caufe which moved them for a time to hold a wicked Mi- niftry no lawful Miniftry; and in this defedl of a lawful Miniftry, authorized Kings to make Laws and Orders for the affairs of the Church, till it were well eftablifhed, is furely this : firft, they fee that whereas the continual dealing of the Kings of Ifrael in the af- fairs of the Church doth make now very ftrong againft them, the burthen hereof they fhall in time well enough (hake off, if it may be obtained, that it is indeed lawful for Kings to follow thefe holy examples; howbeit no longer than during the cafe of neceffity, while the wickednefs, and, in refped: thereof, the un- lawfulnefs of the Miniftry doth continue. Secondly, they perceive right well, that unlefs they fhould yield authority unto Kings in cafe of fuch fuppofed necef- fity, the Difcipline they urge were clean excluded as long as the Clergy of England doth thereunto remain oppofite. To open therefore a door for her entrance, there is no reafon but the tenet muft be this: that now when the Miniftry of England is univerfally wicked, and in that relped: hath loft all authority and is become no lawful Miniftry, no fuch Miniftry as hath the right, which otherwife ftiould belong unto them if they were virtuous and godly, as their Ad- verfaries are ; in this neceffity the King may do fome- what for the Church: that which we do imply in the name of Headftiip, he may both have and exercife till they be entered which will difburthen and eafe hini of it : till they come, the King is licenfed to hold that power which we call Headftiip. But what after- T.^.i. i. -wrards ? In a Church ordered that which the fupreme ?• 192- Magiftrate hath to do, is to fee that the Laws of God touching his worftiip, and touching all matters and orders of the Church, be executed and duly obferved 5 to fee that every Ecclefiaftical Perfon do that office whereunto he is appointed, to punifti thofe that fail in their office. In a word, that which Allen himfelf

acknow-

ECCLESIASTICAL POLITY. 351

acknowledged, unto the earthly power which God b 0 o i^ hath given him it doth belong to defend the Laws of ^" ' the Church, to caufe them to be executed, and to Apoi. i, foi. punifh Rebels and TranfgrefTors of the fame-, on all"^"*^^^*^ fides therefore it is confeft, that to the King belong- eth power of maintaining the Laws made for Church Regiment, and of caufing them to be obferved ; but principality of power in making them, which is the thing we attribute unto Kings, this both the one fort and the other do withftand.

Touching the King's fupereminent authority inpo^^^^ commanding, and in judging of caufes Ecclefiaftical; command firll, to explain therein our meaning, it hath been ^nd^to br^ taken as if we did hold, that Kings may prefcribe**^^^^^. what themfelves think good to be done in the fervicecauSsE^c. of God : how the Word fhall be taught, how the*'^^^'''^*^*^ Sacraments adminiflered; that Kings may perfonally fit in the Confiftory where the Biihops do, hearing and determining what caufes foever do appertain un- to the Church; that Kings and Queens, in their own proper perfons, are by judicial fentence to decide the queftions which do arife about matters of Faith and Chriftian Religion; that Kings may excommunicate; finally, that Kings may do whatfoever is incident un- to the office and duty of an Ecclefiaftical Judge. Which opinion, becaufe we account as abfurd, as they who have fathered the fame upon us, we do them to wit, that this is our meaning and no otherwife: there is not within this Realm an Ecclefiailical Officer, that may, by the authority of his own place, command univerfally throughout the King's dominions : but they of this People whom one may command, are to another's commandment unfubjedl. Only the King's royal power is of fo large compafs, that no man com- manded by him according to the order of Law can plead himfelf to be without the bounds and limits of that authority; I fay, according to order of Law, be- caufe with us the higheft have thereunto fo tied them- felves, that otherwife than fo, they take not upon

them

6 7» 8, 9,

352 ECCLESIASTICAL POLITY.

iooR them to command any. And, that Kings fhould he ^"^- in iuch ibrc fiipreme Commanders over all Men we hold it requifite, as well for the ordering of Spiritual as Civil affairs -, inafmuch as without univerfal autho- rity in this kind, they Inould not be able, when need

• chr:n. is, to do as virtuous Kings have done. Jcfiah^ purpcf- ing to renew the Hcufe of the Lcrd^ ajjembkd the Priefts and Lez'ites •, and iihen they ivere together , gave them their charge^ Joying: Go cut unto the cities of Judah, and gather- of Ifrael money to repair the Hcufe of the Lord from year to year^ and hafle the things : but the Levites haflened not. therefore the King commanded Je- hcida, the Chief Pricfi, and faid unto him j IVI^ haft thcu net required of the Levites, to bring in cut of Ju- dah and Jerufa!em, the tax cf Mofes, the Servant of the Lcrd^ and of the Congregation cf Ifraely for the I'aber- nacle cf the Teftimony f For wicked Atbaliah and her Children brake up the Hcufe of the Lord God^ and all the things that ivere dedicated for the Houfe of the Lord,

% cbron. vi ^'^ ^^^ beftow upcn Baalim, Therefore the King com-

3o» 6. * * marided, and they made a cheft, and Jet it at the gate of the Houfe of the Lord "xithoiit, and they made a prccla- mation through Judah and Jerujalem, to bring unto the Lord, the tax of Mofes the Servant cf the Lord, laid upon Ifrael in the ivildcrne's. Could either he have done this, or after him Ezekias the like concerning the celebration of the PaiTover, but that all forts of Men in all things did owe unto thefe their fovereign Rulers the fame obedience which fometimes Jofnua

;«:. i. is. had them by vow and promife bound unto ? IFhofoever fball rebel again/} thy commandments, and vi'ill net obey thy icords in all thou ccmmandeji him, let him be put to death ; only be Jii'ong and of a good courage. Further- more, Judgment Eccledaliical we fay is nccelTary for decilion of controverfies rifing between Man and Man, and for correction of faults committed in the affairs of God: unto the due execution whereof there are fhree things neceffary. Laws, Judges, and fu- prcme Governors of Judgments. \Vhat Courts there ^ ihall

ECCLESIASTICAL POLITY* 353

fliall be, and what caufes fhall belong unto each book Court, and what Judges fhall determine of every ___L_!^ caufe, and' what order in all Judgments fhall be kept; of thefe things the Laws have fufficiently dif- pofed, fo thac his duty who fitteth in any fuch Court, is to judge, not of, but after the fame Law, Impri-h^-^* mis illud obfervare debet Judex ^ ne aliter judicet quam" ^^'^"^ ' legibus, conftitutionibus^ aut moribus proditum eft^ at Im- perator Juftmanus-^ which Laws (for we mean the po- fitive Laws of our Realm concerning Fxclefiailical affairs) if they otherwife difpofe of any fuch thing, than according to the Lav/ of Reafon, and of God, we muft both acknowledge them to be am.ifs, and en- deavour to have them reformed : but touching that point, what may be objected fliall after appear. Our Judges in caufes EcclefiafLical, are either ordinary, or commifTionary ; ordinary, thofe whom we term Or- dinaries ; and fuch, by the Laws of this Land, are none but Prelates only, whofe power to do that which they do, is in themfelves, and belonging to the nature of their Ecclefiadical calling. In Spiritual caufes, a Lay-Perfon may be no Ordinary ; a Commif- fionary Judge there is no lett but that he may be; and that our Laws do evermore refer the ordinary judgment of Spiritual Caufes unto Spiritual Perfons, fuch as are termed Ordinaries, no Man which know- eth any thing of the pra6lice of this Realm can eafily be ignorant. Now, befides them which are author- ized to judge in feveral Territories, there is required an univerfal power which reachcth over all, impart- ing fupremiC Authority of Government over all Courts, all Judges, all Caufes ; the operation of v/hich power is as well to ftrengthen, maintain^ and uphold particular jurifdidfions, which haply might elfe be of fmall effedl ; as alfo to remedy that which they are not able to help, and to redrefs that wherein they at any time do otherwife than they ought to do. This power being Ibm.etimje in the Bifhop of Rome, VOL. III. A a who

354 ECCLESIASTICAL POLITY.

BOOK who by finifter pra6lices had drawn it into his hands^ ^^^^- was for juft confiderations by publick confent an- nexed unto the King's Royal Seat and Crown ; from thence the Authors of Reformation would tranflate it into their National Aflemblies or Synods; which Sy- nods are the only helps which they think lawful to ufe againft fuch evils in the Church, as particular ju- iEiiz.cap. rifdidions are not fufficient to redrefs. In which *• cafe, our Laws have provided, that the King's fuper-

eminent authority and power fhall ferve: as, namely, when the whole Ecclefiaftical State, or the principal Perfons therein, do need vifitation and reformation j. when in any part of the Church errors, fchifms, he- refies, abufes, offences, contempts, enormities, are grown; which Men in their feveraljurifdiclions either do not, or cannot help. Whatfoever any fpiritual au- thority and power (fuch as Legates from the See of Rome did fometimes exercife) hath done or might heretofore have done for the remedies of thole evils in lawful fort (that is to fay, without the violation of the Laws of God or Nature in the deed done), as . much in every degree our Laws have fully granted that the King for ever may do, not only by fetting Ecclefiaftical Synods on work, that the thing may be their a6l and the King their motioner unto it, for fo much perhaps the Mafters of the Reformation will grant; but by Commiflioners few or many, who hav- ing the King's Letters Patent, may in the virtue thereof execute the premifes as agents in the right, not of their own peculiar and ordinary, but of his fupereminent power. When Men are wronged by in- ferior Judges, or have any juft caufe to take excep- tion againft them ; their way for redrefs is to make their appeal ; an appeal is a prefent delivery of him which maketh it out of the hands of their power and jurifdidlion from whence it is made. Pope Alexander having (ometimes the King of England at advantage, cauied him, ^imongft other things, to agree, that as

many

ECCLESIASTICAL POLITY. 355

many of his Subjeds as would, might have appeal book to the Court of Rome. And thus (faith one) that '^"^' whereunto a mean Per/on at this day would from to MachiaveU fubmit himfrlfy fo great a King was content to he fuhjeSt^^^-^^^'.^ to. Notwithftanding^ even when the Pope (faith he) bad Jo great authority among ft Princes which were far off^ the Romans he could not frame to obedience^ nor was able to obtain that himfelf might abide at Rome, though promifing not to meddle with other than Ecclejiaftical affairs. So much are things that terrify more feared by fuch as behold them aloof off than at hand. Reformers I doubt not in fome caufes will admit appeals, but appeals made to their Synods •, even as the Church of Rome doth allow of them fo they be made to the Bifhop of Rome. As for that kind^sHen. of appeal which the Englifh Laws do approve from *^' *^* the judge of any certain particular Court unto the King, as the only fupreme Governor on earth, who by his Delegates may give a final definitive fentence, from which no farther appeal can be made ; will their platform allow of this ? Surely, forafmuch as . in that eftate which they all dream of, the whole Church mud be divided into Pari Ihes, in which none can have greater or lefs authority and power than another j again, the King himfelf muft: be but a common member in the body of his own Parifh, and the caufes of that only Parifh, muft be by the Officers thereof deteripinable ; in cafe the King had fo much favour or preferment, as to be made one of thofe Officers (for otherwife by their pofitions he were not to meddle any more than the meaneft amongft his Subjedts with the judgment of any Ec- clefiallical caufe) how is it poffible they fhould allow of appeals to be made from any other abroad to the King ? To receive appeals from all other Judges, belongeth to the higheft in power of all, and to be in power over all (as touching judgment in Eccle- fiaftical caufes), this, as they think, belongeth only to Synods, Whereas therefore, with us Kings do

A a 2 excrcifc

356 ECCLESIASTICAL POLITY.

BOOK exerciie over all things, perfons, and caufes fupremd ^"' power, both of voluntary and litigious jurifdidtions; fo that according to the one, they incite, reform, and command; according to the other, they judge uni- verfally, doing both in far other fort than fuch as T.c.i. i;i. have ordinary fpiritual power-, oppugned we are ^ *^'^' herein by fome colourable fliew of argument, as if to grant thus much to any Secular Perfon it were 2 chron. unreafonable : For fith it is (fay they) apparent cut cf ''^'^' ^' the Chronicles^ that judgment in Church-matters per- Hcb. V. I. taineth to God -, feeing likezvife it is evident out of the Jpojlks^ that the High-Prieft is fet over thoje matters in God's behalf -^ It mufl needs follow^ that the prin- cipality cr direction of the judgment of them is^ by God'^s Ordinance, appertaining to the High-Priefi^ and confe- quently to the Miniftry of the Church : and if it be by God's Ordinance appertaining unto them, how can it be tranflated fro7n them to the Civil Magiflrate ? Which argument, briefly drawn into form, lieththus: that which belongcth unto God, may not be tranflated unto any other but whom he hath appointed to have it in his behalf-, but principality of judgment in Church- matters appertaineth unto God, which hath appoint- ed the High-Prieft, and confequently the Miniftry of the Church alone, to have it in his behalf; ergo^ it may not from them be tranflated to the Civil Ma gift rate. The firft of which propofitions we grant, as aifo in the iecond that branch which afcribeth unto God principality in Church-matters. But, that either he did appoint none but only the High- Prieft to exercife the faid principality for him -, or that the Miniftry of the Church may in reafon from thence be concluded to have alone the fame princi- pality by his appointment, thefe two points we deny utterly. For, concerning the High-Prieft, there is, Hcb. V. T. firft, no fuch Ordinance of God to be found ; Every High-Prieft (faith the Apoftle) is taken from among ft Men, and is ordained for Men in things pertaining to God ; whereupon it may well be gathered, that the Prieft

was

ECCLESIASTICAL POLITY. 357

was Indeed ordained of God to have power in things b o q k.

appertaining unto God. For the Apoftle doth there L.

mention the power of offering gifts and facrifices for fin ; which kind of power was not only given of God unto Priefts, but reftrained unto Prieils only. The power of jurididlion and ruling authority, this alfo God gave them, but not them alone. For it is held, as all Men know, that others of the Laity were herein joined by the Law with them. Bur, concerning Principality in Church-affairs (for of this our queilion is, and of no other), the Prieft neither had it alone, nor at all, but in Spiritual or Church- affairs (as hath been already Ihevved) it was the royal prerogative of Kings only. Again, though it were fo, that God had appointed the High-Piieft to have the faid principality of government in thofe matters ; yet how can they who alledge this, enforce thereby, that confequently the Miniff ry of the Church,- and no other, ought to have the fame, when they are fo far off^ from allowing fo much to the Miniftry of the Gofpel, as the Prieffhood of the Law had by God's appointment, that we but collecting thereout a difference in authority and jurifdidion amongft the Ciergy, to be for the Polity of the Church not in- convenient, they forthwith think to clofe up our mouths by anfwering, That the Jewijh High-Pi^iejis had authority above the reft^ only in that they prefigured the fiver eignty ofjefus Chrifi; \ as for the Minifters of the Gofpel, it is altogether unlaivful to give them as much as the leafi title, any fy liable -whereof may found to principality? And of the regency which may be granted, they hold others even of the Laity no lefs capable than the Pallors themfelves. How ftiall thcle things cleave together ? The truth is, that they have fome reafon to think it not at all of the fitted for Kings to fit as ordinary Judges in matiers of Faith and Religion. An ordinary Judge mufl be of the quality which in a fupreme Judge is not ne- cefifary : becaufe the perfon of the one is charged with that which the other authority difchargeth,

A a 3 without

358 ECCLESIASTICAL POLITY.

BOOK without employing perfonally himfeif therein. It is '^"^- an error to think, that the King's authority can have no force nor power in the doing of that which him- feif may not perfonally do. For firft, impoffible it is that at one and the fame time, the King in perfon fhouid order fo many, and fo different affairs, as by his own power every where prefent are wont to be ordered both in peace and war, at home and abroad. Again, the King, in regard of his nonage or minority, may be unable to perform that thing wherein years of difcretion are requifite for perfonal adlion •, and yet his authority even then be of force. For which caufe we fay, that the King's authority dieth not, but is, and worketh always alike. Sundry con- fiderations there may be effedual to withhold the King's perfon from being a doer of that which not- withltanding his power muft^ give force unto, even in Civil affairs ; where notiiing doth more either concern the duty, or better beleem the majeily of Kings, than perfonally to adminifter juflice to their People (as moft famous Princes have done); yet if it be in cafe of felony or treafon, the Learned in the of^'he*^^^^'^^'^ of this Realm do affirm, that well may the Crown,!. Kingcommit his authority to another to judge be- ". c. 3. tween him and the Offender; but the King being himfeif there a party, he cannot perfonally fit to give judgment.

As therefore the perfon of the King may, for juft confiderations, even where the caufe is Civil, be not- withftanding withdrawn from occupying the feat of judgment, and others under his authority be fit, he unfit himfeif to judge; fo the confiderations for which it were haply not convenient for Kings to fit and give fentence in Spiritual Courts, where caufes Ecclefiaftical are ufually debated, can be no bar to that force and efficacy which their fovereign power hath over thofe very Confiflories, and for which we hoLi, without any exception, that all Courts are the King's. All Men are not for all things fufficient, and therefore publick affairs being divided, fuch

Perfons

ECCLESIASTICAL POLITY. 359

Perfons muft be authorized Judges in each kind, as book. common Reafon may prefume to be moft fie. Which ^"^' cannot of Kings and Princes ordinarily be prefumed in caufes merely Ecclefiaftical j fo that even common fenfe doth rather adjudge this burthen unto other Men. We iee it hereby a thing necefTary, to put a difference, as well between that ordinary Jurifdiclion -which belongeth unto the Clergy alone, and that commifBonary wherein others are for juft confidera- tions appointed to join with them -, as alfo between both thefe Jurifdidlions, and a third, whereby the King hath tranfcendent authority, and that in all cauies over both. Why this may not lawfully be granted unto him there is no reafon. A time there was when Kings were not capable of any fuch power, ;as, namely, when they profelTed themfelves open CRemies unto Chrift and Chriftianity. A time there followed, when they, being capable, took fometimes more, fometimes Icfs to themfelves, as feemed be(l in their own eyes, becaufe no certainty, touching their right, was as yet determined. The Bifhops, who alone were before accuftomed to have the order- ing of fuch affairs, faw very juft caufe of grief, when the highcft, favouring Herel'y, withftood, by the ftrength of fovereign authority, religious proceed- ings. Whereupon they oftentimes, againfb this un- refiftible power, pleaded the ufe and cuftom which had been to the contrary ; namely, that the affairs of the Church fhould be dealt in by the Clergy, and by no other -, unto which purpofe, the fentences that then were uttered in defence of unabolifhed Orders and Laws, againll fuch as did of their own heads contrary thereunto, are now altogether impertinently brought in oppofition againft them, who ufe but that power which Laws have given them, unlefs Men can fhew that there is in thofe Laws fome manifeft iniquity or injuftice. Whereas therefore T.c.Liii. againft the force judicial and imperial, which fu-P- ^55- preme Authority hath, it is alledged, how Conllan- -

A a 4 tine

36o ECCLESIASTICAL POLITY.

BOOK tine termeth Church-Officers, Overfeers of things __J1I__ within the Church -, himfelf, of thofe without ths EufcD. de Church : how Auguftine wicneflerh, that the Em- ]idnt. Th-. pcror not daring to judge of the Bifliop's caufe, Ep. 162, committed it to the Bifliops ; and was to crave pardon of the Bifhops, for that by the Donatifts im- portunity, which made no end of appealing unto him, he was, being weary of them, drawn to give fentence in a matter of theirs ; how Hilary befeecheth the Emperor Conftance to provide that the Governors of his Provinces fhould not prefume to take upon them the judgment of Ecclefiaitical caufes, to whom only Commonwealth matters belonged ; how Ambrofe Lib. ii. ep. affirmeth, that Palaces belong unto the Emperor, '^' Churches to the Miniflry; that the Emperor hath the

authority over the common walls of the city, and not in holy things -, for which caufe he never v/ould yield to have the caufes of the Church debated in the Prince's Confiilories, but excufed himfelf to the Emperor Valentinian, for that being convented to anfwer concerning Church-matters in a Civil Court, he came not : we may by thefe teftimonies drawn from antiquity, if we lift to confider them, difcern how requifite it is that authority fhould always follow re- ceived Laws in the manner of proceeding. For, inaf- much as there was at the firft no certain Law deter- mining what force the principal Civil Magiilrate's authority fliould be of, how far it fhould reach, and what order ic fliould obferve -, but Chriftian Emperors from time to time did what chemfelves thought moft reafonable in thofe affairs i by this means it cometh to pafs that they in their practice vary, and are not uni- form. Virtuous Emperors, fuch as Conftantine the Great was, made confcience to fwerve unnecciTarily from the cuftom which had been ufed in the Church, even when it lived under Infidels •, Conftantine, of reverence to Bifhops and their Spiritual Authority, rather abftained from that which himfelf might law- fully do, than was willing to claim a power not fit or

decent

ECCLESIASTICAL POLITY. 361

decent for him to exercife. The order which hath book

been before, he ratifieth, exhorting the Bifnops to 1.

look to the Church, and promifing that he would do the office of a Bifhop over the Commonwealth ; which very Conftantine, notwithftanding, did not thereby lb renounce all authority in judging of fpecial caufes, but that fometime he took, as St. Auguftine wicnefTeth, even perfonal cognition of them ; iiowbeit, whether as purpofing to give therein judicially any fentence, I fland in doubr. For if the other, of whom St. Auguftine elfewhere fpeaketh, did in fuch fort judge, furely there was caufe why he fhould ex- cufe it as a thing not ufually done. Otherwife there is no lett, but that any fuch great Perfon may hear thofe caufes to and fro debated, and deliver in the end his own opinion of them, declaring on which fide himfelf doth judge that the truth is. But this kind of fentence bindeth no fide to ftand thereunto ; it is a fentence of private perfuafion, and not of folemn Jurifdidtion, albeit a King, or an Emperor pronounce it. Again, on the contrary part, when Governors in- feded with Herefy were poffeifed of the higheft power, they thought they might ufe it as pleafed them- felves to further by all means that opinion which they delired Ihould prevail : they not refpediing at all what was meet, prefumed to command and judge all Men in all caufes, without either care of orderly proceed- ing, or regard to fuch Laws 'and Cuftoms as the Church had been wont to obferve. So that the one fort feared to do even that which they might j and that which the other ought nor, they boldly prefumed upon j the one fore of modefty ex- cufed themfelves where they fcarce needed ; the other, though doing that which is inexcufable, bare it out with main power, not enduring to be told by any Man how far they roved beyond their bounds. So great odds was between them whom > before we mentioned, and fuch as the younger Va- lentinian, by whom St. Ambrofe being commanded to yield up one of the Churches under him unto the

Arians,

362 ECCLESIASTICAL POLITY.

100 K Arlans, whereas they which werefenton this meflage

L alledged, that the Emperor did but ul'e his own right,

forafmuch as all things were in his power ; the an- fvver which the holy Bifliop gave them was. That the Church is the Houfe of God^ and that thofe things that are God's are not to be yielded upy and dijpo/ed of at the Emperor"* s will and pleafure ; his Palaces he might grant to whornjoever he pleajeth^ but God's own Habitation not Jo. A caufe why many times Emperors do more by their abfolute authority than could very well ftand with realon, was the over-great importunity of wicked Hereticks, who being enemies lO peace and quietnefs, cannot otherwife than by violent means be fupported. In this refpect therefore V7e mufl needs think the flate of our own Church much better fettled than theirs was -, becaufe our Laws have with far more certainty prefcribed bounds unto each kind of Pov/er. All decifion of things doubtful and corredion of things amifs are proceeded in by order of Law, what Perfon foever he be unto whom the adminiftration of judgment belongeth. It is neither permitted unto Prelates nor Prince to judge and determine at their own difcretion, but Law hath prefcribed what both (hall do. What power the King hath, he hath it by Law, the bounds and limits of it are known j the in- tire Community giveth general order by Law, how all things publickly are to be done, and the King, as the Head thereof, the higheft in authority over all, caufeth, according to the fame Law, every particular to be framed and ordered thereby. The whole Body Politick maketh Laws, which Laws give power unto the King ; and the King having bound himfelf to life according unto Law that power, it fo falleth out, chat the execution of the one is accomplifhed by the ^ther in mod religious and peaceable fort. There is no caufe given unto any to make fupplication, as Hi- lary did, that Civil Governors, to whom Common- wealth matters only belong, may not prefume to take upon them the judgment of Ecclcfiaftical caufes. If the caufe be Spiritual, Secular Courts do not meddle

with

ECCLESIASTICAL POLITY. 363

with it; we need not excufe ourfelves with Ambrofe, ^^j^^

but boldly and lawfully we may refufe to anfwer be- 1—

fore any Civil Judge in a matter which is not Civil, fo that we do not miflake either the nature of the caufe or of the Court, as we eafily may do both, without fome better diredion than can be by the rules of this new-found DiTcipline. But of this mod cer- tain we are, that our Laws do neither fuffer a* Spi- ritual Court to entertain thofe caufes which by the J^aw are Civil ; nor yet, if the matter be indeed Spi- ritual, a mere Civil Court to give judgment of it. Touching fupreme Power therefore to command all Men, and in all manner of caufes of judgment to be higheft, let thus much fuffice as well for declaration of our own meaning, as for defence of the truth therein. The caufe is not like when fuch Aflemblies are gathered together by fupreme Authority concerning other affairs of the Church, and when they meet about the making of Ecclefiafrical Laws or Statutes. For in the one they are only to advife, in the other to de- cree. The Perfons which are of the one, the King doth voluntarily affemble, as being in refpedl of qua- lity fit to confult withal; them which are of the other he callech by prefcript of Law, as having right to be thereunto called. Finally, the one are but them- felves, and their fentence hath but the weight of their own judgment; the other reprefent the whole Clergy,

^ See the Statute of Edw. I. and Edw. II. and Nat. Brev. touching Prohibition. See alfo in Brafton thefe Sentences, 1. v. c. 2. Eft Jurifdidlio ordinaria quasdam delegata, quae pertinet ad Sacerdotium, et Forum Ecclefiafticum, ficut in caufis Spirituali- bus et Spiritualitati annexis. Eft etiam alia Jurifdiilio ordinaria vel delegata, quae pertinet ad coronam, et dignitatem Regis, et ad Regnum in caufis et placitis rerum temporalium in foro feculari. Again, Cum diverfae f^nt hinc inde jurifdidiones, et diverfi judi- ces, et diverfs caufa^, debet quilibet ipforum imprimis asftimare, an fua fit jurifdidio, ne falcem videatur ponere in mefTem alienam. Again, Non pertinet ad Regem injungere pcenitentias, nee ad ju- dicem fecularem, nee etiam ad eos pertinet cognofcere de iis qu:e funt Spiritualibus annexa, ficut de decimis et aliis Ecclefia^ proven- tionibus. Again, Non eft Laicus conveniendus coram Judice Ec- clefiaftico de aliquo quod in foro feculari terminari poiTit et debeat.

and

364 ECCLESIASTICAL POLITY,

BOOK and their voices are as much as if all did give perfon- ,^^"' al verdi(5l. Now the queftion is, whether the Clergy alone fo aiTembled ought to have the whole power of making Ecclefiaftical Laws, or elfe confent of the Laity may thereunto be made necefiary, and the King's affent fo neceflary that his fole denial may be of force to (lay them from being Laws, What Laws If they with whom we difpute were uniform, (Irong T^'^he'lt-^^^ conllant in that which they fay, we fhould not fairs of the need to trouble ourfelves about their perfons, to whom S'whomthe ^^^ power of making Laws for the Church belongs. power of For they are fometime very vehement in contention, Sem?D- ^^^^ ^^^^ ^^^ greateil thing unto the leaft about the jmaineth. Church, all muft needs be immediately from God. And to this they apply the pattern of the ancient Ta- bernacle which God delivered unto Mofes, and was therein fo exad:, that there was not left as much as the leaft pin for the wit of Man to devife in the framing of it. To this they alfo apply that ftreight and fevere charge which God fo often gave concerning his own Deut iv. 2. Law, Whatfoever 1 command you ^ take heed ye doit -^ thou andxii. Z2» poalt put nothing thereto^ thou [halt take nothing from it-^ ' '''^' nothing, whether it be great or fmall. Yet fometimes bethinking themfclves better, they fpeak as acknow- ledging that it doth fuffice to have received in fuch fort the principal things from God, and that for other matters the Church had fufiicient authority to make Laws. Whereupon they now have made it a queftion, what Perfons they are whole right it is to take order for the Church's affairs, when the inftitution of any Thorn. 1.2. new thing therein is requifite? Law may be requifite ^rt/^^* ^^ ^^ made either concerning things that are only to be known and believed in, or elfe touching that which is to be done by the Church of God. The Law of Nature, and the Law of God are fufficient for decla- ration in both what belongeth unto each Man fepa- raiely, as his Soul is the Spoufe of Chrift ; yea, fo fuflicient that they plainly and fully (lievv whatfoever God doth require by way of necelfary introduftion unto the ftate of everlafting blifs. But as a Man

liveth

ECCLESIASTICAL POLITY. 365

liveth joined with others in common fociety, and book belongeth to the outward Politick Body of the , ^"^' Church, albeit the fame Law of Nature and Scrip- ture hath in this refpe6l alfo made manifcfl the things that are of greateft neccfTity ; neverthelefs, by reafon of new occafions flill arifing, which the Church, having care of Souls, muft take order for as need requireth, hereby it cometh to pafs, that there is> and ever will be, fo great ufe even of Human Laws and Ordinances, dedud:ed by way of difcourfe as a conclufion from the former Divine and Natural, ferving as principles thereunto. No Man doubteth, but that for matters of adbion and pradtice in the affairs of God, for manner in Divine Service, for order in Ecclefiaftical proceedings about the Regi- ment of the Church, there may be oftentimes caufe very urgent to have Laws made : but the reafon is not fo plain, wherefore Human Laws fhould appoint Men what to believe. Wherefore in this we mud note two things, i. That in matters of opinion, the Law doth not make that to be truth which be- fore was not, as in matter'of a<5tion it caufeth that to be a duty which was not before ; but manifefteth only and giveth Men notice of that to be truth, the con- trary whereunto they ought not before to have believed. 2. That opinions do cleave to the underftanding and are in heart aflented unto, it is not in the power of any human Law to command them, becaufe to prefcribe what Men fhall think belongeth only unto God : Cords creditur, ere fit confeffw^ faith the Apoftle. As opinions are either fit or inconvenient to be pro- fefled, fo Man's Laws have to determine of them. It may for publick unity's fake require Men's pro- fefTed affent, or prohibit their contradi(5lion to fpecial Articles, wherein, as there haply hath been con- troverfy what is true, fo the fame were like to con- tinue ftill, not without grievous detriment unto a number of Souls, except Law, to remedy that evil, /liould fet down a certainty which no Man afterwards

is

366 ECCLESIASTICAL POLITY.

B o o K is to gainfay. Wherefore, as in regard of Divine

'^"^- Laws which the Church receiveth from God, we

may unto every Man apply thofe words of Wifdom

in Solomon, My Son^ keep thou thy Father's Precepts 5

Prov. vi. Conferva^ Fill mi^ Pr^cepta Patris tut : even fo con- cerning the Statutes and Ordinances which the Church itfelf makes, we may add thereunto the words that follow, Et nedimittas Legem Mairis tua \ Andforfake thou not thy Mother^ s Law.

It is a thing even undoubtedly natural, that all free and independent Societies fhould themfelves make their own Laws, and that this power fhould belong to the whole, not to any certain part of a Politick Body, though haply fome one part may have greater fway in that a6tion than the reft -, which thing being generally fit and expedient in the making of all Laws, we fee no caufe why to think otherwife in Laws concerning the Service of God, which in all well ordered States and Commonwealths is the * firfl thing that Law hath care to provide for. When we fpeak of the right which naturally belongeth to a Commonwealth, we fpeak of that which muft needs belong to the Church of God. For if the Commonwealth be Chriftian, if the People which are of it do publickly embrace the true Religion, this very thing doth make it the Church, as hath been fhewed. So that unlefs the verity and purity of Re- ligion do take from them which embrace it that power wherewith otherwife they are poflefTed, look what authority, as touching Laws for Religion^ a

% Ttjtx-Ja it^'va, TiSEc&ai* ^ivTSfiov ^l rd av(x(pifovroe,' Tct. yap [Xiy.^cl roT(;

fxil^acriii dy-oT^B^BTv Trpoo-^xet. Archit. de leg. et iniHt. That is. It behoveth the Law firR to eftablifh or fettle thofe things which belong to the Gods, and Divine Powers, and to our Parents, and univcrfally thofe things which be virtuous and honourable : in the fecond place, thofe things that be convenient and profit- able ; for it is fit, that matters of the lefs weight fhould come after the greater.

Commonwealth

ECCLESIASTICAL POLITY. 367

Com Pxion wealth hath fimply, it muft of neceflityBOOK retain the fame, being of the Chriftian Religion. ^"^'

It win be therefore perhaps ailedged, that a part of the verity of Chriltian Religion is to hold the power of making Ecclefialtical Laws a thing appro- priated iMto ch^ Clergy in their Synods ; and what- ioever is by their only voices agreed upon, it needeth no further approbation to give unto it the ftrength of a Lawj as may plainly appear by the Canons of that firft moO: venerable Aiiembly: where, thofe things the Apcftles and James had concluded, wereAasxv. 7, afterwards pubiifhed and impofed upon the Churches ^^*^^' of the Gentiles abroad as Laws, the records thereof remaining dill in the Book of God for a teftimony, that the power of making Ecclefiaftical Laws belono-* eth to the Succeffors of the Apoftles, the Billiopa -and Prelates of the Church of God.

To this we anfwer, that the Council of Jerufalem is no argument for the power of the Clergy to make Laws. For firft, there has not been fithence any Council of like authority to that in Jerufalem: fe- condly, the caufe why that was of fuch authority, came by a fpecial accident : thirdly, the reafon v/hy other Councils being not like unto that in nature, the Clergy in them lliould have no power to make Laws by themfelves alone, is in truth fo forcible, that except fome commandment of God to the con- trary can be fhewed, it ought notwithftanding the aforefaid example to prevail.

The Decrees of the Council of Jerufalem were not as the Canons of other Ecclefiaftical AfTemblies, Human, but very Divine Ordinances : for which caufe the Churches were far and wide commanded every where to fee them kept, no otherwife than if Chrift himfelf had perfonally on earth been the Au- thor of them. The caufe why that Council was of fo great authority and credit above all others which have been fithence, is exprefted in thofe words of principal obfervation, Unio the Holy Gbojl^ and to its // A6isxv,a«.

hatb

368 ECCLESIASTICAL POLITY.

BOOK hath feemed good: which form of fpeech, though othef ^"^' Councils have likewife ufed, yet neither could they themfelves mean, nor may we fo underftand them, as if both were in equal fort aflifted with the power of the Holy Ghoft -, but the latter had the favour Mat. xxviii. of that general afTiilance and prefence which Chrift doth promife unto ail his, according to the quality of their feveral eflates and callings \ the former, the grace of fpecial, miraculous, rare and extraordinary illumination, in relation whereunto the Apoftle com- eCor.iii. paring the Old Teftament and the New together, termeth the one a Teftament of the Letter, for that God delivered it written in fbone; the other a Tefta- ment of the Spirit, becaufe God imprinted it in the hearts, and declared it by the tongues of his chofen Apoftles through the power of the Holy Ghoft, framing both their conceits and fpeeches in moll divine and incomprehenfible manner. Wherefore, inafmuch as the Council of Jeruialem did chance to confift of Men fo enlightened, it had authority greater than were meet for any other Council befides to challenge, wherein fuch kind of Perfons are, as now the ftate of the Church doth ftand ; Kings being not then that which now they are, and the Clergy not now that which then they were. Till it be proved that fome fpecial Law of Chrift hath for ever an- nexed unto the Clergy alone the power to make Ec- ckfiaftical Laws, we are to hold it a thing moft confonant with equity and realbn, that no Ecclefi- aftical Laws be made in a Chriftian Commonwealth, without confent as well of the Laity as of the Clergy, but leaft of ail without confent of the higheft Power. Cap. deiiaa For of this thing no Man doubteth, namely, that Prabt^o^L. ^" ^^ Societies, Companies, and Corporations, what pcrfundum fcverally each ftiall be bound unto, it muft be with ^t^aXx ^^1 ^^^"^ afients ratified. Againft all equity it were, tea. Reiigi- that a Man ftiould fufter detriment at the hands of Men for not obferving that which he never did either by himfelf or by others, mediately or immediately

agree

ofum dc re- ivm divil

EtCLESlAStlCAL POLITY; 369

agree unto ; much more that a King jGiould con- b o o fi drain all others to the ftri6l obfervation of any fuch ^'^^'. Human Ordinance as pafTeth without his own ap- "

probation. In this cafe therefore elpecially^ that vulgar axiom is of force, ^.od omnes tangity ah cm- oiofc. 6\a fiibiis tra^ari et approbari debet. Whereupon Pope ''^'''•'•■•"^' Nicholas, although otherwife not admitting Lay- Perfons, no not Emperors themfelves, to be prefent at Synods, doth notwithftanding feem to allow of their prefence, when matters of Faith are deter- mined whereunto all Men muft itand bound : Ubi^ nam legiftis Imperatores antecejjores Teftros^ Syncdalibu^ Conventibus interfuijfe 5 nift forfitan in quihus de Fide tra5fatum eft^ qua non folum ad Clericcs^ vermn etiam ad Lai cos et omnes per tine t Chrijlianos F A Law, be it Civil or Ecclefiaftical, is a publick obligation^ wherein, feeing that the whole ftandeth charged, no reafon it fhould pafs without his privity and will, whom principally the whole doth depend upon. Sicut Laici jurifdi5iionem Ckricorum perturbarey ita Clerici jurijdt£ficnem Laicorum non debent minuere^ faith Innocentius, Extra de judic. novit. As the Laity Jhould not hinder the Clergy^ s jurifdi£iiony fo neither is it reafon that the Laity^s right jloould be abridged by the Clergy y laith Pope Innocent. But were it fo that the Clergy alone might give Laws unto all the reft, forafmuch as every Eftate doth defire to enlarge the bounds of their own liberties, is it not eafy to fee how injurious this might prove to Men of other conditions? Peace and juftice are maintained by preferving unto every Order their right, and by keeping all Eftates, as it were, in an even balance. Which thing is no way better done, than if the King, their common Parent, whofe care is prefumed to extend moft indifferently over all, do bear the chiefeft fway in making Laws which all muft be or- dered by. Wherefore of them which in this point attribute moft to the Clergy, I would demand, what evidence there is whereby it may clearly be ihewed VOL. III. B b that

370 ECCLESIASTICAL POLITY.

BOOK that in ancient Kingdoms Chriftian, any Canon de-^ ^^"^' viied by the Clergy alone in their Synods, whether Provincial, National, or General, hath, by mere force of their agreement, taken place as a Law, making all Men conftrainable to be obedient there- unto, without any other approbation from the King, before or afterwards required in that behalf ? But what fpeak we of ancient Kingdoms, when at this day, even the Papacy itfelf, the very Tridental hefolc. ^°"* Council hath not every where as yet obtained to have susfeft.iib.i.in all points the flrength of Ecclefiaftical Laws. Did ^'^'^'^' not Philip King of Spain, publifhing that Council in the Low Countries, add thereunto an exprefs claufe of fpecial provifion, that the fame fhould in no wife prejudice, hurt, or diminifh any kind of privilege which the King or his VafTals afore-time had enjoyed, touching either pofTefTory judgments of Ecclefiaftical Livings, or concerning nominations thereunto, or belonging to whatfoever right they had elfe in fuch affairs ? If therefore the King's excep- tion, taken againft fome part of the Canons contained }n that Council, were a ibfficient bar to make them of none effe<5l within his Territories j it follows that the like exception againft any other part had been alfo of like efficacy ; and fo confequently that no part thereof had obtained the ftrength of a Law, if he which excepted againft a part, had fo done againft: the whole. As, what reafon was there, but that the fame authority which limited, might quite and clean have refufed that Council ? Whofo alloweth the faid adlof the Catholick King's for good and lawful, muft grant that the Canons, even of General Councils, have but the face of wife Men's opinions concerning that whereof they treat, till they be publickly af- fented unto, where they are to take place as Laws; and that, in giving fuch publick aflent as maketh a Chriftian Kingdom ibbjed unto thofe Laws, the King's Authority is the chiefeft. That which an Univerftty of Men, a Company, a Corporation, doth

without

ECCLESIASTICAL POLITY. 371

without confent of their Re^lor is as nothing. Ex- ^ ^ ° ^

cept therefore we make the King's Authority over 1^

the Clergy lefs in the greateft things, than the power of the meaneft Governor is in ail things over the College, or Society which is under him ; how fliould we think it a matter decent, that the Clergy fhould impofe Laws, the Supreme Governor's alTent not alked ?

Yea, that which is more, the Laws thus made^ God himfelf doth in fuch fort authorize, that to defpife them, is to defpife in them, him. It is a loofe and licentious opinion, which the Anabaptifls have embraced, holding that a Chriftian Man's li- berty is loft, and the Soul which Chrift hath re- deemed unto himfelf injurioufly drawn into fervitude under the yoke of Human Power, if any Law be now impofed befides the Gofpel of Chrift ; in obe- dience whereunto the Spirit of God, and not the conftraint of iVlen, is to lead us, according to that of the bleffed Apoftle, Such as are led by the Sprit of Gody they are the Sons of God^ and not fuch as live in thraldom unto Men. Their judgment is therefore, that the Church of Chrift fliould admit of no Law- makers, but the Evangelifts, no Courts but PreftDy- teries, no Punilhments but Ecclefiaftical Cenfures. Againft this fort, we are to maintain the ufe of Hu- man Laws, and the continual neceffity of making them from time to time, as long as this prefent World doth laft •, fo likewife the authority of Laws fo made doth need much more by us to be ftrength- ened againft another fort-, who, although they do not utterly condemn the making of Laws in the Church, yet; make they a deal lefs account of them than they ftiould do. There are which think fmiply of Human Laws, that they can in no fort touch the Confcience ; that to break and tranfgrefs them can- not make Men in the fight of God culpable, as fm doth ; only when we violate fuch Laws, we do there-

B b 2 by

372 ECCLESIASTICAL POLITY.

B o o K by make ourfelves obnoxious unto external punifli* , ^^^^' menr in this World, fo that the Magiftrate may, in regard of fuch offence committed, juftly corredt the Offender, and caufe him, without injury, to endure fuch pains as Law doth appoint, but further it reach- eth not. For firfl, the Confcience is the proper Court of God, the guiltinefs thereof is Sin, and the punifnment eternal Death j Men are notable to make any Law that fhall command the heart, it is not in them to make inward conceit a crime, or to appoint for any crime other punifhment than corporal ; their Laws therefore can have no power over the Soul, neither can the heart of Man be polluted by tranf- grefilng them. St. Auftin rightly defineth Sin to be that which is fpoken, done, or defired, not againft any Laws, but againft the Laws of the living God, The Law of God is propofed unto Man, as a glafs wherein to behold the ftains and the fpots of their finful fouls : by it they are to judge themfelves, and when they feel themfelves to have tranfgrefied againft it, then to bewail their offences with David, Againft thee only^ O Lord, have I Jinned, and done wickedly in thy .fight ', that fo our prefent tears may extinguish the flames, which otherwife we are to feel, and w^hich God in that day fhall condemn the Wicked unto, when they ffiall render account of the evil which they have done, not by violating StatuteXaws and Canons, but by difobedience unto his Law and his Word.

For our better in{lru61:ion therefore concerning this point, firft we muft note, that the Law of God itfelf doth require at our hands, fubjeclion. Be ye fuhje^^ faith St. Peter ; and St. Paul, Let every Soul be fuhje5l i Juhje^l all unto fuch Powers as are fet over US, For if fuch as are not fet over us require our fubje6lion, we by denying it are not difobedient to the Law of God, or undutiful unto higher Powers ; becaufe, though they be fuch in regard of them over

' whom.

ECCLESIASTICAL POLITY. 373

whom they have lawful dominion, yet having not book fo over us, unto us they are not fuch.* Subjeclion "^^^^- _ therefore we owe, and that by the Law of God ; we are in confcience bound to yield it even unto every of them that hold tly^ feats of Authority and Power in relation unto us. Howbeit, not all kinds of lub- jedion unto every fuch kind of Power. Concerning Scribes and Pharifees, our Saviour's Precept was, Whatfoever they JJo all tell ye^ do it : was it his mean- ing, that if they (hould at any time .enjoin the Peo- ple to levy an army, or to fell their lands and goods for the furtherance of fo greai an enterprize ; and, in a word, that fimply whatfoever it were which they did command, they ought, without any excep- tion, forthwith to be obeyed ? No, but whatfoever they fhall tell you, mull be underftood in pertinenti- bus ad Cathedram^ it muft be conftrued with limita- tion, and reftrained unto things of that kind which did belong to their place and power. For they had not power general, abfolutely given them to com- mand all things. The reafon why we are bound in confcience to be fubjed unto all fuch Power, is, be- caufe all Powers are of God.

They are of God either inftituting or permitting them. Power is then of Divine inftitution, when either God himielf doth deliver,, or Men by light of Nature find out the kind thereof. So that the power of Parents over Children, and of Hufbands over their Wives, the power of all forts of Superiors, made by confent of Commaonwealths within them- felves, or grown from agreement amongfl: Nations, fuch Power is of God's own inilitution in refped of the kind thereof. Again, if refped: be had unto

* Verum ac proprium civis a peregrine difcrimen eft, quod alter imperio ac poteflate civili obligatur, alter jufTa Principis alieni refpuere poteft. Ilium Princeps ab hoftium aeque ac civiura injuria tueri tenetur, hunc non item nifi rogatus et humanitatis efficiis impulfus, faith Bodin de Rep. lib. i. c. 6. non multum a iine p. 61. Edit. Lugd. B. in fol. 1586.

B b 3 thofe

374 ECCLESIASTICAL POLITY.

BOOK thofe particular Perfons to whom the fame is derived,, ^"^- if they either receive it immediately from God, as Mofes and Aaron did ; or from Nature, as Parents do ; or from Men by a natural and orderly courfe, as every Governor appointed in any Commonwealth, by the order thereof, doth ; then is not the kind or their Power only of God's inftituting, but the deri- vation thereof alfo into their perfons^, is from him. He hath placed them in their rooms, and doth term them his Minifters ; fubje6i:ion therefore is due unto all fuch Powers, in as much as they are of God's own inftitution, even then when they are of Man's creation, Omni Humana Creature : which things the Heathens themfelves do acknowledge.

SxtiTTxap^^ BacTiXrJj wrf Zs'Jj xu^(^ t^wxsv.

*

As for them that exercife power altogether againft order, although the kind of power which they have may be of God, yet is their exercife thereof againft God, and therefore not of God, otherwife than by permifTion, as all injuftice is.

Touching fuch adts as are done by diat power which is according to his inftitution, that God in like fort doth authorize them, and account them to be his; though it were not confefTed, it might be proved undeniably. For if that be accounted our deed, which others do^ whom v/e have appointed to be our agents, how fhould God but approve thofe deeds, even as his own, which are done by virtue of that commiffion and power which he hath given. schron. cj'^j^Q }r)Q^^ (faith Jehofaphat unto his Judges), ^<? care- ful and circumfpe5i what ye do •, ye do not execute the judgments of Man ^ but of the Lord. The authority of Cseiar over the Jews, from whence was it ? Had it any other ground than the law of Nations, which

* Horn. II. lib. i. A Sccptre-fwaying King, to whom ever^ Jupiter himlelf hath given honour and commandment.

maketh

ECCLESIASTICAL POLITY. 375

niaketh Kingdoms, fubdued by jufl war, to be fub- book jedt unto their Conquerors? By this power C^far ^"^- cxafting tribute, our Saviour confefTeth it to be his right, a right which could not be withheld without injury, yea, difobedience herein unto him, and even rebellion againft God. Ufurpers of power, whereby we do not mean them that by violence have afpired unto places of higheft authority, but them that ufe more authority than they did ever receive in form and manner before-mentioned *, (for fo they may do, "whofe title to the rooms of authority which they pofTefs, no Man can deny to be juft and lawful : even as contrariwife fome Men's proceedings in Go- vernment have been very orderly, who notwithftand- ing did not attain to be made Governors without great violence and diforder) fuch Ufurpers thereof, as in the exercife of their power do more than they have been authorized to do, cannot in confcience bind any Man unto obedience.

That fubje6i:ion which we owe unto lawful Powers, doth not only import that we fhould be under them . by order of our ftate, but that we ihew all fubmif- fion towards them both by honour and obedience. He that refifteth them, refifteth God : and refifted they be, if either the authority itfelf which they ex- ercife be denied, as by Anabaptifts all Secular Jurif- didions; or if refiilance be made but only fo far forth as doth touch their perfons which are inveded with power -, (for they which faid, Nolumus hunc regnare, did not utterly exclude regiment j nor did they wifh all kind of Government clearly removed, which would not at the firll have David to govern) or if that which they do by virtue of their power, namely, their Laws, Edi6ls, Services, or other adts of Jurifdidion, be not fuffered to take effed, con- trary to the blefled Apoftle's moft holy rule, Oi^ey Heb. xiii, ibem who have the overftght of you. Or if they do ^^* take eftedl, yet is not the will of God thereby fa- tisfied neither, as long as that which we do is con- B b 4 temptuoufly.

3/6 ECCLESIASTICAL POLITY.

BOOK temptuouily, or repiningly done, becaufe we can do ^"^' no otherwiie. In Ibch fort the Ifraelites in the defart obeyed Moles, and were notwithftanding defervedly plagued for difobedience. The Apoftle's precept therefore is, Bejulje^ even for God^s cauje: hejuhje£ly not for fear ^ but of mere confcknce\ knowings that he which reffleth ihem^ purchafeth to himfelf condemnation. Difobedience therefore unto Laws which are made by them, is not a thing of fo fmall account as fom.e would make it.

Howbelc, too rigorous it were, that the breach of every Human Law fhould be held a deadly fin : a mean there is between thefe extremities, if fo be ws can find it out.

TQ

TO THE

READER

TH E pleafures of thy fpacious walks in Mr. Hooker's Temple-Garden (not unfitly fo called, both for the Temple whereof he was Mafler, and the fubjedi:, Ecclefiaftical Polity) do promife acceptance to thefe flowers, planted and watered by the fame hand, and, for thy fake, com- pofed into this pofy. Sufficiently are they com- mended by their fragrant fmeli, in the dogmatical truth ; by their beautiful colours, in the accurate llyle; by their medicinable virtue, againfl fome dif- eafes in our neighbour Churches, now proving epi- demical, and threatening farther infedlion -, by their straight feature and fpreading nature, growing from the root of Faith (which, as here is proved, can never be rooted up) and extending the branches of Charity to the covering of Noah^s nakednefs •, open- ing the windows of Hope to Men's milty conceits of their bemifted Fore-fathers. Thus, and more than thus, do the Works commend themfelves -, the Workman needs a better Workman to commend him ; (Alexander's pidurc requires Apelles's pen- cil) nay, he needs it not, His own Works commend him in the gates, and, being dead he yet fpeaketb i the fyllables of that memorable name, Mr. Richard Hooker, proclaiming more, than if I lliould here ftyle him, a painful Student, a profound Scholar, a ju- dicious Writer, with other due tides of his honour. Receive then this pofthume orphan for his own, yea, for thine own fake^ and if the Printer hath with

overmuch

37^ CONTENTS.

overmuch hafte, like Mephibofheth's Nurfe, lamed the Child with flips and falls, yet be thou of David's mind, jhew kindnefs to him for his Father Jonathan's fake. God grant, that the reft of his Brethren be not more than lamed, and that as Saul's three fons died the fame day with him^ fo thofe three promifed to perfed his Polity, with other ifTues of that learned brain, be not buried in the grave with their re- nowned Father. Farewel.

W. S,

The Contents of the Treatifes following.

I. A Supplication made to the Council hy Mafier Walter Gravers,

IL' Majler Hooker's Anfwer to the Supplication that Mafier Travers made to the Council.

III. A learned Difcourfe of Jujiification^ Works ^ and how the foundation of Faith is overthrown.

IV. A learned Sermon of the nature of Pride,

V. A remedy againfi Sorrow and Fear^ delivered in a

Funeral Sermon,

VI. Of the Certainty and Perpetuity of Faith in the Ele5f : efpecially the Prophet Habakkuk's Faith.

VII. Two Sermons upon part of St. Jude's Epijile.

VIII. A Sermon upon Matth, vii. 7.

4

SUPPLICATION

MADE TO THE

COUNCIL

B y MAS'TER WALTER GRAVERS.

Right Honourable,

TH E manifold benefits which all the Subjeds within this Dominion do at this prefent, and have many years enjoyed, under her Majefty's moft happy and profperous reign, by your godly wifdom and careful watching over this Eflate night and day, I^truly and unfeignedly acknowledge from the bottom of my heart, ought worthily to bind us all to pray continually to Almighty God for the continuance and increafe of the life and good eftate of your Honours, and to be ready, with all good duties, to fatisfy and ferve the fame to our power. Befides publick benefits common unto all, I mufl needs, and do willingly confefs myfelf to ftand bound by moft fpecial obligation to ferve and honour you more than any other, for the honourable favour it hath pleafed you to vouchfafe both oftentimes heretofore, and alfo now of late, in a matter more dear unto me than my earthly commodity, that is, the upholding and furthering of my fervice in the

miniftring

380 WALTER TRAVERS HIS

miniftring of the Gofpel of Jefus Chrift. For whicK caufe, as I have been always careful fo to carry my- felf as I might by no means give occafion to be thought unworthy of fo great a benefit, fo do I ftill, next unto her Majeily's gracious countenance, hold no- thing more dear and precious to me, than that I may always remain in your Honours' favour, which hath oftentimes been helpful and comfortable unto me in my Miniftry , and to all fuch as reaped any fruit of my fimple and faithful labour. In which dutiful re- gard I humbly befeech your Honours to vouch fafe to do me tTiis grace, to conceive nothing of me other- wife than according to the duty wherein I ought to live by any information again ft me, before your Honours have heard my anfwer and being throughly informed of the matter. Which, although it be a thing that your wifdoms, not in favour, but in juftice, yield to all Men, yet the ftate of the cal- ling into the Miniftry, whereunto it hath pleafed God of his goodnefs to call me, though unworthieft of all, is fo fubjed: to mifmformation, as, except we may find this favour with your Honours, we cannot look for any other, but that our unindifterent parties may eafily procure us to be hardly efteemed of ; and that we fhall be made like the poor fiflier-boats in the lea, which every fwelling wave and billow raketh and run- neth over. Wherein my eftate is yet harder than any others of my rank and calling, who are indeed to fight againft flefh and blood in what part foever of the Lord's hoft and field they ihali ftand marfhalled to ierve, yet many of them deal with it naked, and un- furnifhed of weapons : but my fervice was in a place where I was to encounter with it well appointed and armed with fkill and with authority, whereof as I have always thus deferved, and therefore have been careful by all good means to entertain ftill your Ho- nours' favourable refped of me, fo have I fpecial cauie at this prefent, wherein mifmformation to the Lord Archbifliop of Canterbury, and other of the High Commiflion, hath be^n able fo far to prevail

againlt

SUPPLICATION TO THE COUNCIL. 381

againft me, that by their letter they have inhibited me to preach, or execute any a6l of Miniftry in the Temple or elfewhere, having never once called me before them to underfland by mine anfwcr the truth of fuch things as had been informed againft me. We have a ftory in our Books wherein the Pharifees' proceeding againft our Saviour Chrift, withx)ut having heard him, is reproved by an honourable Counfellor (as the Evangelift doth term, him) faying, Doth our Law judge a man before it hear him^ and know what he hath done? Which I do not mention, to the end that by an indiredl and covert fpeech I might lb compare thofe who have without ever hearing me. pronounced a heavy fentence againft me; for notwithftanding fuch proceedings, I purpofe by God's grace to carry my- felf towards them in all feeming duty, agreeable to their places : much lefs do I prefume to liken my caufe to our Saviour Chriil's, who hold it my chiefeft honour and happinefs to ferve him, though it be but among the hinds and hired fervants that ferve him in the bafeft corners of his houfe : but my purpofe in mentioning it is, to ftiew by the judgment of a Prince and great Man in Ifrael, that fuch proceeding ftand- eth not with the Law of God, and in a princely pat- tern to (hew it to be a noble part of an honourable Counfellor, not to allow of indire6t dealings, but to love and affedl fuch a courfe in juftice as is agreeable to the Law of God. We have alfo a plain rule in the Word of God, not to proceed any otherwife againft any Elder of the Church; much lels againft one that la- boureth in the Word, and in teaching. Which rule is delivered with this moft earneft charge and obtefta- tion ; I hefeech and charge thee in the fight of God, and the Lord Jefus Chrift, and the eleH: Angels, that thou keep thofe [rules'] without preferring one before another, doing nothing of partiality or inclining to either part ; which Apoftolical and moft earneft charge, I refer to your Honours' wifdom how it hath been regarded in io heavy a judgment againft me, without ever hearing

my

3S2 WALTER TRAVERS HIS

my caufe ; and whether, as having God before theif eyes, and the Lord Jefiis by whom all former judg-- ments fhall be tried again-, and, as in the prefence of the eled Angels, witnefTes and obfervers of the Re- giment of the Church, they have proceeded thus to fuch a fentence. They alledge indeed two reafons in their letters whereupon they reftrain my Miniftry ; which, if they were as flrong againft me as they are fuppofed, yet I refer to your Honours* wifdoms^ whether the quality of fuch an offence as they charge me with, which is in effe6t but an indifcretion, de- ferve fo grievous a punifhment both to the Church and me, in taking away my Miniftry, and that poor little commodity which it yieldeth for the neceflary maintenance of my life ; if fo unequal a balancing of faults and punifhment fhould have place in the Commonwealth, furely we fhould fhortly have no adtions upon the cafe, nor of trefpafs, but all Ihould be pleas of the crov/n, nor any Man amerced, or fined, but for every light offence put to his ranfom* I have credibly heard that fome of the Miniftry have been committed for grievous tranfgreffions of the Laws of God and Men, being of no ability to do other fervice in the Church than to read; yet hath it been thought charitable, and ftanding with Chriftian moderation and temperancy, not to deprive fuch of Miniftry and Beneficency, but to inflid fome more to- lerable punifhment. Which I write not becaufe fuch, as T think, were to be favoured, but to lliew how un- like their dealing is with me, being through the good- nefs of God not to be touched with any fuch blame 5 and one, who, according to the meafure of the gift of God, have laboured now fome years painfully, in regard of the weak eftate of my body, in preaching the Gofpel, and, as I hope, not altogether unprofi- tably in refped of the Church. But I befcech your Honours to give me leave briefly to declare the par- ticular reafons of their letter, and what anfwer I have to make to it*

Th«

SUPPLICATION TO THE COUNCIL. 383

The firft is, that, as they fay, / am not lawfully called to the funBion of the Mhiifiry^ nor allowed ta preach according to the Laws of the Church of England,

For anfwer to this, I had need to divide the points. And firfl; to make anfwer to the former, (wherein leaving to fhew what by the Holy Scriptures is re- quired in a lawful calling, and that all this is to be found in mine, that I be not too long for your weighty affairs) I reft in this anfwer.

My calling to the Miniftry was fuch as. In the calling of any thereunto, is appointed to be ufed by the Orders agreed upon in the National Sy- nods of the Low-Countries, for the diredion and guidance of their Churches ; which Orders are the fame with thofe whereby the French and Scottifh Churches are governed ; whereof I have fhewed fuch uflicient teftimonial to my Lord the Archbilhop of Canterbury, as is requifite in fuch a matter : whereby it muft needs fall out, if any Man be lawfully called to the Miniftry in thofe Churches, then is my calling, being the fame with theirs, alfo lawful. But I fup- pofe, notwithftanding they ufe this general fpeech, they mean only, my calling is not fufficient to deal in the Miniftry within this Land, becaufe I was noc made Minifter according to that Order which in this cafe is ordained by our Laws. Whereunto I befcech your Honours to conlider throughly of mine anfwer, becaufe exception now again is taken to my Miniftry, whereas having been heretofore called in queftion for it, I fo anfwered the matter, as I continued in my Miniftry, and, for any thing I difcerned, looked to hear that no more objected unto me. The Commu- nion of Saints (which every Chriftian Man profeifeth to believe) is fuch, as that the ads which are done in any true Church of Chrift's according to his Word, are held as lawful, being done in one Church as in another. Which, as it holdeth in other ads of Mi- niftry, as Baptifm, Marriage, and fuch like, fo doth it in the calling to the Miniftry r, by reafon whereof.

384. WALTER TRAVERS Mlg

all Churches do acknowledge and receive him for U Minifter of the Word, who hath been lawfully called thereunto in any Church of the fame profefTion. A Dodtor created in any Univerfity of Chriftendom, is acknowledged fulficiently qualified to teach in any Country. The Church of Rome itfelf, and the Ca- non Law holdeth it, that being ordered in Spain, they may execute that, that belongeth to their Order in Italy, or in any other place. And the Churches of the Gofpel never made any queftion of it ; which if they fhall now begin to make doubt of, and deny fuch to be lawfully called to the Miniftry, as are called by another Order than our own ; then may it well be looked for, that other Churches will do the like: and if a Minifter called in the Low Countries, be not lawfully called in England, then may they fay to our Preachers which are there, that being made of another Order than theirs, they cannot fuffer them to execute any ad: of Miniftry amongft them -, which in the end muft needs breed a fchifm, and dangerous divi- fions in the Churches. Further, I have heard of thofe that are learned in the Laws of this Land, that by ex- prefs Statute to that purpofe, Anno 13. of her Majefty's reign, upon fubfcription to the articles agreed upon, ^nno 1562. that they who pretend to have been ordered by another Order than that which is now eftablifhed, are of like capacity to enjoy any place of Miniftry with- in the Land, as they which have been ordered accord- ing to that which is now by Law in this eftabliftied. Which comprehending manifeftly all, even fuch as were made Priefts according to the Order of the Church of Rome, it muft needs be, that the Law of a Chriftian Land profeffing the Gofpel fliould be as fa- vourable for a Minifter of the Word as for a Popifli Prieft; which alfo was fo found in Mr Whittingham's cafe, who, notwithftanding fuch replies againft him, enjoyed ftill the benefit he had by his Miniftry, and might have done until this day, if God had fpared him life fo long j which, if it be underftood fo, and

pradifed

fiUPPLICATION TO THE COUNCIL. 38^

praftifed in others, why fhould the change of the Per- lon alter the right which the Law giveth to all others ? The place of Miniftry whereunto 1 was called, was not prefentative : and if it had been fo, furely they would never have prefented any Man whom they never knew ; and the Order of this Church is agree- able herein to the Word of God, and the ancient and bed Canons, that no Man fhould be made a Mini- ^tx fine titulo : therefore having none, I could not by the Orders of this Church have entered into the Miniftry, before I had a charge to tend upon. When I was at Antwerp, and to take a place of Miniftry among the People of that Nation, I fee no caiife why I fhould have returned again over the Seas for Orders here ; nor how I could have done it, without difallowing the Orders of the Churches provided in the Country where I was to live. Whereby I hope it appeareth, that my calling to the Miniftry is lawful, and maketh me by our Law of capacity to enjoy any benefit or commodity that any other by reafon of his Miniflry may enjoy. But my caufe is yet more eafy, who reaped no benefit of my Miniftry by Law, re- ceiving only a benevolence and voluntary contribu- tion; and the Miniftry I dealt with, being preaching only, v/hich every Deacon here may do being li- cenfed, and certain that are neither Minifters nor Dea- cons. Thus I anfwer the former of thefe two points, whereof, if there be yet any doubt, 1 humbly defire for a final end thereof, that fome competent Judges in Law may determine of it; whereunto I refer and fubmit myfelf with all reverence and duty.

The fecond is, Tbaf I preached without Licence, Whereunto, this is my anfwer; I have not pre fumed, upon the calling I had to the Miniftry abroad, to preach or deal with any part of the Miniftry within this Church, without the confent and allowance of fuch as were to allow me unto it. My allowance was from the Bifhop of London, teftified by his two feveral letters to the Inner Texnple, who without fuch tefti- VOL. III. C c . mony

386 WALTER TRAVERS HIS

mony would by no means reft fatisfied in it : which letters being by me produced, I refer it to your Ho- nour's wifdom, whether I have taken upon me to preach, without being allowed (as they charge) ac- cording to the Orders of the Realm. Thus having anfwered the fecond point alfo, I have done with the objedlion of dealing without Calling or Licenfe,

The other reafon they alledge, is, concerning a late adlion, wherein I had to deal with Mr. Hooker, Mafter of the Temple. In the handling of which caufe, they charge me with an indifcretion, and want of duty, in that I inveighed (as they fay) againjl cer* tain points cf Do^rine taught by him as erroneous^ not conferring with hirn^ nor complaining of it to them. My anfwer hereunto ftandeth, in declaring to your Ho- nours the whole courfe and carriage of that caufe, and the degrees of proceeding in it, which 1 will do as briefly as 1 can, and according to the truth (God be- ing my v^itnefs), as near as my beft memory, and notes of remembrance may ferve me thereunto. After that I have taken away that which feemed to have moved them to think me not charitably minded to Mr. Hooker ; which is, becauie he was brought into Mr. Alvey's place, wherein this Church defired that I might have fucceeded : which place, if I would have made fuit to have obtained, or if 1 had ambitioufly affediied and fought, 1 would not have refufed to have fatisfied, by fubfcription, fuch as the matter then feemed to depend upon : whefieas contrariwife, not- withftanding I would not hinder the Church to do that they thought to be molt for their edification and comfort, yet did I, neither by fpeech nor letter, make fuit to any for the obtaining of it, following herein that refolution, which I judge to be mioft agreeable to the Word and Will of God ; that is, that labour- ing and fuing for places and charges in the Church is not lawful. Further, whereas at the fuit of the Church fome of your Honours entertained the caufe, and brought it to a near iffue, that there feemed no«

thing

SUPPLICATION TO THE COUNCIL. 387

thing to remain, but the commendation of my Lord the Archbifhop of Canterbury, when as he could not be fatisfied, but by myTubfcribing to his late Articles; and that my anfwer (agreeing to fubfcribe according to any Law, and to the Statute provided in that cafe, but praying to be refpited for fubfcribing to any other, which I could not in confcience do, either for the Temple (which otherwife, he faid, he would not com- mend me to) nor for any other place in the Church) did fo little pleafe my Lord Archbifhop, as he re- folved that otherwife I fhould not be commended to it ; I had utterly here no caufe of offence againfl Mr. Hooker, whom I did in no fort efleem to have prevented or undermined me, but that God difpofed of me as it pleafed him, by fuch m.eans and occafions as I have declared.

Moreover, as I have taken no caufe of offence at Mr. Hooker for being preferred, fo there v/ere many witneifes, that I was glad that the place was given him, hoping to live in all godly peace and comfort with him, both for acquaintance and good-will which hath been between us, and for fome kind of afiinity in the marriage of his nearefl: kindred and mine. Since his coming, I have fo carefully endeavoured to en- tertain ail good correfpondence and agreement with him, as I think he himfelf will bear me witnefs of many earned difputations and conferences with him about the matter ; the rather, becaufe that, contrary to my expedation, he inclined from the beginning but fmally thereunto, but joined rather with fuch as had always oppofed themfelves to any good order in this Church, and made themfelves to be thought in- difpofed to this prefent (late and proceedings. For, both knowing that God's Commandment charged me witli fuch duty, and difcerning how much our peace might further the good fervice of God and his Churchy and the mutual comfort of us both, I had refolved conftantly to feek for peace-, and though it fhould liy from me (as I faw it did by means of fome, who

C c 2 :<,iictle

388 WALTER TRAVERS HIS

little defired to fee the good of our Church) yet ac- cording to the rule of God's Word, to follow after it. Which being fo (as hereof I take God to witnefs, who fearcheth the heart and reins, and who by his Son will judge the World, both quick and dead) I hope no charitable judgment can fuppofe me to have flood evil-affedled towards him for his place, or defiroua to fall into any controverfy with him.

Which my refolution I fo purfued, that, whereas I difcovered furidry unfound matters in his Do6lrine (as many of his Sermons tailed of Ibme four leaven or other), yet thus I carried myfelf towards him. Mat- ters of fmaller weight, and fo covertly delivered, that no great offence to the Church was to be feared in them, I wholly paffed by, as one that difcerned nothing of them, or had been unfurnifhed of replies; for others of great moment, and fo openly delivered, as there was jufl: caufe of fear left the Truth and Church of God fhould be prejudiced and perilled by it, and fuch as the confcience of my duty and calling would not furTer me altogether to pafs over, this v/as my courfe; to deliver, when I fhould have juft caufe by my Text, the truth of fuch Do6lrine as he had otherwife taught, in general fpeeches, without touch of his perfon in any fort ; and further at convenient opportunity to confer with him upon fuch points.

According to which determination, whereas he had taught certain things concerning Predeftination other- wife than the Word of God doth, as it is underflood by all Churches profcfTmg the Gofpel, and not unlike that wherewith Coranus fometime troubled this Church, 1 both delivered the truth of fuch points in a general dodrine, without any touch of him in particu- lar, and conferred with him alfo privately upon fuch ar^ tides. In which conference,! remember, when I urged the confent of all Churches and good Writers againft him that I knew ; and defired, if it were otherwife, to underftand what Authors he had followed in fuch Doctrine: he anfwered me, that his bell Author was

his

SUPPLICATION TO THE COUNCIL. 3J9

his own Reafon; which I wifhed him to take heed of, as a matter {landing more with Chriftian modefty and wifdom in a Dodtrine not received by the Church, not to truft to his own judgment fo far as to publifh it, before he had conferred with others of his profeffion, labouring by daily prayer and ftudy to know the will of God, as he did, to fee how they underftood fuch Dodrine. Notwithflanding, he, with wavering, re- plied, that he would feme other time deal more largely in the matter. I wifhed him, and prayed him not fo to do, for the peace of the Church, which, by fuch means, might be hazarded ; feeing he could not but think, that Men, who make any confcience of their Miniftry, will judge it a neceffary duty in them, to teach the truth, and to convince the contrary.

Another time, uponlikeoccafion of thisDoflrineof his, I'hat the ajjurance of that we believe by the Wordy is not fo certain^ as of that we perceive by fenfe\ I both taught the Dodtrine otherwife, namely, the affurance of Faith to be greater, which affured both of things above, and contrary to all fenfe and human under^ ftanding, and dealt with him alfo privately upon that point : according to which courfe of late, when as he had taught, nat the Church of Rome is a true Church of Chrifiy and a fan^iified Church by profeffion of that Truths which God hath revealed unto us by his Son^ though not a pure and perfeB Churchy and further, that- he doubted noty but that thoufands of the Fathers^ which lived and died in the fuperfiitions of that Church, were favedy becaufe of their ignorance^ which excufed them ; mif-alledging to that end a text of Scripture to prove iTim,i. it; the matter being of fer purpofe openly and at^^* large handled by him, and of that moment, that might prejudice the Faith of Chrift, encourage the ill-affedled to continue flill in their damnable v/ays, and others weak in Faith to fuffer themfelves eafily to be feduced to the deflrudlion of their Souls ; I thought it my moil bounden duty to God and to his Church, whilft I might have opportunity to fpeak,

C c 3 to

39^ Walter travers his

to teach the truth in a general fpeech in fuch points of Do6lrine.

At which time I taught, That fuch as die^ or have died at any time in the Church of Rome^ holding in their ignorance that Faith which is taught in it, and namely y Jujiif cation in part by Works^ could not be faid by the Scriptures to be faved. In which matter, forefeeing that if I waded not warily in it, I fhould be in danger to be reported (as hath fallen out fince notwithftand- ing) to condemn all the Fathers, I laid directly and plainly to all Men's underilanding, That it was not indeed to be dcitlted^ but many of the Fathers were faved ', but the means (laid I) was not their ignorance , which excufeth no Man with God, but their knowledge and faith cf the Truth, which it appeareth God vouch- fafed them, by many notable monuments and records ex- tant of it in all ages. Which being the latt point in all my Sermon, rifing io naturally from the 1 ext I then propounded, as would have occafioned me to have delivered fuch matter, notwithftanding the former Do6lrine had been found ; and being dealt in by a general fpeech, without touch of his particular; I looked not that a matter of controverfy would have been made of it, no more than had been of my like dealing in former time. Bur, far other wife than I looked for, Mr. Hooker (hewing no grief or offence taken at my fpeech all the week long, the next fab- bath, leaving to proceed upon his ordinary Text, profefied to preach again that he had done the day before, for fome queftion that his Dodrine was drawn into, which he defired might be examined with all feverity.

So proceeding, he beftov/ed his whole time in that Difcourfe, concerning his former Dodrine, and an- fwering the places of Scripture which I had alledged to prove that a Man dying in the Church of Rome is not to be judged by the Scriptures to be faved. In which long Ipeech, and utterly impertinent to his Text, under colour of anfwering for himfelf, he

impugned

SUPPLICATION TO THE COUNCIL. 391

impugned dire(5lly and openly to all Men's under- ftanding, the true Dodrine which I had delivered ; and, adding to his former points fome other like (as willingly one error follows another), that is, 'That the Gdat tans joining with Faith in Chrifi^ Circumcifion^ as necejjary to Salvation^ might be faved : and that they of the Church of Rome may be faved by fuch a Faith of Chrift as they had^ "voith a general repentance of all their errors^ notwithftanding their opinion of Juftification in part by their Works and Merits : I was necefTarily, though not willingly, drawn to fay fomething to the points he objeded againft found Do6lrine> which I did in a fhort fpeech in the end of my Sermon, with proteflation of fo doing not of any finiller affecflion to any Man, but to bear witnefs to the Truth ac- cording to my calling-, and wiilied, if the matter fhould needs farther be dealt in, fome other more convenient way might be taken for it. Wherein, I hope, my dealing was manifeft to the confciences of all indifferent Hearers of me that day, to have been according to peace, and without any uncharitable- nefs, being duly confidered.

For that I conferred not with him the firft day, I have fliewed that the caufe requiring of me in duty, at the leaft not to be altogether filent in it, being. a matter of fuch confequence, the time alfo being fhort wherein I was to preach after him, the hope of the fruit of our communication being fmall upon expe- rience of our former conferences, and my expe6lation being that the Church fhould be no further troubled with it, upon the motion I made of taking fome other courfe of dealing 3 I fuppofe my deferring to fpeak with him till fome fit opportunity, cannot in charity be judged uncharitable.

The fecond day, his unlooked for oppofition with the former reafons, made it to be a matter that re- quired of neceffity fome pubiick anfwer ; which be- ing fo temperate as I have fhewed, if notwithftand- ing it be cenfured as uncharitable, and punifhed fo C c 4 grievoufly

3^2 WALTER TRAVERS HIS

grievoufly as it is, what fhoyuld have been my punifli- ment, if (without all fuch cautions and refpedts as qualified my fpeech) I had before all, and in the un- derftanding of all, fo reproved him offending open- ly, that others might have feared to do the like ? which yet, if I had done, might have been war- ranted by the rule and charge of the Apoflle, "Them that offend openly y rebuke openly ^ that the reji may alfo fear ; and by his example, who, when Peter in this very cafe which is now between us, had (not in preaching) but in a matter of converfation, not gone with a right foot, as was fit for the truth of the Gofpel, conferred not privately with him, bur, as his own rule required, reproved him openly before all, that others might hear, and fear, and not dare to do the like. All which reafons together weighed, I hope, will fhew the manner of my dealing to have been charitable, and warrantable in every fort.

The next fabbath-day after this, Mr. Hooker kept the way he had entered into before, and beflowed his whole hour and more only upon the queflions he had moved and maintained ; wherein he fo fet forth the agreement of the Church of Rome with us, and their difagreement from us, as if we had confented in the greateft and weightieft points, and differed only in certain fmaller matters : which agreement noted by him in two chief points, is not fuch as he would have made Men believe. The one, in that he faid, 'They acknowledge all Men ftnners^ even the bleffed Virgin^ though fome of them freed her from fm, for the Council of Trent holdeth, that fhe was free from fin. Another, in that he faid, They teach Chriji's Righteoufnefs to he the only meritorious caufe of taking away fin ^ and differ from us only in the applying of it : for Thomas Aquinas their chief Schoolman, andArch- bifhop Catherinus teach. That Chriji took away only Original Sin, and that the reft are to he taken away hy ourfehes ; yea, the Council of Trent teacheth. That Righteoufnefs whereby we are righteous in God's ftghty

is

SUPPLICATION TO THE COUNCIL. 393

is an inherent Righteoufnefs ; which mud needs be of our own Works, and cannot be underflood of the Righteoufnefs inherent only in Chrift's perfon, and accounted unto us. Moreover he taught the fame time, nat neither the Galatians^ nor the Church of Rome, did directly overthrow the foundation cf Juftifi' cation by Chriji alone^ hut only by con/equenty and there- fore might well he faved ; or elfe neither the Churches of the Lutherans, nor any which hold any manner of error y could he faved \ becaufe ({'siith. he) every error by confe- quent overthroweth the foundation. In which dif- courfes, and fuch like, he bellowed his whole time and more ; which, if he had affedted either the truth of God, or the peace of the Church, he would furely not have done.

Whofe example could not draw me to leave the Scripture I took in hand, but Handing about an hour to deliver the Dodlrine of it, in the end, upon juft occafion of the Text, leaving fundry other his unfound fpeeches, and keeping me ftill to the prin- cipal, I confirmed the believing of the do(ftrine of Juftification by Chrift only, to be necefiary to the juftification of all that fhould be faved, and that the Church of Rome diredly denieth, that a Man is faved by Chrift, or by Faith alone, without the Works of the Law. Which my anfwer, as it was moil ne- ceffary for the fervice of God, and the Church, fo was it without any immodeft or reproachful fpeech to Mr. Hooker : whofe unfound and wilful dealings in a caufe of fo great importance to the Faith of Chrift, and falvation of the Church, notwithftanding I knew well what fpeech it deferved, and what fome zealous earneft Men of the fpirit of John and James, Mark Hi, firnamed Boanerges, Sons of Thunder, would have ^7- faid in fuch a cafe ; yet I chofe rather to content rnyfelf in exhorting him to re-vifit his Dodrine, as Nathan the Prophet did the device, which, without 2 Sam.vir. confulting with God, he had of himfelf given to '"'2''^' 5' Pavid, concerning the building of the Temple ; and

with

594. WALTER TRAVERS HIS

CruiVu IT, with Peter the Apoftle, to endure to be withftood m ^'*" fuch a cafe, not unlike unto this. This, in efFed,

was that which pafTed between us concerning this matter, and the invedives I made againft him, ' wherewith I am charged. Which rehearlal, I hope,

may clear me (with ail thatfliall indifferently confider it) of the blames laid upon me for want of duty to Mr, Hooker in not conferring with him, whereof I have fpoken fufficiently already j and to the High Commiffion, in not revealing the matter to them, which yet now I am further to anfwer. My anfwer is, that I proteft, no contempt nor wilful negledt of any lawful Authority, ilayed me from complaining unto them, but thefe realbns following :

Firft, I v.'as in fome hope, that Mr. Hooker, not-* withftanding he had been over-carried with a fhew of charity to prejudice the Truth, yet when it fhould be fufficiently proved, would have acknowledged it, or at the leail induced with peace, that it might be of- fered, without any offence to him, to fuch as would receive it; either of which would have taken away any caufe of jufl complaint. When neither of thefe fell out according to my expedation and defire, but that he replied to the Truth, and objeded againft it, I thought he might have fome doulDts and fcruples in himfelf ; which yet, if they were cleared, he would either embrace found Dodlrine, or at leafl futfer it to have its courfe : which hope of him I nourifhed fo long, as the matter was not bitterly and immodeftly handled between us.

Another reafon was the caufe itielf, v/hich, ac- cording to the Parable of the Tares (which are faid to be fown among the Wheat), fprung up firft in his grafs : therefore, as the Servants in that place are not faid to have come to complain to the Lord, till the Tares came to fhew their fruits in their kinds ; fo, I thinking it yet but a time of difcovering of what it was, defired not their fickle to cut it down.

For further anfwer, it is to be confidered^ that

the

SUPPLICATION TO THE COUNCIL. 395

the confcience of my duty to God, and to his Church, did bind me at the firll, to deliver found Do6trine in fuch points as had been ocherwife uttered in that place, where I had now fome years taught the truth -, otherwife the rebuke of the Prophet had Ezek.xxii. fallen upon me, for not going up to the breach, and Izek. {landing in it, and the peril for anfvvering the blood '^'^^''"•^» of the city, in whofe watch-tower I fate -, if it had been furprifed by my default. Moreover, my pub- lick proteftation, in being willing, that if any were not yet fatisfied, fome other more convenient way might be taken for it : and laftly, that I had re- folved (which I uttered before to fome, dealing with me about the matter) to have protefted the next fabbath-day, that I would no more anfwer, in that place, any obje(^tions to the Do6lrine taught by any means, but fome other way fatisfy fuch as fhould require it.

Thefe, I trufl, may make it appear, that I failed not in duty to Authority, notwithftanding I did not complain, nor give over fo foon dealing in the cafe. If I did, how is he clear, which can alledge none of all thefe for himfelf ; who leaving the expound- ing of the Scriptures, and his ordinary calling, vo- luntarily difcourfed upon School-points and Quef- tions, neither of edification, « nor of truth? Who after all this, as promifing to himfelf, and to un- truth, a vidlory by my filence, added yet, the next fabbath'day, to the maintenance of his former opinions, thefe v/hich follow :

'That no Additament taketh away the Foundation^ except it be a privative ; of which fort^ neither the Works added to Chrift by the Church of RomCy nor Cir^ cumcifion by the Galatians were : as one denieth him not to be a Man^ that faith^ he is a righteous Man, but he that faith he is a dead Man: whereby it might feem, that a Man might, without hurt, add Works to Chrift, and pray alfo that God and St. Peter would fave them.

i'hat the Galatians' cafe is harder than the cafe of

the

39S WALTER TRAVERS HIS

the Church of. Rome, becaufe the Galatians joined Cir^ cumcifion with Chrift^ which God had forbidden and cholifhed\ hut thai which the Church of Rome joined with Chrijl^ were good JVorkSy which God had com- manded. Wherein he committed a double fault, one, in expounding all the quellions of the Galatians, and confequently of the Romans, and other Epiftles, of Circumcifion only, and the Ceremonies of the Law (as they do, who anfwer for the Church of Rome in their writings) contrary to the clear mean- ing of the Apoftle, as may appear by many flrong and fufficient reafons : the other, in that he faid, the addition of the Church of Rome was of IVorks command- ed of God, Whereas the leaft part of the Works whereby they looked to merit, was of fuch works ; and moft were works of Supererogation, and works which God never commanded, but was highly dif- pleafed with, as of Mafles, Pilgrimages, Pardons, pains of Purgatory, and fuch like. Further, That noonefequel urged by the Apofile againfi the Galatians for joining Circumcifwn with Chriji^ but might be as well enforced cgainfi the Lutherans % that is^ that for their ubiquity it may be as well faid to them^ If ye hold the Body of ChrijT to be in all 'places^ you are fallen from Grace, you are under the curfe of the Law, faying, Curfed be he that fulfilieth not all things written in this Book, with fuch like. He addeth yet further, That to a BifJjop of the Church of Rome^ to a Cardinal^ yea, to the Pope himfef, acknowledging Chriji to be the Saviour cf the f For Id, denying other errors, and being dijcom' forted for want of IVorks whereby he might be juflifed, he would not doubt to ufe this fpeech ; Thou holdeft the foundation of Chriftian Faith, though it be but by aflender thready, thou holdeft Chrifi, though but by the hem of his garment ; why floouldft thou not hope that virtue may pafs from Chrift to Jave thee f That which thou holdeft of fuftification by thy Works, overthroweth indeed by conjequent the foundation of Chriftian Faith i but be of good cheer ^ thou haft not to do with a captious

Sophifter,

SUPPLICATION TO THE COUNCIL. 39^

Sopbificr, but , with a merciful God^ who will jujiijy thee for that thou holdeft^ and not take the advantage of doubtful conftru5lion to condemn thee. And if this ^ faid he, he an err or ^ I hold it willingly ; for it is the great eft comfort I have in the World^ without which I would not wifh either to fpeak or live. Thus far, being not to be anfwered in it any more, he was bold to pro- ceed, the abfurdity of which fpeech I need not to Hand upon. I think the like to this, and other fuch in this Sermon, and the reft of this matter, hath not been heard in publick places within this Land fince Queen Mary's days. What confequence this Dodtrine may be of, if he be not by authority ordered to revoke it, I befeech your Honours, as the Truth of God and his Gofpel is dear and pre- cious untfe you, according to your godly wifdom to confider.

I have been bold to offer to your Honours a long and tedious difcourfe of thefe matters ^ but Ipeech being like to tapeftry, which if it be folded up» fheweth but part of that which is wrought ; and being unlapt and laid open, flieweth plainly to the eye ail the work that is in it; I thought it neceffary to unfold this tapeftry, and to hang up the whole chamber of it in your moft honourable Senate, that fo you may the more eafily difcern of all the pieces, and the fundry works and matters contained in it. Wherein my hope is, your Honours may fee I have not deferved fogreat apuniftiment as is laid upon the Church for my fake, and alfo upon myfclf, in taking from me the exercife of my Miniftry. Which punifhment, how heavy it may feem to the Church, or fall out indeed to be, I refer it to them to judge, and fpare to write what I fear, but to myfelf it is exceeding grievous, for that it taketh from me the exercife of my calling. Which I do not fay is dear unto me, as the means of that little benefit whereby I live (although this be a lawful confideration, and to be regarded of me in due place^ and of the Au- thority

398 WALTER TRAVERS HIS

thority under whofe protedlion I moft willingly live, even by God's Commandment both unto them, and unto me) ; but, which ought to be more precious unto me than my life, for the love which I fhould bear to the glory and honour of Almighty God, and to the edification and falvation of his Church, for that my life cannot any other way be of like fervice to God, nor of fuch ufe and profit to Men by any means. For which caufe, as 1 difcern how dear my Minillry ought to be unto me, fo it is my hearty defire, and moil humble requeft unto God> to your Honours, and to all the Authority I live under, to whom any dealing herein belongeth, that I may fpend my life (according to his example, who in a word of like found, but of fuller fcnfe, comparing by it the bedowing of his life to the offering poured out) upon the facriiice of the faich of God's People, and efpecially of this Church, whereupon I have already poured out a great part thereof in the fame calling, from which I Hand now rcilrained. And if your Honours jQiall find it fo, that I have not deferved fo great a puniiliment, but rather per- formed the duty vv'hieh a good and faithful Ser- vant ought, in fuch cafe, to do to his Lord and the People he putteth him in trull withal carefully to keep ; I am a mofl humble fuitor by thefe prefents to your Plonours, that, by your godly wifdom, fome good courfe may be taken for the reftoring of me to my Miniilry and place again. Which fo great a favour fliall bind me yet in a greater obligation of duty (which is already fo great, as it feemed nothing could be added unto it to make it greater) to honour God daily for the continuance and increafe of your good edate, and to be ready with all the poor means God hath given me^ to do your Honours that faith- ful fervice I may pofTibly perform. But if, notwith- Handi ng my caufe be never fo good, your Honours can by no means pacify fuch as are offended, nor rcllore me again, then am I to reft in the good plea- furs

SUPPLICATION TO THE COUNCIL. 399

fure of God, and to commend to your Flonours protedlion, under her Majefty's, my private life, while it fhall be led in duty ; and the Church to him, who hath redeemed to himfelf a People with his precious blood, and is making ready to come to judge both the quick and dead, to give to every one according as he hath done in this life, be it good or evil ; to the Wicked and Unbelievers, juftice unto death ; but to' the Faithful, and fuch as love his Truth, mercy and grace to life everlafhing.

Your Honour's moil Bounden, and Moil Humble Supplicant,

WALTER TRAVERS,

MINISTER OF THE GOSPEL.

Mr. ho 0 K E R' S

ANSWER

TO THE

SUPPLICATION

THAT

Mr. <T R a V E R S

MADE TO THE

COUNCIL.

'To my Lord of Canterbury his Griue^

MY duty in my moll humble wife remembered, may it pleafe your Grace to underhand, that whereas there hath been a late controverfy railed in the Temple, and purfued by Mr. Travers, upon con- ceit taken at fome words by me uttered, with a mofl fimple and harmlefs meaning, in the heat of which purfuit, after three publick invedives, filence being enjoined him by Authority, he hath hereupon, for defence of his proceedings, both prefented the Right Honourable Lords, and others of her Maje(ly*s Privy Council, with a writing ; and alfo caufed or fuffered the fame to be copied out, and fpread through the hands of fo many, that well nigh all forts of men have it in their bofoms j the matters wherewith I am therein charged, being of fuch quality as they are, and myfelf being better known to your Grace VOL. ILL D d than

402 Mr. HOOKER'S ANSWER TO

than to any other of their Honours befides, I have chofen to offer to your Grace's hands a plain declara- tion of my innocence in all thofe things wherewith I am To hardly, and fo heavily charged ; left, if I ftill remain filenu, that which I do for quietnefs fake, be taken as an argument, that I lack what to fpeak truly and juftly in mine ovv^n defence.

2. Firft, becaufe Mr. Travers thinketh it expedient to breed an opinion in Men's minds, that the root of all inconvenient events which are now fprung out, is the furly and unpeaceable difpofition of the Man with whom he hath to do ; therefore the firfl in the rank of accufations laid againft me, is my inconformity y *which have Jo little inclined to fo many, and Jo earneji exhortations and conferences y as myfelj he faith, can witnefsy to have been Jpent upon me, for my better

Jafcioning unto good correfpondence and agreement,

3. Indeed, when at the firfl:, by means of fpecial well- willers, without any fuit of mine, as they very well know (although I do not think it had been a mortal fin, in a reafonable fort, to have fhewed a moderate defire that way), yet when by their endeavour without infligation of mine, fome Reverend gnd Honourable, favourably affeding me, had procured her Majefcy's grant of the place-, at the very point of my entering thereinto, the evening before I was firfl to preach, he came, and two other Gentlemen joined with him: theeffedof his con- ference then was. That he thought it his duty to advije mey not to enter with ajirong handy but to change mypurpofe of preaching there the next dayy and to flay till he had given notice of me to the Congregation y that fo their allowance might feal my calling. The effect of my anfwer s^2i%Shat^ as in a 'place where fuch order isy I would not break it \_ fo hercy where it never waSy I might noty of my own heady take upon me to begin it : but liking very well the mo- tion, for the opinion which I had of his good meaning who made it, requefted him not to miflike my anfwer, though it were not correfpondent to his mind.

4. When this had fo difpleafed fome, that'whatfo- ever was afterw^ards done or fpoken by me, it of- fended

Mr. traverses SUPPLICATION. 403

fended their tafte, angry informations were daily fenc out, intelligence given far and wide^ what a dangerous enemy was crept in ; the word that jealoufy could imagine was fpoken and written to fo many, that at the length feme knowing me well, and perceiving how injurious the reports were, which grew daily more and more unto my difcredit, wrought means to bring Mr. Travers and me to a fecond conference* Wherein, when a common Friend unto us both had quiedy requefted him to utter thofe things wherewith he found himfelf any way grieved, he firft renewed the memory of my entering into this charge, by vir- tue only of an human creature (for fo the want of that formality * of popular allowance was then cen- fured), and unto this was annexed a catalogue, partly of cauielefs furmifes, as. That I had confpred againji him, and that I fought fuperiority over him -, and partly of faults, which to note, I ihould have thought it a greater offence than to commit, if I did account them faults, and had heard them fo curioufly obferved in any other than myfelf, they are fuch filly things, as. Praying in the entrance of my Sermon only^ and not in the end^ naming Bifhops in my prayer^, kneeling when I fray ^ and kneeling when I receive the Communion^ with fuch like, which I would be as loch to recite, as I was forry to hear them objeded, if the rehearfal thereof were not by him thus wrefted from rne. Thefe are the confe- rences wherewith I have been wooed to entertain peace and good agreement.

5. As for the vehement exhortations he fpeaketh of, I would gladly know fome reafon wherefore he thought them needful to be ufed. Was there any thing found in my fpeeches or dealings that gave them occafion, who are ftudious of peace, to think that I difpofed myfelf to fome unquiet kind of proceed- ings ? Surely, the fpecial Providence of God I do now fee it was, that the firft words I fpake in

* A mere formality it had been to me in that place ; where, as no man had ever ufed it before me, fo it could neither further me if I did ufe it, nor hinder me if I did not,

D 2 this

404 Mr. HOOKER'S ANSWER TO

this place, fhould make the firfl thing whereof I am acculed, to appear not only untrue, bur improbable, to as many as then heard me with indifferent ears ; and do, I doubt not, in their confciences clear me of this fufpicion. Howbeit, I grant this were nothing, if it might be fhevved, that my deeds following were not fuitable to my words. If I had fpoken of peace at the firft, and afterwards fought to molefl and grieve him, by crofiing him in his fundlion, by {lorming, if n)y pleafure were not afked, and my will obeyed in the lead occurrences, by carping needlefsly fome- tim,es at the manner of his teaching, fometimes at this fometimes at that point of his do6lrine ; I might then with fome likelihood have been blamed, as one dif- daining a peaceable hand when it had been offered. But if I be able (as I am) to prove that myfelf hath now a full year together borne the continuance of fuch dealings, not only without any manner of re- fiftance, but alfo without any fuch complaint, as might let or hinder him in his courfe, I fee no caufe in the world why of this I fhould be accufed, unlefs it be, left I lliould accufe, which I mean not. If therefore I have given him occafion to ufe con- ferences and exhortations to peace, if when they were bellowed upon me I have defpifed them, it will not be hard to fhew fome one word or deed where- with I have gone about to work difturbance : one is not much, 1 require but one. Only, I require if any thing be fhewed, it may be proved, and not objedled only as this iSyTbal I have joined with fuch as have always oppofed themfelves to any good order in the Churchy and made themfelves to be thought indijpofed to the prefent fiate and proceedings. The words have reference, as it feemeth, unto fome fuch things as being attempted before my coming to the Temple, went not fo effedually forward (perhaps) as he that devifed them would have wilhed. An order, as I learn, there was tendered, that Communicants fhould neither kneel, as in moft places of the Realm ; nor fir, as in this place the cuftom is s but walk to the

one

Mr. traverses SUPPLICATION. 405

one fide of the Table, and there (landing till they had received, pafs afterwards away round about by the other. Which being on a fudden begun to be pradlifed in the Church, fome fate wondering what it fhould mean, others deliberating what to do ; till fuch time as at length by name one of them being called openly thereunto, requefted that they might do as they had been accuftomed, which was granted; and as Mr. Travers had miniflered his way to the reft, fo a Curate was fent to minifter to them after their way. Which unprofperous beginning of a thing (faving only for the inconvenience of needlefs alteration, otherwife harmlefs) did fo difgrace that order, in their conceit who had to allow or difallow it, that it took no place. For neither could they ever induce themfelves to think it good, and it fo much offended Mr. Travers, who fuppofed it to be the befl, that he fince that time, although content- ed to receive it as they do, at the hands of others, yet hath not thought it meet they fhould ever receive it of his, which would not admit that order of re- ceiving it, and therefore in my time hath been always prefent not to minifler, but only to be mi- niflered unto.

6. Another order there was likewife devifed, but an order of much more weight and importance. This foil, in refpedl of certain immunities and other fpecialties belonging unto it, feemed likely to bear that which in other places of the Realm of England doth not take. For which caufe, requefl was made to fomeof her Majefly^s Privy Council, that whereas it is provided by a Statute there fhould be Colledlors and Sidemen in Churches, which thing, or fomewhat correfpondent unto it, this place did greatly want ; it would pleafe their Honours to motion fuch a matter to the Ancients of the Temple. And ac- cording to their honourable manner of helping for- ward all motions fo grounded, they wrote their let- ters, as I dm informed, to that effect. Whereupon, although thefe Houfes never had ufe of fuch Col- D d 3 ledors

4o6 Mr. HOOKER'S ANSWER TO

ledlors and Sidemen as are appointed in other places, yet they both ere(5led a box and received Men's de- votions for the Poor, appointing the Treafurer of both Houfes to take care for bellowing it where need was ; and granting farther, that if any could be intreated (as in the end fome were) to undertake the labour of obfervins: Men's flacknefs in divine duties, they fhould be allowed, their complaints heard at all times, and the faults they complained of, if Mr. Alvey's * private admonition did not ferve, then by fome other means redrefled ; but ac- cording to the old received orders of both Houfes. Whereby the fubflance of their Honours' letters was indeed fully fatisfied. Yet, becaufe Mr.Travers in- tended not this, but, as itfeemicd, another thing-, there- fore, notwithftanding the orders which have been taken, and, for any thing 1 know, do ftand ftill in as much force in this Church now as at any time heretofore, he complaineth much that the good orders which he doth mean have been withftood. Now it were hard, if as many as did any ways oppofe unto thefe and the like orders, in his perfuafion good, did thereby make themfelves to be thought diQikers of the pre- fent Itate and proceedings. If they, whom he aimeth at, have any other ways made themfelves to be thought fuch, it is likely he doth know wherein, and will, I hope, difclofe to whom it appertaineth, both the Perlbns whom he thinketh, and the caufes why he thinketh them fo iil-affe6led. But whatfo- ever the Men be, do their faults make me faulty ? They do, if I join myfelf with them : I befeech him therefore to declare wherein I have joined with them. Other joining than this with any Man here, I cannot imagine: it maybe I have talked, or walked, or eaten, or interchangeably ufed the duties of common humanity with fome fuch as he is hardly perfuaded of. For I know no Law of God or Man, by force whereof they ihould be as Heathens and Publicans unto me, that are not gracious in the eyes of another

* Mr.Travers— MS. Bodl, Man,

Mr. TRAVERS's SUPPLICATION. 407

Man, perhaps without caufe, or if with caufe, yet fuch caufe as he is privy unto, and not I. Could he, or any reafonabie Man think it a charitable courfe in me, to obferve them that Ihewed by ex- ternal courtefies a favourable inclination toward him, and if I fpy out any one amongft them of whom I think not well, hereupon to draw fuch an accufation as this againft him, and to offer it where he hath given up his againft me ? which notwithftanding I will acknowledge to be jull and reafonabie, if he or any Man living Ihall Ihew that 1 ufe as much as the bare familiar company but of one, who by word or deed hath ever given me caufe to fjfped or con- jedture him fuch as here they are termed with whom complaint is made that I join myfelf. This being fpoken therefore, and written without all pof- fibility of proof, doth not Mr. Travers give me over- great caufe to ftand in fome fear left he make too little confcience how he ufeth his tongue or pen ? Thefe things are not laid againft me for nothing ; they are to fome purpofe if they take place. For in a mind perfuaded that I am, as he decyphereth me, one who refufcth to be at peace with fuch as em- brace the truth, and fide myfelf with Men finifterly affcdled thereunto, any thing that Ihail be fpoken concerning the unfoundnefs of my Dodtrine cannot choofe but be favourably entertained. This pre- fuppofed, it will have likelihood enough which after- wards followeth, that many of my Sermons have tafted of fome four leaven or other ^ that in them he hath dif covered many unfound matters, A thing much to be lamented, that fuch a place as this, which might have been fo well provided for, hath fallen into the hands of one no better inftruded in the truth. But what if in the end it be found, that he judgeth my words, as they do colours which look upon them with green fpeclacles, and think that which they fee is green, when indeed that is green whereby they fee. 7. Touching the firft point of his difcovery, which is about the matter of Predeftination, to fee

D d ^ down

4o8 Mr. HOOKER'S ANSWER TO

down that I fpake (for I have it written), to declare and confirm the feveral branches thereof, would be tedious now in this writing, where I have fo many- things to touch, that I can but touch them only. Neither is it herein fo needful for me to juftify my fpeech, when the very place and prefence where I fpake, doth itfelf fpeak fufficiently for my clearing. This matter was not broached in a blind alley, or uttered where none was to hear it that had (kill with authority to controul, or covertly infinuated by Ibme gliding fentence.

8. That which I taught was at Paul's Crofs ; it was not huddled in amongfl other matters, in fuch fort that it could pafs v/ithout noting; it was open- ed, it was proved, it was fome reafonable time flood upon. I fee not which way my Lord of London, who was prefent and heard it, can excufe fo great a fault, as patiently, without rebuke or controulment afterwards, to hear any Man there teach otherwife than the Word of God doth ; not as it is underftood by the private interpretation of fome one or two Men, or by a fpecial conftrudlion received in fome few books •, bur, as it Is underftood by all Churches frofejfing the Gofpel ; by them all, and therefore even by our own alio amongfl: others. A Man that did mean to prove that he fpeaketh, would furely take the meafure of his words fhorter.

9. The next thing difcovered, is an opinion about the affurance of Men's perfuafions in matters of Faith. I have taught, he faith, That the ajfurance of things which we believe by the Word^ is not fo certain as of that we perceive by Senfe, And, is it as certain ? Yea, I taught, as he himfelf, I trult, will not deny, that the things which God doth promife in his Word are furer unto us than any thing which we touch, handle, or fee. But are we fo fare and certain of them ? if we be, why doth God fo often prove his promifes unto us, as he doth by argument taken from our fenfible experience? We mud be furer of the proof, than of the thing proved, otherwife it is

no

Mr. TRAVERS's SUPPLICATION. 409

no proof. How is it, that if ten Men do all look upon the Moon, every one of them knoweth it as certainly to be the Moon as another ; but many be- lieving one and the fame Promife, all have not one and the fame fulnefs of perfuafion ? How falleth ic out, that Men being affured of any thing by Senfe, can be no furer of it than they arc •, whereas the ftrongeft in Faith that liveth upon the earth, hath always need to labour and drive, and pray, that his affurance concerning heavenly and fpiritual things, may grow, increafe, and be augmented ?

10. The Sermon wherein I have fpoken fomewhat largely of this point was, long before this late con- troverfy rofe between him and me, upon requeft of fome of my Friends, feen and read by many, and amongft many, fom.e who are thought able to dif- cern : and I never heard that any one of them hi- therto hath condemned it as containing unfound matter. My cafe were very hard, if as oft as any thing I fpeak difpleafeth one Man's tafte, my dodrine upon his only word fhould be taken for four leaven.

11. The reft of this difcovery is all about the matter now in queftion ; wherein he hath two faults predominant which would tire out any that fhould anfwer unto every point feverally ; unapt fpeaking of School-Controverfies, and of my words fometime fo untoward a reciting, that he which fhould promife to draw a Man's countenance, and did indeed exprefs the parts, at leaftwife moft of them, truly, but perverfely place them, could not reprefent a more offenfive vifage, than unto me my own fpeech feemeth in fome places, as he hath ordered it. For anfwer whereunto, that writing is fufEcient, wherein I have fet down both my words and meaning in fuch fort, that where this accufation doth deprave the one, and either mifin- terpret, or without juft caufe, miflike the other, ic will appear fo plainly, that I may fpare very well to take upon me a new needlefs labour here.

12. Only at one thing which is there to be found, becaufe Mr. Trovers doth here feem to take fuch a

fpccial

410 Mr. HOOKER'S ANSWER TO

fpecial advantage, as if the matter were unanfwer- able, he conftraineth me either to detedt his overfight, or to confefs mine own in it. In fetting down the queftion between the Church of Rome and us, about Grace and Juftification, left I fhould give them an oc- cafion to fay, as commonly they do, that when we can- not refute their opinions, we propofe to ourfelves fuch inilead of theirs, as we can refute ; I took it for the beft and moil perfpicuous way of teaching, to de- clare firft, how far we do agree, and then to fhew our difagreement : not generally (as Mr. Travers his * words would carry it, for the eafier fattening that upon me wherewith, faving only by him, I was never in my life touched), but about the matter only of Juftificacion: for further I had no caufe to meddle at this time. What was then my offence in this cafe? I did, as he faith, fo fet it out as if we had confented in the greateft and weightieft points, and differed only in fmaller matters. It will not be found, when it Cometh to the balance, a light difference where wc difagree, as 1 did acknov/ledge that we do, about the very effence of the medicine whereby Chrift cureth

* His words be thefe : The next fabbath-day after this, Mr. Hooker kept the way he had entered into before, and bellowed his whole hour and more, only upon the queliionshehad moved and maintain- ed. Wherein he io fet forth the agreement of the Church of Rome with us, and th^ir difagreement from us, as if we had confented in the greateil and weightieft points, and differed only in certain fmaller matters. Which agreement noted by him, in two chief points, is not fuch as he would have made Men believe ; the one in that he faid. They acknowledge all Men Sinners, even the BleiTed Virgin, though fome of them freed her from Sin ; for the Council of Trent holdeth, that fhe was free from Sin: Another, in that he faid. They teach Chrill's Righteoulhefs to be the only meritorious caufe of taking away Sin, and differ from us only in the applying of it. For Thomas Aquinas, their chief Schoolman, and Arch- bifnop Catharinus, teach, that Chrift took away only Original Sin, and that th^ refl are to be taken away by ourfelves : yea, the Council of Trent teacheth, that the Righteoafnefs whereby we are righteous in God's fight, is an inherent Righteoufnefs, which muft needs be of our own works, and cannot be underiiood of ths Righteoufnefs inherent only in Chrili's pcrfon^ and accoimted unto us.

our

Mr. TRAVERS's SUPPLICATION. 411

our difeafe. Did I go about to make a (hew of agree- ment in the weightieft points, and was I ib fond as not to conceal our difagreement about this ? I do "wilh that fome indifferency were ufed by them that have taken the weighing of my words.

13. Yea, but our agreement is not fuch in two of the chiefeft points, as I would have men believe it is: and what are they ? The one is, I faid, 'They ac- knowledge all Men /inner s^ even tht Blejfed Virgin, i bough fome of them free her from fin. Put the cafe I had af- firmed, that only fome of them free her from fin, and had delivered it as the moft current opinion amongft them that fhe was conceived in fm : doth not Bona- venture fay plainly, Omnes fere, in a manner all Men do hold this ? doth he not bring many reafons where- fore all Men fhould hold it ; were their voices fmce that time ever counted, and their number found fmaller which hold it than theirs that hold the contra- ry ? Let the quellion then be, whether I might fay, the mod of them acknowledged all Men finners^ even the Bleffed Virgin herfelf. To ihew, that their general received opinion is the contrary, the Tridentine Coun- cil is alledged, peradventure not altogether fo confi- derately. For if that Council have by refolute deter- mination freed her, if it hold as Mr. Travers faith it doth, that fhe was free from fin-, then muft the Church of Rome needs condemn them that hold the contra- ry. For what that Council holdeth, the fame they all do and muft hold. But in the Church of Rome, who knoweth not, that it is a thing indifferent to think and defend the one or the other: fo that, this argu- ment, the Council of Trent holdeth the Virgin free from Sin, ergo, it is plain that none of them may, and therefore untrue, that moft of them do acknow- ledge her a Sinner, were forcible to overthrow my fuppofed aflertion if it were true that the Council did hold this. But to the end it may clearly appear, how it neither holdeth this nor the contrary, 1 will open what myfelf do conceive of the Canon that concerneth this matter. The Fathers of Trent perceived that if

they

412 Mr. HOOKER'S ANSWER TO

they fhould define of this matter, it would be danger- ous howfoever it were determined. If they had freed her from her original fin, the reafons againftthem are unanfwerable, which Bonaventure and others do al- ledge, but efpecially Thomas, whofe line, as much as may be, they follow. Again, if they did rcfolve the other way, they fhould controul themfelves in another thing, which in no cafe might be altered. For they profefs to keep no day holy in the honour of an unholy thing ; and the Virgin's conception they honour with a * feafi:, which they could not abrogate with- out cancelling a Conftitution of Xyftus Quartus. And that which is worfe, the World might perhaps fufpedl, that if the Church of Rome did amifs before in this, it is not impofTible for her to fail in other things. In the end, they did wifely quote out their Canon by a middle thread, ellablilhing the feaft of the Virgin's conception, and leaving the other queftion doubtful as they found it ; giving only a caveat, that no Man fhould take the decree which pronounceth all Man- kind originally finful for a definitive fentence concern- ing the BlefTed Virgin. This in my fight is plain by their own words, Declarat hac ipfa fan^a Synodus, (f^c. Wherefore our Countrymen at Rhemes, men- tioning this point, are marvellous wary how they fpeak •, they touch it as though it were a hot coal : Annot. in Many godly devout Men judge that our Blejfed Lady was feS^gJ* Tteither born, mr conceived infin» Is it their wont to fpeak nicely of things definitively fet down in that Council ?

* This doth much trouble Thomas, holding her conception ftained with the natural blemifh inherent in mortal feed. And therefore he putteth it off with two anfwers, the one, that the Church of Rome doth not allow, but tolerate the feall, which an- fwer now will not ferve : the other, that being fare flie was fanc- tified before birth, but unfure how long a while after her Concep- tion, therefore under the name of her conception day, they honour the time of her fanftification. So that befides this, they have now no foder to make the certain allowance of their feafl, and their uncertain fentenc^-conceming her fm, to cleave together, Tom. iii. part. I. quailb 27. art. 2. ad 2 et 3.

In

Mr. traverses SUPPLICATION. 413

In like fort, we find that the reft, which have fince the time of the Tridentine Synod written of original fin, are in this point, for the moft part, either filent, or very fparing in fpeech : and, when they fpeak, either doubtful what to think, or whatfoever they think themfelves, fearful to fee down any certain determina- tion. If I be thought to take the Canon of that Council otherwife than they themfelves do, let him expound it whole fentence was neither laft alked, nor his pen leaft occupied in fetting it down-, I mean Andradius, whom Gregory the Thirteenth hath allowed plainly to confefs, that it is a matter which neither exprefs evi-Lib.v. def. dence of Scripture, nor the tradition of the Fathers, ^'^^'' nor the fencence of the Church hath determined; that they are too furly and felf-willed, which, defend- ing either opinion, are difpleafed with them by whom the other is maintained : finally, that the Fathers of Trent have not fet down any certainty about this queftion, but left it doubtful and indifferent.

Now whereas my words, which I had fet down in writing, before I uttered them, were indeed thefe. Although they imagine, that the Mother of our Lord Je- fus Chrifty were, for his honour, and by his fpecial pro- te5lion, preferved clean from all fin i yet concerning the rejly they teach as we do, that all have finned. Againft my words they might, v/ith more pretence, take ex- ception, becaufe fo many of them think (he had fin: which exception notwithilanding, thepropofition being indefinite and the matter contingent, they cannot take, becaufe they grant, that many whom they account grave and devout amongft them think that fhe was clear from all fin. But, whether Mr. Travers did note my words himlelf, or take them upon the credit of fome other man's noting, the tables were faulty wherein it was noted. All Menftnners, even the blejfed Virgin : when my fpeech was rather. All Men except the blejfed Virgin. To leave this ; another fault he findeth, that I faid, ^hey teach Chriji's Righteoufnefs to be the only meritorious caufe of taking away fin, and differ from us only in the applying of it, I did fay and do,

They

414 Mr. HOOKER'S ANSWER TO

They teach as we do^ that although Chrijl he the only me" ritorious caufe ofcurjujlice^yet as a medicine which is made for healthy doth not heal by being made^ but by being applied-^ Jo, by the merits of Chrifly there can be no life norjufiification^ without the application of his merits : but about the man- ner of applying Chrijly about the number and power of means whereby he is applied, we diffent from them. This of our dilTenting from them is acknowledged.

14. Our agreement in the former is denied to be fuch as I pretend. Let their own words therefore and mine concerning them be compared. Doth not An- Orthod. Ub.dradius plainly confefs ; Our fins do fmit, and only the '^'^'^'^^^'^^' merits of Chriji open the entering into bleffednejs? And susft]4. Soto, It is put for a ground^ that all, fince the fall art. 6. ^jr ^^^^;^ obtain falvation only by the paffion of Chrijl ; howbeity as no cauje can he effe5lual without applying^ fo neither can any Man be faved to whom the fuffering of Chrift is not applied. In a word, who not ? When the Council of Trent, reckoning up the caufes of our firft juftification, doth name no end but God's glory and our felicity; no efficient but his mercy 5 no inftrumental but Baptifm ; no meritorious but Chrift ; whom to have merited the taking away of no fin but original, is not their opinion : which him- felf will find, when he hath well examined his wit- nefTes, Catharinus and Thomas. Their Jefuits are marvellous angry with the men out of whofe gleanings Mr. Travers leemeth to have taken this 5 they openly difclaim it ; they fay plainly. Of all the Catholics there is not one that did eierfo teach -, they m.ake folemn pro- teftation, IVe believe and profefsy that Chrift upon the crofs hath altogether fatisfied for all fins ^ as well original as a^ual. * Indeed they teach, that the merit of Chrift doth not take away adual fm in fuch fort as it doth ' original j wherein, if their dodrine had been under-

* Bellarm. Judic. de lib. Concor. Mendac. 18. Nemo Catho- licorum unquam fic docuit; fed credimus et profitemur, Chrillum in cruce pro omnibus omnino peccalis fatisfccifTe, tarn ofiginalibus quam adualibus.

ftood^

Mr. traverses SUPPLICATION. 415

flood, I for my fpeech had never been accufed. As for the Council of Trent, concerning inherent righ- teoufnefs, what doth it here ? No Man doubieth, but they make another formal caufe of juftification than we do. In refpedl whereof, I have ihewed already, that we difagree about the very effence of that v/hich cureth our fpiritual difeafe. Moft true ic is which the grand Philofopher hath. Every Man judge th well of that which he knoweth ; and therefore till we know the things throughly whereof we judge, it is a point of judgment to flay our judgment.

15. Thus much labour being fpent in difcovering the unfoundnels of my Dodrine, fome pains he taketh further to open faults in the manner of my teaching, as that, / bejiowed my whole hour and more^ my time and more than my time, in difcourfes utterly impertinent to my text. Which, if I had done, it might have paffed with- out complaining of to the Privy Council.

16. But I did worfe, as he faith, I left the expound- ing of the ScriptureSy and my ordinary calling, and dif- courfed upon School-Points and ^ejlions, neither of edi- fication, nor of truth, I read no ledlure in the Law, or in Phyfick. And except the bounds of ordinary calling may be drawn like a purfe, how are they fo much wider unto him than to me, that he within the limits of his ordinary calling, fhould reprove that in me, which he underftood not ♦, and I labouring that both he and others might underfland, could not do this without forfaking my calling ? The miatter whereof I fpake was fuch, as being at firil by me but lightly touched, he had in that place openly contra- didled, and folemnly taken upon him to difprove. If therefore it were a fchool-queflion, and unfit to be difcourfed of there, that which was in me but a pro- pofition only at the firfl, wherefore made he a problem of it ? Why took he firft upon him to maintain the negative of that, which I had affirmatively fpoken only to fhew mine own opinion, little thinking that ever it would have been made a queflion? Of what nature foever the queftion were, I could do no lefs than there

^ explain

416 Mr. HOOKER'S ANSWER TO

explain myfelf to them, unto whom I was accufed of unfound dodrine j wherein if to Ihew what had been through ambiguity miflaken in my words, or mifap- plied by him in this caufe againft me, I ufed the dif- tin6lion and helps of Schools, I trull: that herein I have committed no unlawful thing. Thefe fchool im- Caiv. inft. plements are acknowledged by grave and wife Men J^^'"^'^* not unprofitable to have been invented. The moft approved for learning and judgment do ufe them with- out blame ; the ufe of them hath been well liked in fome that have taught even in this very place before me: the quality of my Hearers is fuch, that I could not but think them of capacity very fufficient, for the moft part, to conceive harder fentences than I ufed any, the caufe I had in hand did in my judgment ne- ceflarily require them which were then ufed : when my words fpoken generally without dillindtions had been perverted, what other way was there for me, but by diflindlions to lay them open in their right mean- ing, that it might appear to all Men whether they were confonant to truth or no ? And although Mr. Travers be fo inured with the city, that he thinketh it unmeet to ufe any fpeech which favoureth of the School, yet his opinion is no canon ; though unto him, his mind being troubled, my fpeech di'd feem like fetters and manacles, yet there might be fome more calmly affeded which thought otherwife; his private judgment will hardly warrant his bold words, that the things which I fpake were neither of edification or truth. They might edify fome other, for any thing he knoweth, and be true for any thing he proveth to the contrary. For it is no proof to cry, AhJurditieSy the like whereunto have not been heard in public places within this Landftnce §ueen Marys days ! If this came in earneft from him, I am forry to fee him fo much offended with- out caufe; more forry, that his fit fhould be fo extreme, to make him fpeak he knoweth not what. That I neither affe^ied the truth of Gody 7ior the peace of the Church j Mihi pro minimo efl^ it doth not much move

me

Mr. TRAVERS's SUPPLICATION. 417

me, when Mr. Travers dorh fay that, which I trufl a greater than Mr. Travers will gainfay.

17. Now let all this which hitherto he hath faid be granted him, let it be as he would have it, let my dodlrine and manner of teaching be as much difal- lowed by all Men's judgments as by his, what is all this to his purpofe ? He alledgeth this to be the caule why he bringeth it in; the High-Commiffion- ers charge hvm with an indifcretton and want of duty in that he inveighed againft certain points of dc5frine taught by me^ as erroneous^ not conferring firji with me, nor complaining of it to them. Which faults, a fea of fuch matter as he hath hitherto waded in, will never be able to Icour from him. For the avoiding of fchifm and diilurbance in the Church, which muft needs grow if all Men might think what they lift, and fpeak openly what they think -, therefore by a * Decree agreed upon by the Billiops,, and confirmed by her Majefty's Authority, it was ordered that erroneous doctrine, if it v/ere taught publickly, fhould not be publickly refuted •, but that notice thereof fliould be given unto luch as are by her Highnefs appointed to hear and to determine fuch caufes. For breach of which order, when he is charged with lack of duty, all the faults that can be heaped upon me will make but a weak defence for him. As furcly his defence is not much ftronger, when he alledges for himfelf, that he was in fome hope that his fpeecb in proving the

* In the Advertifements publilhed in the feventh year of her Majeily's reign; *' If any Preacher, or Parfon, Vicar, or Curate fo licenfed, Ihall fortune to preach any matter tending to diflen- fion, or to derogation of the Religion and Dodrine received, that the Hearers denounce the fame to the Ordinary, or to the next Bifnop of the fame place, but not openly to contrary, or to impui^u the fame fpecch fo diforderly uttered whereby may grow offence, and difquiet of the People, but ihall be convinced and reproved hv the Ordinary, after fuch agreeable order as fliall be feen to him, according to the gravity of the offence : and that it be prefeiued within one month after the word;, fpoken.' '

VOL. in. Ec iru:h.

4i8 Mr. HOOKER'S ANSWER TO

truths and clearing thofe fcruples which I had in my f elf, might caufe me either to embrace found do^rine^ or fuffer it to be embraced of others ; whichy if I did he fhould not need to complain: that it was meet he floould dif cover Jirji what I had /own, and make it manifejl to be tares, and then defire their fey the to cut it down : that, conjcience did bind him to do otherwife, than the for ef aid order re- quireth , that, he was unwilling to deal in that publick manner^ and wifloed a more convenient way were taken for it: that, he had refolvedto have protejled the next Jabbath- day, that he would Jome other way fatisfy Juch as fhould require it^ and not deal more in that place. Be it imagined (let me not bt taken as if I did compare the offenders, whom I do not, but their anfwers only) that a Li- beller did make this apology for himfelf ; I am not ignorant that if I have juft matter againfl: any Man, the Law is open, there are Judges to hear it, and Courts where it ought to be complained of ; I have taken another courle againft fuch or fuch a Man, yet without breach of duty -, forafmuch as I am able to yield a reafon of my doing, I conceive fome hope that a iitrle dilcredit amongil Men would make him afhamed of himfelf, and that his Iham.e would work his amendment -, which if it did, other accufation there fliould not need •, could this anfwer be thought fuffi- cient, could it in the judgment of difcreet Men free him from all blame? No more can the hope Mr. Travers conceived to reclaim me by publick fpeech, juftify his fault againft the eftabiilhed Order of thf Church. 1 8. His thinking it meet, he floould firft openly dij- cover to the People the tares that had been/own amongfl them, and then require the hand of authority to mow them dczvif ; doth only make it a queftion, whether his opi- nion that this was meet, may be a privilege or pro- teiftion againft the lawful Conftitution which had be- fore determined of it as of a thing unmeet ? Which queftion I leave for them to difcufs whom it moll con- cerneth. If the Order be fuch, that it cannot be kept without hazarding a thing fo precious as a good con-

fcience.

Mr. TRAVERS's SUPPLICATION. 419

fcience, the peril whereof could be no greater to him, than it needs mud be to all others whom ic toucheth in like caufes •, when this is evident, it will be an efteclual motive, not only for England, but alfo for other Reformed Churches, even Geneva it- idf (for they have the like), to change or take that away which cannot but v/ith great inconvenience be obferved. In the mean while the breach of it may, in fuch confideration, be pardoned (v/hich truly I wifh, howfoever it be), yet hardly defended as long as it llandeth in force uncancelled,

19. Novv% whereas he confelleth that another way had been 7nore convenient:, and that he found in himfelf fecret unwillingnefs to do that which he did, doth he not fay plainly, in eiTed, that the light of his own underftanding proved the way that he took perverfe and crooked ? Reafon was fo plain and pregnant againfl; it, that his mind was alienated, his will averted to another courfe •, yet fomewhat there was that fo far over-ruled, that it mud needs be done even againfl the very ftrtam ; what doth this bewray ? Finally, his purpofed protellation, whereby he meant openly to make it known, that he did not allow this kind of proceeding, and therefore would fatisty Men other- wife, and deal no more in this place^ Hieweth his good mind in this, that he meant to flay himfelf from fur- ther offending; but it ferveth rot his turn. He is blamed becaufe the thing he hath done was amifs, and his anfwer is, that which I would have done af- terwards had been well, if fo be I had done it.

20. But as in this he fbandeth perfuaded, that he hath done nothins^ befides duty, fo he taketh it hard- ly, that the High-Commiffioners fhould charge him with indifcretion. Wherefore, as if he could fo wafh his hands, he maketh a long and a large declaration concerning the carriage of hmifelf ; how he waded in matters of /mailer weight, and how in things o^ greater 7nomer.t -, how warily he dealt ; hov/ naturally he took things rijing from the te^xt \ how clofely he • ke-pt himfelf

E e 2 to

^ao Mr. HOOKER'S ANSWER TO

to the Scriptures he took in hand ; how much pains he took to confirm the necejfuy of believing jufttfication by Cbrifi only^ and to fhew how the Church of Rome de- nieth that a Man is faved by Faith alone, without works of the haw \ what the Sons of "Thunder would have done^ if they had been in his cafe; that his anfwer was very temperate^ without immodejl or re^ proachful fpeecb •, that when he might before all have reproved me^ he did not, but contented hir/ifelf with ex- horting me before all, to follow Nathan's example^ and revifit my Do^rine ^ when he might have followed St. Paul's example in reproving Peter, he did not, but exhorted me, with Peter, to endure to be withfiood. This tedimony of his difcreet carrying himfelf in the handling of his matter, being more agreeably fram- ed and given him by another than by himfelf, might make lomewhat for the praife of his perlbn •, but for defence of his adlion, unto them by whom he is thought undifcreet for not conferring privately be- fore he Ipake, will it fcrve to aniwer, that when he fpake, he did it confiderately ? He perceiveth it will not, and therefore addeth reafons, fuch as they arcj as, namely, how he purpofcd at the firft to take an- other courfe, and that was this, Publickly to deliver the truth of fuch Doctrine as I had otherwije taught , and at convenient opportunity to confer with me upon fuch points. Is this the rule of Chriil I If thy Brother offend openly in his fpeech, controul it firil with contrary fpeech openly, and confer with him after- wards upon it, when convenient opportunity ferveth ? Is there any Law of God or Man, whereupon to ground fuch a refolution ? any Church extant in the World, where Teachers are allowed thus to do, or to be done unto ? FJe cannot but fee how weak an allegation it is, when he bringeth in his following this courfe, firil in one matter, and fo afterwards in another, to approve himfelf now following it again. For if the purpofe of doing of a thing fo uncharitable be a fault, the deed is a greater fault; and doth the

doing

Mr. traverses SUPPLICATION. 4.21

doing of it twice, make it the third time fit and al- lowable to be done ? The weight of the canfe, which is his third defence, relieveth him as little. The weightier it was, the more it required con- fiderate advice and confukation, the more it ftood him upon to take good heed, that nothing were raflily done or fpoken in it. But he meaneth weighty, in regard of the wonderful danger, except he had prefenrly withftood me without expeding a time of conference. I'bis caufe bein^ of fuch moment that mi^ht prejudice the Faith of Chrijl, encourage the ill-- affeSied to continue, jiill in their damnable ways^ and ethers weak in Faith^ to fuffer themfelves to be Jeduced^ to the deftr action of their Jouls^ he thought it his bounden duty to [peak before he talked with me. A Man that fhould read this, and not know what I had fpoken, might irnasine that I had at the lead denied the Di- vinity of Chrift, But they which were prefent at my fpeech, and can telfify that nothing palTed my lips more than is contained in their writings, whom for foundnefs of doctrine, learning, and judgment, Mr. Travers himfelf doth, I dare fay, not only allow, but honour; they which heard, and do know^ that the doclrine here fignified in fo fearful a manner, the doftrine that was fo dangerous to the Faith of Chrift, that was fo likely to encourage ill-affe8ed Men to con- tinue flUl in their damnable ways \ that gave fo great caufe to tremble for fear of the prelent deJiruElion of Souls., was only this •, I doubt not but God was merciful to fave thoujands of our Fathers, living heretofort in Popifh SuperfiitionSj inafmuch as they finned igno- rantly •, and this fpoken in a Sermon, x\\^ greateft part whrreof was againfl Popery, they will hardly be able to difcern how CHRISTIANITT fliould herewith be fo grievoufly fhaken.

2 I. Whereby his fourth txcuiQ is alfo taken from

him. For what doth it boot him to fiy, The time

was port wherein he was to preach after w<?, when his

preaching pf this matter perhaps ought, furely might

K e 3 have

422 iMr. HOOKER'S ANSWER TO

have been either very well omitted, or at leall more conveniently for a while dercrrcd ; even by their judgments that caft the moll favourable alpeifl to- wards thefc his hally proceedings. The poilon which Men had taken at my hands, was not lo quick and llrong in operation, as in eight days to make them paft cure •, by eight days delay, there was no likeli- hood that the force and power of his fpeech could die, longer micditation might bring better and llronger proots to mind, than extemporal dexterity couid furnilli him with. And, who doch know, whether Time, the only mother of found judgment and dilcreet dealing, mig-ht have cTJven that aclion vOJ: his lome better ripenefs, which, by fo great fefli- nation hath, as a thing born out of time, brought fmall joy unto him that begat it ? Doth he think it had not been better, that neither my fpeech had feemed in his eyes as an arrow flicking in a thigh of flclh ; nor his own as a child whereof he muil: needs be dehvered by an hour ? His laft way of dilbur- thening himfelf is, by cafting his load upon my back, as if I had brought him by former conferences out or hope, that any fruit fliouid ever come of con- ferring with me. Loth I am to rip up thoie con- ferences, whereof he miakedi but a flippery and loofe relation. In one of them, the quetlion between us was, whether the perfualion of Faith concerning Re- miilion of Sins, Eternal Life, and whatfoever God doth promife unto iVIan, be as free from doubting, as the perluafion which w-e have by fenfe concerning things talied, felt, and feen ? For the negative, I mentioned their example, whofe Faith in Scripture is moft com>mended, and the experience which all faithful Men have continually had of themfelves. For proof of the affirmative, which he held, I de- firing to have fome reafon, heard nothing but nil good IFriters oftentimes inculcated. At the length, upon requetl to fee fome one of them, Peter Martyr's conimon places were brought, where the leaves were

turned

Mr. TRAVERS's SUPPLICATION, 423

turned down, at a place founding to this effect : 27?^^ the Gofpcl doth make Chriftians more virtuous than Moral Phiiofophy doth make Heathens : which canne not near the queflion by many miles.

22. In the other conference he queflioned about the matter of Reprobation, milliking firft, that I had termed God a permiffive, and no pofitive caufe of the evil which the Schoolmen do call Malum ctilpde : frcondly, that to their objection, who fay. If I be elected, do 'ujhat I vjill^ I /hall be faved, I had anfwered, that the will of God in this thing is not abfoiute, but conditional, to fave his Eled believ- ing, fearing, and obediently ferving him : thirdly, that to flop the mouths of fuch as grudge and re- pine againft God for rejecting Caft-aways, I had taught that the)^ are not rejected, no not in the pur- pofe and counfcl of God, without a forefeen worthi- nefs of rejection going, though not in time, yet in order, before. For, if God's electing do in order (as needs it muft) prefuppofe the forefight of their being that are elected, though they be elected before they bes nor only the pofitive forefight of their be- ing, but alfo the permiiTive of their being miferable, becaufe Election is through mercy, and mercy doth always prefuppofe mifery : it folioweth, that the very Chofen of God acknowledge, to the praife or the riches of his exceeding free compafTion, that when h-i in his fecret determination fct it down, Thcfe fijail live and not die^ they lay as ugly fpeclacles before him, as lepers covered with dung and mire, as ulcers putrefied in their fathers' loins, miferable, v/onhy to be had in dereftation ; and fnali any for- faken Creature be able to fay unto God, Thou didft plunge me intJ the depth, and affign me unto end- lefs torments, only to fatisfy thine own Will, finding nothing in me tor which I could feem in thy fight (o well worthy to feel everlailing fiames r

23. When I law that Mr. Travers carped at thefe things, only becaufe thev lav not Of'en, I promifed

'E c 4 at

424 Mr. HOOKER'S ANSWER TO

at fome convenient time to make them clear as light, both to him and all others. Which, if they that re- prove me will not grant me leave to do, they mud think that they are for fome caufe or other more de- firous to have me reputed an unfound Man, than willing that my fincere meaning fliould appear and be approved. When I was further afl<:ed what my grounds were ? I anfwered, that St. Paul's words concerning this caufe were my grounds. His n^xz demand, what Author 1 did follow in expounding St. Paul, and gathering the Dodrine out of his words, againft the judgment (he faith) of all Churches and all good Writers F I was well affured, that' to controul this over-reaching fpeech, the fentences which I might have cited out of Church confeffions, together with the bed learned monuments of former times, and not the meaneft of our own, were more in number than perhaps he would willingly have heard of: but what had this booted me? For, although he himfelf in generality do much ufe ihofe formal fpeeches, y^ll Churches, and all good IVriters^ yet as he holdeth it in the pulpit, lawful to fay in general, the Paynims think this, or the Heathens thai, but utterly unlawful to cite any fentence of theirs that fay iti fo he gave me at that time great caufe to think, that my particular ailedging of other Men's words, to fliew their agreement with mine, would as much have difplealed his m.ind, as the thing itfeif for which it had been alledged ; for he knoweth how often he hath in publick place bitten me for this, al- though I did never in any Sermon ufe many of the fentences of other Writers, and do make moft with- out any ; having always thought it meeteft, neither to afFe6l nor contemn the ufe of them.

24. He is not ignorant, that in the very entrance to the talk which we had privately at that time, to prove it unlawful altogether in preaching, either for confirmation, declaration, or otherwife, to cite any thing but mere Canonical Scripture, he brought in,

fhs

Mr. TRAVERS's SUPPLICATION. 425

^he Scripture is given by infpirationy and is profitable to teach ^ improve^ i£c, urging much the vigour of thefe two claufes, the Man of God and every good work. If therefore the work were good which he required at my hands, if privately to fhew why I thought the Dodrine I had delivered to be according to Sc. Paul's meaning, were a good work, can they which take the place before ajledged for a Law, condemning every Man of God, who in doing the work of preaching any way ufeth human authority, like it in me, if in the work of ilrengthening that which I had preached, I fliould bring forth the teflimonies and the fayings of mortal Men ? I alledged there- fore that which might under no pretence in the world be dilallowed, namely, reafons •, not meaning there- by mine own reafon, as now it is reported, but true, found, divine reafon; reafon whereby thofe con- clufions might be out of St. Paul demonftrated, and not probably difcourfed of only •, reafon, proper to that fcience whereby the things of God are known ; Theological reafon, which out of principles in Scrip- ture that are plain, foundly deduceth more doubtful inferences, in fuch fort, that being heard they can- not be denied, nor any thing repugnant unto them received ; but whatfoever was before otherwife by mifcollecling gathered out of dark places is thereby forced to yield itlelf, and the true conlonant mean- ing of fentences not underftood is brought to light. This is the reafon which 1 intended. If it were pof- fible for me to efcape the ferula in any thing I do or fpeak, I had undoubtedly efcaped in this. In this I did that which by fome is enjoined as the only al- lowable, but granted by all as the mod fure and fafe way, whereby to refolve things doubted of in matters appertaining to Faith and Chriftian Religion. So that Mr. Travers had here fmall caufe given him to be weary of conferring, unlefs it was in other re- fpecls, than that poor one which is here pretended, that is to fay, the little hope he had of doing me any good by conference.

25. Yet

426 Mr. HOOKER^s ANSWER TO

25. Yet behold his firfl: reafon of not comphln- ing to the High-CornmifTion is, That fith 1 offended only through an over-charitable inclination, he conceived good hope^ when I jloould fee the truth cleared^ and fome fcrtiples which were in my mind removed by his diligence^ I would yield. But what experience foever he had of former conferences, how fmall foever his hope was that fruit would come of it, if he fhould have con- ferred, will any Man judge this a caufe fufficient, why to open his mouth in publick, without any one word privately fpoken ? He might have confidered that Men do fometimes reap, where they fow but with fmall hope ; he might have confidered, that al- though unto me (whereof he was not certain neither), but if to me his labour fliould be as water fpilt or poured into a torn dilh, yet to him it could not be fruitlefs to do that which Order in ChriiHan Churches, that which Charity amongft Chriftian Men, that which at many Men's hands, even common humanity itfelf, at his, many other things befides, did require. What fruit could there come of his open contradid- ing in fo great hafte, with fo fmall advice, but fuch as muft needs be unpleafant, and mingled with much acerbity? Surely, he which will take upon him to defend, that in this there was no overfight, muil be- ware, led by fuch defences he leave an opinion dwell- ing in the minds of Men, that he is more fliif to maintain what he hath done, than careful to do no- thing but that which may juftly be maintained.

26. Thus have I, as near as I could, ferioufly an- fwered things of weight: with fmaller I have dealt, as I thought their quality did require. I take no joy in driving, I have not been nuzled or trained up in it. I would to Chrift they which have at this pre- fent enforced me hereunto, had fo ruled their hands in any reafonable time, that I might never have been condrained to ftrike fo much as in mine own defence. Wherefore to profecute this long and tedious con- tention no further, I fhall wifh that your Grace, and

their

Mr. traverses SUPPLICATION. 427

their Honours (unto whofe intelligence the dutiful regard, which I have of their judgments, maketh me defirous, that as accufations have been brought againft me, fo that this my anfwer thereunto may likewife come), did both with the one and the other, as Conftantine with books containing querelous mat- ter. Whether this be convenient to be wifhed or no, I cannot tell : but fith there can come nothing of contention, but the mutual waite of the Parties contending, till a common enemy dance in the afhes of them both, I do wifh heartily that the grave ad- vice which Conftantine gave for re-uniting of his Clergy fo many times, upon fome fmall occafions, in fo lamentable fort divided, or rather the ftri£l Com- mandment of Chrift unto his, that they ihould not be divided at all, may at the length, if it be his blefied will, prevail fo far, at leaft in this corner of the Chriftian World, to the burying and quite for- getting of ftrife, together with the caufes that have either bred it, or brought it up, that things of fmall moment never disjoin them, whom one God, one Lord, one Faith, one Spirit, one Baptifm, bands of fo great force, have linked ; that a refpedlive eye to- wards things wherewith we fhould not be difquieted, make us not, as through infirmity the very Patriarchs themfelves fometimes were, full gorged, unable to fpeak peaceably to their own Brother : finally, that no ftrife may ever be heard of again, but this, who fhall hate ftrife moft, who ftiall purfue peace and unity with fwifteft paces.

TO

TO THE

CHRISTIAN READER,

TlyTHEREAS many defirous of refolution in foms points bandied in this learned Difcourje, were earneft to have it copied cut ; to eafe fo many labours^ it hath been thought mofi worthy and very necejfary to be prints ed: that not only they might be fatisfied^ but the whole Church alfo hereby edified, 7he rather , hecauje it will free the Author from the Jufpicion of fame errors^ which he hath been thought to have favoured. Who might well have anjwered^joith Cremutius in Tacitus, Verba mea i^'''- 1*^- arguuntur, adeo fadtorum innocens fum. Certainly ^"^^^ the event of that time wherein he livedo fhewed that to he truCy which the fame Author fpake of a worje^ Cui l^^- ^- ^^^- deerac inimicus, per amicos opprelTus, and that there is yiot minus periculum ex magna fama, quam ex mala. But he hath fo quit him f elf ^ that all may fee how, as it was f aid of Agricola, Simul fuis virtutibus, ^^.^''^a a- fimul vitiis aliorum, in ipfam gloriam prseceps age- *"*^'^'^' batur. Touching whom I will Jay no 7nore^ but that which my Author faid of the fame Man, Integritatem, &:c. in tanto viro referre, injuria virrutum fuerit. But as of all other his Writings, Jo of this I will add that which Velleius [pake in commendation of Pifo, Nemo Lib. ii. fuit, qui magis quas agenda erant curarec, line ulla oftentatione agendi. So not doubting, good Chrifiian Reader, of thy ajfent herein, but wifjjtng thy favourable acceptance of this work (which will be an inducement to fet forth others of his learned labours), I take my leave, from Corpus Chrifii College in Oxford, the fixth of July, 1612.

Thine in Chrift Jefus,

HENRY JACKSON.

432 A DISCOURSE OF JUSTIFICATION, &c.

tollcal judgment is this, Separate them from among 14, 17, * yo^ • if whole aflembliesj this : Separate your/elves from among them : for what fociety hath light with darknefs ? But the Wicked, whom the Prophet meaneth;> were Babylonians, and therefore w^ithout. For which caufe we have heard at large heretofore in what fort he urgeth God to judge them.

2. Now concerning the Righteous, there neither is, nor ever was any mere natural Man abfolutely righteous in himfelf, that is to fay, void of all un- righteoufnefs, of all fin. We dare not except, no not the bleffed Virgin herfelf, of whom although we fay with St. Auguftine, for the honour fake which we owe to our Lord and Saviour Chrift, we are noc willing, in this caufe, to move any queftion of his Mother ♦, yet foralmuch as the Schools of Rome have made it a queflion ; we may anfwer with * Eu- febius EmifTenus, who fpeaketh of her, and to her in this effedl: : ^hou d'Jft by fpecial prerogative nine months together entertain within the clofet of thy flejhy the hope of all the ends of the Earth, the honour of the World, the common joy of Men. He, from whom all ihings had their beginning, had his beginning from thee ; of thy boi'y he took the blood, which was to be jhed for the life of the Worlds of thee he took that which even for thee he paid, A peccati enim veteris nexu, per fe-f non ejli7nnmnis ipfagenetrix lUdemptoris : The Mother of the Redeemer himfelf is not otherwife loofed from the bond of ancient fin, than by redemption. If Chriil have paid a ranfom for all, even for her, if followeth, that all, without exception, were cap- tives.. If one have died for all, then all were dead

* Or vvhofcever it be, that was the author cf thofe Homilies that go under his name.

f Knowing how the Schoolmen hold this queflion, fome cri- tical wi-.s may perhaps half fulpeffl that thefe two words, per/e, are inmates. But if the place which they have, be their own, their fetife can be none other than that which I h;i^'e given them by a f araphraftical inj.erpretatjcn.

in

A DISCOURSE OF JUSTIFICATION, &c. 433

in fin •, all finful therefore, none abfolutely righteous in themfelves -, but we are abfolutely righteous in Chrifl. The World then muft fhew a righteous Man, otherwife it is, not able to fliew a Man that is perfe<5lly righteous: Cbrifi is made to us V/ijdom^ Jufiice^ San^ifuation^ and Redemption : Wifdom, be- caufe he hath revealed his Father's will : Juflice, be- caufe he hath offered up himfelf a Sacrifi:e for fin : Sandification, becaufe he hath given us his Spirit ; Redemption, becaufe he hath appointed a day to vindicate his Children out of the bands of corrup- tion into liberty which is glorious. How Chrifl: is made Wifdom, and how Redemption, it may be declared, when occafion ferveth ; but how Chrifl: is made the Righteoufnefs of Men, we are now to declare.

3. There is a glorifying Righteoufnefs of Men in the World to come : as there is a juftifying and fanftifying Righteoufnefs here. The Righreoufnefs, wherewith we fhall be clothed in the World to come, is both perfed and inherent. That whereby here we are juftified is perfect!; but not inherent. That whereby we are fanctified, is inherent, but not perfed. This openeth a way to the underflanding of that grand queftion, which hangeth yet in con- troverfy between us and the Church of Rome, about the matter of juilifying Righteoufnefs.

4. Firft, although they imagine that the Mother of our Lord and Saviour Jefus Chrlll were for his honour, and by his fpecial proted;ion, preferved clean from all fin •, yet touching the reft, they teach as v/e do, that Infants that never did adually offend, have their natures defiled, defticute of juftice, averted from God; that in making Man righteous, none do efficiently work with God, but God*. They teach

* They teach as we clo, that God doth juftlFy the fcul of Ivjan alone, \vi:hout any co-efFeftlve caufe of julHce. Deus fine meclio CO efFeftivo animam juiUiicat. Cafal. de quadripart. jult. lib. vi. Idem. lib. iii. c. 9.

VOL. HI. Ff as

434 A DISCOURSE OF JUSTIFICATION, &c.

as we do, that unto juftice no Man ever attained, but by the Merics of Jefus Chrift. They teach as we do, that although Chrift as God be the efficient; as Man, the meritorious cAufe of our juftice; yet in us alfo there is fomething required. God is the caule of our natural h"fe; in him we live : but he quicken- eth not the body without the Joul in the body, Chrift hath merited to make usjuft: but as a me- dicine which is made for health, doth not heal by being made, but by being applied ; fo, by the merits of Chrift there can be no juftification, without the ^application of his merit. Thus far we join hands with the Church of Rome. Thedif- /;. Wherein then do we difagrec ? We difagree

tSTeTthe about the nature and eflence of the medicine wliere- Papift«and by Chrift cureth our difeafei about the manner of juftific.tion.^Pptying it-, about the number, and the power of means, which God requireth in us for the effedual applying thereof to our foul's comfort. When they are required to fhew what the Righteoufnefs is whereby a Chriftian Man is juftified, they * anfwer, that it is a divine fpiritual quality j which quality received into the Soul, doth firft make it to be one of them who are born of God : and, fecondly, en- due it with power to bring forth fuch works, as they do that are born of him ; even as the foul of Man being joined to his body, doth firft make him to be of the number of reafonable Creatures; and, fecondly, enable him to perform the natural func- tions which are proper to his kind; that it maketh

* llio. Aquin. I, 2. qujell. ioo» Cratia gratum faciens, id eft, jurtificanb, eft in anima quiddam reale et pofitivum, qualitas quasdam (art. ii. concL) i'upernaturalis, non eadem cum virtutc iafufa, ut magifter ; fed aliquid (art. iii.) prater virtutes infufas, fidem, fpem, charitatem, habltudo quaidam (art. iii. ad 3.) qus praslupponitur in virtutibus iftis ficut earum principium et radix, effentiam anima? tanquam fubjeilum occupat, non potentias, fed ab ipfa (art. iv. ad i.) effluunt virtutes in potentias animae, per quas potential moventur ad adus. Plur. vid. qu;eft. 113. de J ufliiicatione.

the

A DISCOURSE OF JUSTIFICATION, &c. 435

the Soul amiable and gracious in the fight of God, in regard whereof it is termed Grace ; that it purg- eth, purifieth, and waiheth out all the ftains and pollutions of fins ; that by it, through the merit of Chrift we are delivered as from fin, fo from eternal death and condemnation, the reward of fin. This Grace they will have to be applied by infufion ; to the end, that as the body is warm by the heat which is in the body, fo the Soul might be righteous by inherent Grace : which Grace they make capable of increafe •, as the body may be more and more warm, fo the Soul more and m.ore juftified, according as Grace Ihould be augmented ; the augmentation whereof is merited by good works, as good works are made meritorious by it. Wherefore the firft re- ceipt of Grace in their divinity is the firft Juftifica- tion : the increafe thereof, the fecond Juftiiication. As Grace may be increafed by the merit of good works ; fo it may be diminilhed by the demerit of fins venial i it may be loft by mortal fin. Inafmuch therefore as it is needful in the one cafe to repair, in the other to recover the lofs which is made •, the in- fufion of Grace hath her fundry after-meals ; for the which caufe, they make many ways to apply the infufion of Grace. It is applied to Infants through Baptiiin, without either Faith or Works, and in them really it taketh away Original fin, and the punifhment due unto it -, it is applied to Infidels and wicked Men in the firft Juftification, through Bap- tifm without Works, yet not without Faith ^ and it taketh away both fins Aclual and Original together, with all whatfocver punifhment, eternal or tem- poral, thereby deferved. Unto fuch as have attained the fird Juftification, that is to fay, the firft receipt of Grace, it is applied farther by good works to the increafe of former Grace, which is the fecond Jufti- fication. If they work more and more, Grace doth more increafe, and they are more and more juftified. To fuch as diminifh it by venial fins, it is applied

F f 2 by

436 A DISCOURSE OF JUSTIFICATION, kc.

by Holy-water, Ave Maria's^ CrofTings, Papal Sa- lutations, and fuch like, which ferve for reparations of Grace decayed. To fuch as have loft it through mortal fin, it is applied by the facrament (as they term it) of Penance : which facrament hath force to confer Grace anew, yet in fuch_ fort, that being fo conferred, it hath not altogether fo much power, as at the tirft. For it only cleanfeth out the ftain or guilt of fin committed, and changeth the punifh- ment eternal into a temporal fatisfa6lory puniflimenc here, if time do ferve ; if not, hereafter to be en- dured, except it be lightened by MafTes, works of Charity, Pilgrimages, Fads, and fuch like •, or elfe fnorrened by pardon for term, or by plenary pardon quite removed, and taken away. This is the myf- tery of the Man of fin. This maze the Church of Rome doth caufe her followers to tread, when they afic her the way to Juftification. I cannot ftand now to unrip this building, and fift it piece by piece ; only I will pafs it by in few words, that that may befal Babylon, in the prefence of that which God hath builded, as happened unto Dagon before the ark. . Ph;i. iii. 8. 5, Doubtlcfs, faith the Apoftle, I have counted all things lojs^ and judge them to be dung^ that I may win Chrifi ; and to be found in him, not having my own righteou/ricfSy but that which is through the Faith of Chrifiy the Righteoufnefs which is of God through Faith. Whether they fpeak of the firft or fccond Jultifica-. tion, they make the efience of a divine quality in- herent, they make it righteoufnefs which is in us. If it be in us, then is it ours, as our fouls are ours though we have them from God, and can hold them no longer than pleafeth him ; for it he withdraw the breath of our noftrils, we fall to dufb : but the Righteoufnefs wherein we muft be found, if we will be juilified, is not our own *, therefore we cannot be juftified by any inherent quality. Chrifi: hath me- rited righteoufnefs for as n:any as are found in him.-

In

A DISCOURSE OF JUSTIFICATION, &c. 437

In him God findeth us, if we be faithful -, for by Faith we are incorporated into Chrifl. Then, although inourfelves we be altogether fintul and unrighteous, yet even the Man which is impious in himfelf, full of iniquity, full of fin; him being found in Chrifl through Faith, and having his fin remitted through Repentance ; him God beholdeth with a gracious eye, putteth away his fin by not imputing it, taketh quite away the punilhment due thereunto by par- doning it, and accepteth him in Jelus ChriH, as per- fedly righteous, as if he had fulfilled all that was commanded him in the Law : fhall I fay more per- fedly righteous than if himfelf had fulfilled the whole Law ? I muft take heed what I fay : but the Apoftle faith, God made him to he fin for us who knew ^Cor.v.ai. no fin \ that we might he made the right eoufnejs of God in him. Such we are in the fight of God the Father, as is the very Son of God himfelf. Let it be count- ed folly or frenzy, or fury, whatfoever ; it is our comfort, and our wifdom-, we care for no know- ledge in the world but this, that Man hath finned, and God hath fuffered •, that God hath made himfelf the Son of Man, and that Men are made the Righ- teoufnefs of God. You fee therefore that the Church of Rome, in teaching Juftification by inherent Grace, doth pervert the truth of Chrift; and that by the hands of the Apofhles we have received otherwife than fne teacheth. Now concerning the righteouf- nefs of Sandlificationj we deny it not to be inherent i we grant, that unlefs we work, we have it not; only we diftinguifh it as a thing different in nature from the righteoufnefs of Juftification : we are righteous the one way, by the Faith of Abraham ; the other way, except we do the works of Abraham, we are not righteous. Of the one, St. Paul, 'To him that work- Rom. iv. 5. eth noty but believeth. Faith is counted for righteouf- nefs : of the other, St. John, §ui facit juftiiiam^jifius eft ; He is righteous which worketh righteoufnefs. Or the one, St. Paul doth prove by Abraham's ex-

F f 3 ample,

43^ A DISCOURSE OF JUSTIFICATION, he.

ample, that we have it of Faith without Works : of the other, St. James by Abraham's example, that by Works we have it, and not only by Faith. St. Paul doth plainly fever thefe two parts of Chriftian Righteoufnefs one from the other. For in the fixth Rom. vi. to the Romans thus he writeth, Being freed from fin ^ and made Servants to God^ ye have your fruit in holt- nejsy and the end everlafting life, Te are made free from fm^ and made Servants unto God -y this is the righte- oufnefs of Juftification ; Te have your fruit in holi- nefs\ this is the righteoufnefs of San6tification. By the one we are interefted in the right of inheriting ; by the other we are brought to the a6luai pofTeflion of eternal blifs, and fo the end of both is everlaft- ing life.

7. The Prophet Habakkuk doth here term the Jews righteous Men, not only becaufe being juftified by Faith they were free from fin ; but alfb becaufe they had their meafure of fruits in Holinefs. Ac- cording to whofe example of charitable judgment, which leaveth it to God to difcern what we are, and fpeaketh of them according to that which they do profefs themfelves to be, although they be not holy Men whom Men do think, but whom God doth know indeed to be fuch : yet let every Chriftian Man know, that in Chriftian equity, he ftandeth bound for to think and fpeak of his Brethren, as of Men that have a meafure in the fruit of Holinefs, and a right unto the trtles wherewith God, in token of fpecial favour and mercy, vouchfafed to honour his chofen Servants. So we fee the Apoftles of our Sa- viour Chrift do ufe every where the name of Saints i fo the Prophet the name of righteous. But let us all be fuch as we defire to be termed : Reatus impii ejl pium ^nomen^ faith Salvianus •, godly names do not juftify godlefs Men. We are but upbraided, when we are honoured with names and titles whereunto our lives and manners are not fuitable. If indeed we have our fruit in Holinefs, notwithftanding we muft note,

that

A DISCOURSE OF JUSTIFICATION, kc. 439

that the more we abound therein, the more need we have to crave that v/c may be ftrengihened and fup- ported. Our very virtues may be fnares unto us. The enemy that waiteth for all occafions to work our ruin, hath found it harder to overthrow an humble Sinner, than a proud Saint. There is no Man's cafe fo dangerous, as his whom Satan hath perfuaded that his own righteoufnefs fhall prefent him pure and blamelefs in the fight of God. If we could fay, we were not guilcy of anything at all in our confciences (we know ourfelves far from this innocency ; we cannot fay, we know nothing by ourfelves -, but if we could) fliould we therefore plead not guilty before the pre- fence of our Judge, that fees further into our hearts than we ourfelves can do ? If our hands did never offer violence to our Brethren, a bloody thought doth prove us Murderers before him; if we had never opened our mouth to utter any fcandalous, ofFenfive, or hurtful word, the cry of our fecret cogitations is heard in the ears of God. If we did not commit the fins, which daily and hourly either in deed, word, or thoughts we do commit; yet in the good things which we do, how many defe(5ls are there intermingled! God, in that which is done, refpedeth the mind and intention of the doer. Cut off then all thofe things wherein we have regarded our own glory, thofe things which Men do to pleafe Men, and to fatisfy our own liking, thofe things which we do for any by-refpedf, not fincerely and purely for the love of God, and a fmall fcore will ferve for the number of our righteous deeds. Let the holieft and beft things which we do be confider- ed. We are never better affedled unto God than when we pray •, yet when we pray, how are our af- fections many times diftradled ! How little reverence do we Ihew unto the grand majefty of God, unto whom we fpeak ! How little remorfe of our own miferies ! How little tafte of the fweet influence of his tender mercies do we feel ! Arc we not as un- F f 4 willing

440 A DISCOURSE OF JUSTIFICATION, kc.

willing many times to begin, and as glad to make an end -, as if in faying. Call upon me^ he had {tt us a very burdenlbme tail^ ? It may feem fomewhat extreme, which I will fpeak ; therefore let every one judge of it, even as his own heart fhall tell him, and no othervy'ife ; I will but only make a demand : If God Ihould yield unto us, not as unto Abraham, if fifty, forty, thirty, twenty, yea, or if ten good per- fons could be found in a city, for their fakes this city (liould not be deftroyed -, but, and if he Ihould make us an offer thus large ; fearch all the genera- tions of Men, fithence the fall of our father Adam, find one Man, that hath done one action, which hath paffed from him pure, without any flain or ble- mifli at all -, and for that one Man's only adion, neither Man nor Angel fliall feel the torments which are prepared for both. Do you think that this ran- fom, to deliver Men and Angels, could be found to be among the Sons of Men ? The beft things which we do, have fomewhat in them to be pardoned. How then can we do any thing meritorious, or v/or- thy to be rewarded ? Indeed, God dorh liberally promife whaifoever appertaineth to a bleffed life to as many as fincerely keep his Law, though they be not exa6lly able to keep it. Wherefore we acknow- ledge a dutiful necefTuy of doing well, but the me- rito;ious dignity of doing well we utterly renounce. We fee how far we are from the perfcift righteoulnefs of the Law ; the little fruit which we have in hoii- nefs, it is, God knoweth, corrupt and unfound : we put no confidence at all in it, we challenge nothing in the world for it, we dare not call God to reckon- ing, as if we had him in our debt-books : our con- tinual fuit to him, is, and mufb be, to bear with our infirmities, and pardon our offences.

8. But the People of whom the Prophet fpeaketh, were they all, or were the moft part of them fuch as had care to walk uprightly ? did they thirft after righicoulhcfs ? did they wiih, did they long with the

righteous

A DISCOURSE OF JUSTIFICATION, 5cc. 441

righteous Prophet, Oh that our ways were fo direB that we might keep thy Statutes P Did they lament with the righteous A poftle, Oh mi/erahle Men^ theRom.vu good which we wijh and purpoje, and Jirive to do^ we^^' cannot ? No, the words of the other Prophet con- cerning this people do fhew the contrary. How grievoufly hath Efay mourned over them ! 0^y?»/^/^*p-i-vor. nation^ laden with iniquity^ wicked feed^ corrupt ChiU^' drenl All v/hich notwithftanding, fo wide are the bowels of his compaffion enlarged, that he denieth us not, no, not when we were laden with iniquity, leave to commune familiarly with him, liberty to crave and intreat, that what plagues foever we have deferved, we may not be in worfe cafe than unbelievers, that we may not be hemmed in by Pagans and Infi- dels. Jerufalem is a finful polluted city : but Jerula- lem, compared with Babylon, is righteous. And fhall the righteous be overborne ? fhall they be compaiTed about by the wicked ? But the Prophet doth not. only complain ; Lord, how cometh it to pafs, that thou handlefl us fo hardly, of whom thy name is called, and bearefl with the Heathen Nations, that defpifc thee ? no, he breaketh out through extre- mity of grief, and inferreth violently : This proceed- ing is perverfcy the righteous are thus handled ; there- fore perv erf e judgment doth proceed.

9. Which illation containeth many things, where- of it were better much both for you to hear, and me to fpeak, if necefTity did not draw me to another talk. Paul and Barnabas being requefled to preach a<^s xru. the fame things again which once they had preached, '^^''^'^* thought it their duties to faeisfy the godly defires of Men, fincerely affe6ted to the truth. Nor may it feem burdenous for me, nor for you unprofitable, that I follow their example, the like cccafion unto theirs being offered me. When we had lafl the Epiille of St. Paul to the Hebrews in hand, and of that Epiftle thefe words : In thefe lafi days he hath Heb. i. 2. fpoken unto us by his Son : after v/e had thence col-

Jeded

442 A DISCOURSE OF JUSTIFICATION, kc.

levied the nature of the vifible Church of Chrift ; and had defined it to be a community of Men fanc- tified through the profcfTion of the Truth,* which God hath taught the world by his Son -, and had declared, that the fcope of Chriftian Dodlrine is the comfort of them whofe hearts are overcharged with the burden of fin ; and had proved that the do6lrine profcfled in the Church of Rome doth bereave Men of comfort both in their lives and in their deaths : the conclufion in the end whereunto we came was this; the Church of Rome being in Faith fo corrupted, as fhe is, and refufing to be reformed, as Ihe doth, we are to fever ourfclves from her •, the example of our Fathers may not retain us in com- munion with that Church, under hope that we fo continuing, may be faved as well as they. God, I doubt not, was merciful to fave thoufands of them, though they lived in Popifh fuperftitions, inafmuch as they finned ignorantly : but the truth is now laid before our eyes. The former part of this lad fen- tence, namely, thefe words : / doubt not^ hut God was merciftd to fave thoufands of our Fathers living in Popijb fuperflitioJiSy inafmuch as they finned ignorantly : this fentence, 1 beieech you to mark, and to fift it with the feverity of auftere judgment, that if it be found to be gold, it may be fuitable to the precious foundation whereon it was then laid : for I protefl, that if it be hay or flubble, my own hand Hiall ict fire on it. Two queftions have rifen by reafon of this fpeech before alledged : The one. Whether our Fathers, infeofed with Popifh errors and fuperftitions^ may he faved? The other, Whether their ignorance be a reafonahle inducement to make us think they might ? We are then to examine, tirfl, what pofTibihty j

• By Sanftification, I mean a reparation from others not pro- feffing as they do. For true holineis confiHeth not in profeifmg, but in obeying the truth of Chriil.

then

A DISCOURSE OF JUSTIFICATION, &c. 443

then what probability there is that God might be merciful unto fo many of our Fathers.

10. So many of our Fathers living in Popifli fu- perditions, yet by the mercy of God be faved ? No; this could not be: God hath fpoken by his Angel from Heaven, unto his people concerning Babylon (by Babylon we underftand the Church of Rome);

Go out of her ^ my people y that ye be not partakers ofherA^oQ, xvm. plagues. For anfwer whereunto, firft, I do not take^* the words to be meant only of temporal plagues, of the corporal death, forrow, famine, and fire, where- unto God in his wrath hath condemned Babylon ; and that to fave his chofen people from thefe plagues, he faith, Go out^ with like intent, as in the Gofpel, fpeaking of Jerufalem's defolation, he faith. Let Mzt.xxiu them that are in Judea, fly unto the mountainSy and^^' them that are in the midft thereof depart out : or, as in former times to Lot, y^ri/e, take thy wife and thyccn.xix, daughters which are there^ lejl thou he deflroyed in the^^' punifhment of the City: but forafmuch as here it is faid, Go out of Babylon-, we doubt, their everlafting deftru6tion, which are partakers therein, is either principally meant, or necefTarily implied in this {^n- tence. How then was it poflible for fo many of your Fathers to be faved, fith they were fo far from de- parting out of Babylon, that they took her for their Mother, and in her bofom yielded up the ghofl ?

11. Firft, for the plagues being threatened unto them that are partakers in the fins of Babylon, we can define nothing concerning our fathers, out of this fentence : unlefs we ftiew what the fins of Baby- lon be; and what they be which are fuch partakers of them, that their everlafting plagues are inevitable. The fins which may be common both to them of the Church of Rome, and to others departed thence, muft be fevered from this queftion. He which faith. Depart out of Babylon y left ye he partakers of her finSy fheweth plainly, that he meaneth fuch fins, as, ex- cept we feparate ourfelves, we have no power in the world to avoids fuch impieties, as by their Law

they

444 A DISCOURSE OF JUSTIFICATION, &c.

they have eftablifhed, and whereunto all that are among them, either do indeed alTent, or elfe are by powerable means forced in fhew and appearance to fubjed themfelves. As for example, in the Church of Rome it is maintained, that the fame credit and reverence that we give to the Scriptures of God, ought alfo to be given to unwritten verities; that the Pope is fupreme head minifterial over the uni- verfal Church militant; that the bread in the Eu- charift is tranfubftantiated into Chrift ; that it is to be adored, and to be offered up unto God, as a fa- crifice propitiatory for quick and dead ; that Images are to be worfliipped ; Saints to be called upon as interceffors, and fuch like. Now, becaufe fome Herefies do concern things only believed, as the tranfubftantiation of the facramental elem.ents in the Eucharift ; fome concern things which are praclifed and put in ure, as the adoration of the Elements tranfubftantiated : we muft note, that erroneoufly, the pra6lice of that is fometime received, whereof the dodlrine, that teacheth it, is not heretically main- tained. They are all partakers of the maintenance of Herefies, v/ho by word or deed allow them, knowing them, although not knowing them to be Herefies ; as alfo they, and that mod dangeroufly of all others, who knowing Herefy to be Herefy, do, notwithftanding, in worldly refpefls, make fembiance of allowing that, which in heart and judgment they condemn : but Elerefy is heretically maintained, by fuch as obflinately hold it, after wholefome admo- nition. Of the laft fort, as of the next before, I make no doubt, but that their condemnation with- out an aflual repentance, is inevitable. Left any Man therefore fhouid think, that in fpeaking of our Fathers, I fhouid fpeak indifferently of them all, let my words, I befeech you, be well marked : / doul^t not^ hut God was merciful to Jave thoujands of our Fa- thers : which thing I will now, by God's affiftance, fet more plainly before your eyes.

12. Many

A DISCOURSE OF JUSTIFICATION, &c. 445

12. Many are partakers of the error which are not of the herefy of the Church of Rome. The people following the condu(fl of their guides, and obferving as they did, exadtly, that which was pre- fcribed, thought they did God good fervice, when indeed they did diflionour him. This was their er- ror : but the Plerefy of the Church of Rome, their dogmatical portions oppofue unto Chriftian truth, what one Man amongft ten thoufand did ever un- derftand ? Of them, which underftand Roman He- refies, and allow them, all are not alike partakers in the ad:ion of allowing. Some allow them as the firfl founders and eltabliihers of them : which crime toucheth none but their Popes and Councils : the people are clear and free from this. Of them which maintain Popifh Herefies, not as authors, but re- ceivers of them from others, all maintain ,them not as Maftcrs. In this are not the people partakers neither, but only the Predicants and Schoolmen. Of them which have been partakers in this fm of teaching Popifh Herefy, there is alfo a difference; for they have not all been Teachers of all Popifh Herefy. Fut a differ eyice^ faith St. Jude; have com-^^^^^^- paffion uponjome. Shall we lap up all in one con- dition \ fliall we caft them all headlong, fhall we plunge them all into that infernal and everlading flaming lake r them that have been partakers of the errors of Babylon, together with them vv^hich are in the Herefy I them which have been the Au- thors ot Herefy, with them that by terror and vio- lence have been forced to receive it ? them who have taught it, with them whofc fimplicity hath, by Heights and conveyances of falfe Teachers, been fe- duced to believe it ? them which have been par- takers in one, with them which have been partakers in many ? them which in many, with them which in all ?

13. Notwithdanding I grant, that although the condemnation of them be more tolerable than of

thefe J

446 A DISCOURSE OF JUSTIFICATION, Sec.

thefej yet from the Man that laboureth at the plough, to him that fitteth in the Vatican ; to all partakers in the fins of Babylon ; to our Fathers, though they did but erroneoufly praftife that which the guide he- retically taught; to all, without exception, plagues were due. The pit is ordinarily the end, as well of the guide, as of the guided in blindnefs. But woe worth the hour wherein we were born, except we might . proinife ourfelves better things ; things which ac- company Man's falvation, even where we know that worie and fuch as accompany condemnation are due. Then muft we fhew fome way how poflibly they might efcape. What way is there that fmners can find to efcape the judgment of God, but only by appealing to the feat of his faving mercy ? which mercy, with Orige-n, we do not extend to devils and damned fpirits. God hath mercy upon thoufands, but there be thoufands alfo which he hardeneth. Chrift hath therefore fet the bounds, he hath fixed the limits of his faving mercy within the compafs of thefe terms : Godjent not his own Son to condemn the worlds hut that the world through him might he faved* In the third ofSt. John*s Gofpel mercy is reftrained to johniii. believers : He that believe th Jhall mt be condemned i he '^' that believeth not^ is condemned already^ becaufe he be-

lieve th not in the Son of God, In the fccond of the Revelation, mercy is retrained to the penitent. For Rev.ii. 22. of Jfzebel and her fectaries thus he fpeaketh : I gave her /pace to repent , and /he repented not. Beholds I will cafi her into a bed,, and them that commit fornication with her into great affuHion^ except they repent them of their works ^ and I will kill her Children with death. Our hope theiefore of the Fathers is, if they were not altogether faiihlcfs and impenitent, that they are faved.

14. '1 hey are not all faithlefs that are weak in alTcncing to the truth, or (tiff in maintaining things oppofite to the truth of Chriitian Dodrine, But as many as hold the foundation which is precious,

though

A DISCOURSE OF JUSTIFICATION, Sec. 447

though they hold it but weakly, and as it were with a (lender thread, although they frame many bafe and unluitablc things upon it, things that cannot abide the trial of the fire ; yet (hall they pais the fiery trial and be faved, which indeed have builded themfelves upon the rock, which is the foundation of the Church. If then our fathers did not hold the foundation of Faith, there is no doubt but they were faithlefs. If many of them held it, then is therein no impediment, but many of them might be faved. Then let us fee what the foundation of Faith is, and whether we may think that thoufands of our Fathers being in Popiili luperftitions, did notwith- Handing hold the foundation.

15- If the foundation of Faith do import the ge- neral ground, whereupon wc reft when we do believe, the writings of the Evangelifts and the Apoftles are the foundation of the Chriftian Faith : Credimus quia legimus (faith St. Jerome) . Oh that the Church of Rome did as * foundly interpret thefe fundamental writings whereupon we build our Faith, as (he doth willingly hold and embrace them.

16. But if the name of Foundation do note the principal thing which is believed, then is that the foundation of our Faith which St. Paul hath to Ti- mothy : God manifefied in the fleflo^ jujlified in the Spi-'^ Tim. m. nV, ^r. that of Nathaniel, thou art the Son of ^^<? john i. 49. living God : thou art the King of Ifrael : that of the inhabitants of Samaria, This is Chriji: the Saviour of johniv.ii. the world: he that direftly denieth this, doth utterly raze the very foundation of our Faith. I have proved heretofore, that although the Church of Rome hath played the harlot worfe than ever did iiVael, yet are they not as now the Synagogue of the Jews, which

♦ They mifinterpret, not only by making falfe and corrupt gloflcs upon the Scripture, but alio by forcing the old vulgar tranflaiion as the only autheniical : hovvbeii, they refuie no book which is canonical, though they admit fundr) wiiich are net.

plainly

44S A DISCOURSE OF JUSTIFICATION, See.

plainly deny Chrift Jefus, quite and clean excluded irom the new Covenant. But as Samaria compared with Jerulalem is termed Aholath, a Church or Ta- bernacle of her ov/n ; contrariwile, Jerufalem Aho- libath, the refting place of the Lord : fo, whatfo- ever we term the Church of Rome, when we com- pare her with reformed Churches, flill we put a dif- ference, as then between Babylon and Samaria, fo now between Rome and the Heatheniih aflemblies. Which opinion I mult and will recal ; I mufl grant and wall, that the Church of Rome, together with all her children, is clean excluded. There is no dif- ference in the world between our Fathers and Sara- cens, Turks and Painims, if they did diredlly deny Chriil crucified for the Salvation of the World.

17. But how many millions of them were known fo to have ended their lives, that the drawing of their breath hath ceafed with the uttering of this Faith, Chrift my Saviour^ my Redeemer J efus? Anfwer is made, that this they might unfeignedly confefs, and yet be far enough from Salvation. For behold, cai.v. 2. faith the Apoflie, /, Paul, fay unto you, that if ye he circumci/ed, Chrift ftjail profit you nothing, Chrifl in the work of Man's falvation is alone : the Galatians werecait away by joining Circumicifion, and the other rites of the Lav/, v/ith Chriil : the Church of Rome doth teach her children to join other things likewile with him J therefore their faith, their belief doth not profit them any thing at all. It is true that they do indeed join other things with Chrift: but how? not in the work of redemption itfelf, which they grant, that Chriil alone hath performed fufficiently lor the fiivation of the v^hole World-, but in the application of this ineftimable treafure, that it may be efiedtual to their falvation : how demurely foever they confefs, that they feck remilTion of fins no otherwife than by the blood of Chrift, ufing humbly the means appointed by him to apply the benefit of his holy blood 3 they teach, indeed, fo many things

pernicious

A DISCOURSE OF JUSTIFICATION, &c. 449

pernicious in Chriflian Faith, in fetting down the means whereof they fpeak, that the very foundation of Faith which they hold, is thereby * plainly over- thrown, and the force of the blood of Jefus Chrift extinguifhed. We may therefore difpute with them, urge them even with as dangerous fequels, as the Apoftle doth the Galatians. But I demand, if fome of thofe Galatians heartily embracing the Gofpel of Chrift, fincere and found in Faith (this one only error excepted) had ended their lives before they were ever taught how perilous an opinion they held ; fhall we think that the danger of this error did fo overweigh the benefit of their Faith, that the mercy of God might not fave them ? I grant they over- threw the foundation of Faith by confequent : doth not that fo likewife which the f Lutheran Churches do at this day fo ftiffly and fo firmly maintain ? For mine own part I dare not here deny the poflibility of their falvation which have been the chiefeft in- ftruments of ours, albeit they carried to their grave a perfuafion fo greatly repugnant to the truth. For- afmuch therefore as it may be faid of the Church of Rome, fhe hath yet a little ftrength ; fhe doth not diredly deny the foundation of Chriftianity: I may, I truft without offence, perfuade myfelf, that thou- fands of our Fathers in former times, living and

* Plainly in all Men's fight whofe eyes God hath enlightened to behold his truth. For they which are in error, are in dark- nefs, and fee not that which in light is plain. In that which they teach concerning the natures of Chrift, they hold the fame with Neftorius fully, the fame with Eutyches about the proprieties of his nature.

t The opinion of the Lutherans, though it be no diredl denial of the foundation, may notwithftanding be damnable unto fome ; and I do not think but that in many refpe<5ls it is lefs damnable, as at this day fome maintain it, than it was in them which held it at firft ; as Luther and others whom I had an eye unto in this fpeech. The queftion is not whether an error with fuch and fuch circumftances ; but fimply, whether an error overthrowing the foundation, do exclude all poifibility of falvation, if it be not re- canted, and exprefsly repented of.

VOL. III. G g dying

45^ A DISCOURSE OF JUSTIFICATION, &c.

dying within her walls, have found mercy at the hands of God.

1 8. What although they repented not of thek errors ? God forbid that I fhould open my mouth to gainfay that which Chrift himfelf hath fpdken : Ex- cept ye repent^ yejhall all perijh. And if they did not repent, they perifhed. But withal note, that we have the benefit of a double repentance: the lead fm which we commit in deed, thought, or word, is death, without repentance. Yet how many things do el'cape us in every of thefe, which we do not know ? how many, which we do not obferve to be fins ? and without the knowledge, without the obfervation of fin, there is no adlual repentance. It cannot then be chofen, but that for as many as hold the foundation, and have all holden fins and errors in hatred, the blefTing of repentance for unknown fins and errors is obtained at the hands of God, through the gracious mediation of Jefus Chrift, for fuch fuiters as cry with the Prophet David, Purge me^ O Lord, from my [ecret fins,

19. But we wafli a wall of loam ; we labour in vain ; all this is nothing •, it doth not prove ; it cannot juflify that which we go about to maintain. Infidels and Heathen Men are not fo godlefs, but that they may, no doubt, cry God mercy, and defire in general to have their fins forgiven them. To fuch as deny the foundation of Faith there can be no fal- vation (according to the ordinary courfe which God doth uie in faving Men) without a particular re- pentance of that error. The Galatians thinking, that unlefs they were circumciied, they could not be faved, overthrew the foundation of Faith dire6lly : therefore if any of them did die fo perfuaded, whether before or after they were told of their errors, their end is dreadful -, there is no way with them but one, death and condemnation. For the Apoftle fpeaketh nothing of Men departed, but

CaU V. faith generally of all. If you be circumcifedy Chrifi Jhall profit you nothings Ton are abolijhed from Chrifty

whofoever

A DISCOURSE OF JUSTIFICATION, &e. 41 i

'whofoever are juftified hy the Lawi ye are fallen from Grace. Of them in the Church of Rome the reafon is the fame. For whom Antichrift hath feduced, Concerning them did not St. Paul fpeak long before, 2 Them n. They received not the word of truth, that they might"' be faved, therefore God would fend them jWong deliifions to believe lies^ that all they might he damned which believe not the truths but had pleaftire in un- righteoiifnefs ? and St. John, All that dwell upon thef^^^^^^*'^'^ earth pall worfkip him, whoje 7iames are not written in Apoc. xIH. the book of life ? Indeed many in former times, as their books and writings do yet lliewj held the foundation, to wit. Salvation by Chrift alone, and therefore might be faved. God hath always had a Church amongfl: them, which firmiy kept his faving truth. As for fuch as hold with the Church of Rome, that we cannot be faved by Chrift alone with- out works ; they do not only by a circle of confe- quence, but dire6tly deny the foundation of Faith % they hold it not, no not fo much as by a thread.

20. This, to my remembrance, being all that hath been oppofed with any countenance or jfhew of rea- fon, I hope, if this be anfv/ered, the caufe in quef- tion is at an end. Concerning general repentance therefore : what ? a Murtherer, a Blafphemer, an unclean Perfon, a Turk, a Jew, any Sinner to efcape the wrath of God by a general repentance, God for- give me? Truly it never came within my hearty that a general repentance doth ferve for all fins : it ferveth only for the common overfights of our finful life, and for the faults which either we do not mark, or do not know that they are faults. Our Fathers were adually penitent for fins, wherein they knew they difpleafed God •, or elfe they- fall not within the compafs of my firft fpeech. Again, that otherwife they could not be faved, than holding the foundation of Chrillian Faith, we have not only affirmed, but proved. Why is it not then confefifed, that thou- fands of our fathers which lived in Popifh fuper-

G g 2 ftitions.

452 A DISCOURSE OF JUSTIFICATION, &c.

flitions, might yet by the mercy of God be faved ? Firft, if they had dire6lly denied the very foundations of Chrillianity, without repenting them particularly of that fin, he which faith there could be no fal- vation for them, according to the ordinary courfe which God doth ufe in faving Men, granteth plainly, or at the lead clofely infmuateth, that an extra- ordinary privilege of mercy might deliver their fouls from hell, which is more than I required. Second- ly, if the foundation be denied, it is denied for fear of fome herefy which the Church of Rome main- taineth. But how many were there amongft our Fathers, who being feduced by the common error of that Church, never knew the meaning of her Herefies ? So that although all Popifh Hereticks did perifh; thoufands of them which lived in Popiih Superftitions, might be faved. Thirdly, feeing all that held Popifh Herefies, did not hold all the He- refies of the Pope ; why might not thoufands which were infeded with other leaven, live and die un- foured with this, and lb be faved ? Fourthly, if they all held this Herefy, many there were that held it, no doubt, but only in a general form of words, which a favourable interpretation might expound in a fenfe differing far enough from the poifoned con- ceit of Herefy. As for example ; did they hold that we cannot be faved by Chrift without good works ?* We ourfelves do, I think, all fay as much, with this conftru6tion, falvation being taken as in that fentence, Corde creditur adjujlitiam^ ore Jit confeffio ad falutem •, except Infants, and Men cut off upon the point of their converfion, of the refl none lliall fee God, but fuch as feek peace and holinefs, though not as a caufe of their falvation, yet as a way which

* For this is the only thing alledged to "prove the impofTibilit/ of their falvation : the Church of Rome joineth works with Chrift, which is a denial of the foundation, and unlefs we hold the foundation, we cannot be faved.

they

A. DISCOURSE OF JUSTIFICATION, &c. 453

they muft walk which will be faved. Did they hold, that without works we are not juftified ? Take juftification fo as it may alfo imply fandificarion, and St. James doth fay as much. For except there be an ambiguity in the lame term, St. Paul and St. James do contradid each the other : which cannot be. Now there is no ambiguity in the name either of Faith, or of Works, being meant by them both in one and the fame fenfe. Finding therefore, that juftification is fpoken of by St. Paul without imply- ing fandification, when he proveth that a Man is juftified by Faith without Works •, finding likewife that juftification doth fometime imply fandification alfo with it ; I fuppofe nothing to be more found, than fo to interpret St. James, fpeaking not in that fenfe, but in this.

2 1 . We have already Ihewed, that there be two kinds of Chriftian Righteoufnefs : the one without us, which we have by imputation ; the other in us, which confifteth of Faith, Hope, and Charity, and other Chriftian Virtues : and St. James doth prove that Abraham had not only the one becaufe the thing believed was imputed unto him for righteoufnefs ; but alfo the other, becaufe he offered up his Son. God giveth us both the one juftice and the other; the one by accepting us for righteous in Chrift -, the other by working Chriftian righteoufnefs in us. The proper and moft immediate efficient caufe in us of this latter, is the Spirit of Adoption we have received into our hearts. That whereof it confifteth, where- of it is really and formally made, are thole infufed Virtues proper and peculiar unto Saints •, which the Spirit in the very moment when firft it is given of God bringeth with it : the eff^eds whereof are fuch adions as the Apoftle doth call the fruits of works, the operations of the Spirit : the difference of the which operation from the root whereof they fpring maketh it needful to put two kinds likewife of fandifying righteoufnefs, habitual and adual. flabitual, thnt G g 3 holinc fs.

454 A DISCOURSE OF JUSTIFICATION, &c.

holinefs, wherewith our Souls are inwardly endued, the fame jnftant when firfl: we begin to be the Tern- pies of the Holy Ghofl : adual, that holinefs which afterwards heautifieth all the parts and adions of our life, the holinefs for which Enoch, Job, Zachary, Elizabeth, and other Saints, are in the Scriptures fo highly commended. If here it be demanded, which of thefe we do firft receive -, I anfwer, that the Spirit, the virtue of the Spirit, the habitual juftice, which is engrafted, the external juftice of Jefus Chrift, which is imputed ; thefe we receive all at one and the fame time -, whenfoever we have any of thefe, we have all ; they go together : yet fith no Man is juftified except he believe, and no Man believeth except he has Faith, and no Man except he hath received the Spirit of Adoption, hath Faith ; foraf- much as they do neceffarily infer juftification, and juftificaticn doth of neceffity prefuppofe them : we rnuft needs hold that imputed righteoufnefs, in dig- nity being the chiefeft, is notwithflanding in order to the lad of all thefe : but a6lual righteoufnefs, which is the righteoufnefs of good works, fucceed- eth all, followerh after all, both in order and time. Which" being attentively marked, fheweth plainly how the fairh of true Believers cannot be divorced from hope and love ; how faith is a part of fandifica- tion, and yet unto juftification neceffary; how faith is perfeded by good works, and not works of ours without faith : finally, how our Fathers m.ight hold, that we are juftified by faith alone, and yet hold truly that without works we are not juftified. Did they think that Men do merit rewards in heaven by the works they perform on earth ? The ancients ufe meriting for obtaining, and in that fenfe they of Wittenberg have in their confeftion ; M^e teach that good works commanded of God, are necejfarily to b.e done^ and by the free kindnefs of God they merit their certain rewards. Therefore fpeaking as our Fathers did, find we taking their fpeech in a found meaning, as

A DISCOURSE OF JUSTIFICATION, &c. 455

we may take our Fathers, and might, forafmuch as their meaning is doubtful, and charity doth always interpret doubtful things favourably ; what fhould induce us to think that rather the damage of the word conftru6lion did light upon them all, than that the blefling of the better was granted unto thou- fands ? Fifthly, if in the worft conftrudion that may be made, they had generally all embraced it livings might not many of them dying utterly renounce it ? HowfoeverMen, when they fit at eafe, do vainly tickle their hearts with the vain conceit of I know not what proportionable correfpondence between their merits and their rewards, which in the trance of their high fpeculations they dream that God hath mea- fured, weighed, and laid up, as it were in bundle for them ; notwithftanding we fee by daily expe- rience, in a number even of them, that when the hour of death approacheth, when they fecretly hear themfelves fummoned forthwith to appear, and (land at the bar of that Judge, whofe brightnefs caufeth the eyes of the Angels themfelves to dazzle, all thefe idle imaginations do then begin to hide their faces ; to name merits then, is to lay their fouls upon the rack, the memory of their own deeds is loathfome unto them, they forfake all things wherein they have put any truft or confidence ; no flaff to lean upon, no eafe, no reft, no comfort then, but only in Jefus Chrift.

22. Wherefore if this propofition were true : To hold in fuch wifey as the Church of Rome doth^ that we cannot hejaved by Chrift alone zvithout works , is dire^ly to deny the foundation of Faith; I fay, that if this propofition were true : neverthelefs fo many ways I have Ihewed, whereby we may hope that thoufands 6f our Fathers which lived in Popifh fuperftition might be faved.* But what if it be not true I What

* They may ceafe to put any confidence in works, and yet never think, living in Popifh fuperftition, they did amifs. Pig- hius died Popilh, and yet denied Popery in the article of juHi- ficatipn by works long before his death.

G g 4 if

456 A DISCOURSE OF JUSTIFICATION, kc.

if neither that of the Galatians, concerning Circum- cifion 5 nor this of the Church of Rome by Works beany diredt denial of the foundation, as it is affirm- ed that both are ? I need not wade fo far as to difcufs this controverfy, the matter which firft was brought into queflion being fo clear, as I hope it is. Howbeit, becaufe I defire that the truth even in that alfo fhould receive light, I will do mine endeavour to {ct down fomewhat more plainly ; firft, the foun- dation of Faith, what it is : fecondly, what is di- re6lly to deny the foundation : thirdly, whether they whom God hath chofen to be Heirs of life, may fall fo far as diredly to deny it : fourthly, whether the Galatians did fo by admitting the error abouj: Cir- cumcifion and the Law ; laft of all, whether the Church of Rome for this one opinion of Works, may be thought to do the like, and thereupon to be no more a Chriftian Church, than are the affemblies of Turks and Jews. What the 23. This word Foundation being figuratively ufed, ofFaith'is. hath always reference to fomewhat which refembleth a material building, as both that dodrine of Laws and the community of Chriftians do. By the mafters of Civil Policy nothing is fo much inculcated, as that Commonwealths are founded upon Laws-, for that a multitude cannot be compared into one body otherwife than by a common acception of Laws, whereby they are to be kept in order.* The ground of ail Civil Laws is this ; No Man ought to be hurt or injured by another \ take away this perfuafion, and ye take away all the Laws ; take away Laws, and what fhall become of Commonweals ? So it is in our Spiritual Chriftian Community : I do not mean iEphcf.!.23. that Body Myftical, whereof Chrift is only the Head, -*^v-J5' that building undifcernible by mortal eyes, wherein

* Vocata ad concionem multitudlne, quae coalefcere in populi unius corpus nulla re pr»ter(juam legibus poterat. Liv. de Rom. lib. i.

Chrift

A DISCOURSE OF JUSTIFICATION, Sec. 457

Chrift is the chief Corner- flone: but I fpeak of theEphef.n. vifible Church ; the foundation whereof is the doc-^** trine which the Prophets and the Apoftles profefTed. The mark whereunto their dodtrine tendeth, is pointed at in thefe words of Peter unto Chrift, T'boujohnvues. haft the words of eternal life : in thofe words of Paul /*

to Timothy, The holy Scriptures are able to make /^^f a Tim. in. wife unto falvation. It is the demand of Nature it-'^* feJf, What Jhall we do to have eternal life ? The defire of immortality and the knowledge of that, whereby it may be obtained, is fo natural unto ail Men, that even they who are not perluaded that they fhall, do notwithftanding wifh that they might know a way- how to fee no end of life. And becaufe natural means are not able ftill to refift the force of death, there is no people in the earth fo favage, which hath not devifed fome fupernatural help or other, to fly to for aid and fuccour in extremities, againft the ene- mies of the Laws. A longing therefore to be faved, without underftanding the true way how, hath been the caufe of all the fuperftitions in the world. Oh that the miferable ftate of others, which wander in darknefs, and wot not whither they go, could give us underftanding hearts, worthily to efteem the riches of the mercy of God towards us, before whofe eyes the doors of the Kingdom of Heaven are itt wide open ! ftiould we offer violence unto it? it of- fereth violence unto us, and we gather ftrength to withftand it. But I am befides my purpofe when I fall to bewail the cold affection which we bear to- wards that whereby we ftiould be faved ; my purpofe being only to fet down what the ground of falvation is. The do6lrine of the Gofpel propofeth falvation as the end : and doth it not teach the way of attaining thereunto? Yea, the Damfel poftefled with a fpirit of divination fpake the truth : Thefe Men are the Servants Aet% xvi. of the moft high God, which fhew unto us the way of^'^' falvation : A new and living way which thrift hath Hcb. x. 20. prepared for usy through the vail, that is, his flejh ;

falvation

45« A DISCOURSE OF JUSTIFICATION, Sec.

falvation purchafed by the death of Chrift. By this Gca, xiix. foundation the Children of God, before the written Law, were dilVmguifhed from the fons of Men, the reverend Patriarchs both pofTefled it living, and fpake exprefsly of it at the hour of their death. It jfobxix. comforted Job in the midft of grief -, as it was after- wards the anchor-hold of all the righteous in Ifrael, from the writing of the Law, to the time of Grace, every Prophet making mention of it. It was fa- mouily fpoken of about the time, when the coming of Chrift to accomplilh the promifes, which were made long before it, drew near, that the found thereof was heard even amongft the Gentiles. When he was come, as many as were his, acknowledged that he was their falvation ; he, that long expeded hope of A^siv. 12. Ifrael ; he, that Seed^ in whcm all the Nations of the Earth Jhall he blejfed. So that now lie is a name of ruin, a name of death and condemnation, unto fuch as dream of a new MefTias, to as many as look for falvation by any other but by him : For amongft Men there is given no other name under heaven whereby *we muft he javed. Thus much St. Mark doth inti- mate by that which he doth put in the front of his Book, making his entrance with thefe words ; T^he heginning of the Goffel of Jefus Chrift, the Son of Go4. His dodrine be termeth the Gofpel, becaufe he teacheth falvation; the Gofpel of Jefus Chrift the Son of God, becaufe it teacheth falvation by him. This is then the Foundation, whereupon the frame iukeii. 2S.of the Gofpel is eredled •, that very Jefus whom the Virgin conceived of the Holy Ghoft, whom Simeon embraced in his arms, whom Pilate condemned, whom the Jews crucified, whom the Apoftles preach- ed, he is Chrift, the Lord, the only Saviour of the 1 Cor. HI. World : Other foundation can no Man lay. Thus I '^* have briefly opened that principle in Chriftianity,

which we call the foundation of our Faith. It fol- loweth now that I declare unto you, what is diredly XQ overthrow it. Thjs will be better opened, if we

underftand.

A DISCOURSE OF JUSTIFICATION, kc. 459

wnderftand, what it is to hold the foundation of Faith.

24. There are which defend, that many of the <jentiles, who never heard the name of Chrift, held the foundation of Chriflianity : and why ? they ac- Jcnowledged many of them, the providence of God, his infinite wifdom, flrength, power; his goodnefs, and his mercy towards the children of men ; that God hath judgment in fhore for the v/icked, but for the righteous which ferve him rewards, &c. In this which they confefTed, that lyeth covered which we believe 5 in the rudiments of their knowledge concerning God, the foundation of our Faith con- cerning Chrift lieth fecretly wrapt up, and is vir- tually contained : therefore they held the foundation of Faith, though they never had it. Might we not with as good a colour of reafon defend, that every plowman hath all the fciences, wherein philofophers have excelled ? For no man is ignorant of their firft principles, which do virtually contain whatfoever by jnaturaJ means is or can be known. Yea, might we not with as great reafon affirm, that a man might put three mighty oaks wherefoever three acorns may be put ? For virtually an acorn is an oak. To avoid fuch paradoxes, we teach plainly, that to hold the foundation is, in exprefs terms, to acknowledge it.

25. Now, becaule the foundation is an affirmative pofition, they all overthrow it, who deny it -, they diredtly overthrow it, who deny it direcStly -, and they overthrow it by confequent, or indirectly, which hold any one affertion whatfoever, whereupon the dired denial thereof may be neceffarily concluded. What is the queftion between the Gentiles and us, but this, Whether Salvation be by Chrift ? What between the Jews and us, but this. Whether by this Jefus, whom we call Chrift, yea or no ? This to be the main point whereupon Chriftianity ftandeth, it is clear by that one fenrence of Feftus pgncerning Paul's accufers : Tbe^ brought no crime cf

fuch

46o A DISCOURSE OF JUSTIFICATION, &c.

fucb things as Ifuppofedy hut had certain quefiions againjt him of their fuperjiitions^ and of one Jefus which was deady whom Paul affirmed to be alive. Where we fee that Jefus, dead and raifed for the falvation of the World, is by Jews denied, defpifed by a Gentile, by a Chriftian Apoftle maintained. The Fathers therefore, in the primitive Church, when they wrote; Tertullian, the book which he called Apologeticus ; Minutius Fcelix, the book which he intitled 0(5la- vius ; Arnobius, the feven books againft the Gen- tiles y Chryfoftom, his orations againft the Jews ; Eiifebius, his ten books of Evangelical Demon- flration : they ftand in defence of Chriftianity againft them, by whom the foundation thereof was diredly denied. But the writings of the Fathers againft Novatians, Pelagians, and other Hereticks of the like note, refel pofitions, whereby the foundation of Chriftian Faith was overthrown by confequent only. In the former fort of writings the foundation is proved ; in the latter, it is ailedged as a proof, which to men that had been known diredlly to deny it, muft needs have feemed a very beggarly kind of difputing. All Infidels therefore deny the foundation of Faith diredly : by confequent, many a Chriftian Man, yea whole Chriftian Churches denied it, and do deny it at this prefent day. Chriftian Churches, the foundation of Chriftianity ? not direftly, for then they ceafe to be Chriftian Churches; but by confe- quent, in relpedt whereof we condemn them as erro- neous, although for holding the foundation we do and muft hold them Chriftians.

26. We fee what it is to hold the foundation; what direAly, and what by confequent to deny it. The next thing which followeth is, whether they whom God hath chofen to obtain the glory of our Lord Jefus Chrift, may, once effedually called, and through Faith juftified truly, afterwards fall fo far, as diredtly to deny the foundation which their hearts have before embraced with joy and comfort in the

Holy

A DISCOURSE OF JUSTIFICATION, &c. 461

Holy Ghoft ; for fuch is the Faith, which indeed doth juftify. Devils know the fame things which we believe, and the minds of the moft ungodly may be fully perfuaded of the truth -, which knowledge in the one and in the other, is fometimes termed Faith, but equivocally, being indeed no fuch Faith as that whereby a Chriftian Man is juftified. It is the Spirit of Adoption which worketh Faith in us, in them not : the things which we believe, are by us apprehended, not only as true, but alfo as good, and that to us: as good, they arc not by them appre- hended; as true, they are. Whereupon followeth the third difference -, the Chriftian Man the more he increafeth in Faith, the more his joy and comfort aboundeth ; but they, the more fure they are of the truth, the more they quake and tremble at it. This begetteth another effedl, where the hearts of the one fort have a different difpofition from the other. Non ignoro plerofque confcientia meritorum^ nihil fe ejfe per mortem magis optare quam credere ; malunt enim extingui penifuSj quam adjupplicia reparari. I am not ignoranr, faith Minutius, that there be many, who being con- fcious what they are to look for, do rather wifh that they might, than think that they fliall ceafe, when they ceafe to live •, becaufe they hold it better that death fhould confume them unto nothing, than God revive them unto punifhment. So it is in other articles of Faith, whereof wicked men think, no doubt, many times they are too true : on the con^ trary fide, to the other, there is no grief or torment greater, than to feel their perfuafion weak in things, whereof, when they are perfuaded, they reap fuch comfort and joy of fpirit : fuch is the Faith whereby we are juftified; fuch, I mean, in refpe6l of the quality. For touching the principal objed of F'aith, longer than it holdeth the foundation whereof we have fpoken, it neither juftifieth, nor is ; but ceafeth to be Faith when it cealeth to believe, that Jefus Chrift is the only Saviour of the World. The caufe of life fpiritual in us, is Chrift, not carnally or corporally

inhabiting,

462 A DISCOURSE OF JUSTIFICATION, Sec.

inhabiting, but dwelling in the foul of Man, as ^ thing which (when the mind apprehendeth it) is faid to inhabit or pofTefs the mind. The mind con- ceiveth Chrift by hearing the do6trine of Chriftia- nity, as the light of nature doth caufe the mind to apprehend thofe truths which are merely rational; fo that faving truth, which is far above the reach of human reafori, cannot otherwife, than by the Spirit of the Almighty, be conceived. All thefe are im- plied, wherefoever any of them is mentioned as the caufe of the Spiritual life. Wherefore if we have Rom.vin. read, that The Spirit is our life ; or. The Word our Phil. H. 1 6* ^{/"^i or, Chrift our life 'y we are in every of thefe to Coi.iii. 4. underftahd, that our life is Chrift, by the hearing of the Gofpel apprehended as a Saviour, and aflented unto through the power of the Holy Ghoft. The firft intelledual conceit and comprehenfion of iPet.i. 23. Chrift fo embraced, St. Peter calleth the feed whereof Ephef.u.5. we he new horn : our firft embracing of Chrift, is our firft reviving from the ftate of death and condemna- 1 john.v. tion. He that hath the Son, hath life^ faith Sr. John^ and he that hath not the Son of God, hath not life. If therefore he which once hath the Son, may ceafe to have the Son, though it be for a moment, he' ceafeth for that moment to have life. But the life of ijohnv. them which have the Son of God, is everlafting in '3- the world to come. But becaufe as Chrift being

Perpetuity rajfcd from the dead died no more, death hath na more power over him ; fo juftified Man being allied to God in Jefus Chrift our Lord, doth as necelTa- John xiv. rily from that time forward always live, as Chrift, '5. by whom he hath life, liveth always. I might, if I

had not otherwhere largely done it already, fliew by* many and fundrymanifeft and clear proofs, how the motions and operations of life are fometime fo indif- cernible, and fo fecret, that they feem ftone-dead, who notwithftanding are ftill alive unto God in Chrift.

For as long as that abideth in us, which animat- eth, quickeneth, and giveth life, fo long we live,

and

of Faith Rom.vi, ic.

A DISCOURSE OF JUSTIFICATION, &c. 463

and we know that the caufe of our Faith abideth in

us for ever. If Chrift, the fountain of life, may flic

and leave the habitation, where once he dwelleth,

what fhall become of his promife, I am with you to

the world's end? l^ the feed of God, which con-

taineth Chrift, may be firft conceived and then cad

out^ how doth St. Peter term it immortal? how i Pet. 3. 23^

doth St. Peter affirm // abideth ? If the Spirit, which iJoh'»i"'9*

is given to cherifh and preferve the feed of life, may

be given and taken av/ay, how is it the earnefl of

our inheritance until redennption ? how doth it Ephef.i, 14.

continue with us for ever ? If therefore the man If"" ^''''

which is once jufl by Faith, lliall live by Faith,

and live for ever, it followeth, that he which once

doth believe the foundation, muft needs believe the

foundation for ever. If he believe it for ever, how

can he ever diredly deny it ? Faith holding the

direft affirmation ; the dired negation, fo long as

Faith continueth, is excluded.

Ohje£i, But you will fay, That as he that is to-day holy may to-morrow for fake his holinefs, and become im- pure i as a friend may change his mind^ and be made an enemy ; as hope may wither ; fo Faith may die in the heart of man, the Spirit may be quenched^ Grace may be extinguifhedy they which believe may be quite turned away from the 'Truth.

Sol. The cafe is clear, long experience hath made this manifefl, it needs no proof. I grant we are apt, prone, and ready to forfake God -, but is God as ready to forfake us ? Our minds are changeable ♦, is his fo likewife ? Whom God hath juflified, hath not Chrift allured, that it is his Father's will to give them a Kingdom ? Notwithftanding it Ihall not be other- wife given them, than if they continue grounded coi. i. 13. and Itablifhed in the Faith, and be not moved away from the hope of the Gofpel ; if they abide in loves Tim.u* and holinefs. Our Saviour therefore, when he fpake '^' of the fheep effedually called, and truly gathered into his fold, I give unto them eternal life, and they ]ohax.

floall

454 A DISCOURSE OF JUSTIFICATION, &c.

(Jjall never per iJJjy neither Jh all any fUick them out of my hands ; in promiiing to fave theiu, he promifed, no doubt, to preferve them in that, without which there can be no falvation, as aJfo from that whereby it is irrecoverably loft. Every error in things apper- taining unto God is repugnant unto Faith \ every fearful cogitation, unto hope ; unto love every ftraggling inordinate defire ; unto holinefs every blemifh wherewith either the inward thoughts of our minds, or the outward actions of our lives are flained. But Herefy, fuch as thatof Ebion, Cerin- thus, and others, againft whom the Apoftles were forced to bend themfelves, both by word, and alfo by writing; that repining difcouragement of heart, which tempteth God, whereof we have Ifrael in the defert for a pattern ; coldnefs, fuch as that in the Angels of Ephefus ; foul fins, known to be ex- prefsly againft the firft or fecond table of the Law, fuch as Noah, ManafTes, David, Solomon, and Peter committed: thefe are each in their kind fo op- pofitc to the former virtues, that they leave no place for falvaticn without an adual repentance. But infidelity, extreme defpair, hatred of God and all goodnefs, obduration in fin cannot ftand w^here there is but the leaft fpark of faith, hope, love, and fandlity ; even as cold in the loweft degree cannot be, where heat in the higheft degree is found. Whereupon I conclude, that although in the firft kind, no man liveth, which finneth not; and in the fecond, as perfeft as any do live, may fin : yet fith the man which is born of God, hath a promife, that ijohniii.9.in him the feed of God fh all abide, which feed is a fure prefervative againft the fins that are of the third fuit ; greater and clearer aflurance we cannot have of any thing, than of this, that from fuch fins God fliall preferve the righteous, as the apple of his eye, for ever. Diredly to deny the foundation of Faith is plain infidelity; where Faith is entered, there in- fidchty is for ever excluded: therefore by him which

hath

A DISCOURSE OF JUSTIFICATION, &c. 465

bath once fincerely believed in Chrift, the founda- tion of Chriftian Faith can never be dire6tly denied. Did not Peter ? did not Marcellinus ? did not others both diredlly deny Chrift after that they had be- lieved, and again believe, after they had denied ? No doubt, as they confcfs in words, whofe con- demnation is neverthelefs their not believing (for ex- ample we have Judas) : fo likewife, they may be- lieve in heart, whole condemnation, without re- pentance, is their not confefling. Akhough, there- fore, Peter and the reft, for whofe Faidi Chrift hath prayed, that it might not fail, did not by denial fm the fin of Infidehty, which is an inward abnega- tion of Chrift (for if they had done this, their Faith had clearly failed) : yet becaufe they finned noto- rioufly and grievoufly, committing that which they knew to be exprefsly forbidden by the Law, which faith, Thouffjalt worjhip the Lord thy God, and him only jbalt thoujerve^ neceftary it was, that he which pur- pofcd to fave their fouls, fliould, as he did, touch their hearts with true unfeigned repentance, that his Ynercy might reftore them again to life, whom fin had made the children of death and condemna- tion. Touching the point therefore, I hope I may fafely f^t down, that if the juftified err, as he may, and never come to underftand his error, God doth fave hini through general repentance: bur if he fall into Htjfrefy, he calleth him at one time or other by a6lual repentance; but from Infidelity, which is an inward dire6b denial of the foundation, he preferveth him by fpecial providence for ever. Whereby we may eafily know, what to think of thofe Galatians, whofe hearts were fo pofleft with the love of the truth, that if it had been poflible, they would have plucked out their eyes to beftow upon their Teachers. It is true, that they were greatly

*

* Howfoever men be changed (for changed they may be, evea

#ie belt amongft men), if they that have received, as it feemeth

VOL. ill. Hh foms

466 A DISCOURSE OF JUSTIFICATION, &c.

changed, both in perfuafion and afFedlion : fo that the GalatianSj when St. Paul wrote unto them, were not now the Galatians which they had been in former time, for that through error they wandered, although they were his fheep. I do not deny, but that 1 Ihould deny, that they were his fheep, if I lliould grant, that through error they perillied. It was a perilous opinion that they held; perilous, even in them that held it only as an error, becaufe it overchroweth the foundation by confequent. But in them which obftinacely maintain it, I cannot think it lefs than a damnable Herefy. We muft therefore put a difference between them which err of igno- rance, retaining neverthelefs a mind defirous to be inilrufted in truth, and them, which, after the truth is laid open, perfifl: in the ftubborn defence of their blindnel?. Heretical defenders, froward and ftiff necked Teachers of Circumcifion, the bleffed Apoftle calls dogs : filly men, who were Teduced to think they taught the truth, he pitieth, he taketh up in his arms, he lovingly embraceth, he kiffeth, and with more than fatherly tendernefs doth fo tem- per, qualify, and correct the fpeech he ufeth toward them, that a man cannot eafily difcern, whether did mod abound, the love which he baie to their godly afftr6lion, or the grief which the danger of their opinion bred in him. Their opinion was dangerous ; was not theirs alio, who thought the Kingdom of Chrift ihould be earthly ? was not theirs, which thought the Gofpel only fliould be preached to the Jews ? What more oppofite to Prophetical Doc-

fome of the Galatians, which fell into error, had received, the gifts and graces of God, which are called, ufxiTa.ixiXr,racy fuch as faith, hope and charity are, which God doth never take away from him, to whom they are given, as if it repented him to have given them ; if fuch might be fo far changed by error, as that the very root of faith Ihould be quite extinguilhed in them, and fo their falvatioii utterly loft, it would (hake the hearts of the ftrongefl and Itouteft of us all. See the contrary in Beza his obfcrvations upon thvf harmony of confelTions.

trine,

A DISCOURSE OF JUSTIFICATION, Sec. 467

trine, concerning the coming of Chrifl:, than the one ? concerning the Catholic Church, than the other ? Yet they which had thefe fancies, even when they had them, were not the word men in the world. The Herefy of Free-will was a mill-flone about the Pelagians neck^ fliall we therefore give fentence of death inevitable againft all thofe Fathers in the Greek Church, which being mif-perfuaded, died in the error of Free-will ? Of thefe Galatians therefore, which firft were judified, and then deceived, as I can fee no caufe, why as many as died before admoni- tion, might not by mercy be received, even in error; fo I make no doubt, but as many as lived till they were admoniilied, found the mercy of God effedbual in converting them from their * error, left any one that is Chrift's fhould perifh. Of this, I take it, there is no concroverfy; only againft the falvation of them that died, though before admonition, yet in error, it is objedted, that their opinion was a very plain diredl denial of the foundation. If Paul and Barnabas had been fo perfuaded, they would haplv have ufed the terms otherwife, fpeaking of the Mafters themfelves, who did firft fee that error abroach, rerftiin of the fe5l of the Pharifees which be- ^0:%^,^^^^ lieved. What difference was there between thefe Pharifces, and other Pharifees, from whom by a fpecial dtrfcription they are diftinguiflied, but this ? Thefe v/hich came to Antioch, teaching the necefliry of Circumcifion, were Chriftians ; the other enemies of Chriftianity. Why then lliould thefe be termed fo diftindly Believers, if they did diredlly deny the foundation of our belief ^ befides which, there was no other thing, that made the reft to be no be- lievers? We need go no farther than S. Paul's very reafoning againft them, for proof of this matter;

* Error convifted, and afterwards maintained, is more than error : for altuoagh opinion be the fame ic was, in which refpctfl I ilili call it error, yet they are not now the fame they were when they arc taught what the truth ii, and plainly taught,

H h 2 Seeinz

9

468 A DISCOURSE OF JUSTIFICATION, &c.

Seeing you know God, or rather are known of God, how turn you again to i'mpotent rudiments? The Law engendereth fervantSy her children are in bond- age : they which are begotten by the Go/pel^ are free. Brethren^ we are not children of the fervant, but of the free-woman^ and will ye yet be under the Law? That they thought it unto falvation necef- fary, for the Church of Chrifl to obferve days, and months, and times, and years, to keep the Cere- monies and Sacraments of the Law, this was their error. Yet he which condemneth their error, con- fefleth, that notwithilanding they knew God, and were known of him •, he taketh not the honour from them to be termed Sons begotten of the immortal feed of the Gofpel. Let the heavieft words which he ufeth, be weighed i confider the drift of thofe dreadful conckifions : If ye be circumcifed, Chrifl fo all profit you ./lothing : As many as are juflified by the LaWy are fallen from Grace. It had been to no purpofe in the world fo to urge them, had not the Apofile been perfuaded, that at the hearing of fuch fequels, No benefit by Chrifl a defeSlion from Grace, their hearts would tremble and quake v/ithin them : and why ? becaufe that they knew, that in Chrift, and in Grace, their falvation lay, which is a plain direct acknowledgment of the foundation. Left I fhould herein, feem to hold that which no one learned or godly hath done, let thefe words be confidered, which import as much as I affirm. Surely thofe Brethren, which in St. Paul's time,]thought that God did lay a neceflity upon them to make choice of days and meats, fpake as they believed, and could not but in words condemn the liberty, which they fuppofed to be brought in againft the authority of Divine Scripture. Otherwife it had been needlefs for St. Paul to admonifh them, not to condemn fuch as eat without fcrupulofity, whatfoever was fet before them. This error, if you weigh what it is of itfelf, did at once overthrow all Scriptures, whereby we are taught

falvation

A DISCOURSE OF JUSTIFICATION, &c. 469

falvation by Faith in Chrift, all that ever the Pro- phets did foretel, all that ever the Apoftles did preach of Chrift; it drew with it the denial of Chrill utterly: infomuch, that St. Paul complaineth, that his labour was lod upon the Galatians, unto whom this error was obtruded, affirming that Chrift, if fo be they were circumcifed, fliould not profit them any thing at all. Yet fo far was St. Paul from flriking their names out of Chrift's book^ that he command- eth others to entertain them, to accept with fingular humanity, to ufe them like brethren •, he knew Man's imbecility, he had a feeling of our blindneis which are mortal Men, how great it is, and being fure that they are the Sons of God whofoever be endued with his fear, would not have them counted enemies of that whereunto they could not as yet frame them- felves to be friends, but did ever, upon a very re- ligious aflfedtion to the truth, willingly reject the truth. They acknowledged Chrill to be their only and perfed Saviour, but faw not how repugnant their btrlieving the necelTity of Mofaical Ceremonies was to their faith in Jefus Chrill, Hereupon a reply is made, that if they had not diredly denied the foundation, they might have been faveds but faved they could not be, therefore their opinion was not only by confequent, but diredly a denial of the foundation. When the queilion was about the pof- fibility of their falvation, their denying of the foun- dation was brought to prove, that they could not be faved : now that the queilion is about their denial of the foundation, the impofTibility of their falvation is alledged to prove they denied the foundation. Is there nothing which excludeth Men from falvation, but only the foundation of faith denied ? I fliould have thought, that befides this, many other things are death unto as many as, underflanding that to cleave there- unto, was to fall from Chrifl, did notwithfcanding cleave unto them. But of this enough. Wherefore t come to the lad quedion, IVhether that the do^rine of

H h 3 the

470 A DISCOURSE OF JUSTIFICATION, &c.

the Church of Rome, concerning the necejftty of TForks unto Jalvation, he a dire^f denial of our Faith ?

27. I fcek not to obtrude unto you any private opinion of mine own ; the beft learned in our profef- fion are of this judgment, that all the corruptions of the Church of Rome do not prove her to deny the foundation diredlly ; if they did, they fhould grant Caiv. Ep. her fimply to be no Chriftian Church. But Ifuppoje^ ^^'^' faith one, that in the Papacy fome Church remaineth, a Church crazed, or, if you will, broken quite in pieces, forlorn, mifhapen, yet fome Church : his reafon is this, Antichrifi mufi fit in the Temple of God, Left any Man fhould think fuch fentences as thefe to be true, only in regard of them whom that Church is fuppofed to have kept by the fpecial providence of God, as it were, in the fecret corners of his bofom, free from infedtion, and as found in the Faith, as we trufl:, by his mercy, we ourfelves are ; I permit it to your wife confiderations, whether it be more likely, that as frenzy, though it take away the ufe of realbn, doth notwithftanding prove them reafonable creatures which have it, becaufe none can be frantick but they : fo Antichriftianity being the bane and plain overthrow of Chriftianity, may neverthelefs argue, the Church where Antichrifi: fitteth, to be Chriilian. Neither have I ever hitherto heard or read any one word allcdged of force to warrant, that God doth ocherwife than fo as in the two next queflions before hath been declared, bind himfelf to keep his Elect from, worfhipping the Bead, and from receiving his mark in their foreheads : but he hath preferved, and will preferve them from receiving any deadly wound at the hands of the Man of Sin, v/hofe deceit hath pre- vailed over none unto death, but only unto fuch as never loved the truth, fuch as took pleafure in unrighte- oufnefs : they in all ages, whofe hearts have delighted in the principal truth, and whole fouls have thirfted after righteoufnefs, if they received the maik of Error, the mercy of God, even erring, and dangeroufly erring,

might

A DISCOURSE OF JUSTIFICATION, &c. 471

might fave them -, if they received the mark of He- rely, the fame mercy did, I doubt not, convert them. How far Romifh Herefies may prevail over God's Eledl, how many God hath kept from falling into them, how many have been converted from them, is ^

not the queftion now in hand : for if Heaven had not received any one of that coat for theie thoufand years, it may ftill be true, that the Dodtrine which this day they do profefs, doth not diredlly deny the foundation, and fo prove them fimply to be no Chriftian Church. One I have alledged, whofe words, in my ears, found that way : fhali 1 add ano- ther, whofe fpeech is plain : 1 deny her not the name ofy^^^^^ ^^ a Churchy faith another, no more than to a Man /i7^Eccicf. name of a Man^ as long as he liveth^ what ficknefs foever he hath. His reafon is this ; Salvation in Jefus Chrift^ which is the mark which joineth the head with the hody^ Jefus Chrift with the Church., is fo cut off by many merits., by the merits of Saints., by the Pope's Pardons^ and Juch other wickednefsy that the life of the Church holdeth by a very thready yet ftill the life of the Church holdeth. A third hath thefe words : I acknowledge the z^nch. Church of Rome, even at this prejent day., for a Church P''^f"^f- ^^ of Chrift, fuch a Church as Ifrael did Jeroboam., yet a ' ^* Church. His rtafon is this. Every Man feeth, except he willingly hoodwink himjelf^ that as always^ fo now, the Church of Rome holdeth firmly and ftedfaftly the doctrine of truth concerning Chrift, and baptizeth in the name of the Father^ the Son, and the Holy Ghoft ^ con- fejfeth and avoucheth Chrift for the only Redeemer of the IVorld, and the Judge that jhall fit upon quick and dead, receiving true believers into endlefs joy., fanhlefs and god- lejs men being caft with Satan and his Angels i)ito flames unquenchable.

28. I may, and will, rein the queftion fnorter than they do. Let the Pope take down his top, and captivate no more Men's fouls by his Papal jurif- diftion \ let him no longer count himfelf Lord Pa- ramount over the Princes of the World, no longer hold Kings as his fervants paravaile -, let his fiately

H h 4 Senate

472 A DISCOURSE OF JUSTIFICATION, kc.

Senate fubmic their necks to the yoke of Chrift, and ceafe to dye their garments, like Edom, in blood j let them, from the higheft to the lowefi:, hate and forfake their Idolatry, abjure all their Errors and Herefies, wherewith they have any way perverted the truth ; let them drip their Church, till they leave no polluted rag, but only this one about her^, By Cbrijt alone y without works ^ we cannot befaved: it is enough for me, if I £hew, that the holding of this one thing doth not prove the foundation of Faith diredly denied in the Church of Rome.

29. Works are an addition : be it fo, what then ? the foundation is not fubverted by every kind of ad- dition : fimply to add unto thofe fundamental words, is not to mingle wine with water. Heaven and Earth, things polluted v/ith the fandllfied blood of Chrift : of which crime indid them, which attribute thofe operations in whole or in part to any creature, v/hich in the work of our falvation wholly are pecu- liar to Chrift ; and if I open my mouth to fpeak in their defence, if I hold my peace, and plead not againft them as long as breath is v/ithin my body, let me be guilty of ail the difnonour that ever hath been done to the Son of God. But the more dread- ful .a thing it is to deny falvation by Chrift alone, the more flow and fearful I am, 'except it be too mani- feft, to lay a thing fo grievous to any Man's charge. Let us beware, left if we make too many ways of denying Chrift, we fcarce leave any way for ourfelves truly and foundly to confefs him. Salvation only by Chrift is the true foundation, whereupon indeed Chriftianity ftandeth. But what if I fay you cannot be iaved only by Chrift, without this addition, Chrift be- lieved in heart, confeiTed with mouth, obeyed in life and converfation ? Becaufe I add, do I therefore deny that which I did diredly affirm ? There may be an additament of explication, which overthroweth nor, but proveth and concludeth the propofuion, v/hereunto it is annexed. FJe which faith, Peter was a chief Apoftle^ doth prove that Peter was an

Apoftle:

A DISCOURSE OF JUSTIFICATION, &c. 473

Apoftle: he which faith, Our falvation is of the 2 Their, ii. Lord, through fanffification of the Spirit, and faith '3' of the Truth, proveth that our falvation is of the Lord. But if that which is added be fuch a privation as taketh away the very effence of that whereunto it is added, then by the fequel it overthroweth. He which faith, Judas is a dead Man, though in word he granteth Judas to be a Man, yet in effed he provet+i him by that very fpcech no Man, becaufe death depriveth him of being. In like fort, he that fhould fay, our eledion is of grace for our works'Rom. xi.i;. fake, fhould grant in found of words, but indeed by confequent deny that our eledion is of Grace •, for the Grace which eledeth us, is no grace, if it eled: us for our works' fake.

30. Now whereas the Church of Rome addeth Works, we mud note further, that the adding of * Works is not like the adding of Circumcifion unto Chrift. Chrift came not to abrogate and put away good Works : he did, to change Circumcifion ; for we fee that, in place thereof, he hath ilibftituted holy Baptifm. To fay, ye cannot be faved by Chriil except ye be circumcifed, is to add a thing excluded, a thing not only not neceffary to be kept, but ne- cefTary not to be kept by them that will be faved. On the other fide, to fay, ye cannot be faved by Chrift without works, is to add things, not only not excluded, but commanded, as being in their place, and in their kind neceffary, and therefore fubordi- nated unto Chrift, by Chrift himfelf, by whom the

* I deny not but that the Church of Rome requiredi fome kinds of works which fhe ought not to require at men's hands. But our quefliion is general about the adding of good works, not whether fuch or fuch works be good. In this comparifon it is enough to touch fo much on the matter in quellion between St. Paul and the Gala- tians, as inferreth thofe conclufions. Te are fallcfi from Grac? ; Chriji can profit you nothing: which conclufions will follow Cir- cumcifion and rites of the Law Ceremonial, if they be required as things neceffary to falvation. This only was alledged againft me ; and need I touch more than was alledged ?

web

474 A DISCOURSE OF JUSTIFICATION, &c.

Mat. t. 20. web of falvation is fpun : Except your righteoufnefs excesd the righteoufnefs of the Scribes and Pharifees^ ye- fhall not enter into the Kingdom of Heaven. They were

Lukcxi. rigorous exadlers of things not utterly to be neg-

39- Icfted and left undone, walliing and tything, &c.

As they were in thefe, fo muft we be in judgment and the love of God. Chrift in works cerennonial,

Mat.y. ii. giveth more liberty, in moral much Icfs, than they did. Works of righteoufnefs therefore are added in the one propofition ♦, as in the other, Circumcifion is.

31. But we fay, our falvation is by Chrift alone; therefore howfoever, or whatlbever we add unto Chrift in the matter of falvation, we overthrow Chrift. Our cafe were very hard, if this argument, fo univerfally meant as it is propofed, were found and good. We ourfelves do not teach Chrift alone, excluding our own Faith, unto juftification ; Chrift alone, excluding our own Works, unto fanfliiica- tion; Chrift: alone, excluding the one or the other iinneceifary unco falvation. It is a childilh cavil wherewith in the matter of Juftification, our Advcr- faries do fo greatly pleafe themfeives, exclaiming, that we tread all Chriftian Virtues under our feet, and require nothing in Chriftians but Faith •, becaufe we teach that Faith alone juftifieth : whereas by this fpeech we never meant to exclude either Hope or Charity from being always joined as infeparable mates with Faith in the Man that is juftified ; or Works from being added as necelfary duties, requir- ed at the hands of every jufcihed Man : but to fhew that Faith is the only hand which putreth on Chrift unto Juftification ; and Chrift the only garment, which being fo put on, covereth the ftiame of our defiled natures, hideth the imperfection of our works, preferveth us blamelefs in the fight of God, before whom otherwife, the weaknefs of our Faith were caufe lufficient to make us culpable, yea, to ftiut us from the Kingdom of Heaven, where nothing that is not abfoluce can enter. That our dealing with

them

A DISCOURSE OF JUSTIFICATION, &c. 475

them be not as childifh as theirs with us ; when we hear of Salvation by Chrift alone, confidering that aloney as an exclufive particle, we are to note what it doth exclude, and where. If I fay, Such a Judge only ought to determine fuch a cafe^ all things incident to the determination thereof, befides the perlbn of the Judge, as Laws, Depolitions, Evidences, &c. are not hereby excluded ; perfons are not excluded from witnefTing herein, or allllling, but only from determining and giving fentence. How then is our Salvation wrought by Chrill: alone? is it our mean- ing, that nothing is requifite to Man's Salvation, but Chrift to fave, and he to be faved quietly with- out any more ado ? No, we acknowledge no fuch foundation. As we have received, fo we teach, that befides the bare and naked work, wherein Chrift, without any other affociate, finiftied all the parts of our Redemption, and purchafed Salvation himfelf alone -, for conveyance of this eminent bleffing unto us, many things are of necelTity required, as, to be known and chofen of God before the foundation of the World; in the World to be called, juftified, fandified ; after we have left the World, to be re- ceived unto glory-, Chrift in every of thefe hath fomewhat which he worketh alone. Through him, according to the eternal purpofe of God before theEph.i. u, foundation of the World, born, crucified, buried, raifed, &c. we were in a gracious acceptation known unto God long before we were 'it^tin of Men : God knew us, loved us, was kind to us in Jefus Chrift, in him we were ele6ted to be heirs of life. Thus far God through Chrift hath wrought in fuch fort alone, that ourfelves are mere patients, working no more than dead and fenfelefs matter, wood, ftone, or iron, doth in the artificer's hands ; no more than clay, when the potter appointeth it to be framed for an honourable ufe •, nay, not fo much. For the m iter whereupon the craftfman worketh he chooieth, being moved by the fitnefs which is in ic to fervc

his

476 A DISCOURSE OF JUSTIFICATION, Sec.

his turn •, in us no fuch thing. Touching the reft which is iaid for the foundation of our Faith, it im- porteth farther, that by him we are called, that we have redemption, remiiTion of fins through his blood, health by his ftripes •, juftice by him; that he doth fandify his Church, and make it glorious to himfelf, that entrance into joy fhali be given us by him ; yea, all things by him alone. Howbeit, notfoby him alone, as if in U5;, to our Vocation, the hearing of the Gofpel *, to our Juftification, Faith -, to our Sancuification, the fruits of the Spirit -, to our en- trance into reft, perfeverance in Hope, in Faith, in Holinefs, were not neceftary.

32. Then what is the fault of the Church of Kome ? Not that ftie requireth Works at their hands which will be faved: but that Ihe attributeth unto Works a power of fatisfying God for fm ; yea, a virtue to merit both grace here, and in Heaven glory. That this overthroweth the foundation of Faith, I grant willingly j that it is a direcl denial thereof, I utterly deny. What it is to hold, and what directly to deny the foundation of Faith, I have already opened. Apply it particularly to this caufe, and there needs no more ado. T.'e thing which is handled, if the form under which it is handled be added thereunto, it flieweth the foun- dation of any doulrine whatfoever. Chrift is the matter whereof the docflrine of the Gofpel treateth -, and it treateth of Chrift as of a Saviour. Salvation therefore by Chrift is the foundation of Chriilianiry : as for Works, they are a thing fubordinate, no other- wife than becaufe our fan6lification cannot be ac- compliQied without them. The dodlrine concerning them is a thing builded upon the foundation -, there- fore the dodrine which addeth unto them the power of fatisfying, or of meriting, addeth unto a thing fubordinated, builded upon the foundation, not to the very foundation itfelf ^ yet is the foundation by this addition confequently overthrov/n, forafmuch as

out

A DISCOURSE OF JUSTIFICATION, &c. 477

out of this addition it may be negatively concluded, he which maketh any work good and acceptable in the fight of God, to proceed from the natural free- dom of our will j he which giveth unto any good Works of ours the force of fatisfying the wrath of God for fin, the power of meriting either earthly or heavenly rewards; he which holdeth Works going before our vocation -, in congruity to merit our vo- cation ; Works following our firll, to merit our fecond Juftification, and by condignity our laft re- ward in the Kingdom of Heaven, puileth up the doctrine of Faith by the roots ; for out of every of thefe the plain direct denial thereof may be necefTarily concluded. Not this only, but what other Herefy is there that doth not raze the very foundation of Faith by conl'equent ? Howbeir, we make a dif- ference of Herefies •, accounting them in the next degree to Infidelity, which direclly deny any one thing to be, which is exprefsly acknowledged in the Articles of our Belief; for out of any one Article fo denied, the denial of the very foundation itfelf is ftraightway inferred."^' As for example ; if a Man (liould fay, J'bere is no Catholick Churchy it followeth immediately thereupon, that this Jefus, whom we call the Saviour, is not the Saviour of the World ; becaufe all the Prophets bear witnefs, that the true Meflias ihouldjhew light unto the Gentiles ; that is tOAfts^xvi. fay, gather fuch a Church as is Catholick, not re- ^3- ftrained any longer unto one circumcifed Nation. In the fecond rank we place them, out of whole pofitions the denial of any the forefaid Articles may be with like facility concluded : fuch as are they which have denied, with Hebion, or with Marcion, his

* Hrec ratio Ecclefiaftici SacramentI et Catholics? Fidci eft, ut qui partem divini Sacramenti negat, divini partem non vaieat confiteri. Ita enim fihi connexa et concorporata lunt omnia, ut aliud fine alio Hare non poffit, et qui uaum ex omnibus denega- I'erit, alia ei omnia credidifTs non profit. Cailian. lib. vi. de in- carnat, Dom. If he obftinately ftand in the denial, pag. 193.

Humanity :

478 A DISCOURSE OF JUSTIFICATION, &c.

Lib.vi.de Humanity: an example whereof may be that of i""'^,°°"''Cafllanus defending the Incarnation of the Son of God againft Neflorius Bifhop of Antioch, which held, that the Virgin, when fhe brought forth Chriil, did not bring forth the Son of God, but a fole and mere Man. Out of which Herefy the denial of the Articles of the Chriftian Faith he deduceth thus : If thou do ft deny our Lord Jefus Chrift^ in deny- ing the Son, thou canft not choofe but deny the Father ; for^ according to the voice of the Father himfelf He that hath not the Son, hath not the Father, Where- fore denying him which is begotten, thou denieft him which doth beget. Again ^ denying the Son of God to have been born in the fefh^ how canft thou believe him to have fuffered ? believing not his paffion, what re- maineth^ but that thou deny his Refurre^ion ? For we believe him not raifed, except we firft believe him dead: neither can the reajon of his rifing from the dead ft and, without the faith of his death going before, ^he denial of his Death and Paffion inferreth the denial of his rifing from the Depth : whereupon it fclloweth, that thou alfo deny his Ajcenfion into Heaven. The Apoftle cffirmeth^ That he which afcended, did firft defcend s fo that^ as much as lieth in thee^ our Lord Jefus Chrift hath neither rifen from the Depths nor is afcended into Hea- ven, nor fitteth en the right hand of God the Father y neither foall he come at the day of the final account y which is looked for y nor [hall judge the quick and dead. And dareft thou yet fet foot in the Church .^ Canft thou think thyfelf a Bijhopy when thou haft denied all thofe things whereby thou doft obtain a biftooply calling? Neftorius confefled ail the Articles of the Creed, but his opinion did imply the denial of every part of his confcftion. Herefies there are of the third forr, fuch as the Church of Rome maintaineth, which be removed by a greater diftance from the foundation, although indeed they overthrow it. Yet bccaufe of that weaknefs, which the Philofopher noteth in Men's capacities when he faith, that the

common

A DISCOURSE OF JUSTIFICATION, &c. 479

common fort cannot fee things which follow in reafon, when they follow, as it were, afar off by many de- dudions •, therefore the repugnancy of fuch Herefy and the foundation is not fo quickly, or fo eafily found, but that an Heretick of this, fooner than of the former kind, may diredly grant, and confe- quently neverthelefs deny the foundation of Faith.

33. If reafon be fufpefted, trial will fhew that the Church of Rome doth no otherwife, by teaching the dodlrine fhe doth teach concerning good Works. Offer them the very fundamental words, and what Man is there that will refufe to fubfcribe unto them ? Can they directly grant, and diredlly deny, one and the very felf-fame thing ? Our own proceedings in difputing againft their Works fatisfaftory and meri- torious do ihew, not only that they hold, but that we acknowledge them to hold the foundation, not- withftanding their opinion. For are not thefe our arguments againft them ? Chriji alone hath fatisfied and appeafed his Father's wrath : Cbrijl hath merited Salvation alone. We fhould do fondly to ufe fuch difputes, neither could we think to prevail by them, if that whereupon we ground, were a thing which we know they do not hold, which we are affured they will not grant. Their very anfwers to all fuch reafons, as are in this controverfy brought againft them, will not permit us to doubt v/hether they hold the foundation or no. Can any Man, that hath read their books concerning this matter, be ignorant how they draw all their anfwers unto thefe heads ? ^hat the remiffwn of all our fins^ the pardon of all whatfoever punijloments thereby deferved^ the rewards which God hath laid up in Heaven, are by the blood of cur Lord Jefus Chrift pur chafed, and obtained fufficiently for all Men : but for no Man effectually for his benefit in particular, except the blood of Chrift be applied par- ticularly to him by fuch means as God hath appointed that to work by, That thofe means of themfelves, being but dead thivgs^ only the blood of Chrif is that which put-

ttih

480 A DISCOURSE OF JUSTIFICATION, &c.

teth life^ force^ and efficacy in them to work^ and to he available^ each in his kind, to our Salvation. Finally^ that Grace being pur chafed for us by the blood of Chrifi^ and freely without any merit or defer t at the firft beflowed upon us^ the good things which we do^ after Grace re- ceived , be thereby made faiisfa5lory and meritorious. Some of their fentences to this effed I mufb alledge for mine own warrant. If we defire to hear foreign Lewis of judgments, we find in one this confeffion ; He that Med!\ap.' ^^^^'^ reckon how many the virtues and merits of our Sa- Uft. 3. viour Jefus Chrift hath been, might likewife underfiand how many the benefits have been that are to come to us by him^ for fo much as Men are made partakers of them all by means of his paffion : by him is given unto us re- miffion of our fms^ grace^ glory ^ liberty ^ praife^ falva- tion^ redemption, juftification, juftice, fatisfa^lioyi, [a- cramentSy merits, and all other things which we had^ Pauigaroia, and wcrc bchovcful for our falvation. In another we '* "* have thefe oppofitions, and anfwers made unto them : AH grace is given by Chrifi Jefus. True ; but not ex- cept Chrift Jefus be applied. He is the propitiation for our fin ; by his ftripes we -are healed, he hath offered himfelf up for us : all this is true, but apply it. We put all fatisfa^ion in the blood of Jefus Chrift ; but we hold, that the means, which Chrifi hath appointed for Annot.in US in the cafe to apply it, are our penal works. Our J John 1. Countrymen in Rhemes make the like anfwer, that they feek Salvation no other way than by the blood of Chrift-, and that humbly they do ufe Prayers, ^ Faftings, Alms, Faith, Charity, Sacrifice, Sacra- ments, Priefts, only as the means' appointed by Chrift, to apply the benefit of 'his holy blood unto them : touching our good Works, that in their own natures they are not meritorious, nor anfwerable to •the joys of Heaven : it cometh by the grace of Chrift, and not of the work itfelf, that we have by well-doing a right to Heaven, and deferve it wor- thily. If any Man think that I feek to varnifli their opinigns, to let the better fool, of a lame caufe fore-

moft.

A DISCOURSE OF JUSTIFICATION, &c. 481

mod, let him know, that fince I began throughly to underftand their meaning, I have found their halting greater than perhaps it feemeth to them which know not the deepncfs of Satan, as the blefTed Di- vine fpeaketh. For, although this be proof fuffi- cient, that they do not directly deny, the foundation of Faith ; yet, if there were no other leaven in the lump of their dodlrine but this, this were fufficient to prove, that their dodrine is not agreeable to the foundation of Chriftian Faith. The Pelagians being oyer- great friends unto Nature made themfelves ene- mies unto Grace, for all their confefllng, that Men have their fouls, and all the faculties thereof, their wills, and all the ability of their wills from God. And is not the Church of Rome ftill an adverfary to Chrift's Merits, becaufe of her acknowledging, that we have received the power of meriting by the blood of Chrift ? Sir Thomas More fccteth down the in ih Book odds between us and the Church of Rome in thej'^^l^^'^^'*' matter of Works thus. Like as we grant them^ that no good work of Man is rewardable in Heaven of its own nature, but through the mere goodnefs of God, that lifts to'fetfo high a price upon fo poor a thing ; and that this price God fetteth through Chrifl's paffion^ and for that alfo they be his own works with us \ for good works to God-ward worketh no Man^ without God work in him : and as we grant them alfo^ that no Man may be proud of his workSy for his imperfeEl workings and for that in all that Man may do, he can do God no goody but is a Ser» vant unprofitable, and doth but his bare duty : as we^ I fay, grant unto them thefe things, fo this one thing cr twain do they grant us again, that Men are bound to work good works, if they have time and power ; and that whofo worketh in tri^e Faith moft, fmll be mofi rewarded ; but then fet they thereto, that all his rewards floall be given him for his Faith alone, and nothing fct his works at ally becauje his Faith is the thir^g, they Jayy that forceth him to vjork well, I fee by this of Sir Thomas More, how eafy it is for Men of the VOL. in. I i gr«atell

482. A DISCOURSE OF JUSTIFICATION, &c.

greatefl: capacity to mi (lake things written or fpoken as well on the one fide as on the other. Their doc- trine, as he thought, maketh the work of Man re- vvardable in the world to come through the good- nefs of God, whom it pleafed to fet fo high a price upon fo poor a thing : and ours, that a Man doth receive that eternal and high reward, not for his works, but for his Faith's fake, by which he work- eth; whereas in truth our dodtrine is no other than that we have learned at the feet of Chrift ; namely, that God doth juftify the believing Man, yet not for the worthinefs of his belief, but for the worthinefs of him which is believed , God rewardeth abun- dantly every one which worketh, yet not for any- meritorious dignity which is, or can be in the work, but through his mere mercy, by whofe command- ment he worketh. Con trari wife, their dodrine is, that as pure water of itfelf hath no favour, but if it pafs through a fweet pipe, it taketh a pleafant fmell of the pipe through which it pafTeths fo, although before Grace received, our Works do neither fatisfy nor merits yet after, they do both the one and the other. Every virtuous a6lion hath then power in fuch to fatisfy ; that if we ourfelves commit no mor- tal fin, no heinous crime, whereupon to fpend this treafure of fatisfadlion in our own behalf, ic turneth to the benefit of other Men's releafe, on whom it fhould pleafe the Steward of the Houfe of God to beftow it ; fo that we may fatisfy for ourfelves and Wcrksof others-, but merit only for ourfelves. In meriting, Supercroga- q^^j. ^dions do work with two hands ; with one they get their morning ftipend, the increaie of grace ; with the other their evening hire, the everlailing crown of glory. Indeed they teach, that our good works do not thefe things as they come from us, but as they come from grace in us 3 which grace in us is another thing in their divinity, than is the mere goodnefs of God's mercy towards us in Chrift Jefus. 24. If it were not a long deluded fpirit which

hath

tion*

A DISCOURSE OF JUSTIFICATION, &c. 483

hath poflefTion of their hearts ; were it pofTible but that they Ihoiild fee how plainly they do herein gainfay the very ground of Apoftolick Faith ? Is this that Salvation by Grace, whereof fo plentiful mention is made in the Scriptures of God ? was this their meaning, which firft taught the World to look for Salvation only by Chriil ? By Grace, the Apoftle faith, and by Grace in fuch fort as a gift ; a thing that Cometh not of ourfelves, nor of our Works, left any Man fliould boaft, and fay, / have wrought out my own Salvation, By Grace they confefs ; but by Grace in fuch fort, that as many as wear the diadem of blifs, they wear nothing but what they have won. The Apoftle, as if he had forefeen how the Church of Rome would abufe the world in time by ambiguous terms, to declare in what fenfe the name of Grace muft be taken, when we make it the caufe of our Salvation, faith, Hejaved us according to his mercy : which mercy, although it exclude not the wafliing of our new birth, the renewing of our hearts by the Holy Ghoft, the means, the virtues, the duties which God requireth of our hands which ftiall be faved ; yet it is fo repugnant unto merits, that to fay, we are faved for the worthinefs of any thing which is ours, is to deny we are faved by Grace.- Grace beftoweth freely ; and therefore juftly requir- eth the glory of that which is beftowed. W^e deny the Grace of our Lord Jefus Chrift ; we abufe, dif- annul, and annihilate the benefit of his bitter paf- fion, if we reft in thefe proud imaginations, that life is defervedly ours, that we merit it, and that we are worthy of it'.

35. Howbeit, confidering how many virtuous and juft Men, how many Saints, how many Martyrs, how many of the ancient Fathers of the Church, have had their fundry perilous opinions ; and amongft fundry of their opinions this, that they hoped to make God fome part of amends for their fins, by the voluntary puniftiment which they laid upon them-

I i 2 felves.

484 A DISCOURSE OF JUSTIFICATION, Sec.

felves, becaufe by a confequent it may follow here- upon, that they were injurious unto Chrift ; fhall we therefore make fuch deadly epitaphs, and fct them upon their graves, Tbey denied the foundation of Faith dire5ily^ they are damned^ there is no Salvation for them F Saint Auftin faith of himfelf, Errare pof- fum^ Hderetiais ejfe nolo. And, except we put a dif- ference between them that err, and them that ob- llinatejy perfift in error, how is it pofTible that ever any Man fliould hope to be faved ? Surely, in this cafe, I have no refped of any perfon either alive or dead. Give me a Man, of what eflate or condition fo- ever, yea, a Cardinal or a Pope, whom in the extreme point of his life affliction hath made to know him- felf; whofe heart God hath touched with true foi^- row for all his fms, and filled with love towards the Gofpel of Chrift, whofe eyes are opened to fee^ the truth, and his mouth to renounce ail herefy and error any wife oppofite thereunto, this one opinion of Merits excepted \ he thinketh God will require at his hands, and becaufe he wanteth, therefore trem- bleth, and is difcouraged j it may be I am forgetful, and unfKilful, not furnifhed with things new and old, as a wife and learned Scribe fhould be, nor able to alkdge that, w hereunto, if it were alledged he doth bear a mind moft willing to yield, and fo to be recalled, as well from this, as from other errors : and fhall I think, becaufe of thi^ only error, that fuch a Man toucheth not fo much as the hem of Chrift's garment ? If he do, wherefore fhould not 1 have hope, that virtue might proceed from Chrift to fave him ? Becaufe his error doth by confequent overthrow his Faith, fhall I therefore caft him off, as one that hath utterly caft off Chrift ? one that holdtth not fo much as by a flender thread ? No, I will not be afraid to fay unto a Pope or Cardinal in this plight, Be of good comfort, we have to do with a merciful God, ready to make the beft of a little which we hold well, and not with a captious

Sophifter,

A DISCOURSE OF JUSTIFICATION, kc. 485

Sophifter, which gathereth the word out of every thing wherein we err. Is there any reafon, that I fhould be fufpedted, or you offended for this fpeech ? * Is it a dangerous thing to imagine that fuch Men may find mercy ? The hour may come, when we Ihall think it a blefled thing to hear, that if our fins were the fins of the Pope and Cardinals, the bowels of the mercy of God are larger. I do not propofe unto you a Pope with the neck of an Emperor under his feet j a Cardinal, riding his horfe to the bridle in the blood of Saints ; but a Pope or a Cardinal forrowful, penitent, difrobed, ilript, not only of ufurped power, but alfo delivered and recalled from error and Antichrift, converted and lying proftrate at the foot of Chriftj and fiiall I think that Chrift will fpurn at him ? and ihall I crofs and gainfay the merciful promifes of God, generally made unto pe- nitent finners, by oppofing the name of a Pope or a Cardinal ? What difference is there in the world be- tween a Pope and a Cardinal, and John a Style in this cafe ? If we think it impofiible for them, if they be once come within that rank, to be after- wards touched with any fuch remorie, let that be granted. The Apofi:le faith, If /, or an Angel from Heaven^ preach untOy i^c. Let it be as likely, that St. Paul, or an Angel from Heaven, fhould preach Herefy, as that a Pope or a Cardinal fiiould be brought fo far forth to acknowledge the truth ; yet if a Pope or Cardinal fiiould, what find we in their perfons why they might not be faved ? It is not the perfons, you will fay, but the error wherein I fup- pofe them to die, which excludeth them from the hope of mercy ; the opinion of Merits doth take away all poflibility of Salvation from them. What if they hold it only as an error? although they hold the Truth truly and fincerely in all other parts of

* Let all afFeftion be laid afide j let the matter indifferently be confidered,

113 Chrlitian

486 A DISCOURSE OF JUSTIFICATION, &c.

Chriflian Faith ? although they have in fome mca- fure all the virtues and graces of the Spirit, all other tokens of God's eledl Children in them ? although they be far from having any proud prefumptuous opinion, that they fhall be faved by the worthinefs of their deeds ? although the only thing which troubleth and molefteth them, be but a little too much dejec- tion, fomewhat too great a fear, rifing from an erro- neous conceit that God would require a worthinefs in them, which they are grieved to find wanting in themfelves : although they be not obflinate in this perfuafion ? although they be willing, and would be glad to forfake it, if any one reafon were brought fufficient to difprove it ? although the only lett, why they do not forfake it ere they die, be the ignorance of the means by which it might be difproved ? although the caufe why the ignorance in this point is not re- moved, be the want of knowledge in fuch as fhould be able, and are not, to remove it ? Let me die, if ever it be proved, that fimply an error doth exclude a Pope or a Cardinal in fuch a cafe, utterly from hope of life. Surely, I muft confefs unto you, if it be an error, that God may be merciful to lave Men even when they err, my greateft comfort is my error 5 were it not for the love I bear unto this error, [ would never wifh to fpeak, nor to live.

36. Wherefore to refume that mother-fentence, whereof I little thought that fo much trouble would have grown, I doubt not but that God zvas merciful to Jav& thoujands of our Father Sy living in Popifh fuperjlitions^ inafmuch as they finned ignorant ly. Alas ! what bloody matter is there contained in this fentence, that it fhould be an occafion of fo many hard cenfures ? Did I fay, that thoufands of our fathers might be faved? I have fhewed which way it cannot be denied. Did I fay, I doubt not but that they were faved 2 I fee no im- piety in this perfuafion, though I had no reafon for it. Did I fay, T!heir ignorance did make me hope they did find mercy y and Jo were, faved? What hindereth

falvation

A DISCOURSE OF JUSTIFICATION, &c, 487

falvation but fin ? Sins are not equal j and ignorance, though it doth not make fin to be no fin, yet feeing it did make their fin the lefs, why fhould it not make our hope concerning their life the greater ? We pity the moft, and doubt not but God hath mod com- panion over them that fin for want of underftanding. As much is confefTed by fundry others, almoft in the felf-fame words which I have ufcd. It is but only my evil hap, that the fame fentences which favour verity in other men's books, fhould feem to bolder Herely when they are once by me recited, . If I be deceived in this point, not they, but the bleffed Apoftle hath deceived me. What I faid of others, the fame he faid of himfeif, I obtained mercy y for I did it ignorantly, Coni3:rue his words, and you cannot iPiifconftrue mine. I fpake no otherwife, I meant no otherwife, than he did.

37. Thus have I brought the queftion concerning our Fathers at length unto an end. Of whofe eftate, upon fo fit an occafion as was offered me, handling the weighty caufes of feparation between the Church of Rome and us, and the weak motives which are commonly brought to retain Men in that fociety ; amongfl which motives the examples of our Fathers deceafed is one -, although I faw it conve- nient to utter the fentence which I did, to the end that all Men might thereby underfland, how untruly we are faid to condemn as m.any as have been before us otherwife perfuaded than we ourfelves are ; yet more than that one fentence, 1 did not think it ex- pedient to utter, judging it a great deal meeter for us to have regard to our own eftate, than to fife over-curioufly what is become of other men •, and fearing, left that fuch queftions as thefe, if volun- tarily they fhould be too far waded in, might feem worthy of that rebuke which our Saviour though: needful in a cafe not unlike. What is this unto thee? When I was forced, much befide my expedtation, to render a reafon of my fpeech, I could not but yield

I i 4 at

488 A DISCOURSE OF JUSTIFICATION, &c.

at the call of others, and proceed fo far as duty bound me, for the fuller fatisfying of minds. Where- in I have walked as with reverence, fo with fear: with reverence in regard of our Fathers, which lived in former times; not without fear, confidering them that are alive.

38. I am not ignorant hov/ ready men are to feed and footh up themfeives in evil. Shall I (will the Man fay, that loveth the prcfent World, more than he loveth Chrift) fhall I incur the higheft difpleafure of the mightieft upon earth ? fhall I hazard my goods, endanger my eftate, put myfelf into jeopardy, rather than to yield to that which fo many of my Fa- thers embraced, and yet found favour in the fight of God ? Curfe ye Mcrcz^ faith the Lord, curfe her In- habitantSy hecaufe they helped not the Lordy they helped him not againfl the mighty. If I lliould not only not help the Lord againft the m.ighty, but help to flrengthen them that are mighty againft the Lord ; worthily might I fall under the burthen of that curfe, worthy I were to bear my own judgm.ent: bur, if the dodlrine which I teach be a flower ga- thered in the garden of the Lord ; a part of the faving truth of the Gofpel, from whence notwithftand- jng poifonous creatures do fuck venom ^ I can but wifh it were otherwife, and content myfelf vv^ith the lot that hath befallen me, the rather, becaufe it hath rjot befallen me alone. Saint Paul taught a truth, and a comfortable truth, when he taught, that the greater our mifery is, in refped of our iniquities, the readier is the mercy of God for our releafe, if we feek unto him ; the more we have finned, the more praife, and glory and honour unto him that par- doneth our fin. But mark what lewd colledlions w^e made hereupon by feme: Why then am I con^ demned for a /inner? And the Apoftle (as we are blamed, and as fome affirm that we fay, Why do we not evil that good may come of it ? ) he was accufed to teach that which ill-dilpofed people did gather by his

teaching,

A DISCOURSE OF JUSTIFICATION, &c. 489

teaching, though it were clean not only befides, but againft his meaning. The Apoftle addeth, ^heir con* demnation (which thus do) is juft, I am not hafty to apply fentences of condemnation : I wifh from mine heart their converfion, whofoever are thus perveifcly affeded. For I mufl needs fay, their cafe is fearful, their eftate dangerous, which harden themfelves, pre- fuming on the mercy of God towards others. It is true, that God is merciful; but let us beware of prefumptuous fins. God delivered Jonah from the bottom of the fca ; will you therefore call yourfelves headlong from the tops of rocks, and fay in your hearts, God fhall deliver us ? He pitieth the blind that would gladly fee ; but will he pity him that may fee, and hardeneth himfelf in blindnefs? No, Chrift hath fpoken too much unto you, to claim the privilege of your Fathers.

39. As for us that have handled this caufe con- cerning the condition of our Fathers, whether it be this thing or any other which we bring unto you, the counfel is good which the wife Man giveth. Stand thou f aft in thy fur e underftanding^ in the way and knowledge of the Lord, and have hut one manner of wordy and follow the word of peace and right eoufnefs. As a loofe tooth is a grief to him that eateth, fo doth a wavering and unliable word in fpeech, that tendeth to inftrudlion, offend. Shall a wife Man /peak words of the wind, faith Eliphaz, light, uncon- ftanr, unliable words ? Surely the wifeil may fpeak words of the wind : fuch is the untov^ard conflitution of our nature, that we do neither fo perfedlly under- Cland the way and knowledge of the Lord, nor fo lledfaftly embrace it when it is underftood -, nor fo gracioully utter it, when it is embraced; nor fo peaceably maintain it, when it is uttered ; but that the bed of us are overtaken fometime through blind- nefs, fometime through haftinefs, fometime through impatience, fometimes through other palTions of the mind, v;hereunto (God doth know) we are too fub-

jea.

490 A DISCOURSE OF JUSTIFICATION, Sec,

jedt. We muft therefore be contented both to par- don others, and to crave that others may pardon us for fuch things, Let no Man, that fpeaketh as a Man, think himfelf, while he Hveth, always freed fiOm fcapes and overfights in his fpeech. The things themfelves which 1 have fpoken unto you are found, howfoever they have feemed otherwife unto fome : at whofe hands I have, in that refpec^l, re- ceived injury, I willingly forget it: although indeed, eonfidering the benefit which I have reaped by this neceffary Ipeech of truth, I rather incline to that of the Apoftle, They hnve not injured me at all, I have caufe to wilh them as many blefTings in the Kingdom of Heaven, as they have forced me to utter words- aiiu fyllables in this caufe ; wherein I could not be more fparing of my fpeech than I have been. // he- Cometh no Man^ faith Saint Jerom, to he patient in th£- crime of Herefy, Patient, as I take it, we fhould be always, though the crime of Herefy were intended; but filent in a thing of fo great confequence I could not, beloved, I durll not be ; efpecially the love, which I bear to the truth of Chrift Jefus, being hereby fomewhat called in quefbion. Whereof I be- feech them in the meeknefs of Chrift, that have been the firft original caufe, to confider that a watchman may cry, an Enemy! when indeed a Friend cometh. In which caufe, as I deem fuch a watchman more worthy to be loved for his care than millikcd for his error; fo I have judged it my own part in this, as fnuch as in me lieth,. to take away all fufpicion of any unfriendly intent or meaning againfl the truth, from which, God doth know, my heart is free.

40. Now to you, beloved, which have heard thefe things, I will ufe no other words of admonition, than thofe that are offered me by St. James : My Brethren^ have not the Faith of our glorious Lord Jefus in refpe5i of perfons. Yc are not now to learn, that as of itfelf it is not hurtful, fo neither fhould it be to any, fcandalous and offenfive in doubtful cafes, to

hear

A DISCOURSE OF JUSTIFICATION, kc. 49?

hear the different judgments of men. Be it that Cephas hath one interpretation, and Apollo"? hath another; that Paul is of this mind, and Barnabas of that 5 if this offend you, the fault is yours. Carry peaceable minds, and you may have comfort by this variety.

New the God of peace give yeu peaceable minds j, md turn it to your everlajling comfort^

LEARNED SERMON

6 T THE

NATURE

O F

P R I D E.

Habak. ii. 4,

His mhd fwellethf and is not right in him : but the Jujl by his Faith Jh all live.

THE nature of Man being much more delighted to be led than drawn, doth many times flub* bornly refift authority, when to perfuafion it eafily yieldeth. Whereupon the wifeft Law-makers have endeavoured always that thofe Laws might feem mod reafonable, which they would have moft invio-* lably kept. A Law fimply commanding or for- bidding, is but dead in comparifon of that which ex- prefleth the reafon wherefore it doth the one or the other. And furely, even in the Laws of God, although that he hath given commandment, be in itfelf a reafon fufHcient to exad all obedience at the hands of Men \ yet a forcible inducement it is to obey with greater

alacrity

494 A LEARNED SERMON OP

alacrity and cheerfulnefs of mind, when we fed plainly that nothing is impoled more than we muft needs yield unto, except we will beunrealonable. In a word^ whatioever be taught, be it precept for direc- tion of our manners ; or article for indrudlion of our faith •, or document any way for information of our minds, it then taketh root and abideth, when wc conceive not only what God doth fpeak, but why. Neither is ic a fmali thing which we derogate as well from the honour of his truth, as from the comfort, joy and delight which we ourfelves fhould take by it, when we looiely Aide over his Tpeech as though it were as our own is, commonly vulgar and trivial. Whjrreas he uttereth nothing but it hath, befides the fubftance of dodtrine delivered, a depth of wifdom, in the very choice and frame of words to deliver it in. The realbn whereof being not perceived, but by greater intention of brain than our nice minds for the mod part can well away with, fain would we bring the World, if we might, to think it t)ut a needleis curiofity to rip up any thing further than ex- temporal readinefs of wit doth ferve to reach unto. Which courie, if here we did lift to follow, wc might tell you, that in the firft branch of this fen- tence God doth condemin the Babylonian's Pride; and in the fecond, teach what happinefs of ftate fliall grow to the Righteous by the conftancy of their Faith, notwithftanding the troubles which now they fuller i and after certain notes of wholelome inftruc- tion hereupon colleded, pals over without detaining your minds in any further removed fpeculation. But, ^s I take ir, there is a difference between the talk that befeemeth nurles among children, and that •which Men of capacity and judgment do, or fhould receive inftrudion by.

The mind of the Prophet being eredled with that 5\'hich hath been hitherto fpoken, receiveth here for full fatisfadion a (hort abridgment of that which is after- wards more particularly unfolded. Wherefore as the

queftion

THE NATURE OF PRIDE, 495

queftion before difputed of doth concern two forts of Men, the Wicked flourifhing as the bay, and the Righteous like the withered grafs, the one full of Pride, the other cafl down with utter difcourage- ment ; fo the anfwer which God doth make for refo- lution of doubts hereupon arifen, hath reference unto both forts, and this prefent fentence containing a brief abflracfl thereof, comprehendeth fummarily as well the fearful eftate of iniquity over-exalted, as the hope laid up for righteoufnefs opprefTed. In the former branch of which fentence, let us firil examine what this reditude or ftraightnefs importeth which God denieth to be in the mind of the Babylonian. All things which God did create he made them ac the firfl true, good, and right. True, in refpecl of correfpondence unto that pattern of their being, which was eternally drawn in the counfel of God's fore-knowledge ; good, in regard of the ufe and benefit which each thing yieldeth unto other ; right, by an ape conformity of all parts with that end which is outwardly propofed for each thing to tend unto. Other things have ends propofed, but have not the faculty to know, judge, and efleem of them; and therefore as they tend thereunto unwittingly, fo likewife in the means whereby they acquire their appointed ends, they are by necefTity fo held that they cannot divert from them. . The ends why the heavens do move, the heavens themfelves know not, and their motions they cannot but continue. Only Men in all their adions know what it is which they feek for, neither are they by any fuch necefTity tied natu- rally unto any certain determinate mean to obtain their end by, but that they may, if they will, forfake it. And therefore in the whole World, no creature buc only Man, which hath the lad end of his actions pro- pofed as a recompence and reward, v;hereunto his mind direflly bending itfelf, is termed right or flraight, otherwife perverfe.

To make this fomewhat more plain, we muft

note.

496 A LEARNED SERMON OF

note, that as they which travel from ci:y to city, en- quire ever for the (Iraighteft way, bccaufe the ftraighteft is that which fooneft bringeth them to their journey's end : fo -^^ having herey as the Apoftle fpeaketh, no abiding city, but being always in travel towards that place of joy, immortality, and reft, cannot but in every of our deeds, words and thoughts, think that to be beft, which wich moft expedition leadeth us thereunto, and is for that very caufe termed right. That fovereign good, which is the eternal fruition of all good, being our laft and chiefeft felicity, there is no defperate defpifer of God and godlinefs living, which doth not wifli for. The difference between right and crooked minds, is in the means which the one or the other efchew or follow. Certain it is, that all particular things which are na- turally defired in the world, as food, raiment, ho- nour, wealth, pleafure, knowledge, they are fubor- dinated in fuch wife unto that future good which wc look for in the world to come, that even in them there lieth a direct way tending unto this. Other- wife we mud think, that God making promifes of good things in this life, did feek to pervert Men, and to lead them from their right minds. Where is then the obliquity of the mind of man ? His mind is perverfe and crooked, not when it bendeth itfelf unto any of thtfe things, but when it bendeth fo that it fwerveth either to the right hand or to the left, by excefs or defed, from that exa6l rule whereby human anions are meafured. The rule to meafure and judge them by, is the Law of God. For this caufe the Prophet doth make lb often and fo earneft fuit, O dire^ me in the way of thy Commandments : as long as I have rejpe^ to thyjiatutes, I am fure not to tread amifs. Under the name of the Law we muft comprthend not only that which God hath written in tables and leaves, but that which Nature alio hath engraven in the hearts of Men. Elfe how fhould thofc Heathens which never had books, but Heaven

and

THE NATURE OF PRIDE. 497

and Earth to look upon, be convifted of perverfe- nefs ? But the Gentiles which had not the Law in hooks ^ hady faith the Apoille, the effect of the Law written in their hearts.

Then feeing that the heart of Man is not right cxadtly, unlefs it be found in all parts fuch, that God examining and calling it unto account with all feve- rity of rigor^ be not able once to charge it with declining or fwerving afide, (which abfolute perfec- tion v/hen did God ever find in the fons of mere mortal Men ?) doth it not follow, that all fleih mud of necefiity fall down and confefs. We are not dull and aflies, but worfe •, our minds from the highefl to the loweG: are not right \ if not right, then undoubt- edly not capable of that blefTednefs which we natu- rally feek, but fubjedt unto that which we mod ab- hor, anguifh, tribulation, death, woe, endlefs mifery. For whatfoever miffech the way of Life, the iflue thereof cannot be but perdition. By which reafon, all being wrapped up in fin, and made thereby the children of Death, the minds of all Men being plainly convidted not to be right; Ihall we think that God hath indued them wiih fo many excellencies more, not only than any, but than all the Creatures in the World befides, to leave them in fuch eftate, that they had been happier if they had never been ? Here comcth neceffarily in a new way of falvation, fo that they which were in the other perverfe, may in this be found ftraight and righteous. That the way of Nature, this the way of Grace. The end of that way, faivation merited, prefuppofing the righte- oufnefs of Men's v/orks ; their righteoufnefs, a natu- ral ability to do them ; that ability, the goodnefs of God which created them in fuch perfedion: but the end of this way falvation bellowed upon Men as a gift, prefuppofing, not their righteoufnefs, but the forgivcncfs of their unrighteoufnefs, juftification \ their juftification, not their natural ability to do good, but their hearty forrow for their not doing, and un-

VOL. Ill, Kk feigned

498 A LEARNED SERMON OF

feigned belief in him for whofe fake not-doers are accepted, which is their vocation ; their vocation, the ele6tion of God, taking them out from the num- ber of loft children \ their eledlion, a Mediator in whom to be elcd; this mediation, inexplicable mercy ; his mercy, their mifery, for whom he vouch- fafed to make himfelf a Mediaior. The want ofexad diflinguiihing between thefe two ways, and obferving what they have common, what peculiar, hath been the caufe of the greateft part of that confufion whereof Chriftianity at this day laboureth. The lack of dili- gence in fearching, laying down, and inuring Men's minds w^ith thofe hidden grounds of reafon, where- upon the leaft particular in each of thefe are moft firmly and ftrongly builded, is the only reafon of all thofe fcruples and uncertainties, wherewith we are in fuch fort intangled, that a number defpair of ever difcerning what is right or wrong in any thing. But we will let this matter reft, wheremto we ftepped to fearch out a way, how fome minds may be, and are right truly, even in the fight of God, though they be fimply in themfelves not right.

Howbeit, there is not only this difference between thejuft and impious, that the mind of the one is right in the fight of God, becaufe his obliquity is not imputed ; the other perverfe, becaufe his fin is unrepented of; but even as lines that are drawn with a trembling hand, but yet to the point which they fhould, are thought ragged and uneven, neverthe- lefs direct in comparifon of them which run clean another way •, fo there is no incongruity in terming them right-minded men, whom though God may charge with many things amifs, yet they are not as thofe hideous and ugly monfters, in whom, becaufe there is nothing but wilful oppofition of mind againft God, a more than tolerable deformity is noted in them, by faying, that their minds are not right. The Angel of the Church of Thyatyra, unto whom the Son of God fendeth this greeting, / know thy

works,

THE NATURE OF PRIDE. 499

workSy and tJjy love, and thy fervice^ and faith i notwithftanding^ I have a few things againft thee^ was not as he unto whom St. Peter, i'hou haft no fellow- fhip in this bufinefs ; for thy heart is not right in the fight of God. So that whereas the orderly difpofition of the mind of Man fhouki be thisj perturbation and fenfual appetites all kept in awe by a moderate and fober will, in all things framed by Reafon ; Reafon di- rected by the Law of God and Nature ; this Baby- lonian had his mind, as it were, turned upfide down. In him unreafonable cecity and blindneis trampled all Laws, both of God and Nature under feet; wil- fulnefs tyrannized over Reafon ; and bruiifli fenfua- lity over Will : an evident token that his outrage would work his overthrow, and procure his fpeedy ruin. The mother whe.-eof was that which the Pro- phet in thefe words fignified. His mind doth fji^ ell.

Immoderate fwelling, a token of very eminent breach, and of inevitable dellrudlion : Pride, a vice which cleaveth fo fafl: unto the hearts of Men, that if we were to (trip ourfelves of all faults one by one, we fliould undoubtedly find it the very laft and hard- eft to put off. But I am not here to touch the fecret itching humiour of vanicy wherewith Men are generally touched. It was a thing more than meanly inordinare, wherewith the Babylonian did fwell. Which that we /nay both the better conceive, and the more eafily reap profit by, the nature of this vice, which fetteth the whole World our of courfe, and hath put fo many even of the wifcft befides themfelves, is firif of all to be enquired into: fecond- ly, the dangers to be difcovered which it draweth inevitably after it, being not cured ^ and lait of all, the ways to cure it.

Whether we look upon the gifts of Nature, or of Grace, or whatfuever is in the world admired as a part of Man's excellency, adorning his Body, beau- tifying his Mind, or externally any way commending him m the account and opinion of Men, there is in

K k 2 every

500 A LEARNED SERMON OF

every kind fomewhat pofTible which no Man hath, and fomewhat had which few Men can attain unto. By occafion whereof, there groweth difparagement neceflarily ; and by occafion of difparagement. Pride through Men's ignorance. Firft, therefore, although Men be not proud of any thing which is not, at at lead in opinion, good ; yet every good thing they are not proud of, but only of that which neither is common unto many, and being defired of all, caufeth them which have it to be honoured above the reft. Now there is no Man fo void of brain, as to fuppofe that Pride confifteth in the bare poffefTion of fuch things •, for then to have virtue were a vice, and they fhould be the happieft Men who are moft wretch- ed, becaufe they have leaft of that which they would have. And though in fpeech we do intimate a kind of vanity to be in them of whom we fay, They are wife Men, and they know it -, yet this doth not prove, that every wife Man is proud which doth not think himfelf to be blockifh. What we may have, and know that we have it without offence, do we then make offenfive when we take joy and delight in having it ? What difference between Men enriched with all abundance of earthly and heavenly bleflings, and Idols gorgeoufly attired, but this. The one takes pleafure in that which they have, the other none ? If we may be poITefTed wich beauty, ftrength, riches, power, know- ledge, if we may be privy to what we are every way, if glad and joyful for our own welfare, and in all this remain unblameable-, neverthelefs fome there are, who granting thus much, doubt whether it may Hand with humility, to accept thofe teftimonies of pr.iife and commendation, thofe titles, rooms, and other honours whtch the World yieldeth, as acknow- ledgments of fome Men's excellencies above others. For, inaimuch as Chrift hath faid unto thofe that are his, The Kings of the Gentiles reign over them, and they that bear rule over them, are called gracious Lords \ h€ ye not fo : the Anabaptift hereupon urgeth equa- lity

THE NATURE OF PRIDE. 501

lity amongft Chriftians, as if all exercife of authority were nothing elfe but heaihenifh Pride. Our Lord and Saviour had no fuch naeaning. But his Difciples feeding themfelves with a vain imagination for the time, that the MefTias of the World fhould in Jeru- falem eredl his Throne, and exercife dominion with great pomp and outward ftatelinefs, advanced in ho- nour and terrene power above all the Princes of the earth, began to think, how with their Lord's condi- tion their own would alfo rife ; that having left and forfaken all to follow him, their place about him Ihould not be mean ; and becaufe they were many, it troubled them much, which of them fhould be the greateft Man. When fuit was made for two by name, that of them one might fit at his right hand^ and the other at his left^ the reft began to ftomach, each taking it grievoufly that any lliould have what all did affecl: their Lord and Mafter, to correct this humour, turn- eth afide their cogitations from thefe vain and fanci- ful conceits, giving them plainly to underftand that they did but deceive themfelves : his coming was not to purchafe an earthly, but to beftow an Hea- venly Kingdom, wherein they (if any) fhall be great- eft whom unfeigned Humility maketh in this World loweft, and lealt amongft others : Te are they which have continued with me in my temptations^ therefore I leave unto you a Kingdom^ as my Father bath appointed mCy that ye may eat and drink at my table in my Kingdom y and fit on jeats^ and judge the twelve Tribes of Ifrael. But my Kingdom is no fuch Kingdom as ye dream of; and therefore thefe hungry ambitious conten- tions are feemlier in Heathens than in you. Where- fore from Chrift's intent and purpofe nothing is fur- ther removed, than diQike of diftindlion in titles and callings, annexed for order's fake unto Authority, whether it be Ecclefiaftical or Civil. And when we have examined throughly, what the nature of this vice is, no Man knowing it can be fo fimple, as not to fee an ugly fliape thereof apparent many times in

K k 3 rejecling

502 A LEARNED SERMON OF

reie(5ling honours offered, more than in the very ex- acting of them at the hands of Men. For as Judas his care for the poor was mere covetoufnefs -, and that frank-hearted waftefulnefs fpoken of in the Gofpel, thrifc y fo, there is no doubt, but that going in rags may be Pride, and thrones be clothed with unfeigned humility.

We mud go further therefore, and enter fomewhat deeper, before we can come to the clolet wherein this poifon lieth. There is in the heart of ev^ery proud Man, firft, an error of underftanding, a vain opinion whereby he thinketh his own excellency, and by rea- foh thereof his worthinefs of eltimation, regard and honour, to be greater than in truth it is. This maketh him in all his aftedions accordingly to raife up himfelf ; and by his inward affedions his outward a6ls arc fafhioned. Which if you lift to have ex- emplified, you may, either by calling to mind things fpoken of them whom God himfclf hath in Scripture efpecially noted with this fault •, or by prelenting to your fecret cogitations that which you daily behold in the odious lives and manners of higrh-minded Men. It were too long to gather togeth.cr fo plen- tiful .an harveft of examples in this kind as the lacred Scripture afrordeth. That which we drink in at our ears doth not fo piercingly enter, as that which the mind doth conceive by fight. Is there any thing written concerning the Afiyrian Monarch in the tenth of Ifaiah, of his fweiling" mind, his haughty looks, his great and prefumprucus taunts; By the power of mine own hand I have done all things^ and by mine own wifdcm I have jubdued the World? any thing concerning the Dames of Sion, in the third of the Prophet Ifaiah, of their flrretched-out necks, their immodeft eyes, their pageant-like, (lately and pom- pous gait ? any thing concerning the pradlices of Corah, Dathan and Abiram, of their impatience to ]ive in fubjeclion, their mutinies, repining at lawful authority, their grudging againft their Superiors Ec-

clefiaftical

THE NATURE OF PRIDE. 503

clefiaftical and Civil ? any thing concerning Pride in any fort of fed, which the prefent face of the World doth not, as in a glafs, reprefcnc to the view ot all Men's beholding ? So that if books, both profane and holy, were ail loft, as long as the manners of Men retain the eftate they are in •, for him that ob- ferveth, how that when Men have once conceived an over-weening of themfelves, it maketh them in ail their affedlions to fwell ; how deadly their hatred, how heavy their difpleafure, how unappeafable their in- dignation and wrath is above other Men's, in what manner they compofe themfelves to be as Hetero- elites, without the compafs of all fuch rules as the common fort are meafurfd by ; how the oaths which religious hearts do tremble at, they affedl as principal graces of fpeech •, what felicity they take 10 fee the enormity of their crimes above the reach of laws and punifhments •, how much it delighteth them when they are able to appal with the cloudinefs of their looks ; how far they exceed the terms wherewith Man's nature fhould be limited -, how highly they bear their heads over others ; how they brow-beat all Men which do not receive their fentences as Oracles, with marvellous applaufe and approbation •, how they look upon no Man, but with an indirect counte- nance, nor hear any thing faving their own praife, with patience, nor fpeak without fcornfulncfs and difdain; how they ule their Servants, as if they were beafts, their Inferiors as fcrvanrs, their Equals as inferiors, and as for Superiors they acknowledge none ; how they admire themfelves as venerable, puiflant, wife, circumfped, provident, every way great, taking- all Men befides themfelves for cyphers, poor, inglorious, fiily creatures, needlefs burthens of the earth, off-fcourings, nothing: in a word, for him which marketh how irregular and exorbitant they are in all things, it can be no hard thing hereby to gather, that Pride is nothing but an inordinate elation of the mind, proceeding from a falfe conceit

K k 4 of

504 A LEARNED SERMON OF

of Men's excellency in things honoured, which ac- cordingly frameth alio their deeds and behaviour, unlefs they be cunning to conceal it; for a foul fear may be covered with a fair cloth, and as proud as Lucifer, may be in outward appearance lowly.

No Man expedleth grapes of thiitles ; nor from a thing of fo bad a nature, can other than fuitable fruits be looked for. What harm foever in private Families there groweth by difobedience of Children, ftubbornnefs of Servants, untraclablenefs in them, who although they otherwife may rule, yet fliould, in confideration of the imparity of their fex, be ajfo fubjed; •, whatfoever, by ftrife amongft Men com- bined in the fellowfhip of greater Societies, by ty- ranny of Potentates, ambition of Nobles, rebellion of Subje6ls in Civil States ; by Herefies, Schifms, Di- vifions in the Church ; naming Pride, we name the mother which brought them forth, and the only nurfe that feedeth them. Give me the hearts of all Men humbled ; and what is there that can overthrow or difturb the peace of the World? Wherein many things are the caufe of much evil •, but Pride of all.

To declaim of the fwarms of evils iflliing out of Pride, is an eafy labour. I rather wilTi that I could exa(5lly prefcribe and perfuade effedually the reme- dies, Vv'hereby a fore fo grievous might be cured, and the means how the Pride of fwelling minds might be taken down. Whereunto fo much we have already gained, that the evidence of the caufe which breedeth it, pointeth diredlly unto the likelieft and fitted helps to take it away. Difeafes that come of ful- nefs, emptinefs mufb remove. Pride is not cured but by abating the error which caufeth the mind to fwell. Then feeing that they fwell by mifconceit of their own excellency ; for this caufe, all that tend to the beating down of their Pride, whether it be advertife- ment from Men, or from God himfelf challife- ment ; it then maketh them ceafe to be proud, when it caufeth them to fee their error in overfeeing the

thing

THE NATURE OF TRIDE. 505

thing they were proud of. At this mark Job, in his apology unto his eloquent Friends, aimeth. For perceiving how much they delighted to hear them- felves talk, as if they had given their poor afflidled familiar a fchooling of marvellous deep and rare inftrudiion, as if they had taught him more than all the World befides could acquaint him with ; his anfwer was to this effeifl : Ye iwell, as though ye had conceived fome great matter -, but as for that which ye are delivered of, who knoweth it not ? Is any Man i&norantof thefe thing-s ? Ac the fame mark the bleffed Apoftle drlveth : Te abound in all things^ ye are rich^ ye reign^ and would to Chrift we did reign with you : but boaft not. For what have ye, or are ye of yourfelves ? To this mark all thofe humble confeflions are referred, which have been ahvays frequent in the mouths of Saints truly wading in the trial of themfelves : as that of the Prophet's, IVe are nothing hut forenefs and fejiered cor- ruption-^ our very light is darknefs, and our righte- cufnefs itfelf unrighteoufnefs : that of Gregory, Let no Man ever put confidence in his own defer ts -, Sordet in confpe^iu Judicis^ quod fulget in confpe^u operantis ; in the fight of the dreadful Judge, it is noifome, which in the doer's judgment maketh a beautiful fliew: that of An- felm, / adore thee, Iblefs thee^ Lord God of Heaven^ and Redeemer of the Worlds with all the power ^ ability^ and Jlrength of my heart andfoul^ for thy goodnefs fo unmea- fur ably extended; not in regard of my merits^ where- unto only torments were due, but of thy mere unprocured benignity. If thefe Fathers fhould be raifed again from the duft, and have the books laid open before them wherein fuch fentences are found as this : Works no other than the value, defer t^ price ^ and worth of the joys of the Kingdom of Heaven -, Heaven, in re- lation to our works, as the very flipend, which the hired labourer covenanteth to have of him whofe work he doth, as a thing equally andjufily anfwering unto the time and weight of his travelsy rather than to a voluntary or

bountiful

5o6 A LEARNED SERMON OF

hountiful gift — if, I fay, thole reverend fore-re- hearfed Fathers, whofe books are fo full of fentences witnefTing their ChriRian humility, fhouid be raifed from the dead, and behold with their eyes fuch things written j would they not plainly pronounce of the authors of fuch writs, that they were fuller of Lucifer than of Chrift ^ that they were proud- hearted Men, and carried more fwelling minds than fincerely and feelingly knov/n Chnflianity can tolerate ?

But as unruly children, with whom wholfome admonition prevaileth little, are notv^ithftanding brought to fear that ever after which they have once well fmarted for -, fo the mind which falieth not with inilrudion, yet under the rod of divine chaftifement ceafeth to fwell. If therefore the Prophet David, in- flrud:ed by good experience, have acknowledged ; Lord, I was even at the point of clean forgetting myfelf, and fo ftraying from my right mind; but thy rod was my reformer ; it hath been good for me^ even as much as my foul is worth, that I have been with farrow troubled : if the bleffed Apoftle did need the corrofive of fharp and bitter llrokes, left his heart fhouid fwell with too great abundance of hea- njenly revelations^ furely, upon us whatibever God in this World doth or fliail inflidl, it cannot feem more than our Pride doth exad, not only by way of re- venge, but of remedy. So hard it is to cure a fore of fuch quality as Pride is, inafmuch as that which rootech out other vices, caufeth this j and (which is even above all conceit) if we were clean from all fpot and blemifh both of other faults; of Pride, the fall of Angels doth make it almoft a queftion, whether we might not need a prefervative ftill, left we Ihould haply wax proud that v^e are not proud. What is Virtue, but a medicine, and Vice, but a wound ? Yet we have fo often deeply wounded ourfelves with medicine, that God hath been fain to make wounds medicinable; to cure by Vice where Virtue hath

ftrucken ;

THE NATURE OF PRIDE. 507

ilrucken ; to fufFer the juft Man to fall, that being raifed, he may be taught what power it was which upheld him (landing. I am not afraid to affirm it boldly with St. Auguftin, that Men puffed up through a proud opinion of their own fandlity and holinefs, receive a benefit at the hands of God, and are affiiled with his Grace, when with his Grace they are not affifted, but permitted, and that griev- oufly, to tranfgrefs •, whereby, as they were in over- great liking of themfelves fupplanted, fo the dillike of that which did fupplant them, may eftablifh them afterwards the furer. Aik the very foul of Peter, and it fliall undoubtedly make you icfelf this anfwer; My eager proceftations, made in the glory of my ghoflly ftrength, I am afhamed of-, but thofe cryflal tears wherewith my fin and weaknefs was bev/aikd, have procured my endlefs joy -, my flrengch hath been my ruin, and my fall my flay.

A

REMEDY

AGAINST

SORROW AND FEAR,

DELIVE RED IN A

FUNERAL SERMON.

John xIv. 27. Let not your hearts be troubled, nor fear.

TH E holy Apoftles having gathered themfelves together by the fpecial appointment of Chrift, and being in expedation to receive from him fuch inftrudions as they had been accuftomed with, were told that which they lead looked for, namely, that the time of his departure out of the World was jnow come. Whereupon they fell into confideration, firft, of the manifold benefits which his abfence fhould bereave them of; and, fecondly, of the fundry evils which themfelves fhould be fubjed unto, being once bereaved of fo gracious a Mailer and Patron. The one confideration overwhelmed their fouls with heavinefs •, the other with fear. Their Lord and Sa- viour, whole words had call down their hearts, raifeth them prefently again with chofen fentences of fweet encouragement. My dear, it is for your own fakes

I leave

510

A REMEDY AGAINST

I leave the World ; I know the aflfcdlions of your hearts are tender, but if your love were direded with that advifed and ftaid judgment which fhould be in you, my fpeech of leaving the World, and going unto my Father, would not a little augment your joy. Defolate and comfortlefs I will not leave you ; in fpirit I am with you to the World's end. Whe- ther I be prefent or abfent, nothing fhali ever take you out of thefe hands. My going is to take pof- fefTion of that, in your names, which is not only for me, but alfo for you prepared •, where I am, you fhall be. In the mean while, my peace I give ^ not as the World givethy give I unto you : let not your hearts be troubled^ nor fear. The former part of which fentence having otherwhere already been fpoken of, this unacceptable occafion to open the latter part thereof here, I did not look for. But fo God dif- pofeth the ways of Men. Him I heartily befeech, that the thing which he hath thus ordered by his providence, may through his gracious goodnefs turn unto your comfort.

Our Nature coveteth for prefervation from things hurtful. Hurtful things being prefent, do breed heavinefs ; being future, do caufe fear. Our Sa- viour, to abate the one, fpeaketh thus unto his Dif- ciples : Let not your hearts be troubled \ and to mo- derate the other, acideth, Fear not. Grief and hea- vinefs in the prefence of fenfible evils cannot but trouble the minds of Men. It may therefore feem that Chrift required a thing impoffible. Be not troubled. Why, how could they choofe ? But v/e mud note this being natural, and therefore fimply not reprovable, is in us good or bad according to the caufes for which we are grieved, or the meafure of our grief It is not my meaning to fpeak fo largely of this affe6tion, or to go over all the par- ticulars whereby Men do one way or other offend in it, but to teach it fo far only, as it may caule the very ApolUes' equals to fwerve. Our grief ajid

heavinefs

SORROW AND FEAR. 5ir

heavinefs therefore is reprovable, fometlme in re- fped: of the caufe from whence, fometime in regard of the meafure whereunto it groweth.

When Chrifl, the life of the World, was led unto cruel death, there followed a number of People and Women, which Women bewailed much his heavy cafe. It was a natural compaflion which caufed them, where they faw undeferved mifefies there to pour forth unreftrained tears. Nor was this re- proved. But in fuch readinefs to lament where they lefs needed, their biindnefs in not difcerning that for which they ought much rather to have mourned-, this our Saviour a little toucheth, putting them in mind that the tears which were wafted for him, might better have been fpent upon themfelves; Daughters of Jerufalem, weep not for me, weep for your/elves and for your Children. It is not, as the Stoicks have ima- gined, a thing unfeemly for a wife Man to be touched with grief of mind : but to be forrowful when we Icaft lliould *, and where we fhould lament, there to laugh, this argueth our fmall wifdom. Again, when the Prophet David confefTeth thus of himfelf, 1 grieved ^f^u ixxiu. io fee the great -profperity of godlefs Men^ how they flourifh and go untouched, himfelf hereby openeth both our common and his peculiar imperfe6lion, whom this caufe fliould not have made lo pcnfive. To grieve at this, is to grieve where we fhould not, be- caufe this grief doth rife from error. We err when we grieve at wicked Men's impunity and profperity, becaufe their eftate being rightly difcerned, they neither profper nor go unpunillied. It may feem a paradox, it is truth, that no wicked Man's eftate is profperous, fortunate, or happy. F'or what though they blefs themfelves, and think their hap- pinefs great ? Have not frantick perfons many times a great opinion of their own wifdom ? It may be that fuch as they think themfelves, others alfo do account them. But what others ? Surely fuch as themfelves are. Truth and Reafon difcerneth far othervvife of

them.

51^ A REMEDY AGAINST

them. Unto whom the Jews wifli all profperity, unto them the phrafe of their fpeech is to wifh peace. Seeing then the name of peace containeth in it all parts of true happinefs, when the Prophet faith plainly, That the wicked have no "peace \ how can we think them to have any part of other than vainly imagined felicity? What wife Man did ever account fools happy ? If wicked Men were wife, they would ceafe to be wicked. Their iniquity therefore proving their folly, how can we fland in doubt of their mi- fery ? They abound in thofe things which all Men defire. A poor happinefs to have good things in Eceief.vi.z.pofTeflion. A MdJi to whom God hath given riches y and treafuresy and honour ^ Jo that he wanteth nothing for his foul of all that it defireth^ hut yet God giveth him not the power to eat thereof -y fuch a felicity Solomon cfteemeth but as vanity, a thing of nothing. If fuch things add nothing to Men's happinefs, where they are not ufed, furely wicked Men that ufe them ill, the more they have, the more wretched. Of their profpe- rity therefore we fee what we are to think. Touch- ing their impunity, the fame is likewife but fuppofed. They are ofcener plagued than we are aware of. The pangs they feel are not always written in their forehead. Though wicked nefs be fugar in their , mouths, and wantonnefs as oil to make them look with cheerful countenances ; neverthelefs if their hearts were difclofed, perhaps their glittering ftate would not greatly be envied. The voices that have broken out from fome of them, 0 that God had given me a heart fenfelefs^ like the flints in the rocks of Jlone! which as it can tafte no pleafure, fo it feeleth no woe; thefe and the like fpeeches are furely tokens of the curfe which Zophar in the Book of Job poureth upon the head of the impious Man : He flo all fuck the gall of afpSy and the viper* s tongue Jhalljlay him. If this feem light, becaufe it is fecret, fhall we think they go unpunilhed, becaufe no apparent plague is prefently feen upon them? The judgments of God

do

SORROW AND FEAR. 513

do not always follow crimes, as thunder doth lightning-, but Ibmetimes the fpace of many ages comino; between. When the fun hath fhined fair the fpace of fix days upon their tabernacle, we know not what clouds the feventh may bring. And when their punifhment doth come, let them make their ac- count in the greatnefs of their fuffering to pay the intereft of that refpite which had been given them. Or if they chance to efcape clearly in this world, which they feldom do ; in the day when the heavens fhall flirivel as a fcroll, and the mountains move as frighted Men out of their places, what cave (hall receive them ? What mountain or rock (hall they gee by intreaty to fall upon them ? what covert to hide them from that wrath, which they fhall neither be able to abide or avoid ? No Man's mifery therefore being greater than theirs whofe impiety is moll fortunate j much morecaufe there is for them to bewail their own infelicity, than for others to be troubled with their pro f- perous and happy eflate, as if the hand of the Al- mighty did not, or would not touch them. For thefe caules, and the like unto thefe, therefore. Be not troubled. Now, though the caufe of our heavinefs bejufl, yet nnay not our affedions herein be yielded unto with too much indulgency and favour. The grief of compafTion, whereby we are touched with the feeling of other Men's woes, is of all other lead dangerous : yet this is a lett unto fundry duties ; by this we are apt to fpare fometimes where we ought to ftrike. The grief which our own fufferings do bring, what temptations have not rifen from it ? What great advantage Satan hath taken even by the godly grief of hearty contrition for fms committed againft God, the near approaching of fo many afflidt- ed fouls, whom the confcience of fin hath brought unto the very brink of extreme defpair, doth but too abundantly Ihew. Thefe things, wherefoever they fall, cannot but trouble and moled the mind. Whether we be therefore moved vainly with that VOL. III. L 1 which

514 A REMEDY AGAINST

which feemeth hurtful, and is not; or have jufl caufe of grief, being prefled indeed with thofe things which are grievous, our Saviour's leflbn is touching the one, Be not trouhkdy nor over-troubled for the other. For though to have no feeling of that which nearly concerneth us were ftupidity, neverthelefs, feeing that as the Author of our falvation was himfelf confecrated by affli6lion, fo the way which we are to follow him by is not ftrewed with rufhes, but fet with thorns ; be it never fo hard to learn, we mull learn to fufFer with patience, even that which feemeth almoft impoflible to be fufFered ; that in the hour when God fliall call us unto our trial, and turn this honey of peace and pleafure wherewith we fwell, into that gall and bitternefs which flefh doth flirink to taftc of, nothing may caufe us, in the troubles of our fouls, to ftorm, and grudge, and repine at God ; but every heart be enabled with divinely infpired courage to inculcate unto itfelf, Be not troubled j and in thole laft and greatefl conflidls to remember, that nothing may be fo fharp and bitter to be fuffered, but that ftill we ourfclves may give ourfelves this en- couragement. Even learn alfo 'patience^ O my Soul,

Naming Patience, I name that virtue which only hath power to (lay our Souls from being over-excef- fively troubled. A virtue, wherein if ever any, furely that Soul had good experience, which extremity of pains having chafed out of the tabernacle of this fl(rfh, Angels, I nothing doubt, have carried into the bofom of her Father Abraham. The death of the Saints of God is precious in his fight. And Ihall it feem unto us fuperfluous at fuch times as thefe are, to hear in what manner they have ended their lives ? The Lord himfelf hath not difdained fo exadlly to regifter in the Book of Life, after what fort his Servants have clofcd up their days on earth, that he defcendeth even to their very meaneft adlions ♦, what meat they have longed for in their ficknefs, what they have fpoken unto their Children, Kinsfolks, and Friends,

where

SORROW AND FEAR. 515

where they have willed their dead carcafes to be laid, how they have framed their wills and teftaments^ yea, the very turning of their faces to this fide or that, the fetting of their eyes, the degrees whereby their natural heat hath departed from them, their cries, thtir groans, their pantings, breathings, and lafl gafpingshe hath moft folemnly commended unto the memory of all generations. The care of the living both to live and die well mufl needs be fomewhac increafed, when they know that their departure fhall not be folded up in filence, but the ears of many be made acquainted with it. Again, when they hear how mercifully God hath dealt with others in the hour of their iaft need, befides the praife which they give to God, and the joy which they have, or fhould have by reafon of their fellowfhip and communion of Saints, is not their hope alfo much confirmed againft the day of their own diflblution ? Finally, the found of thefe things doth not lo pafs the ears of them that are moft loofe and diflfolute of life, but it caufeth them fome time or other to willi in their hearts, Ob, that we might die the death of the Righteous^ and that our end might be like his I Howbeit, becaufe to Ipend herein many words would be to Itrike even as many wounds into their minds, whom I rather wifli to comfort ; therefore concerning this virtuous Gentlewoman only. this lictle 1 fpeak, and that of knowledge. She lived a dovey and died a lamb. And if amongfl fo many virtues hearty devotion towards God, towards poverty tender compaflion, motherly afFedion towards Servants, toward Friends even fer- viceable kindnefs, mild behaviour and harmlefs meaning towards all ; if, where fo many virtues were, eminent, any be worthy of fpecial mention, I wifli her deareft friends of that fex to be her neareft fol- lowers in two things -, Silence, faving only where duty did exa6l fpeech 5 and Patience, even then when extremity of pains did enforce grief. BJeJJed are they that die in the Lord. And concerning the

J^ 1 1 dead

5x6 A REMEDY AGAINST

dead which are blefled, let not the hearts of any living be over-charged, with grief over-troubled.

Touching the latter afFedion of Fear, which re- fpefteth evil to come, as the other which we have fpoken of doth prefent evils ; firll, in the nature thereof it is plain, that we are not of every future evil afraid. Perceive wc not how they, whofe ten- dernefs (hrinketh at the leaft rafe of a needle's point, do kifs the fword that pierceth their Souls quite through ? If every evil did caufe Fear, Sin, becaufe it is fin, would be feared ; whereas properly fin is not feared as fin, but only as having fome kind of harm annexed. To teach Men to avoid fin, it had been fufficient for the Apoftle to lay, Fly it : but to make them afraid of committing fin, becaufe the naming of fin fufficed not, therefore he addeth further, that it is as a Serpent which Jlingeth the Soul. Again, be it that fome nocive or hurtful thing be towards us, muft Fear of necefilty follow hereupon ? Not, except that hurtful thing do threaten us either with de- ftrudion or vexation, and that fuch, as we have neither a conceit of ability to refift, nor of utter impofilbility to avoid. I'hat which we know ourfelves able to withfl:and, we fear not ; and that which we know we are unable to defer or diminifh, or anyway avoid, we ceafe to fear ; we give ourfelves over to bear and fufliain it. The evil therefore which is feared, mufi: be in our perfuafion unable to be refifl:ed when it comcth, yet not utterly impoflible for a time in whole or in part to be Ihunned. Neither do we much fear fuch evils, except they be imminent and near at hand ; nor if they be near, except we have an opinion that they be fo. When we have once cpnceived an opinion, or apprehended an imagination of fuch evils prefl:, and ready to invade us ; becaufe they are hurtful unto our nature, we feel in ourfelves a kind of abhorring ; becaufe they are thought near, yet not prefent, our nature feeketh forthwith how to fiiift and provide for itfelf j becaufe they are

evils

SORROW AND FEAR. 517

evils which cannot be refifled, therefore fhe doth not provide to withftand, but to Ihun and avoid. Hence it is, that in extreme fear, the Mother of Life contra6ting herfelf, avoiding as much as may be the reach'] of evil, and drawing the heat together with the fpirits of the body to her, leaveth the outward parts cold, pale, weak, feeble, unapt to perform the fun6tions of life •, as we fee in the fear of Balthafar King of Babel. By this it appeareth, that Fear is nothing elfe but a perturbation of the Mind, through an opinion of feme imminent evil, threatening the deftrudion, or great annoyance of our Nature, which to fhun it doth contra6t and dejed itfelf.

Now becaufe, not in this place only, but other- where often, we hear it repeated. Fear not -, it is by fome made a queftion. Whether a Man may fear de- JlruSiion or vexation without finning ? Firft, the re- proof wherewith Chrift checketh his Difciples more than once, 0 Men of little faithy wherefore are ye afraid? fecondly, the punifhment threatened in Rev. xxi. viz. the lake, and fire, and brimftone, not only to Murtherers, unclean Perfons, Sorcerers, Idola- ters, Liars, but alfo to the Fearful and Faint- hearted : this feemeth to argue, that Fearfulnefs cannot but be fin. On the contrary fide we fee, that he which never felt motion unto fin, had of this afi^edtion more than a flight feeling. How clear is the evidence of the Spirit, that in the days of his Hth.v,7» flefh he offered up prayers and/upplications^ with ftrong cries and tearSy unto him that was able to fave him from death, and was alfo heard in that which he feared? Whereupon it followeth, that Fear in itfelf is a thing not finful. For, is not Fear a thing natural, and for Men's prefervation necefiary, implanted in us by the provident and mod gracious Giver of all good things, to the end that we might not run headlong upon thofe mifchiefs, wherewith we are not able to en- counter, but ufe the remedy of fiiunning thofe evils which we have not ability to withftand ? Let that

L 1 3 People

5i8 A REMEDY AGAINST

People therefore which receive a benefit by the length of their Prince's days, the Father or Mother which rejoiceth to fee the Offspring of their flelli grow like green and pleafant plants, let thofe Chil- dren that would have their Parents, thofe Men that would gladly have their Friends and Brethren's days prolonged on earth (as there is no natural-hearted Man but gladly would), let them blefs the Father of Lights, as in other things, fo even in this, that he hath given Man a fearful heart, and fettled na- turally that affedion in him, which is a prefervation againfl fo many ways of death. Fear then in itfelf being mere nature, cannot in itfelf be fin, which fin is not nature, but thereof an acceffary deprivation.

But in the matter of Fear we may fin, and do, two ways. If any Man's danger be great, theirs is greateft that have put the fear of danger fartheft: from them. Is there any eflate more fearful than R£v. xviii. that Babylonian Strumpet's, that ficteth upon the 7- top of feven hills glorying and vaunting, I am a

Sueen^ ISc, How much better and happier are they, whofe eflate hath been always as his, who fpeaketh after this fort of himfelf, Lord^ from my youth have I horn thy yoke? They which fit at continual eafe, and are fettled in the lees of their fecurity, look upon them, view their countenance, their fpeech, their geilure, their deeds : Put them in fear^ O Gody faith the Prophet, that fo they may know themfehes to be hut Men ; worms of earth, dufl and afhes, frail, corruptible, feeble things. To fhake off fecurity therefore, and to breed Fear in the hearts of mortal Men, fo many admonitions are ufed concerning the power of evils which befet them, fo many threat-^ enings of calamities, fo many defcriptions of things threatened, and thofe fo lively, to the end they may leave behind them d, deep imprefTion of fuch as have force to keep the heart continually waking. All which do fliew, that we are to fland in fear of no- thing more than the extremity of not fearing.

When

SORROW AND FEAR. 519

When Fear hath delivered us from that pit, wherein they are funk that have put far from them the evil day, that have made a league with Death, and have faid, Tujh^ we jhall feel no harm ; it ftand- eth us upon to take heed it cafl us not into that, wherein Souls deftitute of all hope are plunged. For our diredbion, to avoid as much as may be both ex- tremities, that we may know, as a fhip-mafler by his card, how far we are wide, either on the one fide, or on the other, we muft note, that in a Chriftian Man there is, firft. Nature : fecondly. Corruption perverting Nature: thirdly, Grace cor- reding and amending Corruption. In Fear all thefe have their feveral operations : Nature teacheth fim- ply, to wifh prefervation, and avoidance of things dreadful \ for which caufe our Saviour himfelf pray- eth, and that often, Father^ if it he pojfible. In which cafes, corrupt Nature's fuggeftions are, for the fafety of temporal life not to flick at things excluding from eternal •, wherein how far even the beft may be led, the chiefeft Apoftle's frailty teach- eth. Were it not therefore for fuch cogitations as, on the contrary fide, Grace and Faith miniftereth, fuch as that of Job, "Though God kill me ; that of Paul, Scio cui credidi^ I know him on whom 1 rely\ fmall evils would foon be able to overthrow even the beft of us. A wife Man, faith Solomon, dotb fee a plague comings and hideth himfelf It is Nature which teacheth a wife Man in fear to hide himfelf, but Grace and Faith doth teach him where. Fools care not to hide their heads : but where fhall a wife Man hide himfelf when he feareth a plague coming ? where Ihould the frighted Child hide his head, but in the bofom of his loving Father? where a Chrif- tian, but under the fhadow of the wings of Chrift his Saviour ?* Come my People^ faith God in the Pro- phet, enter into thy chamber ^ hide thyfelf^ &c. Butirai.xxvi, becaufe we are in danger, like chafed birds, like^°* daves, that feek and cannot fee the refting holes

L 1 4 that

520 A REMEDY AGAINST, &c.

that are right before them; therefore our Saviour giveth his Difciples thefe encouragements before- hand, that Fear might never fo amaze them, but that always they might remember, that whatf -ever evils at any time did befct them, to him they fhould flill repair for comfort, counfel, and fuccour. For their afTurance whereof, his Peace he gave them, his Peace he left unto them^ not fuch Peace as the World offereth^ by whom its name is never fo much pre- tended, as when deeped treachery is meant , but Peace which pajfeth all under/landings Peace that bring- eth with it ail happinefs, Peace that continueth for ever and ever with them that have it,

^his Peace God the Father grants for his Son^s fake ; unto whonty with the Holy Ghofl^ three Perfons^ me Eternal and Everlafting God^ be all Honour^ and Glory ^ aiid Praife^ now and for ever. Amen,

A

LEARNED AND COMFORTABLE

SERMON

OF THE

CERTAINTY AND PERPETUITY

O F

FAITH IN THE ELECT:

Especially of the Prophet Habakkuk's Faith.

Habak. i. 4.

Whether the Prophet Habakkuk, by admitting this cogitation into his mindy The Law doth fail, did thereby fiew himjelf an Unbeliever'^

WE have feen in the opening of this claufe, which concerneth the weaknefs of the Pro- phet's Faith, firft, what things they are, whereunto the Faith of found Believers doth aifent : fecondly, wherefore all Men afTent not thereunto : and thirdly, why they that do, do it many times with fmall afTurance. Now, becaufe nothing can be fo truly fpoken, but through mifunderftanding it may be de- praved j therefore to prevent, if it be pofTible, all

mifcon-

522 THE CERTAINTY AND PERPETUITY

mifconfl:rn6tion in this canfe, where a fmall error can- not rife but with great danger ; it is perhaps needful, ere we come to the fourth point, that fomething be added to that which had been already fpoken con- cerning the third.

That mere natural Men do neither know nor ac- knowledge the things of God, we do not marvel, becaufe they are fpiritually to be difcerned : but they in whofe hearts the light of Grace doth Ihine, they that are taught of God, why are they fo weak in Faith ? Why is their aflenting to the Law fo fcrupulous ? fo much mingled with fear and waver- ing ? It feemeth ftrange that ever they fhould ima- gine the Law to fail. It cannot feem ftrange if we weigh the reafon. If the things which we believe be confidered in themfelves, it may truly be faid that Faith is more certain than any Science. That which we know either by fcnfe, or by infallible demonftration, is not fo certain as the principles, articles and conclu- fions of Chriftian Faith. Concerning which we mud note, that there is a certainty of evidence, and a certainty of adherence. Certainty of evidence we call that, when the mind doth aflent to this or that, not becaufe it is true in itfelf, hut becaufe the truth is clear, becaufe it is manifeft unto us. Of things in themfelves moft certain, except they be alfo moft evident, our perfuafion is not fo afTured as it is of things more evident, although in themfelves they be lefs certain. It is as fure, if not furer, that there be Spirits, as that there be Men ; but we be more aflured of thefe than of them, becaufe thefe are more evident. The truth of fome things are fo evi- dent, that no Man which heareth them can doubt of them : as when we hear that a part of any thing is lefs than the whole, the Mind is conftrained to fay, this is true. If it were fo in matters of Faith, then, as all Men have equal certainty of this, fo no Be- liever fhould be more fcrupulous and doubtful than another. But we find the contrary. The AngeU

and

OF FAITH IN THE ELECT. 523

«nd Spirits of the Righteous in Heaven have cer- tainty moft evident of things fpiritual : but this they have by the light of Glory. That which we fee by the light of Grace, though it be indeed more cer- tain ; yet it is not to us fo evidently certain, as thac which Senfe or the light of Nature will not fuffer a Man to doubt of. Proofs are vain and frivolous, except they be more certain than is the thing proved. And do we not fee how the Spirit every where in the Scripture proving matters of Faith, laboureth to confirm us in the things which we believe, by things whf reof we have fenfible knowledge ? I conclude therefore that we have lefs certainty of evi- dence concerning things believed, than concerning fenfible or naturally perceived. Of thefe who doth doubt at any time? Of them at fometime who doubt- eth not ? I will not here alledge the fundry confcf- fions of the perfedteft that have lived upon earth, concerning their great imperfedlions this way ; which if I did, I ihould dwell too long upon a matter fuf- ficiently known by every faithful Man that doth know himfelf.

The other, which we call the certainty of adhe- rence, is, when the heart doth cleave and flick unto that which it doth believe. This certainty is greater in us than the other. The reafon is this, the Faith of a Chriftian doth apprehend the words of the Law, the Promifes of God, not only as true, but alfo as good ; and therefore even then, when the evidence which he hath of the truth is fo fmall, that it griev- eth him to feel his weaknefs in affenting thereto, yet is there in him fuch a fure adherence unto that which he doth but faintly and fearfully believe, that his fpirit having once truly tailed the heavenly fweet- nefs thereof, all the World is not able quite and clean to remove him from it : but he ilriveth with himfelf to hope againft all reafon of believing, being fettled with Job upon this immovable refolution. Though God kill me^ I will not give over trujling in him.

For

5H THE CERTAINTY AND PERPETUITV

For why ? This leflbn remaincth for ever imprinted

ThLxxxyii. in him, 7/ is go o^ for me to cleave unto God,

Now the minds of all Men being fo darkened as they are with the foggy damp of original corruption, it cannot be that any Man's heart living (hould be cither fo enlightened in the knowledge, or fo efta- bJiilied in the love of that wherein his falvation llandeth, as to be perfeft, neither doubting nor ihrinking at all. If any fuch were, what doth lett why that Man fhould not bejuflified by his own in- herent righteoufnefs ? For righteoufnefs inherent, being perfe6t, will juftify. And perfedt Faith is a part of perfe^l righteoufnefs inherent •, yea^ a prin- cipal part, the root and the mother of all the rell : fo that if the fruit of every tree be fuch as the root is. Faith being perfe6l, as it is if it be not at all min- gled with diftruft and fear, what is there to exclude other Chriftian Virtues from the like perfedlions ? And then what need we the Righteoufneis of Chrift? His garment is fuperfiuous : we may be honourably clothed with our own robes, if it be thus. But let them beware, who challenge to themfelves a flrength which they have not, left they lofe the comfortable fupport of that weaknefs which indeed they have.

Some fhew, although no foundnefs of ground, there is, which may be alkdged for defence of this {"Jppofed perfedlion in certainty touching matters of our Faith ; as, firft, that Abraham did believe, and doubted not : fecond>y, that the Spirit, which God hath given us to no other end, but only to aflure us that we are the Sons of God 5 to embolden us to call upon him as our Father j to open our eyes, and to make the truth of things believed evident unto our minds, is much mightier in operation than the common light of Nature, whereby we difcern fen- fible things : wherefore we mull needs be more fure of that we believe, than of that we fee ; we muft needs be more certain of the mercies of God in Chrift Jefus, than we are of the light of the fun when

it

OF FAITH IN THE ELECT. 525

it ftiineth upon our faces. To that of Abraham, He did not doubt ; I anfwer, that this negation doth not exclude all fear, all doubting, but only that which cannot ftand with true Faith. It freeth Abraham from doubting through Infidelity, not from doubt- ing through infirmity ; from the doubting of Unbe- lievers, not of weak Believers ; from fuch a doubt- ing as that whereof the Prince of Samaria is attainted, who hearing the promife of fudden plenty in the midft of extreme dearth, anfwered, though the Lord would make windows in Heaven^ were it 'poffihle fo to come to pafs? But that Abra- ham was not void of all doubtings, what need wc any other proof, than the plain evidence of his own words? The reafon which is taken from the power G«n. xnl. of the Spirit were effedual, if God did work like a '7* natural agent, as the fire doth enflame, and the fun enlighten, according to the uttermoft ability which they have to bring forth their effeds : but the incom- prehenfible wifdom of God doth limit the effedls of his power to fuch a meafure as it feemeth beft to him- felf. Wherefore he worketh that certainty in all, which fufiiceth abundantly to their falvation in the life to come *, but in none fo great as attaineth in this life unto perfedlion. Even fo, O Lord, it hath pleafed thee ; even fo it is beft and fitteft for us, that feeling ftill our own infirmities, we may no longer breathe than pray, Adjuva Domine, Help^ Lord, our incredulity. Of the third queftion, this I hope will fufiice, being added unto that which hath been thereof already fpoken. The fourth queftion refteth, and fo an end of this point.

That which cometh laft of all in this firft branch to be confidered concerning the weaknefs of the Pro- phet's Faith is, Whether he did by this very thought^ The Law doth fail, quench the Spirit , fall from Faithy and pew himfelf an Unbeliever^ or no? The queftion is of moment; the repofe and tranquillity of infinite Souls doth depend upon it. The Prophet's cafe is the cafe of many j which way focver we caft for him,

the

526 THE CERTAINTY AND PERPETUITY

the fame way it pafTeth for all others. If in him this cogitation did extinguilh Grace, why the like thoughts in us fhould not take the like effeds, there is no caufe. Forafmuch therefore as the matter is weighty, dear and precious, which we have in hand, it behoveth us with fo much the greater charinefs to wade through it, taking fpecial heed both what we build, and whereon we build, that if our building be pearl, our foundation be not ftubble ; if the dodrinc we teach be full of comfort and confolation, the ground whereupon we gather it be fure : otherwife we fhall not fave, but deceive both ourfelves and others. In this we know we are not deceived, neither can we deceive you, when we teach that the Faith whereby ye are fandified cannot fail ; it did not in the Prophet, it Ihall not in you. If it be fo, let the difference be fliewed between the condition of Unbelievers and his, in this or in the like imbeci- lity and weaknefs. There was in Habakkuk that which St. John doth call the Seed of Gody meaning thereby the firft Grace which God poureth into the hearts of them that are incorporated into Chrift^ which having received, if becaufe it is an adverfary to fin, we do therefore think we fm not both otherwife, and alfo by dillrufbful and doubtful apprehending of that which we ought fteadfaftly to believe, furely we do but deceive ourfelves. Yet they which are of God do not fin either in this, or in any thing, any fuch fm as doth quite extinguidi Grace, clean cut them off from Chriil Jefus; becaufe the feed of God abideth in them, and doth fhield them from receiving ' any irremediable wound. Their Faith, when it is at flrongeft, is but weak ^ yet even then, when it is at the weakefl, lb ftrong, that utterly it never faileth, it never perifheth altogether, no not in them who think it extinguifhed in themfelves. There are for whole fakes I dare not deal flightly in this caufe, fparing that labour which muft be bellowed to make it plain. Men in like agonies unto this of the Pro- phet Plabakkuk's are, through the extremity of grief,

many

OF FAITH IN THE ELECT, 52^

many times in judgment fo confounded, that they find not themfelves in themfelves. For that which dwelleth in their hearts they feek, they m^ke diligent fearch and enquiry. It abideth, it worketh in them, yet (till they afk, where ? Still they lament as for a thing which is pall finding : they mourn as Rachel, and refufe to be comforted, as if that were not which indeed is ; and as if that, which is not, were ; as if they did not believe when they do •, and, as if they did defpair when they do not. Which in fome I grant, is but a melancholy paflion, proceeding only from that deje6tion of mind, the caufe whereof is in the body, and by bodily means can be taken away. But where there is no fuch bodily caufe, the mind is not lightly in this mood, but by fome of thefe three occafions : one, that judging by comparifon either with other Men, or with themfelves at fome other time more firong, they think imperfedion to be a plain deprivation, weaknefs to be utter want of Faith. Another caufe is, they often miftake one thing for another. St. Paul wifhing well to the Church of Rome, prayeth for them after this fort ; The God of hope Jill you with all joy of believing. Hence an error groweth, when Men in heavinefs of fpirit fuppofc they lack Faith, becaufe they find not the fugared joy and delight which indeed doth accom- pany Faith, but fo as a feparable accident, as a thing that may be removed from it ; yea, there is a caufe why it fhould be removed. The light would never be fo acceptable, were it not for that ufual inter- courfe of darknefs. Too nnuch honey doth turn to gall, and too much joy, even fpiritua), would make us wantons. Happier a great deal is that Man's cafe, whofe foul by inward delblation is humbled, than he whofe heart is through abundance of fpiritual delight lifted up and exalted above meafure. Better it is fometimes to go down into the pit with him, who beholding darknefs, and bewailing the lofs of inward joy and confolaiion, crieth from the bottom of the

loweft

528 THE CERTAINTY AND PERPETUITY

loweft hell, My Gody my God, why haft thou forfakm me? than continually to walk arm in arm with An- gels, to fit as it were in Abraham's bofom, and to have no thought, no cogitation, but, I thank my God it is not with mens it is with other men. No, God will have them that fhallwalk in light, to feel now and then what it is to fit in the fhadow of death. A grieved fpirit therefore is no argument of a faithlefs mind. A third occafion of Men's misjudging themfelves, as if they were faithlefs when they are nor, is, they fallen their cogitations upon the diftruftful fuggef- tions of the flefh, whereof finding great abundance in themfelves, they gather thereby, furely unbelief hath full dominion, it hath taken plenary polTefTion of me; if I were faithful, it could not be thus; not marking the motions of the Spirit and of Faith, becaufe they lie buried and overwhelmed with the contrary : when notwithflanding, as the bleffed Apodle doth acknow- ledge, that the Spirit groanethy and that God heareth when we do not \ fo there is no doubt but that our Faith may have, and hath her private operations fecret to us, yet known to him by whom they are. Tell this to a Man that hath a mind deceived by too hard an opinion of himfelf, and it doth but augment his grief: he hath his anfwer ready \ Will you make me think otherwife than I find, than I feel in myfelf ? I have thoroughly confidered, and exquifitely fifted all the corners of my heart, and I fee what there is \ never feek to perfuade me againft my knowledge ; Ido not, I know I do not believe. Well, to favour them a little in their weaknefs, let that be granted which they do imagine, be it that they be faithlefs and without belief. But are they not grieved for their unbelief? They are. Do they not wifh it might, and alfo flrive that it may be otherwife ? We know they do. Whence cometh this, but from a fecret love and liking which they have of thofe things that are believed ? No Man can love things which in his own opinion are not. And if they think thofc

things

OF FAITH IN THE ELECT. 529

things to be, which they ihew that they love when they defire to believe them ; then muft it needs be, that by defiring to believe they prove themfelves true Believers. For without Faith no Man thinketh that things believed are. Which argument all the fub- rilty of infernal powers wnll never be able to diffolve. The Faith therefore of true Believers, though it hath many and grievous downfals, yet dorh it ilill con- tinue invincible *, it conquereth and recovereth itfelf in the end. The dangerous conliidls whereunto it is fubjed: are not able to prevail againft it. The Pro- phet Habakkuk remained faithful in weaknefs, though weak in Faith. It is true, fuch is our weak and wavering nature, we have no fooner .received Grace, but we are ready to fall from it. We have no fooner given our alTent to the Law that it cannot fail, but the next conceit which we are ready to embrace is, that it may, and that it doth fail. Though we find in ourfelves a mod willing heart to cleave unfeparably unto God, even lb far as to think unfeignedly with Peter, Lord^ I am ready to go with thee inio prifon and to death \ yet how foon and how eafily upon how fmall occafions are we changed, if we be but a while let alone, and left unto ourfelves ? The Galatians to- day, for their fakes which teach them the truth of Chriil, are content, if need were, to pluck out their own eyes, and the next day ready to pluck out theirs which taught them. The love of the Angel of the Church of Ephefus, how greatly enflamed, and how quickly flaked? The higher we flow, [he nearer we are unto an ebb, if Men be rcfpe^ted as mere Men, accord- ing to the wonted courfe of their alterable inclination, without the heavenly fupporc of the Spirit. Again, the defire of our ghoftly enemy is fo incredible, and his means fo forcible to overthrow our Faith, that whom the blefled Apoftle knew betrothed and made hand-fafl: unto Chrifl, to them he could not write but with great trembling : lam jealous over you vjilh a godly jealoujy^ for I have prepared you to one VOL. III. M m Hujhand,

530 THE CERTAINTY AND PERPETUITY

'Hiijhand^ to 'present you a pure Virgin unto Chrift : hut I fear^ left cs the Serpent beguiled Eve through his fiiblilty, Jo your minds Jhculd be corrupted from the ftmplicity 'which is in Chrift, The fimplicity of Faith A^^hich is in Chrift taketh the naked promife of God, his bare word, and on that it refteth. This fimplicity the Serpent laboureth continually to pervert, cor- rupting the mind with many imaginations of repug- nancy and contrariety between the promife of God and thofe things which fenfe or experience, or fome other fore-conceived perfuafion, hath imprinted. The word of the promife of God unto his People is, ] will not leave thee nor forjake thee: upon this the fimplicity of Faith refteth, and is not afraid of fa- mine. But mark how the fubtilty of Satan did cor- rupt the minds of that rebellious generation whofe fpirits were not faithful unto God. They beheld the de^folate ftate of the defert in which they were, and by the wifdom of their fenfe concluded the promife of God to be but folly: Can God prepare a table in the wildernefs ? The word of the promife to Sarah was. Thou ftjalt bear a Sen. Faith is fimple, and doubteth not of it : but Satan, to corrupt this fim- plicity of Faith, entangleth the mind of the Woman with an argument drawn from common experience to the contrary: A woman that is old-, Sarah now to be acquainted with forgotten pajfions again of youth ! The word of the promile of God by Mofes and the Pro- phets made the Saviour of the World fo apparent unto Philip, that his fimplicity could conceiv^e no other Melllas than Jefus of Nazareth the Son of Jofeph. But to ftay Nathanael, left being invited to come and fee, he fliould alfo believe, and fo be faved, the fubtiity of Satan cafteth a mift before his eyes, putteth in his head againft this the common conceived perfuafion of all Men concerning Naza- reth, Is it poftible that any good thing fboidd come from thence ? lliis ftratagem he doth ule with fo great dexterity, that the minds of all Men are To ftrangely

bcwitclK-d

OF FAITH IN THE ELECT. 531

bewitched with it, that it bereaveth them for the time of all perceivance of that which rnoiild relieve them and be their comfort-, yea, it taketh all re- membrance from them, even of things wherewith they are mod familiarly acquainted. The People of Ifrael could not be ignorant that he which led them through the fea, was able to feed them in the defert : but this was obliterated, and put out by the fenfe of their prefent want. Feeling the hand of God againft them in their food, they remember not his hand in the day that he delivered them from the hand of the oppreflbr. Sarah was not then to learn, that 'with God all things were poffible. Had Nathanael never noted how God doth choofe the hafe things of this Worlds to difgrace them that are mofi honourably efteemed? The Prophet Pla- bakkuk knew that the promifes of grace, protedion, and favour which God in the Law doth make unto his People, do not grant them any fuch immunity as can free and exempt them from all chaftifements : he knew that, as God faid, / will continue for ever my mercy towards them\ fo he likewife faid, Their tranfgrejfions I will funifJo with a rod: he knew that it could not ftand with any reafon we fhould fet the meafure of our own punifhments, and pre- fer! be unto God how great, or how long our fuf- ferings fliall be : he knew that we were blind, and altogether ignorant what is belt for usj that v/e fue for many things very unwifely againfl ourfelves, thinking we a[k fiflj^ when indeed we crave a for- went: he knev/ that when the thing we afk is good, and yet God feemeth flow to grant it, he doth not deny but defer our petitions, to the end we might learn to defire great things greatly; all this he knew. But beholding the Land which God had fevered for his own People, and feeing it abandoned I unto Heathen Nations ; viewing how reproachfully they did tread it down, and vWiolly make havock of it at their pleafure ; beholding the Lord's own royal feat made an heap of flones, his Temple defiled, the

M m 2 carcafcs

532 THE CERTAINTY AND PERPETUITY

carcafes of his Servants caO: out to the fowls of the air to devour, and the ficfli of his meek ones for the bealls of the iield to feed upon 3 being confcious to himfelf how long and how earneftly he had cried, SuccGtir us, 0 God of our welfare, for the glory of thine own name \ and feeling that their fore was flill in- creafed, the conceit of repugnancy between this which was objedled to his eyes, and that which Faith upon promife of the Law did look for, made fo deep an impreflion, and fo ftrong, that he difputeth not the matter, but without any further enquiry or fearch inferreth, as we fee, T^he Law doth fail.

Of us who is here which cannot very foberly ad~ vife his Brother ? Sir, you muft learn to flrengthen your Faith by that experience which heretofore you have had of God's great goodnefs towards you ; Fer ea qua agnofcas prajiitay di/cas fperare promijfa ; By thofe things which you have known performed, learn to hope for thofe things which are promifed. Do you acknowledge to have received much ? Let that mak6 you certain to receive more : Hahenti dabitur^ ^0 him that hath, more fhall be given. When you doubt what you fhall have, fearch what you have had at God's hands. Make this reckoning, that the be- nefits which he hath beftowed are bills obligatory and fufficient fureties, that he will beftow further. His prefent mercy is flill a warrant of his future love, becaufe whom he loveth, he loveth to the end. Is it not thus ? Yet if we could reckon up as many evident, clear, undoubted figns of God's reconciled love towards us as there are years, yea days, yea hours paft over our heads \ all thefe fet together have no fuch force to confirm our Faith as the lofs, and fometimes the only fear of lofing a little tranfitory goods, credit, honour, or favour of Men ; a fmall calamity, a matter of nothing, to breed a conceit, and fuch a conceit as is not eafily again removed, that we are clean crofled out of God's book, that he regards us nor, that he looketh upon others, but

pafleth

OF FAITH IN THE ELECT. 533

pafTeth by us like a ftranger, to whom we are not known. Then we think, looking upon others, and comparing them with ourfelves, Their tables are furnifhed day by day ; earth and afhes are our bread : they ling to the lute, and they fee their Chil- dren dance before them ; our hearts are heavy in our bodies as lead, our fighs beat as thick as a fwifc pulfe, our tears do wafh the bed whereon we lie : the fun fhineth fair upon their foreheads ; we are hanged up like bottles in the fmoak, cad into corneVs like the fherds of a broken pot : tell not us of the promifes of God's favour ; tell fuch as do reap the fruit of them -, they belong not to us, they are made toothers. The Lord be merciful to "our weaknefs, but thus it is. Well, let the frailty of our Nature, the fubtilty of Satan, the force of our deceivable imaginations be, as we cannot deny but they are, things that threaten every moment the utter fubverfion of our Faith *, Faith notwithiland- ing is not hazarded by thefe things ; that which one fometimes told the Senators of Rome, Ego fic exiftimabam^ Patres Confcripti, uti patrem J^pe meum pTcedicantem audiveram^ qui vejtram amicitiam diligenter colerenty eos multum laboremjufcipere^ c^eterum ex omni- bus maxima tutos ejfe: as I have often heard my Feather acknowledge, fo I myfelf did ever think, that the Friends and Favourers of this State charged themftives v/ith great labour, but no Man's condi- tion fo fafe as theirs ; the fame we may fay a great deal more juftly in this cafe: our Fathers and Pro- phets, our Lord and Mafter hath full often fpoken, by long experience we have found it true, as many as have entered their names in the myftical book of Life, eos maximum lahorem Jiifapere^ they have taken upon them a labourfom.e, a toilfome, a painful pro- fefiion, fed omnium maxims tutos eJfe, but no Man's fecurity like to theirs. Simon^ Simony Satan hath de- fired to winnow thee as wheat \ here is our toil : But I have prayed for thee^ that thy Faith fail not y this is

M m 3 our

534 THE CERTAINTY AND PERPETUITY

our fafety. No Man's condition Co fure as ours : the prayer of Chrift is more than fufficient both to flrengthen us, be we never fo weak ; and to over- throw all adverfary power, be it never fo fl:rong and potent. His prayer mud not exclude our labour : their thoughts are vain, who think that their watching can preferve the city, which God himfelf is not willing to keep. And are not theirs as vain, who think that God will keep the city, for which they themfelves are not careful to watch ? The Huf- bandman may not therefore burn his plough, nor the Merchant forfake his trade, bccaufe God hath promifed, I will not forfake thee. And do the pro- mifes of God concerning our {lability, think you, make it a matter indifferent for us, to ufe or not to ufe the means whereby to attend, or not to attend to read- ing ? to pray, or not to pray, that we fall not into ter/iptaiions ? Surely, if we look to ftand in the Faith of the Sons of God, v/e mufl: hourly, continually be providing and fetting ourlelves to ftrive. It was not the meaning of our Lord and Saviour in faying. Father^ keep them in thy name^ that we fliould be care- lefs to keep ourlelves. To our own fafety, our own fedulicy is required. And then blefTed for ever and ever be that mother's child, whofe Faith hath made him the Child of God. The earth may fliake, the pillars of the World may tremble under us ; the countenance of the Heaven may be appalled, the Sun may lofe his light, the Moon her beauty, the Stars their glory, but concerning the Man that trufted in God, if the fire have proclaimed itfelf unable as much as to finge a hair of his head j if lions, beads ravenous by nature, and keen with hunger, being fet to devour, have as it were religi- oufly adored the very flcfh of the faithful Man ; what is there in the World that fhall change his heart, overthrow his Faith, alter his affe^lion towards God, or the affeftion of God to him ? If I be of this note, who (liall make a feparation between me

and

OF FAITH IN THE ELECT. 535

and my God ? Jhall tribulation^ or anguifiy or perfecu- tioUy or famine, or nakednefs^ or peril, orfword? No\ I am perfuaded that neither tribulation, nor anguijJo, nor perfecution, nor famine, nor nakednefs, nor peril, nor fwordy nor Death, nor Life, nor Angels, nor Principa- lities, nor Powers, nor things prefent, nor things to come, nor height, nor depth, nor any other creatursy fhallever prevail fo far over me. I know in whom I have believed', I am not ignorant v^hofe precious blood hath been fhed for me -, I have a Shepherd full of kindnefs, full of care, and full of power; unto him I commit myfelf ; his own finger hath engraven this fentence in the tables of my heart, Satan hath deftredto winnow thee as wheat, but I have prayed that thy Faith fail not : Therefore the afllirance of my hope I will labour to keep as a jewel, unto the end ; and by labour, through the gracious mediation of his prayer^ I ihall keep it.

M m 4

21? the Worjhipful Mr. George Summaster, Principal of Broad-Gates Hall, in Oxford, PIenry Jackson wijheth all happinefs.

S I R,

y^OlJR kind acceptance of a former tejlification of that refpe5t I owe you^ hath made me venture to floew the World thefe godly Sermons under your name. In which, as every point is worth ohfervation^ Jo Jome efpecially are to he noted: the jirjl^ that as the Spirit of Prophecy is from God himfelf who doth inwardly heat and en- lighten the hearts and minds of his holy Pemnen (which if fome would diligently conftder^ they would not puzzle themfelves with the contentions of Scot and 'ThornaSy Whether God only^ or his miniftering Spirits, do in- fufe into Men^s minds Prophetical Revelations per fpe- - cies intelligibiles), [o God framed their words alfo. Whence the holy Father St, Auguftine religioufly ohferveth^ lib. Iv. cap. that all thofe zvho underfland the f acred Writers^ will ^- ^^ <ioa. . , alfo perceive^ that they ought not to ufe other words than they did^ in expreffing thofe heavenly Myjleries which their hearts conceived^ as the hleffed Virgin did our Sa^ viour^ by the Holy Ghoft, The greater is Cajlellio his offence^ who hath laboured to teach the Frophets to /peak ctherwije than they have already. Much like to that impious King cf Spain ^ Alphonjus the T'enth, who found Rob. Tdet. fault with God's works. Si, inquit^ Creationi affu-^-i^-'=- 5* ifFem, mundum melius ordinafiem ; If he had been with God at the creation of the Wcrld^ the World had gone better than 7iow it doth. As this Man found fault with God's works i fo did the other with God^s words j buty becaufe we have a mod fure word of the Prophets, 2 Pet. u to which we 7nujt take heed, I will let his words pajs ^^J^' jj with the windy having elfe where fpoken to you more Rainoid!

largely

538 THE EPISTLE DEDICATORY.

largely of his errors^ whom notwithjlandingy for his cthsr excellent parts ^ I much refpe^.

Toil flo all moreover from hence underflandj how Chrif-

tianity conftfts not in formal and feeming 'purity ^ (under

which 'who knows not notorious villany to majk ?) but

in the heart-root. Whence the Author truly teacheth^

that Mocker Sy which ufe Religion as a cloak^ to put off

and on, as the weather ferveth^ are worfe than Pagans

and Infidels. Where I cannot omit to Jhew^ how jujlly

this kind of Men hath been reproved by that renowned

Martyr of Jefus Chrift, Bifkop Latimer y both becaufe it

will be appofite to this purpofe^ and alfo free that Chrif-

Par/iinsin ^^^^'' Worthy from the fianderous reproaches of him^ who

3. converf. ij^jaSy if cvcr any^ a Mocker of Gody Religiony and all

good Men. But.firft I muft defire you^ and in you all

Readers, not to think light of that excellent Man for

ufing this and the like witty fimilitud.es in his Sermons.

For who fo ever will call to mind with what riff-raff

God^s People were fed in thofe days, when their Priefts^

Mai.ii. 7. whofe lips fhould have preferved knowledge, preached

hhTx'i.7°e. ^^^^^^^S ^'fi ^^^ dreams and falje miracles of counterfeit

vivcs, lib. Saints, enrolled in that fottifh Legend, coined and am-

ropt^^anT plifisd by a drowfy head between fieeping and waking -—

Kard.iib. Ije that vjill cc'fider this, and alfo how the People were

delighted with fuch toys (God fending them ftrong de-

lufiions that they fhould believe lies J y and how hard it

would have been for any Man, wholly, and upon the

fudden, to draw their minds to another benty will eafiily

p)erceivey both how neceffary it was to floew Jymbolical

difcotirfe, and how wifely and moderately it was applied

by the religious Father, to the end he might lead their

iinderflanding fo fary till it were fo convinced y informedy

and fettled, that it might forget the means and way by

which it zvas led, and think only of that it had acquired.

For in all fuch myftical fpeeches who knows not that their

end for which they are ujed is only to be thought upon ?

ag. TC03. 'This then being firfi confiidered, let us hear the fiory,

^'^' 1570. as it is related by Mr. Fox : " A4r, Latimer, (faith

" he) in his Sermon gave the People certain cards out

" of

JV

THE EPISTLE DEDICATORY. 539

*' of the fifths fixthy and feventh Chapters of Matthew. *' For the chief triumph in the cards he limited the *^ hearty as the principal thing that they foould ferve " God withaly whereby he quite overthrew all hypocri^ *' tical and external Ceremonies y not tending to the ne^ *' cejfary furtherance of God^s holy Word and Sacra^ '' ments. By this he exhorted all Men to ferve the *^ Lord with inward hearty and true affection ^ and not " with outward Ceremonies -y adding moreover to the " praife of that triumph^ that though it were never fo *^ fmally yet it would take up the bejl coat -card hefide ^' in the bunchy yea^ though it were the king of clubs^ *' ^c, meaning thereby^ how the Lord would be wor- " fhipped and ferved in fimplicity of the hearty and 'f verity y wherein confifleth the true Chriftian Religion^ '' &cr Thus Mr, Fox.

By which it appears y that the holy Man's intention was to lift up the People's hearts to Gody and not that he made a Serraon of playing at cards y and taught them how to play at triumph y and played (^himfelf) at cards in the pulpit y as that bafe companion * Parfons reports the matter in his wonted fcurrilous vein of railingy whence he calleth it a Chriftmas Sermon, Now he that will Sca. 55. think ill of fuch allufionSy may^ out of the abundance of his folly y j eft at Demofthenes for his ftory of the Jheep yPiut/mD^. wolves y and dogs : and MeneniuSy for his fiBion of the'^^f''^^'^l\ belly, Buty hinc ill^E lachrymse, the good Bijhop meant \. \\. an. v, that the Romifh Religion came not from the hearty but ^' ^^'^ confifted in outward Ceremonies: which forely gj'ieved ParfonSy vjho never had the leaft warmth or [park of honefty. Whether Bifhop Latimer compared the Bijhops to the knave of clubsy as the fellow interprets hiniy I know not : I am fure Parjons, of all others y deferved ihofe colours ; and fo I leave him. We fee theny what inward purity is required of all Chriftians, which if they havey then in prayer^ and all other Chriftian duties^

* In the third part of the three Converfions of England : in the examination of Fox's Saints, c. 14.. fed. 53, 54^ p. 215.

they

54-0 THE EPISTLE DEDICATORY.

tT\m.u.%.they JhaU lift up fur e hands ^ as the Apoftle /peaks, not

{^^^^^'l^^' as Baronius would have it, wafhed from fins with holy

^.lo^yi'ioyWater ; but pure, that is, holy, free from the pollution

An^'T^z' ^f f^^^ ^^ '^^ Greek word odi-sq does figmfy-

Num. Tou may fee alfo here refuted thofe Calumnies of the

Papifts, that we abandon all religious Rites and godly

Buiies -, as alfo the confirmation of our doElrine touching

certainty of Faith (end fo of Salvation^ which is fo

firongly denied by feme of that faBion, that they have

told the V/orld,^ St. Paul himfclf was uncertain of his

, own Salvation. What then fo all we fay, but pronounce

a woe to the mofi ftri5l obfervers of St, Francis^ rules,

end his canonical difcipline (though they make him even

-f equal with Chrift) and the moft meritorious Monk that

ever was regijlered in their Kalendar of Saints ? But

we, for our comfort, are otherwije taught out of the

holy Scripture, and therefore exhorted to build ourfelves

aCor.v. 1. in our moft holy faith, that fo, when our earthly houfe

of this Tabernacle fhall be deftroyed, we may have

a building given of God, a houfe not made with

hands, but eternal in the Heavens.

^his is that which is mofl pioufly and feelingly taught in thefc few leaves, Jo that you fhall read nothing here, but what I perfuade myfelf you have long praSlifed in the ccnflant courfe of your life. It rem aineth only that you accept of thefe labours tendered to you by him, who wifheth you the long joys of this World, and the eternal of that which is to ccnie.

Ox on, from Corpus Chrifti College, this ii,th of January, 1613.

* S. Pauliis de fua falute incertus, Kicheom Jefult. lib. ii. c. 12. Idolat. Huguen. p. 119. in marg. edit. Lat. Mogunt. 113. interpret. Marcel. Bompt-r. Jefuita.

t Witnefs the verfes of Horatius, a Jefuit, recited by PofTe v. Biblioth. Seledl. p.irt 2. 1. xvii. c. 19.

Exue Francifcum tunica laceroque cucu'Io :

Qui Francifcua erat, jam tibi Chrillus erit. Francifci exuviis (fi qua licet) indue Chriilura : Jam Francifcus erir, qui modo Chrixlus erat. The like hath Bencius, another Jel'uit.

TWO SERMONS

UPON PART OF

SAINT JUDE'S EPISTLE.

THE FIRST SERMON.

Epift. JuDE, Verfe 17, 18, 19, 20, 2r.

But ye, belovedy remember the words which were fpoken before of the Apojiks of our Lord Jefus Chrijl:

How that they told yoUy that there Jhould be Mockers in the lajl ti?ne, which foould walk after their own ungodly lufis,

I'hefe are makers of SeBs,feJJ:)ly, having not the Spirit.

But yty beloved, edify yourfelves in your moji holy Faith, praying in the Holy Ghojl.

And keep yourfelves in the love of God, looking for the mercy of our Lord Jefus Chrijl unto eter- nal life.

THE occafion whereupon, together wirh the ^^A wherefore, this Epiftle was written, is opened in the front and entry of the fame. There ^ were then, as there are now, many evil and wickedly

difpofcd

542 TWO SERMONS

difpcfed Perfons not of the Myftical Body, yet •within the vifible bounds of the Church, Men which were of old ordained to condemnation^ ungodly Men^ which turned the Grace of our God into wantonnefsy and denied the Lord Jejus. For this caufe the Spirit of the Lord is in the hand of Jude, the Servant of Jefus and Bro- tber of James^ to exhort them that are called, and fandlified of God the Father, that they would ear- neftly contend to maintain the Faith^ which was once de^ livered to the Saints, Which Faith, becaufe we cannot maintain, except we know perfedly, firft, againft whom ; iecondly, in what fort it muft be maintained; therefore in the former three verfes of that parcel of Scripture which I have read, the Enemies of the Crofs of Chrift are plainly deicribed; and in the latter two, they that love the Lord Jefus, have a fweet lefibn given them how to ftrengthen and ftablifh themfclves in the Faith. Let us firil therefore ex- amine the defcription of thefe Reprobates concerning Faith ; and afterwards come to the exhortation, wherein Chrillians are taught how to reft their hearts on God's eternal and everlafting truth. The de- fcription of thefe godlefs perfons is twofold, general and fpecial. The general doth point them out, and fliew what manner of Men they iliould be. The par- ticular pointeth at them, and faith plainly, thefe are they. In the general defcription we have to confider of thefe things j firft, when they were defcribed; They were told of before : fecondly, the Men by whom they were defcribed -, T^hey were fpoken of by the Apcflles cf our Lord Jefus (thrifl : thirdly, the days when they Ihould be manifeft unto the World, they told you, they fhould be in the lafi time. Fourthly, their difpo- fidon and whole demeanour. Mockers^ and walkers after their own ungodly lufts,

2. In the third to the Philippians, the Apoflle de- fcribeth certain ; They are Men (faith he) of whom I have told you often^ and now with tears I tell you of them^ their god is their belly ^ their glory and rejoicing is in their ownfhame^ they mind earthly things.

Thefe

UPON PART OF ST. JUDE. 543

Thefe were Enemies to the Crofs of Chrifl, Ene- mies whom he faw, and his eyes gufhed out with tears to behold them. But we are taught in this place, how the Apoille fpake alfo of Enemies, whom as yet they had not feen, defcribed a family of Men as yet unheard of, a generation referved for the end of the World, and for the laft time ; they had not only declared what they heard and faw in the days wherein they lived, but they have prophefied alfo of Men in time to come. And you do well (faith St. Peter) in that you take heed to the words of Prophecy^ Jo that ye fir fi know this^ that no Prophecy in the Scrip- ture Cometh of any Man^s own refolution. No Prophecy in Scripture cometh of any Man's own refolution ; for all Prophecy which is in Scripture, came by the fecret infpiration of God. But there are Prophecies which are no Scripture ; yea, there are Prophecies againfh the Scripture : my Brethren, beware of fuch Prophecies, and take heed you heed them not. Re- member the things that were fpoken of before ; but fpoken of before by the Apoftles of our Lord and Saviour Jefus Chrift. Take heed to Prophecies, but to Prophecies, which are in Scripture •, for both the manner and matter of thofe Prophecies do fliew plainly that they are of God.

3. Touching the manner how Men by the Spirit or the Spi^ of Prophecy in holy Scripture, have fpoken ^nd^'^^^^l^y written of things to come, we muft underfland, thatcdvedfiom as the knowledge of chat they fpake, lb likewife the ^'^^ ^^'■ utterance of that they knew, came not by thefe ufual and ordinary means whereby we are brought to unck-rfland the myfteries of our Salvation, and are wont to inftrudl others in the fame. For whatfo- ever we know, we have it by the hands and rnini- rtry of Men, which lead us along like children from a letter to a fyllable, from a fyllable to a word, from a word to a line, from a line to a fentence, from a fentence to a fide, and fo turn over. Bur God hinv felf was tht-ir Inftrudor, he himJelf taught tlicm,

partly

544 TWO SERMONS

partly by dreams and vifions in the night, partly by revelations in the day, taking them afide from amongft their Brethren, and talking with them as a Man would talk with his neighbour in the way. Thus they became acquainted even with the fecret and hidden counfels of God, they faw things which themfelves were not able to utter, they beheld that whereat Men and Angels are aftonifhed, they un- derftood in the beginning, what fhould come to pafs in the laft days. Of the Pro- 4. God, which lightened thus the eyes of their J^fJ"^'^""underftanding, giving them knowledge by unufual fpecch. and extraordinary means, did alfo miraculoufly him- felf frame and fafhion their words and writings, info- much that a greater difference there feemeth not to be between the manner of their knowledge, than there is between the manner of their fpeech and others. When we have conceived a thing in our hearts, and throughly underftand it, as we think, within ourfelves, ere we can utter it in fuch fort, that our brethren may receive inftrudion or comfort aC our mouths, how great, how long, how earned me- ditation are we forced to ufe ? And after much travel and much pains, when we open our lips to fpeak of the wonderful works of God, our tongues do faulter within our mouths, yea many times we difgrace the dreadful myfteries of our Faith, and grieve the fpirit of our Hearers By words unfavoury, and unfeemly fpeeches: /obxv.2, 3. Shall a wife Man fill his belly with the eaftern wind? faith Eliphaz. Shall a wife Man difpute with words not comely ? or with talk that is not frofitahle ? Yet be- hold, even they that are wifefl amongft us living, compared with the Prophets, feem no otherwife to talk of God, than as if the children which are carried in arms, fhould fpeak of the greateft matters of ftate. They whofe words do moft fhew forth their wife underftanding, and whofe lips do utter the pureft knowledge, fo long as they underftand and fpeak as Men, are they not fain fundry ways to excufe

themfelves I

UPON PART OF ST. JUDE. 545

themfelves ? Sometimes acknowledging with the Wife Man, Hardly can we difcern the things that are wifd. ix. en Earthy and with great labour find we cut the things ^^» that are before us. Who can then Jeek out the things that are in Heaven ? Sometimes confefTing with Job the rio;hteous, in treatino- of things too wonderful for us, we have fpoken we will not what. Some- times ending their talk, as do the hiftory of the Maccabees ; if we have done well, and as the caufe re- quired^ it is that we defire -, if we have fpoken flenderly and barely^ we have done what we could. But God hath made my mouth like a fword^ faith Ifaiah : and we Efay. ixLx, have received^ faith the Apoftle, not the Spirit of the ^' World, but the Spirit which is of God, that we might know the things that are given to us of God\ which things alfo we fpeak, not in words which Man^s wif- dom teacheth, but which the Holy Ghoft doth teach. This is that which the Prophets mean by thofe Books written full within and without ; which Books were fo often delivered them to eat, not becaufe God fed them with ink and paper, but to teach us, that fo oft as he employed them in this heavenly work, they neither fpake nor wrote any word of their own, but uttered fyllable by fyllable as the Spirit put it into their mouths, no otherwife than the harp or the lute doth give a found according to the difcre- tion of his hands that holdeth and ftriketh it with / fkill. The difference is only this : an infbrument, whether it be a pipe or harp, maketh a diftinclion in the times and founds, which difl:in6lion is well perceived of the Hearer, the inftrument itfelf under- llandeth not what is piped or harped. The Pro- phets and Holy Men of God, not fo : / opened my Eztkid uu mouth, faith Ezekiel, and God reached me a fcroll, faying. Son of Man, caufe thy belly to eat, and fill thy bowels with this I give thee; 1 ate it, and it wasjweet in my mouth as honey, faith the Prophet ; yea, fweeter, I am perfuaded,than either honey, or the honey-comb. For herein they were not like harps or lutes, but VOL, III. Nn they

54^ TWO SERMONS

they felt, they felt the power and ftrength of their own words. \Vhen they fpake of our peace, every corner of their hearts was filled with joy. When they prophefied of mourning, lamentations, and woes to fall upon us, they wept in the bitternefs and indignation of fpirit, the arm of the Lord being mighty and flrong upon them.

5. On this manner were all the Prophecies of Holy Scripture. Which Prophecies although they contain nothing which is not profitable for our in- flrudtion ; yet as one flar differeth from another in glory, fo every word of Prophecy hatli a treafure of matter in it : but all matters are not of like im- portance, as all treafures are not of equal price ; the chief and principal matter of Prophecy is the promife of righteoufnefs, peace, holinefs, glory, vic- tory, immortality, unto every foul which believeth that jefus is Chrift^ of the Jew firfty and of the Gentile, Now becaufe the do6trine of Salvation to be looked for by Faith in him, who was in outward appearance as it had been a Man forfaken of God ; in him who was numbered, judged, and condemned with the "wicked; in him whom Men did fee buffeted on the face, fcoffed at by the foldiers, fcourged by tormen- tors, hanged on the crofs, pierced to the heart ; in him whom the eyes of many witnefTes did behold, when the anguifn of his foul enforced him to roar, as if his heart had rent in funder, O my God^ my Gody why haft thou forfaken me? I fay, becaufe the dodrine of Salvation by him is a thing improbable to a natural Man, that whether we preach to the Gentile, or to the Jew, the one condemneth our Faith as madnefs, the other as blafphemy ; therefore to eftabliHi and confirm the certainty of this faving truth in the hearts of Men, the Lord, together with their preach- ings whom he fent immediately from himfelf to re- veal thefe things unto the world, mingled Prophecies of things, both Civil and Ecclefiaftical, which were to come in every age from time to time, till the

very

UPON PART OF ST. JUDE. 54.7

very laft of the later days, that by thofe things, wherein we fee daily their words fulfilled and done, we might have ilrong confolation in the hope of things which are not iGcn^ becaufe they have revealed as well the one as the other. For when many things are fpoken of before in Scripture, whereof we fee firft one thing accomplifhed, and then another^ and fo a third, perceive we not plainly, that God doth nothing elfe but lead us along by the hand till he have fettled us upon the rock of an affijred hope, that not one jot or tittle of his word fhall pafs, till all be fulfilled ? It is not therefore faid in vain that thefe godlefs wicked ones were fpoken of before.

6. But by whom ? By them whofe words, if Men, or Angels from Heaven gainfay, they are accurfed; by them, whom whofoever defpifeth, defpifeth not them but me^ faith Chrill. If any Man therefore doth love the Lord Jefus (and wo worth him that loveth not the Lord Jefus !) hereby we may know that he loveth him indeed, if he defpife not the things that are fpoken of by his Apoftles, whom many have defpifed even for the bafenefs and fimple- nefs of their perfons. For it is the property of a natural lieflily and carnal Men to honour and difhonour,^;"" jf^*^ credit and difcredit the words and deeds of every heavenly Man, according to that he wanteth or hath wirhout.^'^''"°'* If a Man of gorgeous apparel come amongft us, alchoughjamesii. he be a thief or a murtherer (for there are thieves and m.urthcrers in gorgeous apparel) be his heart whatfoever, if his coat be of purple or velvet, or tifTue, every one rifeth up, and all the reverend fo- lemnities we can ufe are too little. But the Man that ferveth God is contemned and defpifed amongft us for his poverty. Herod fpeaketh in judgment, and the People cry out, ne voice of God, and not ofAa% xii. Man: Paul preacheth Chrifl, they term him a trifler. Hearken beloved, hath not God chofen theAa^xvii. poor of this IVorld^ that they fhould be rich in Faith ? Hath he not chofen the refufe of the \Yorld to be

N n 2 Heirs

548 TWO SERMONS

Heirs of his Kingdom, which he hath promifed to them that love him ? Hath he not chofen the ofF- fcourings of Men to be the Lights of the World, and the Apoftles of Jefus Chrift ? Men unlearned, yet how fully replenifhed with underflanding ? few in number, yet how great in power ? contemptible in fhew, yet in fpirit how flrong ? how wonderful ? I would fain learn the my fiery of the eternal generation of the Son of God, faith Hillary. Whom fliall 1 feek? Shall I get me to the Schools of the Grecians ? Why, I have read, UM Sapiens ? uhi S crib a ? uhi Conquifitor hujus J^culi ? Thefe Wife men in the World muft needs be dumb in this, becaufe they have rejedled the Wifdom of God. Shall I befeech the Scribes and Interpreters of the Law to become my Teachers? How can they know this, fith they are offended at the crofs of Chrift ? It is death for me to be ignorant of the unfearchable myflery of the Son of God; of v;hich myftery notwithlland- ing I fhould have been ignorant, but that a poor Fifherman, unknown, unlearned, new come from his boat, with his clothes wringing-wet, hath opened his mouth, and taught me. In the beginning was the Wordy and the Word was with God, and the Word was God, Thefe poor filly creatures have made us rich in the knowledge of the myfberies of Chrift.

7. Remember therefore that which is fpoken of by

the Apoftlcs ; whofe words if the Children of this

World do not regard, is it any marvel ? They are

the Apoflles of our Lord Jefus •, not of their Lord,

but of ours. It is true which one hath faid in a

certain place, Apoflolicam fidem feculi homo non capit,

A Man fworn to the World is not capable of that

Faith which the Apoftles do teach. What mean the

Children of this World then to tread in the courts of

our God ? What lliould your bodies do at Bethel,

whofe hearts are at Bethaven ? The God of this

wemuftnot World, whom ye ferve, hath provided Apoltles and

two opiX'' Teachers for you, Chaldeans^ Wizards y Soothfayers,

ens. /Ijlrologersy

UPON PART OF ST. JUDE. 549

Jftrohgers^ and fuch like ; hear them. Tell not us that ye will facrifice to the Lord our God, if we will facrifice to Afhtaroth or Melcom ; that ye will read our Scriptures, if we will liften to your Traditions ; that if ye may have a Mafs by permifTion, we fhall have a Communion with good leave and liking; that ye will admit the things that are fpoken of by the Apoftles of our Lord Jefus, if your Lord and Mafter may have his Ordinances obferved, and his Statutes kept. Solomon took it (as he well might) for an evident proof, that fhe did not bear a motherly affedion to her child, which yielded to have it cut in divers parts. He cannot love the Lord Jefus with his heart, which lendeth one ear to his Apoftles, and another to falfe Apoftles ; which can brook to fee a mingle-mangle of Religion and Superftition, Minifters and Mailing-Priefts, Light and Darknefs, Truth and Error, Traditions, and Scriptures. No, we have no Lord but Jefus ; no Dodlrine but the Gofpel \ no Teachers but his Apoftles. Were it reafon to require at the hand of an Englifh fubjed: obedience to the Laws and Edids of the Spaniards ? I do marvel, that any Man bearing the name of a Servant of the Servants of Jefus Chrift, will go about to draw us from our allegiance. We are his fworn fubjeds •, it is not lawful for us to hear the things that are not told us by his Apoftles. They have cold us, that in the laft days there Jhall be Mockers, therefore we believe it; Credimus quia legimus, we are fo perfuaded, becaufe we read it muft be fo. If v/e did not read it, we would not teach it : Nam qu^e lihro Legis non continent ur, ea nee nojfe decemus, faith Hillary; Thofe things that are not written in the book of the Law, v/e ought not fo much as to be acquainted with them. Remember the words which were fpoken of before by the Apofiles of our Lord Jefus Chrift,

8. The third thing to be confidered in the defcrip- Mockenia tion of thefe Men, of whom we fpeak, is the time^.^'^^*'^

N n 3 wherein

550 TWO SERMONS

wherein they fhould be manifelled to the World. They told you there Jhctild he Mockers in the hijl time. Koah at the commandment of God built an ark, and there were in it beaiis of all forts, clean and unclean. A Hul"bandman planted a vineyard, and looked for grapes, but when they came to be ga- thered, behold, together with grapes there are found alio wild grapes. A rich Man prepareth a great fupper, and bidderh many; but when he fitteth \\\jvi down, he findeth amongil his friends here and there a Man whom he knoweth not. This hath . been the ftate of the Church fithence the beginning. God always hath mingled his Saints with faithlefs and godlefs perfons, as it were the clean with the unclean, grapes with four grapes, his Friends and Children with Aliens and Strangers. Marvel not then, if in the laft days alio ye fee the Men with whom you live and walk arm in arm laugh at your Religion, and blalpheme that glorious Name whereof ycu arc called. Thus it was in the days of the Patriarchs and Prophets 3 and are w^e better than our Fathers ? Albeit we kippofe that the blelTed Apoflles, in lorefnewing what manner of Men were fet out for the laft days, meant to note a calamity fpecial and peculiar to the ages and generations which were to come. As if he Ihould have faid, as God hath appointed a time of feed for the fower, and a time of harveft for him that reaneth ; as he hath sivcn unto every herb and every tree his own fruit, and his own feafon, not the feafon nor the fruit of ano- ther (for no Man looketh to gather figs in the winter, becaufe the fumm^er is the feafon for them , nor grapes of thklles, becaufe grapes are the fruit of the vine) : io the fame God hath appointed fundry for every gen ration of Men, other Men for other times, and for the laft times the worft Men, as may appear by their properties, which is the fourth point to be conudered of in this defcription. Mockers, 9. They told you that there fhould be Mockers:

lie

UPON PART OF ST. JUDE. 551

he meaneth Men that fhall ufe Religion as a cloak, TO put off and on as the weather ferveth ; fuch as fhall, with Herod, hear the preaching of John Bap- till to-day, and to-morrow condefcend to have him beheaded ; or with the other Herod fay, They will worlhip Chrift, when they purpofe a mafTacre in their hearts ; kifs Chrift with Judas, and betray Chrift with Judas : thefe are Mockers. For Ifh- mael the Son of Hagar laughed at Ifaac, which w^s Heir of the Promife •, fo fnall thefe Men laugh at you as the maddeft People under the fun, if ye be like Mofes, choofing rather to fuffer afflidtion with the People of God, than to enjoy the pleafures of Sin for a feafon ; and why ? God hath not given them eyes to fee, nor hearts to conceive that exceed- ing recompence of your reward. The promifes of falvation m.ade to you are matters v/herein they can take no pleafure, even as Ifhmael took no pleafure in that promife wherein God had faid unto Abra- ham, In Jfaac jJoall thy Seed he called -, becaufe the promife concerned not him, but Ifaac. They are termed for their impiety towards God, Mockers ; and for the impurity of their life and converfation. Walkers after their own ungodly lujls. Saint Peter, in his fecond Epiftie and third chapter, foundeth the very depth of their impiety i fhewing firft, how they (hall not fhame at the length to pro^efs themfelves profane and irreligious, by fiat denying the Gofpel of Jefus Chrift, and deriding the fweet and comfortable pro- mifes of his appearing. Secondly, that they fliall not be only deriders of all Religion, but alfo difput- ers againft God, ufing Truth to fubvert the Truth ; yea. Scriptures themfelves, to difprove Scriptures. Being in this fort Mockers, they muft needs be alfo followers of their own ungodly lufts. Being Atheifts in perfuafion, can they choofe but be beafis in conver- fation ? For why remove they quite from them the fear of God ? Why take they fuch pains to abandon and put out from their hearts all fenfe, alltafte, all

N n 4 feeling

552 TWO SERMONS

feeling of Religion ? But only to this end and pur- pofe, that they may without inward reinorfe and grudging of confcience give over themfelves to all Mockers uncleannefs. Surely the flate of thefe Men is more p^gansand lamentable than is the condition of Pagans and liiiideJs. Turks. For at the bare beholding of Heaven and Earth the Infidel's heart by and by doth give him, that there is an Eternal, Infinite, Immortal, and Ever-living God, whole hands have fafhioned and framed the World •, he knoweth that every houfe is builded of fome Man, though he fee not the Man which built the Houfe ; and he confidereth that it muft be God which hath built and created all things, although, becaufe the number of his days be few, he could not fee when God difpofed his works of old ; when he caufed the light of his clouds firfl: to fliine, when he laid the corner-Hone of the earth, and fwaddled it v/ith bands of water and darknefs, when he caufed the morning ftar to know his place, and made bars and doors to lliut up the fea within his houfe, faying. Hitherto Jbalt thou come^ hut no further. He hath no eye-witnefs of thefe things ; yet the light of natural Reafon hath put this wifdom in his reins, and hath given his heart thus much un- derftanding. Bring a Pagan to the fchools of the Prophets of God s prophefy to an Infidel, rebuke him, lay the judgments of God before him, make the fecret fins of his heart manifefb, and he fhall fall down and worfhip God. They that crucified the Lord of Glory, were not fo far paft recovery, but that the preaching of the Apoftles was able to move their heart, and to bring them to this. Men and Brethren^ what JJmll we do ? Agrippa, that fate in judgment againfl Paul for preaching, yielded not- v/ithftanding thus far unto him ; Almcji thou per- fuadeft 7ne to become a Chriftian. Although the Jews for want of knowledge have not fubmitted themfelves to the righteoufnefs of God i yet I bear them record, faith the Apmile, "That they have a zeal. The Athe- nians*

UPON PART OF ST. JUDE. 553

nians, a people having neither zeal, nor knowledge, . yet of them alfo the fanae Apoltle beareth witnefs, Te Men of Athens^ I perceive ye are ^sKTi^ociiAoyifB^oi, Rom. x. fome way religious-, but Mockers, walking after their own ungodly lufts, they have fmothered every fpark of that heavenly light, they have trifled away their very natural underflanding. O Lord, thy mercy is over all thy works, thou favefl: Man and Bead ! yet a happy cafe it had been for thefe Men, if they had never been born : and fo I leave them.

10. Saint Jude having his mind exercifed in theJ^^^^vir dodtrine of the Apoftles of Jefus Chriil concerning cenHu^icii. things to come in the lad time, became a Man of

wife and (laid judgment. Grieved he was to fee the departure of many, and their falling away from the Faith which before they did profefs j grieved, but not difmayed. With the fimpler and weaker fort it was otherwife : their countenance began by and by to change, they were half in doubt they had deceived themfelves in giving credit to the Gofpel of Jefus Chriil. St. Jude, to comfort and refreJli thefe filly Babes, taketh them up in his arms, and fheweth them the Men at whom they were offended. Look upon them that forfake this bleffed profeffion where- in you (land : they are now before your eyes, view them, mark them ; are they not carnal? are they not like to noifome carrion cafl: out upon the earth ? is there that Spirit in them, which crieth, y^i?^a, Fa^ ther^ in your bofoms ? Why fhould any Man be difcomforted ? Have you not heard that there fhould be Mockers in the laft time ? Thefe verily are they that now do feparate themfelves.

11. For your better underflanding what this fe- vering and feparacing of themfelves doth mean, we muft know that the multitude of them which truly believe (howfoever they be difperfed far and wide each from other) is all one Body, whereof the Head is Chrift; one Building, whereof he is Corner- flone, in whom they, as the members of the Body,

being

554 TWO SERMONS

being knit, and as the ftones of the Building, beino' coupled, grow up to a Man of perfedl ftature, and rife to an holy Temple in the Lord. That which linketh Chriit to us, is his mere mercy and love to- wards us. That which tieth us to him, is our faith in the promifed Salvation revealed in the word of Truth. That which unitech and joineth us amongfl: ourfeives in fuch fort that we are now as if we had but one heart and one foul, is our love. Who be inwardly in heart the lively members of this body, and the polifhed ftones of this building, coupled and joined to Chrift, as flefli of his fiefh, and bones of his bones, by the mutual bond of his unfpeakable love towards them, and their unfeigned faith in him, thus linked and fattened each to other, by a fpiritual, fmcere, and hearty affedion of love, without any manner of fimulation s who be Jews within, and what their names be ; none can tell, fave he whofe eyes do behold the fecrec difpofitions of all Men's hearts. We, whofe eyes are too dim to behold the inward Man, muil leave the fecret judgment of every Servant to his own Lord, accounting and ufing all Men as Brethren, both near and dear unto us, fuppoTing Chrift to love them tenderly, fo as they keep the profcaion of the Gofpel, and join in the outward communion of Saints. Whereof the one doth warrantize unto us their Faith, the other their Love, till they fall away, and forfake either the one, or the other, or both -, and then it is no injury to termi them as they are. V/hen they feparate them- felves, they are dvroy.c<,ra.y.^iro], not judged by us, but Threefold by their own doings. Men do feparate themfelves i^Heref "' "^'^^'^^^ ^Y Hercfv, Schifm, or Apoftacy. If they lofe "^^* the bond of Faith, which then they are juftly fup- pofed to do v/hen they frowardly oppugn any principal point of Chriilian do6lrine, this is to feparate them- felves by Herefy. If they break the bond of Unity, whereby the bocly of the Church is coupled and knit in one, as they do which wilfully forfake all external

communion

UPON PART OF ST. JUDE. 555

communion with Saints in holy exercifes, purely and orderly eftablilhed in the Church, this is to feparate themfelves by Schifm. If they willingly call off, 2- ScHfm. and utterly forfake both profefTion of Chrift and communion with Chriftians, taking their leave of all Religion, this is to feparate themfelves by plain Apoftacy. And St: Jude, to exprefs the manner ofs-Apofhcy. their departure which by Apoftacy fell away from the Faith of Chrift, faith, "l^hey feparated themfelves ; noting thereby, that it was not conftraint of others, which forced them to depart, it was not infirmity and weaknefs in themfelves ; it was not fear of perfecution to come upon them, whereat their hearts did fail ; it was not grief of torments, v/hereof they had tafted, and were not able any longer to endure them : no, they voluntarily did feparate themfelves with a fully fettled, and altogether determined purpofe, never ta tiame the Lord Jefus any more, nor to have any fellowfhip with his Saints, but to bend all their counfel, and all their ftrength, to raze out their memorial from amongft them,

12. Now, becaufe that by fuch examples, not only the hearts of Infidels were hardened againft the Truth, but the minds of weak Brethren aifo much troubled, the Holy Ghoft hath given fentence of thefe backfliders, that they were carnal Men, and had not the Spirit of Chrifl Jefus, left any Man having an over-weening of their perfons fhould be overmuch amazed and offended at their fall. For fimple Men, not able to difcern their fpirits, were brought by their Apoftacy thus to reafon with them- felves : If Chrift be the Son of the living God, if he have the' words of eternal life, if he be able to bring Salvation to all Men that come unto him, v/hat meaneth this Apoftacy and unconftrained departure ? Why do his Servants fo willingly forfake him ? Babes, be not deceived, his Servants forfake him not. They that feparate themfelves were amongft his Servants, but if they had been of his Servants,

they

556 TWO SERMONS

they had not feparated themfelves. They were amongji uSy not of usy faith Saint John ; and Saint Jude proveth ir, becaufe they were carnal, and had not the Spirit. Will you judge of wheat by chaff, which the wind hath fcattered from amongft it ? Have the children no bread, becaufe the dogs have not tafted it ? Are Chriftians deceived of that Sal- vation they look for, becaufe they were denied the joys of the life to come which were no Chriftians ? W^hat if they feemed to be pillars and principal up- holders of our Faith ? What is that to us, which know that Angels have fallen from Heaven ? Al- though if thefe Men had been of us indeed (oh the blefTednefs ef a Chriftian Man's eftate !), they had flood furer than the Angels that had never de- parted from their place: whereas now we marvel not at their departure at all, ncicher are we prejudiced by their falling away ; becaufe they were not of us, fith they are fieOily, and have not the Spirit. Chil- dren abide in the houfe for ever 3 they are bond-men and bond-women v/hlch are caft cut.

13. It behoveth you therefore greatly every Man to examine his own eftate, and to try w^hether you be bond or free, Children or no Children. I have told you already, that v/e muft beware we prefume not to fit as Gods in judgment upon others, and rafhly, as our conceit and fancy doth lead us, fo to determine of this Man, he is fincere, or of that Man, he is an hypocrite ; except by their falling away they make it manifeft and known that they are. For who art thou that takeft upon thee to judge another be- fore the time ? Judge thyfelf God hath left us in- fallible evidence, whereby we may at any time give true and righteous lentence upon ourfelves. We cannot examine the hearts of other Men, we may our own. That we have palTed from death to life, we know it, faith St. John, becaufe we love the Brethren : And know ye not your own f elves, how that Jejus Cbriji is in yoii^ except you be Repro- bates ?

UPON PART OF ST. JUDE. 557

hates ? I truft. Beloved, we know that wc are not Reprobates, becaule our fpiric doth bear us record, that the Faith of our Lord Jefus Chrift is in us,

14. It is as eafy a matter for the Spirit within you to tell whole ye are, as for the eyes of your body to judge where you fit, or in what place you Hand. For what faith the Scripture ? Te which wereCo\o(:.u in times paji Strangers and Enemies^ becaufe your minds were fet on evil works y Chrift hath now reconciled in the body of his fleftj^ through death y to make you holy^ and iinblameahle^ and without fault in his fight ^ if you con- tinue grounded and eftablifhed in the Faith^ and be not moved away from the hope of the Gofpel: and in the third to the ColofTians, T^e know^ that of the Lordyefjall re- ceive the reward of that inheritance \ for yeferve the Lord Chrift, If we can make this account with ourfelves, I was in times paft dead in trefpafles and fins, I walked after the Prince that ruleth in the air, and after the Spirit that worketh in the children of difo- bedience; but God, who is rich in mercy, through his great love, wherewith he loved me, even when I was dead, hath quickened me in Chrift. I was fierce, heady, proud, high-minded; but God hath made me like the child that is newly weaned. I loved pleafures more than God, I followed greedily the joys of this prefent World ; I efteemed him that erected a ftage or theatre, more than Solomon, which built a Temple to the Lord ; the harp, viol, tim- brel, and pipe, men-fingers and women-fingers were at my feaft ; it was my felicity to fee m^y children dance before vn^\ I faid of every kind of vanity, O how fweet art thou in my foul ! All which things now are crucified to me, and I to them : nov/ I hate the pride of life, and pomp of this v/orld ; now / take as great delight in the way of thy teftimonies^ O Lord^ as in all riches ; now I find more joy of heart in my Lord and Saviour, than the worldly- minded Man, when his wheat and oil do much abound: now I tafte nothing fweet but the bread -which came

down

55S TWO SERMONS

down from Heaven, to give life unto the World % now mine eyes fee nothing but Jefus rifing from the dead j now my ears refiife all kind of melody, to hear the fong of them that have gotten vidory of the Bead, and of his image, and of his mark, and of the number of his name, that (land on the fea of glafs, having the harp of God^ and Jinging the Jong of Mofes the fervant of God, and the fong of the Lamb, faying. Great and marvellous are thy works. Lord God Almighty ; jufi and true are thy ways, O King of Saints. Surely, if the Spirit have been thus effe6tual in the fecret work of our Regeneration unto newnefs of life i if we en- deavour thus to frame ourfelves anew ; then we may fay boldly with the blefifed Apofble in the tenth to the Hebrews, IVe are not of them which withdraw curfelves to perdition, but which follow faith to the con* fervation of the fouL For they which fall away from the grace of God, and feparate themfelves unto per- dition, they are flefhly and carnal, they have not God's holy Spirit. But unto you, becaufe ye are Sons, God hath fent forth the Spirit of his Son into your hearts, to the end ye might know that Chriil hath built you upon a rock unmoveable ; that he hath regiftered your names in the book of life; that he hath bound himlelf in a fure and everlafting co- venant to be your God, and the God of your Chil- ■ dren after you -, that he hath fuffered as much, groaned as oft, prayed as heartily for you, as for Peter, O Father, keep them in thy name -, O righteous Father, the World hath not known thee, but I have known thee, and thefe have known that thou hajl fent me, I have declared thy name unto them, and will . declare it, that the love wherewith thou haft loved themy may be in me, and I in them. The Lord of his in- finite mercy give us hearts plentifully fraught with the treafure of this bleffed afTurance of Faith unto the end 1 ThcPapins 15. Here I muft advertife all Men that have the faifeiyaccufej^^^j^^Qpy of God's lioly fcar wichin their breads to

us ot Herefy ' ' pi

and Apcf. confider

taty.

UPON PART OF ST. JUDE. 559

confider how urikindly and injuriouQy onr own Coun- trymen and Brethren have dealt wich us by the fpace of twenty-four years, from time to time, as if we were the Men of whom St. Jude here fpeaketh, never ceafing to charge us, fome v/ith Schifm, fome with Herefy, fome with plain and manifeft Apofracy, as if we had clean feparated ourfelves from Chriil, utterly forfaken God, quite abjured Heaven, and tram- pled all Truth and Religion under our feet, AgainO: this third fort, God himfelf fliall plead our caufe ia that day, when they fhall anfwer us for thefe words, . not we them. To others, by whom we are accufed for Schifm and Herefy, \^e have often made our rcafonable, and in the fight of God, I truft, allowa- ble anfwers. For in the way which they call He- refy, we worfliip the God of our Fathers, believing a£Isxxy« all things which are v/ritten in the Lav/ and the Prophets. That which they call Schilin, we know to be our reafonable fervice unto God, and obedience to his voice, which crieth fhrill in our ears. Go c/// Apoc xviii. cf BabylGUy my People^ that you he not partakers of her Jins^ and that ye receive not of her plagues. And there- fore v/hen they rife up againft us, having no quarrel but this, we need not feek any farther for our apo- logy, than the v/ords of Abiah to Jeroboam and his army, O Jerohoa?n and Ifrael^ hear you me : ought you ^ chroa. not to know^ that the Lord God of Ifrael hath given the "^^'^ kingdom over Ifrael to David for ever, even to him, and to his Sons, by a covenant of fait ? that is to fay, an everlafting covenant. Jefuits and Papifls, hear ye me : ought you not to know, that the Father harh given all power unto the Son, and hath made him the only head over his Church, wherein he dv/elleth as an hufbandman in the midfl of his vineyard, ma- nuring it with the fweat of his own brows, not letting it forth to others ? For, as it is in the Can- ticles, Solomon had a vineyard in BaalhamoUy he gave Cant. vifi. the vineyard unto keepers, every one bringing fcr the^^' fruit thereof a thoufand pieces of filver \ but my vine- yard,

56o . TWO SERMONS

yard, which is mine, is before me, faith Chrift. It is true, this is meant of the myftical Head fet over the Body, which is not feen. But as he hath re- ferved the myftical adminiftration of the Church invi- fible unto himfelf ; fo he hath committed the myftical government of congregations vifible to the Sons of David by the fame covenant ; whofe Sons they are in the governing of the Flock of Chrift, whomfo- ever the Holy Ghoft hath fet over them, to go be- fore them, and to lead them in feveral paftures, one in this Congregation, another in that ; as it is Adis XX. written, ^ake heed untoyourfelvesy and to all the Flocky whereof the Holy Ghoft hath made you Over/eers, to feed the Church of God^ which he hath pur chafed with The Pope's his owH hlood. Neither will ever any Pope or Papift premacy. "" tinder the cope of Heaven be able to prove the Romifh Bifhop's ufurped Supremacy over all Churches by any one word of the covenant of fait, which is the Scripture. For the children in our ftreets do now laugh them to fcorn, when they force. Thou art Peter^ to this purpofe. The Pope hath no more reafon to draw the charter of his univerfal authority from hence, than the Brethren had to gather by the words of Chrift in the laft of St. John, that the Dif- ciple which Jefus loved fliould not die. If I will that he tarry till I come^ what is that to thee ? faith Chrift. Straightways a report was raifed amongft the Brethren, that this Difciple fliould not die. Tet Jefus faid not unto him^ He fhall not die ; hut^ If I will that he tarry till I come ^ what is that to thee P Chrift hath faid in the fixteenth of St. Matthew's Gofpel to Simon the fon of Jonas, I fay to thee, Thou art Peter. Hence an opinion is held in the World, that the Pope is univerfal Head of all Churches. Yet Jefus faid not, The Pope is univerfal Head of all Churches ; but Tu es Pelrus, Thou art Peter. Howbeir, as Jeroboam, the fon of Nebat, the fervant of Solo- mon, rofe up and rebelled againft his Lord, and there were gathered unto him vain Men and wicked,

which

UPON PART OF ST. JUDE. 561

which m;ade themfelves (Irong againft Roboam, the {on. of Solomon, becaufe Roboam was but a child and tender-hearted, and could not refill them •, fo the Son of Perdition and Man of Sin (being not able to brook the words of our Lord and Saviour Jefus Chrift, which forbad his Difciples to be like Princes of Nations, T7:>ey bear rule that are called gracious^ it Jhall not he Jo with you) hath rifen up and rebelled againft his Lord ; and to ftrengthen his arm, he hath crept into the houies almofl of all the nobleft fami- lies round about him, and taken their children from the cradle to be his Cardinals •, he hath fawned upon conc.deiea. the Kings and Princes of the Earth, and by fpiritual s^'f^gCom! cozenage hath made them fell their lawful authority de leb, geft! and jurifdidlion for titles of Catholicus^^ Chriftianiffi- ^l^^^^^' muSy Defenjor Fidei^ and fuch like ; he hath pro- sanfovin. de claimed fale of pardons to inveigle the ignorant ; f^^^pyb^i^." built feminaries to allure young Men delirous ofxi.Cap.de learning; creeled ftews to gather the dilTolute unto J^^'^'f Sold. him. This is the Rock whereupon his Church is built. Hereby the Man is grown huge and ftrong, like the cedars which are not fhaken v/ith the wind, becaufe Princes have been as children, over- tender- hearted, and could not refift.

Hereby it is come to pafs, as you fee this day, that the Man of Sin doth war againft us, not by Men of a language which we cannot underftand, but he cometh as Jeroboam againft Judah, and bringeth the fruit of our own bodies to eat us up, that the bowels of the child may be made the mother's grave; and hath caufed no fmall number of our Brethren to forfake their native country, and with all difloyalty to caft off the yoke of their allegiance to our dread Sovereign, whom God in mercy hath {ci over them ; for whole fafeguard, if they carried not the hearts of tigers in the bofoms of Men, they would think the deareft blood in their bodies well fpent. But nov/, faith Abiah to Jeroboam, Ye think ye be able to refift the kingdom of the Lord, which is in the VOL. III. O o hands

S62 TWO SERMONS

hands of the Sons of David. Ye be a great multi- tude, the golden calves are with you, which Jero- boam made you for gods : have ye not driven away the Priefts of the Lord, the Sons of Aaron, and the Levites, and have made you Priefts like the People of Nations ? whofoever cometh with a young bul- lock, and feven rams, the fame may be a Prieft of them that are no gods. If I fhould follow the com- parifon, and here uncover the cup of thofe deadly and ugly abominations, wherewith this Jeroboam, of whom we fpeak, hath made the Earth fo drunk that it hath reeled under us, I know your godly hearts would loath to fee them. For my own parr, I delight not to rake in fuch filth, I had rather take a garment upon my fhoulders, and go with my face from them to cover them. The Lord open their eyes, and caufe them, if it be poffible, at the length to fee how they are wretched, and miferable, and poor, and blind, and naked. Put it, O Lord, in their hearts, to feek white raiment, and to cover themfclves, that their filthy nakednefs may no longer appear. For, beloved in Chrift, we bow our knees, and lift up our hands to Heaven in our chambers fecretly, and openly in our churches we pray heartily and hourly, even for them alfo : though the Pope hath given out as a judge in a folemn declaratory fentence of Excommunication againft this Land, that our gracious Lady hath quite abolillied Prayer within her Realm : and his Scholars, whom he hath taken from the m^idft of us, have in their publilhed writings charged ns, not only not to have any holy aflemblies unto the Lord for prayer, but to hold a common fchool of fin and flattery ; to hoH facrilege to be God's fervicej unfaichfulnefs and breach of promife to God, to give it to a ftrumper, to be a virtue; to abandon failing; to abhof confeflion ; to miflike with penance ; to like well of ufury ; to charge none with refticution, to find no good before God in finglc life, nor in no well-working ; thac

all

UPON PART OF ST. JUDE. 563

all Men, as they fall to us, are much worfe, and more than afore, corrupted. I do not add one word or fyllable unto that which Mr. Briftow, a Man both born and fworn amongft us, hath taught his hand to deliver to the view of all. I appeal to the confcience of every foul, that hath been truly con- verted by us, whether his heart were never raifed up to God by our preaching ; whether the words of our exhortation never v/rung any tear of a penitent heart from his eyes ; whether his foul never reaped any joy and comfort, any confolation in Chrift Jefus by our facraments, and prayers, and pfalms, and thankf- givingj whether he were never bettered, but always worle by us.

O merciful God ! If Heaven and Earth in this cafe do not witnefs with us, and againft them, let us be razed out from the land of the living ! Let the Earth on which we (land, fwallow us quick, as it hath done Corah, Dathan, and Abiram 1 But if we 2 chrom belong unto the Lord our God, and have not for- '^*"* ^®- faken him : if our Priefts, the fons of Aaron, mi- nifler unto the Lord, and the Levites in their office : if we offer unto the Lord every morning and every evening the burnt-offerings, and fweet incenfe of prayers, and thankfgiving j if the bread be fet in order upon the pure table, and the candleftick of gold, with the lamps thereof, burn every morning; that is to fay, if amongft us God's bleded facra- ments be duly adminiftered, his holy word fincerely and daily preached ; if we keep the watch of the Lord our God, and if ye have forfaken him ; then doubt ye not, this God is with us as a captain, his Priefts with founding trumpets muft cry alarm againft you ; 0 ye Children of Ifrael^ fight not againft Ver. 12. the Lord God of your Fathers^ for ye floall not profper.

O o 2

THE

SECOND SERMON.

Epift. JuDE, Ver. 17, 18, 19, 20, 21.

But ye, beloved, remember the words which

werefpoken before of the Apojlles of our Lord

Jefus Chriji. How that they told you, that there fiould be

Mockers in the lajl time, which Jhould walk

after their owti ungodly lufts. "Thefe are makers of SeBs, flefily, having not

the Spirit. But ye, beloved, edify yourfelves in your mojl holy

Faith, praying in the Holy Ghoji. Jnd keep yourfelves in the love of God, looking

for the mercy of our Lord Jefus Chriji unto

eternal life.

HAVING otherwhere fpoken of the words of St. Jude, going next before, concerning Mockers which Ihould come in the laft time, and BackQiders which even then ftiould fall away from the Faith of our Lord and Saviour Jefus Chrift ; I am now by the aid of Almighty God, and through the affiftance of his good Spirit, to lay be- fore ycm the words of exhortation which I have read, ^ O o 3 2. Wherein

568 TWO SERMONS

they he 7iot defiroyed in the punijhment of the cityi Tht Angels having fpoken again and again. Lot for all this lingereth out the time flilij till at the length they were forced to take both him, his Wife^ and his Daughters by the arms^ (the Lord being merciful unto him) and to carry them forth ^ and fet them without the city,

5. Was there ever any father thus careful to fave his child from the flame ? A Man would think, that now being fpoken unto to efcape for his life, and not to look behind him, nor to tarry in the plain, but to haflen to the mountain, and there to fave himfelf, he fhould do it gladly. Yet behold, now he is fo far off from a chearful and willing heart to do whatfoever is commanded him for his own weal, that he beginneth to reafon the matter, as if God had miftaken one place for another, fending him to the hill, when falvation was in the city. Not fo, my Lord, I befeech thee\ behold thy Jervant hath found grace in thy fight, and thou kaji magnified thy mercy, which thou hafi fJoewed unto me in faving my life, I cannot efcape in the mountain^ leftfome evU take me, and I die. Here is a city hard by, a fmall thing ; O, let me efcape thither, (is it not a fmall thing ? ) and my foul

fhall live. Well, God is contented to yield to any conditions : Behold, I have received thy requejl con' cerning this thing a Ifo, Iwill fpare this city for which thou hafi fpoken ', hafte thee, fave thee there-, for I can do nothing till thou come thither.

6. He could do nothing ! Not becaufe of the "weaknefs of his ftrength (for who is like unto the Lord in power }) but becaufe of the greatnefs of his mercy, which would not fufftr him to lift up his arm againft that city, nor to pour out his wrath upon that place, where his righteous Servant had a fancy to re- main, and a defire to dwell. O the depth of the riches of the mercy and love of God ! God is afraid to offend us, which are not afraid to difpleaie him, God can do nothing till he have laved us, which can find in our hearts rather to do any thing than to ferve him. It

contenteth

UPON PART OF ST. JUDE. 569

contenteth him not to exempt us, when the pit is digged for the wicked *, to comfort us at every men- tion which is made of reprobates and godlefs Men; to fave us as the apple of his own eye, when fire Cometh down from Heaven to confume the Inhabi- tants of the Earth; except every Prophet, and every Apoftle, and every Servant whom he fendeth forth do come loaden with thefe or the like exhorta- tions, O beloved, edify yourfehes in your moft holy Faith -^ give yourfehes to prayer in the Spirit ; keep yourfehes tn the love of God \ look for the mercy of our Lord Jefus Chrifl unto eternal life,

7. Edify yourfehes. The fpeech is borrowed from material builders, and mud be fpiritually underftood. It appears in the fixth of St. John's Gofpel by the Jews, that their mouths did water too m>uch for bodily food : Our Fathers^ fay they, did eat Manna in the defert^ as it it written,, he gave them bread from Heaven to eat ; Lord^ evermore give us of this bread. Our Saviour, to turn their appetite another way, maketh them this anfwer, I am the bread of life-, he that cometh to me fhall not hunger-, and he that believetb in me fhall never thirji.

8. An ufual pradice it is of Satan to caft heaps of worldly baggage in our way, that whilft we defire to heap up gold as dud, we may be brought at

the length to erteem vilely that fpiritual blifs. Chrift,Matt. vi. to corred; this evil affcdion, putteth us in mind to lay up treafure for ourfclves in Heaven. The Apoftle, i Tim. mifliking the vanity of thofe Women which attired '^^i'* "* themfelves more coftly than befeemeth the heavenly calling of fuch as profelTed the fear of God, willeth them to clothe themfelves with fhamefacednefs and modefty, and to put on the apparel of good works. Taliter pigment at ^y Beum habebitis am at or em, faith Ter- tullian. Put on righteoufnefs as a garment; initead of civet, have faith which may caufe a fiwour of life to iffue from you, and God Ihall be enamoured, he (hall be ravifhcd with your beauty. Thefe are the orna- ments* .

570 TWO SERMONS

ments, bracelets, and jewels which inflame the love of Chrift, and let his heart on fire upon his fpoufe. We fee how he breaketh out in the Canticles at the beholding of this attire : How fair art thou^ and how pleafant art thou^ O my Love, in theje pkafures I

9. And perhaps Si. Jude exhorteth us here not to

build our houfes, but ourfelves, forefeeing by the

Spirit of the Almighty which was with him, that

there fhould be Men in the laft days like to thofe

in the firfl:, which lliould encourage and ftir up each

other to make brick, and to burn it in the fire, to

build houfes huge as cities, and towns as high as

Heaven, thereby to get them a name upon earth ;

Men that fhould turn out the Poor, and the Father-

lefs, and the Widow, to build places of reft for dogs

and fwine in their rooms ♦, Men that (hould lay houfes

of prayer even with the ground, and make them

ftables where God's people have worfhipped before

the Lord. Surely this is a vanity of all vanities, and

it is much amongft Men ; and a fpecial fickncfs

of this age. What it fliould mean I know not,

except God hath fet them on work to provide fuel

againft that day when the Lord Jefus fhall (hew

himfelf from Heaven with his mighty Angels in

flaming fire. What good cometh unto the owners of

thefe things, faith §olomon, but only the beholding

thereof with their eyes ? Martha, Martha^ thou hufieft

thyjelf about many things ; one thing is necejfary. Ye

are too bufy, my Brethren, with timber and brick ;

they have chofen the better part, they have taken a

better courfe, that build themfelves. Te are the Tern-

pies of the living God, as God hath faid, Lwill dwell in

them, and will walk in them -, and they fhall he my Peo^

pie, and I will he their God.

10. Which of you will gladly remain or abide in a mifhapen, or a ruinous, or a broken houfe ? and fliall we fuffer fln and vanity to drop in at our eyes, and at our ears, and at every corner of our bodies, and of our fouls, knowing that we are the Temples

of

UPON PART OF ST. JUDE. 571

of the Holy Ghoft ? Which of you receiveth a guefl whom he honoureth, or whom he lovech, and doth . not fweep his chamber againft his coming? and fhall we fuffer the chambers of our hearts and confciences to lie full of vomiting, full of filth, full of garbage, knowing that Chrift hath faid, I and my Father will come and dwell with you ? Is it meet for your oxen to lie in parlors, and yourfelves to lodge in cribs ? Or is it feemly for yourfelves to dwell in your ceiled houfes, and the Houfe of the Almighty to lie wafte, whofe houfe ye are yourfelves ? Do not our eyes be- hold, how God every day overtaketh the wicked m their journeys ? how fuddenly they pop down into the pit ? how God's judgments for their crimes come fo fwiftly upon them, that they have not the leifure to cry, Alas ! How their life is cut off like a thread in a moment ? how they pafs like a fhadow ? how they open their mouths to fpeak, and God taketh them even in the midft of a vain or an idle word ? And dare we for all this lie down, take our reft, eat our meat fecurely and carelefsly in the midfl of fo great and fo many ruins ? BlefTed and praifed for ever and ever be his Name, who perceiving of Jiow fenfelefs and heavy metal we are made, hath inftituted in his CHURCH a Spiritual Supper, andxheSacn- an Holy Communion to be celebrated often, that l^^j fsup. we might thereby be occafioned often to examine per. thefe buildings of ours, in what cafe they ftand. For fith God doth not dwell in Temples which are un- clean, fith a (brine cannot be a fanctuary unto him •, and this Supper is received as a feal unto us, that we are his Houfe, and his Sanfluary •, that his Chrift is as truly united to me, and I to him, as my arm is united and knit unto my fhoulder •, that he dwelleth in me as verily as the elements of bread and wine abide within me-, which perfuafion, by receiv- ing thefe dreadful myfteries, we profefs ourfelves to have; a due comfort, if truly ; and if in hypocrify, then wo worth us : therefore ere we put forth our

hands

572 TWO SERMONS

hands to take this blefled Sacrament, we are charged to examine and try our hearts whether God be in us , of a truth or no : and if by Faith and Love unfeign- ed we be found the Temples of the Holy Ghofl, then to judge whether we have had fuch regard every one to our building, that the Spirit which dwelleth in us hath no way been vexed, molefted and grieved : or if it had, as no doubt fometimes it hath by incredulity, fometimes by breach of cha- rity, fometimes by want of zeal, fometimes by fpots of life, even in the bed and moft perfed amongft us ; (for who can fay his heart is clean ?) O then to fly unto God by unfeigned repentance, to fall down before him in the humility of our fouls, begging of him v^'hatfoever is needful to repair our decays, be- fore we fall into that defolation, whereof the Pro- Lam. n. 13. phet fpeaketh, faying, 'Thy breach is great like thejea-y who can heal thee ?

ir. Receiving the Sacrament of the Supper of the Lord after this fort (you that are fpiritual judge what I fpeak), is not all other wine like the water of Marah, being compared to the cup which we blefs ? is not Manna like to gall, and our bread like to Manna ? is there not a tafte, a tafte of Chrift Jefus in the heart of him that eateth ? doth not he which drinketh behold plainly in this cup, that his foul is bathed in the blood of the Lamb? O beloved in our Lord and Saviour Jefus Chrift, if ye will tafte how fweet the Lord is, if ye will receive the King of Glory, build your f elves.

12. Toung Men, I fpeak this to you, for ye are his Houfe, becaufe by Faith ye are conquerors over Satan, and have overcome that evil. Fathers^ I fpeak it alfo to you, ye are his Houfe, becaufe ye have known him, who is from the beginning. Sweet Babes^ I fpeak it even to you alfo, ye are his Houfe, becaufe your Sins are forgiven you for his Name fake. Matrons and Sifters^ 1 may not hold it from you, ye are alfo the Lord's buildings and as St.

Peter

UPON PART OF ST. JUDE. 573

Peter fpeaketh. Heirs of the grace of life as well as we. Though it be forbidden you to open your mouths in publick aflemblies, yet ye muil be inquifjtive in things concerning this building which is of God, with your Huibands and Friends at home ; not as Dalilah with Sampfon, but as Sarah with i^braham ; whofe daughters ye are, whilft ye do well, and build yourfelves.

13. Having fpoken thus far of the exhortation, whereby we are called upon to edify and build ourfelves ; it remaineth now, that we confider the things prefcribed, namely, wherein we muft be built. This prefcription ftandeth alfo upon two points, the thing prefcribed, and the adjund of the thing : and that is, our moft pure and holy Faith,

14. The thing prefcribed is Faith. For, as in a chain which is made of many links, if you pull the firft, you draw the reft -, and as in a ladder of many ftaves, if you take away the loweft, all hope of af- cending to the highelt will be removed : fo, becaufe all the precepts and promifes in the Law and in the Gofpel do hang upon this. Believe ; and becaufe the lad of the graces of God doth fo follow the firft, that he glorifieth none, but whom he hath juftified, nor juftifieth any, but whom he hath called to a true, effeftual, and lively Faith in Chrift Jefus ; therefore St. Jude exhorting us to build ourfelves^ mentioneth here exprefsly only Faith, as the thing wherein we muft be edified ; for that Faith is the ground and the glory of all the welfare of this building.

15. Te are not Strangers and Foreigners, but Citizens'Ephd.n with the Saints^ and of the Houfhold of God^ (faith the '9' Apoftle) and are built upon the foundation of the Pro- phets and Apofiles^ Jefus Chrift himfelf being the chief corner 'ftone^ in whom all the Building being coupled toge- ther groweth unto an holy 'Temple in the Lord, in whom ye alfo are built together to be the habitation of God by the Spirit, And we are the habitation of God by the

Spirit,

574 TWO SERMONS

Spirit, if we believe; for it is written, Whojoever confejfeth that Jefus is the Son of Gody in him God dwellethy and he in God. The llrength of this habi- tation is great, it prevaileth againft Satan, it con- querc-th Sin, it hath Death in derifion ; neither Prin- cipalities nor Powers can throw it down ; it leadeth the World captive, and bringeth every enemy that rifeth up againft it to confufion and fhame, and all

ijohnv.4. by Faith ; for this is the vi5fory that overcometh the Worlds even our Faith. Who is it that overcometh the World, hut he which believe th that Jefus is the Son of God ? 16. The ftrength of every building which is of God, ftandeth not in any Man's arms or legs •, it is only in our Faith, as the valour of Sampfon lay only in his hair. This is the reafon why we are lb ear- neftiy called upon to edify ourfehes in Faith. Not as if this bare action of our minds, whereby we believe the Gofpei of Chrift, were able in itfelf, as of itfelf, to make us unconquerable, and invincible, like ftones, which abide in building for ever, and fall not out. No, it is not the worthinefs of our be- lieving, it is the virtue of him in whcrni we believe, by which we ftand fure, as Floules that are builded upon a rock. He is a wife Man which hath builded his huufe upon a rock ; for he hath chofen a good foundation, and no doubt his houfe will ftand-, but

Matth.vii. how Ihall it ftand? Verily, by the ftrength of the rock which beareth ir, and by nothing elfe. Our Fathers, whom God delivered out of the land of Egypt, were a People that had no peers amongft the Nations of the Earth, becaufe they were built by Faith upon the rock, which Rock is Chrift. And the rock (faith the Apoftle in the firft to the Corinthians, the tenth chapter j did follow them. Whereby we learn not only this, that being built by Faith on Chrift as on a rock, and grafted into him as into an olive, we receive all our ftrength and fatnefs from him ; but alfo, that this ftrength and fatnefs of ours ought to be no caufe, why we fhould be high-minded, and

not

UPON PART OF ST. JUDE. 575

not work out our falvation with a reverend trembling, and holy fear. For if thou boafteft thyfelf of thy Faith, know this, that Chrift chofe his Apoftles, his Apoftles chofe not him ; that Ifrael followed not the rock, but the rock followed Ifrael ; and that thou Rom. xi. beared not the root, but the root thee. So that every heart muft thus think, and every tongue mud thus fpeak. Not unto us^ O Lord^ not unto us^ nor unto any thing which is within us, but unto thy Name only, only to thy Name belongeth all the praife of all the treafures and riches of every Tem- ple which is of God. I'his excludeth all boafting and vaunting of our Faith.

17. But this muft not make us carelefs to edify ourfelves in Faith. It is the Lord that delivereth Men's fouls from death, but not except they put their truft in his mercy. It is God that hath given us eternal life, but no otherwife than thus, if we be- lieve in the name of the Son of God; for he that i John y. hath not the Son of God, hath not life. It was the Spirit of the Lord which came upon Sampfon, and made him ftrong to tear a lion, as a Man would rend a kid; but his ftrength forfook him, and he became like other Men, when the razor had touched his head. It is the power of God whereby the Faith- ful have fubdued kingdoms, wrought righteoufnefs, oh^ tained the promifes, fiopped the mouths of lions , quenched the violence of fire^ efcaped the edge of the fword : but take away their Faith, and doth not their ftrength forfake them ? are they not like unto other Men ?

iS. If ye defire yet further to know how neceflary and needful it is that we edify and build up our- felves in Faith, mark the words of the blelTed Apoftle, Without Faith it is impojfihle to pleafe God. If I offer to God all the ftieep and oxen that are in the World ; if all the temples that were builded fmce the days of Adam till this hour, were of my foundation ♦, if I break my very heart with calling upon God, and wear out my tongue with preaching;

if

576 TWO SERMONS

if I facrifice my body and foul nnto him, and have No picafing no FdUhy all this availeth nothing. Without Faith it ^J.?^'^ is hnpoffihle to fleaje God. Our Lord and Saviour Faith. therefore being afked in the fixth of St. John's Gof-

pel, What flj all we do that we might voork the works of

God P maketh anfwer, This is the work of God, that ys

believe in him whom he hathjent,

19. That no work of ours, no building of our- felves in any thing can be available or profitable unto us, except v/e be edified and built in Faith, what need we to leek about for long proof? Look upon Ifrael, once the very chofen and peculiar of God, to whom the adoption of the Faithful, and the glory of Cherubim, and the Covenants of mercy, and the Law of Mofes, and the fervice of God, and the Promifes of Chrili, were made impro- priate, who not only v;ere the Offspring of Abra- ham, Father unto all them which do believe, but Chriil their offspring, which is God to be bleffed for evermore.

20. Confider this People, and learn what it is to build yourf elves in Faith. They were the Lord's vine : He brought it out of Egypt., he threw cut the Heathen from their places, that it niight he planted'^ he made room for it., and caufed it to take root, till it had filled the earth \ the mountains were covered with the fljadow of it^ and the boughs thereof were as the goodly cedars^ fhe ftretched out her branches to the fea^ and her boughs unto the river. Bur, when God having lent both his Servants and his Son to vifit this vine, they neither fpared the one, nor received the other, but (toned the Prophets, and crucified the Lord of Glory which came unto them ; then began the curfe of God to come upon them, even the curfe whereof the Pro-

pw. ixix. phet David haih fpoken, faying. Let their table be

Kwm. XI. n:ade a fnare, and a net, and a ftumbling-block, even for a

recompCKce unto them : Let their eyes be darkened, that

they do net fee, low down their backs for ever, keep them

down. And fithence the hour that the meafure of

their

UPON PART OF ST. JUDE. 577

their Infidelity was firft made up they have been fpoiled with wars, eaten up with plagues, fpent with hunger and famine, they wander from place to place, and are become the moft bafc and contemptible peo- ple that are under the fun. Ephraim, which before was a terror unto Nations, and they trembled at his voice, is now by infidelity fo vile, that he feemeth as a thing caft out to be trampled under Men's feet. In the midft of thefe defolations they cry, Return^ wepfA. i^xx, hejeech thee^ O God of Hojis^ look down from Heaven ^ h« behold and vifit this vine: But their very prayers are turned into fin, and their cries are no better than the lowing of beads before him. IVelk faith the Rom. xu Apollle, by their unbelief they are broken off^ and thou^'^' doji flandby thy Faith, Behold therefore the bountiful- nefs^ and feverity of God ; towards them feverity^ be- caufe they have fallen^ bomitifulnefs towards thee, if thou Verfe zz, continue in his bountifulnefs^ or elfe thou floalt be cut off. If they forfake their unbelief and be grafted in again, and we at any time for the hardnefs of our hearts be broken off, it will be fuch a judgment as will amaze all the Powers and Principalities which are above. Who hath fearched the counfel of God concerning this fecret ? And who doth not fee, that infidelity doth threaten Lo-ammi unto the Gentiles, asHcfea f. 9, as it hath brought Lo-ruchama upon the Jews ? It^^^^^j^y may be that theTe words feem dark unto you: but Verfe*6, not the words of the Apoftle, in the eleventh to the^^^j"'"§ Romans, are plain enough, If God hath not [pared the natural branches^ take heed, take heed lejl he fpare not thee: build thyfelf in Faith. Thus much of the thing which is prefcribed, and wherein we are exhort- ed to edify ourfelves. Now confider the conditions and properties which are in this place annexed unto Faith. The former of them (for there are but two) is this, Edify y ourfelves in your Faith,

21. A (Irange, and a flrong delufion it is where- with the Man of Sin hath bewitched the World ; a forciblefpirit of error it mult needs be, which hath

VOL. III. P p brought

578 TWO SERMONS

brought Men to fuch a fenfelefs and unreafonable per- iliafion as this is, not only that Men clothed with mor- tality and fin, as we ourfelves are, can do God fo much fervice, as fhall be able to make a full and perfect fatisfadion before the tribunal feat of God for our own fins, yea, a great deal more than is fufEcient for themfelves ; but alfo, that a Man at the hands of a Bifhop or a Pope, for fuch or fuch a price, may buy the overplus of other Men's merits, purchafe the fruits of other Men's labours, and build his foul by another Man's Faith. Is not this Man drowned in the gall of bitternefs ? is his heart right in the fight of God ? Can he have any part or fel- lowfliip with Peter, and with the SuccefTors of Peter, which thinketh fo vilely of building the pre- cious Temples of the Holy Ghofl ? Let his money perifh with him, and he with it, becaufe he judgeth that the gift of God may be fold for money.

2 2. But, beloved in the Lord, deceive not your- felves, neither fuffer yc yourfelves to be deceived : Ye can receive no more eafe nor comfort for your fouls by another Man's Faith, than warmth for your bodies by another Man's clothes, or fuilenance by the bread which another Man doth eat. The Juft fhall live by his own Faith. Let a Saints yea a Mar^ tyr^ content himfelf that he hath cleanjed himfelf of his ownfins^ faith Tertullian : no Saint or Martyr can cleanfe himfelf of his own fins. But if fo be a Saint or a Martyr can cleanfe himfelf of his own fins, it is fufficient that he can do it for himfelf. Did ever any Man by his death deliver another Man from death, except only the Son of God ? He indeed was able to fafe-condud a Thief from the crofs to Para- dife: for to this end he came, that being himfelf pure from fin, he might obey for finners. Thou which thinkeft to do the like, and fuppofeft that thou canft juftify another by thy righteoufnefs, if thou be without fin, then lay down thy life for thy brother; die for mc. But if thou be a finner, even as I am a

finner.

UPON PART OF ST. JUDE. 579

finner, how can the oil of thy lamp be fufficient both for thee and for me ? Virgins that are wife, get ye oil, while ye have day, into your own lamps : for out of all peradventure, others, though they would, can neither give nor fell. Edify yourfelves in your own mod holy Faith. And let this be obferved for the firft property of that v/herein we ought to edify ourfelves.

23. Our Faith being fuch, is that indeed which St. Jude doth here term Faith ; namely, a thing moft holy. The reafon is this, we arejuftified by Faith: for Abraham believed, and this was imputed unto him for righteoufnefs. Being juftiBed, all our iniquities are covered; God beholdeth us in the righteoufnefs which is imputed, and not in the fins which we have committed.

24. It is true, we are full of fin, both original and ^clual-, whofoever denieth it is a double finner, for he \z both a finner and a liar. To deny fm is moft plainly and clearly to prove it, becaufe he that faith, he hath no fin, lieth, and by lying proveth that he hath fin.

25. But imputation of righteoufnefs hath covered the fins of every foul which believeth ; God by par- doning our fin hath taken it away : fo that now, although our tranfgrefiions be multiplied above the hairs of our head, yet being jufiiified, we are as free and as clear as if there were no fpot or ilain of any uncleannefs in us. For it is God that juftifieth ; y^fid wbojhall lay any thing to the charge of God's chofenf' faith the Apoftle in Rom. viii.

26. Novv fin being taken away, we are made the righteoufnefs of God in Chriil : for David fpeaking of this righteoufnefs, faith, Blejfed is the Man whofe iniquities are forgiven. No Man is blefiTed but in the righteoufnefs of God : every Man v/hofe fin is taken away is bleifed. Therefore every Man whofe fin is covered, is made the righteoufnefs of God in Chrift, This righteoufnefs doth make us to appear mofi: holy, moft pure, moft unblameable before him.

P p 2 27. This

SU TWO SERMONS

27. This then is the fum of that which I fay, Faith doth juftify; Juflification waflieth away fin; fin removed, we are clothed with the righteoufnefs which is of God ; the righteoufnefs of God maketh us mod holy. Every of thefe I have proved by the teflimony of God's own mouth ; therefore I con- clude, that Faith is that which maketh us moil holy, in confideration whereof it is called in this place our moft holy Faith.

28. To make a wicked and a fmful Man moft holy through his believing, is more than to create a World of nothing. Our Faith moft holy ! Surely, Solomon could not flicw the Queen of Sheba fo much treafure in all his kingdom, as is lapt up in thefe words. O that our hearts were flretched out like tents, and that the eyes of our underftanding were as bright as the fun, that we might throughly know the riches of the glorious inheritance of the Saints, and what is the exceeding greatnefs of his power towards us, whom he accepteth for pure, and moft holy, through our believing ! O that the Spirit of the Lord would give this dodrine entrance into the ftony and brazen heart of the Jew, which fol- Joweth the Law of Righteoufnefs, but cannot attain unto the Righteoufnefs of the Law ! Wherefore ? faith the Apoltle. They feek righteoufnefs, and not by Faith ; wherefore they ftumble at Chrift, they are bruifed, fliivered to pieces, as a ftiip that hath run herfelf upon a rock. O that God would caft down the eyes of the proud, and humble the fouls of the high-minded ! that they might at the length abhor the garments of their own flefh, which cannot hide their nakednefs, and put on the Faith of Chrift Jefus, as he did put it on, which hath faid, Boubtlefs I think all things but lofs^ for the excellent knowledge fake of Chrifi J ejus my Lordy for whom I have counted all things lofs^ and do jud<^e them to be dung^ that I might win Chrijl^ and might be found in him^ not having my own righteoufnefs^ which is of the Law ; but

that

UPON PART OF ST. JUDE. 581

that which is through the Faith of Chrijl^ even the right eoujnefs which is of God through Faith. O thac God would open, the ark of mercy, wherein this dodlrine lieth, and fet it wide before the eyes of poor afflided confciences, which fly up and down upon the water of their affli6tions, and can fee nothing but only the gulf and deluge of their fins, wherein there is no place for them to reft their feet ! The God of pity and compafTion give you all ftrength and courage, every day, and every hour, and every moment, to build and edify yourfelves in this moft pure and holy Faith. And thus much both of the thing prefcribed in this exhortation, and alfo of the properties of the thing. Build yourfelves in your mofb holy Faith, I would come to the next branch which is of Prayers but I cannot lay this matter out of my hands, till I have added fomewhat for the apply- ing of it both to others, and to ourfelves.

29. For your better underftanding of matters con- tained in this exhortation, Build yourfelves^ you muft note, that every Church and Congregation doth con- fift of a multitude of Believers, as every houfe is built of many ftones. And although the nature of the myftical body of the Church be fuch, that it fuffereth no diftindlion in the invifible miembers, but whether it be Paul or ApoUos, Prince or Prophet, he that is taught, or he that teacheth, all are equal- ly Chrift's, and Chrift is equally theirs : yet in the external adminiftration of the Church of God, be- caufe God is not the author of confufion, but of peace, it is neceflfary, that in every Congregation there be a diftindion, if not of inward dignity, yet of outward degree ; fo that all are Saints, or feem to be Saints, and fhould be as they feem : but are all Apoftles ? If the whole body were an eye, where were then the hearino; ? God therefore hath g;iven fome to be Apoftles, and fome to be Paftors, isc. for the edification of the body of Chrift, in which work, we are God's labourers (faith the Apoftle), and ye are God's hufbandry, and God's building.

P p 3 30. The

5S2 TWO SERMONS

30. The Church, refpedled with reference unto adminiilration Ecclefiafticai, doth generally confift but of two forts of Men, the Labourers and the Building 3 they which are minillered unto, and they to whom the work of the minlflry is committed ; Paf- tors, and the Flock over whom the Holy Ghoil hath made them overleers. If the Guide of a Congrega- tion, be his name or his degree wharfoever, be dili- gent in his vocation, feeding the Flock of God which dependeth upon him, caring for it, mt by conjtrainty but willingly -, not for filthy lucre ^ but of a ready mind \ not as though he would tyrannife over God's heritage, but as a pattern unto the Flock, wifely guiding them: if the People in their degree do yield themfelves framable to the truth, not like rough ftone or fiint, refufing to be fmoorhed and fquared for the building: if the Magiftrate do carefully and diligently furvey the whole order of the work, providing by Statutes and Laws, and bodily punifhments, if need require, that all things might be done according to the rule which cannot deceive; even as Mofes provided, that all things might be done according to the pattern which he faw in the mount \ there the words of this exhorta- tion are truly and effedually heard. Of fuch a Con- gregation every Man will fay. Behold a People that are wije^ a People that walk in the Statutes and Ordi^ nances of their God, a People full of knowledge and un* derfianding^ a Veople that have Jkill in building them-

Jelves, Where it is otherwile, there, as by flothfulnejs the roof doth decay \ and as by idlenefs of hands the houje droppeth thorough^ as it is in Ecclef. x. 18. fo firlt one piece, and then another of their building fhall fall, till there fhall not be a ftone left upon a ftone.

31. We fee how fruitlefs this exhortation hath been to fuch as bend all their travel only to build and manage a Papacy upon earth, without any care in the world of building themfelves in their moft holy Faith. God's People have enquired at their

mouths.

UPON PART OF ST. JUDE. 583T

mouths, Whatjhall -we do to have eternal life? Wherein fliall we build and edify ourfelves ? And they have departed home from their Prophets, and from their Priefts, laden with dodtrines which are precepts of Men ; they have been taught to tire out themfelves with bodily exerclle \ thofe things are enjoined them, which God did never rcqpire at their hands, and the things he doth require are kept from them ; their eyes are fed with pictures, and their ears are filled with melody, but their fouls do wither, and ftarve, and pine away i they cry for bread, and behold Itones are offered them -, they afk for fifh, and fee they have fcorpions in their hands. Thou feed, O Lord, that they build themfelves, but not in Faith ; they feed their Children, but not with food : their Rulers fay with fhame, bring, and not build. But God is righteous \ their drunkennefs fiinketh, their abomi- nations are known, their madnefs is manifeft, the wind hath bound them up in her wings, and they fhall be afhamed of their doings. Ephraim^ faith the Prophet, is joined to Idols ^ let him alone. I will turn me therefore from the Priefts, which do minifter unto Idols, and apply this exhortation to them, whom God hath appointed to feed his chofen in Ifrael.

32. If there be any feeling of Chrift, any drop of heavenly dew, or any fpark of God*s good Spirit within you, llir it up, be careful to build and edify, firft yourfelves, and then your Flocks, in this moft holy Faith.

33. I fay, firft yourfelves; for, he which v/ill fet the hearts of other Men on fire with the love of Chrift, muft himfelf burn with love. It is want of Faith in ourfelves, my Brethren, which makes us wretchlefs in building others. We forfake the Lord's inheri- tance, and feed it not. What is the reafon of this ? Our own defires are fettled where they fliould not be. We ourfelves are like thofe women which have a longing to eat coals, and lime, and filth ; we are

P p 4 fed.

j;

584 TWO SERMONS

fed, fome with honour, fome with eafe, feme with

wealth ; the Gofpel waxeth loathfome and unplea-

fant in our tade ; how fhould we then have a care

to feed others with that which we cannot fancy our-

felvcs ? If Faith w^ax cold and flender in the heart

of the Prophet, it will foon perifh from the ears of

the People. The Prophet Amos fpeaketh of a h-

Amosvii', mine, faying, I will fend a famine in the land ^ not a

^hi^' famine of breads nor a thirft cf water ^ hut of hearing

the Word of the Lord. Menjhall wander from fea to

feay and from the north unto the eaft fhall they run to

andfro^ to feek the Word of the Lord^ and fhall not find

jPet.ir. //. Judgment mufi begin at the Houfe of God, faith

Peter. Yea, I fay, at the Sanduary of God this

judgment muft begin. This famine muil begin at

the heart of the Prophet. He muft have darknefs

for a vifion, he muft tlumble at noon-day, as at the

twilight, and then truth fhall fall in the midft of the

ftreets; then fhall the People wander from fea to

fea, and from the north unto the eaft Ihall they run

to and fro to feek the Word of the Lord.

34. In the fecond of Haggai, Speak now, faith God to his Prophet, fpeak now to Zerubhahel, the/on of Shealtiel, Prince of Judah, and to Jehofhua, the Jon of Jehozadak the High-Priefl, and to the refidue of the People, faying, Who is left among you that faw this houfe in her firft glory ? and how do you fee it now ? Is not this houfe in your eyes, in comparifon of it, as nothing ? The Prophet would have all Men's eyes turned to the view of themfelves, every fort brought to the confideration of their prefent ftate. This is no place to fhew what duty Zerubbabel or Jehofhua do owe unto God in this refpedl. They have, I doubt not, fuch as put them hereof in remembrance. I aik of you, which are a part of the refidue of God's eled and chofen People^ who is there amongft you that hath taken a furvey of the Houfe of God, as it was in the days of the bleffed Apoftles of Jefus Chrift I* Who is there amongft you that hath ktn

and

UPON PART OF ST. JUDE. 5^^

and confidered this holy Temple in her firft glory ? And how do you fee it now ? is it not, in comparifon of the other, almoft as nothing ? When ye look upon them which have undertaken the charge of your fouls, and know how far tlicfe are, for the moft parr, grown out of kind, how few there be that tread the Seps of their ancient predecefTors, ye are eafily filled with indignation, eafily drawn unto thefe complaints^ wherein the difference of prefent from former times is bewailed ; eafily perfuaded to think of them that lived to enjoy the days which now are gone, that furely they were happy in comparifon of us that have^ fucceeded them. Were not their Bilhops Men un- reprovable, wife, righteous, holy, temperate, well- reported of, even of thofe which were without ? Were not their Paftors, Guides, and Teachers, able and willing to exhort with wholefome dodtrine, and to reprove thofe which gainfaid the truth ? had they Priefls made of the refufe of the People ? were Men, like to the children which were in Ni- neveh, unable to difcern between the right hand and the left, prefented to the charge of their Con- gregations ? did their Teachers leave their flocks

^ over which the Holy Ghoil had made them overfcers ? did their Prophets enter upon holy things as fpoils, without a reverend calling ? were their Leaders fo unkindly afFeded towards them, that they could find in their hearts to fell them as fheep or oxen, not caring how they made them away ? But, Beloved, deceive not yourfelves. Do the faults of your Guides and Paftors offend you ? It is your fault if they be thus faulty. Nullus, qui malum Re5iorem -patituVy eum accujety qida fui fuit meriti perverfi Pafioris fub-

jacere ditiorti^ faith St. Gregory ; whofoever thou art, whom the inconvenience of an evil Governor doth prefs, accufe thyfelf, and not him ; his being fuch, jer. lii. 14, is thy deferving. O ye difobedient Children, turn again, '5- faith the Lord, and then will I give you Paftors ac-^ cording to mine own heart, which Jhall feed you with

know ledge

5S6 TWO SERMONS, Sec.

knowledge and underjianding. So that the only way to repair all ruins, breaches, and offenfive decays in others, is to begin reformation at yourfelves. Which that we may all fincerely, ferioufly, and fpeedily do, God the Father grant for his Son our Saviour Jefus* fake, unto whom, with the Holy Ghoft, three Per- fons, one eternal and everlafting God, be honour, and glory, and praife for ever. Amen»

SERMON,

FOUND IN THE STUDY OF

BISHOP ANDREWS.

Matth. vii. 7.

AJk^ and it fhall be given youi feeky and you Jhalljind'y knock, and it fiall be opened unto you. For whofoever ajketh^ (Sc.

AS all the creatures of God, which attain their higheft perfe6tion by procefs of time, are in their firft beginning raw -, fo Man, in the end of his race the perfeclefl, is at his entrance there- unto the weakeft, and thereby longer enforced to continue a fubjedl for other Men's compaflions to work upon voluntarily, without any other perfuader, befides their own fecret inclination, moving them to repay to the common flock of humanity fuch help, as they know that themfelves before muft needs have borrowed -, the ftate and condition of all flefli being herein alike. It cometh hereby to pafs, that al- though there be in us, when we enter into this pre- fent world, no conceit or apprehenfion of our own mifery, and for a long time after no ability, as much as to crave help or fuccour at other Men's hands ;

yet

588 A SERMON ON

yet through his mod good and gracious Providence, which feedeth the young, even of feathered fowls and ravens (whofe natural fignifications of their ne- cefiities are therefore termed in Scripture Prayers and Invocations which God doth hear), we, amongft them, whom he values at a far higher rate than millions of brute creatures, do find by perpetual experience, daily occafions given unto every of us, religioufly to acknowledge with the Prophet David, ^hou, O Lord, fro7n our hirth haft been merciful unto us, we have tafted thy goodnefs hanging even at our mothers* breads. That God, which during infancy preferveth us with- out our knowledge, teacheth us at years of difcretion how to ufe our own abilities for procurement of our own good.

y^J^y and it jhall he given you \ feek, and you Jhall find ; knocks and it ffoall he opened unto you. For who- foever doth afk, fhall receive » whofoever doth feek^ fhall find ; the door unto every one which knocks diall be opened.

In which words we are firfl commanded to afk, feck, and knock : fecondly, promifed grace anfwerable unto every of thefe endeavours; afking, we fhall have i feeking, we fhall find ; knocking, it fhall be opened unto us : thirdly, this grace is particularly warrant- ed, becaufe it is generally here averred, that no Man alking, feeking, and knocking, fhall fail of that whereunto his ferious defire tendeth.

I. Of afking or praying I fhall not need to tell you, either at whofe hands we mufl feek our aid, or to put you in mind that our hearts are thofe golden cenfers from which the fume of this facred incenfe mufb afcend. For concerning the one, you know who it is which hath faid, Call upon 7ne ; and of the other, we may very well think, that if any where, furely fird and mod of all in our prayers, God doth make his continual claim, F///, da mihi cor tuum. Son, let me never fail in this duty to have thy heart.

Againd invocation of any other than God alone,

if

ST. MATTHEW vii. 7. 5^9

if all arguments elfe ihould fail, the number where- of is both great and forcible, yet this very bar and fingle challenge might fuffice ; that whereas God hath in Scripture delivered us fo many patterns for imitation when we pray, yea, framed ready to our hands in a manner all, for fuits and fupplications, which our condition of life on earth may at any time need, there is not one, no not one to be found di- refted unto Angels, Saints, or any, faving God alone. So that, if in fuch cafes as this we hold it fefeft to be led by the beft examples that have gone before, when we fee what Noah, what Abraham, what Mofes, what David, what Daniel, and the reft did ; what form of prayer Chrift himfelf likewife taught his Church ; and what his blelTed Apoftles did prac- tife, who can doubt but the way for us to pray fo as we may undoubtedly be accepted, is by conform- ing our prayers to theirs, whofe fupplications we know were acceptable ?

Whofo Cometh unto God with a gift, muft bring" with him a cheerful heart, becaufe he loveth hilarem datorem^ a liberal and frank afFedion in giving. De- votion and fervency addeth unto prayers the fame that alacrity doth unto gifts; it putteth vigour and life in them.

Prayer proceedeth from want, which being ferl- oufly laid to heart, maketh Suppliants always im- portunate ; which importunity our Saviour Chrift did not only tolerate in the woman of Canaan, butMatth.xv. alfo invite and exhort thereunto, as the Parable of the wicked Judge ftieweth. Our fervency iheweth Luke xLi. us Hncerely affeded towards that we crave: but that which muft make us capable thereof, is an humble fpirit; for God doth load with his grace the lowly, when the proud he fendeth empty away : and therefore to the end that all generations of the world ' " might know how much it ftandeth them upon to be- ware of all lofty and vain conceits when we offer up cur fupplications before him, he haih in the Gofpel

both

590 ASERMONON

both delivered this caveat, and left It by a fpecial chofen parable exemplified. The Pharifee and Pub- lican having prelented themfelves in one and the fame place, the Temple of God, for performance of one and the fame duty, the duty of Prayer, did not- withftanding in that refpedt only fo far differ the one from the other, that our Lord's own verdid of them remaineth (as you know) on record, 'They departed home^ the finful Publican, through humility of prayer, iufl-, the juft Pharifee, through pride, finful. So much better doth he accept of a contrite peccavi^ than of an arrogant Deo gratias.

Afking is very eafy, if that were all God did require : but becaufe there were means which his Providence hath appointed for our attainment unto that which we have from him, and thofe means now and then intricated, fuch as require deliberation, fludy, and intention of wit ; therefore he which em- boldeneth to alk, doth after invocation exa6t inqui- fition \ a work of difficulty. The baits of fin every where open, ready always to offer themfelves ; where- as that which is precious, being hid, is not had but by being fought. Pr^emia non ad magna pravenitur Bernard, ntfi per magHos Inheres ; ftraightnefs and roughnefs are qualities incident unto every good and per- fect way. What booteth it to others that we wifh them well, and do nothing for them ? As little our- ieives it muft needs avail, if we pray and feek not. To truft to labour without prayer, itargucth impiety and prophanenefs j it maketh light of the Providence of God : and although it be not the intent of a religious mind ; yet it is the fault of thofe Men whofe Religion wanteth light of mature judgm.ent to dire6l it, when we join with our prayer flothfulnefs and negled of convenient labour. He which hath faid. If any Man lack wifdcm, let Mm afk — hath in like fort commanded alio to feek wifdom, to fearch for underflanding as for treafure. To them which did only crave a feat in the kingdom of Chrifl, his

anfwer.

ST. MATTHEW vH. 7. 591

anfwer, as yon know, in the Gofpel, was this. To fit at my right hand and left hand in the feat of glory- is not a matter of common gratuity, but of divine afllgnment from God. He liked better of him which enquired, Lord^ what jhall 1 do that I may he faved? and therefore him he diredbed the right and ready- way. Keep the Commandments,

I noted before unto you certain fpecial qualities belonging unto you that afk: in them that feek there are the like : which we may obferve it is with many as with them of whom the Apoftle fpeaketh, they ^r^2Tlm.iiu ahoay learnings and never able to come to the knowledge 7« of the truth. Ex amore non quarunty faith Bernard; they feek becaufe they are curious to know, and noc as Men defirous to obey. It was diftrefs and per- plexity of mind which made them inquifitive, of whom St. Luke in the A6ls reporteth, that fought counfel and advice with urgent felicitation : Men and Brethren, fith God hath bleifed you with the fpirit of underflanding above others, hide not from miferable perfons that which may do them good ; give your counfel to them that need and crave it an your hands, unlefs we be utterly forlorn -, fhew us, teach us, what we may do and live. That which our Saviour doth fay of prayer in the open ftreets,.of caufing trumpets to be blown before us when we give our alms, and of making our fervice of God a means to purchafe the praile of Men, mull here be applied to you, who never feek what they ought, but only when they may be fure to have ftore of lookers on. On my bedy faith the Canticles, there did 1 feek whom my foul doth love. When therefore thou refolveft thy- felf to feek, go not out of thy chamber into the itreets, but fhun that frequency which diftradeth ; fingle thyfelf from thyfelf, if fuch fequeftration may be attained. When thou feekeft, let the love of obedience, the fenfe and feehng of thy necefTity, the eye of finglenefs and finccre meaning guide thy footfteps, and thou canft not Aide.

You

592 A SERxMON ON

You fee what it is to aflc and fcek ; the next is knock. There is always in every good thing which we afk, and which we feek, fome main wall, fome barred gate, fome flrong impediment or other ob- je6ling itfelf in the way between us and home ; for removal whereof, the help of flronger hands than our own is neceflary. As therefore afking hath re- lation to the want of good things defired, and feek- ing to the naiural ordinary means of attainment thereunto ; fo knocking is required in regard of hindrances, lets, or imp(rdiments, which are doors fnut up againft us, till fuch time as it pleafe the goodnefs of Almighty God to fet them open : in the mean while our duty here required is to knock. Many are well contented to afk, and not unwilling to undertake fome pains in feekingi but when once they fee impediments which flelh and blood doth judge invincible, their hearts are broken. Ifrael in Egypt, fubjedl to miferies of intolerable fervitude, craved with fighs and tears deliverance from that cftate, which then they were fully perfuaded they could not poffibly change, but it muft needs be for the better. Being fet at liberty to feek the land which God hath promifed unto their Fathers, did not feem tedious or irklbme unto them : this labour and travail they undertook with great alacrity, never troubled with any doubt, nor difmayed with any fear, till at the length they came to knock at thofe brazen gates, the bars whereof, as they had no means, lo they had no hopes to break afunder. Mountains on this hand, and the roaring fea before their faces ; then all the forces that Egypt could make, coming with as much rage and fury as could pofTefs the heart of a proud, potent, and cruel Ty- rant : in thefe flraits, at this inftant. Oh that we had been fo happy as to die where before we lived a life, though toilfome, yet free from fuch extremities as now we are fallen into ! Is this the milk and honey that hath been fo fpoken of? Is this the Paradife,

in

ST. MATTHEW vli. 7. 593

in defcription whereof fo much glofling and deceiv- ing eloquence hath been fpent ? have we after four hundred and thirty years left Egypt to come to this ? While they are in the midfl: of their mutinous cogi- tations, Mofes with all inftancy beateth, and God with the hand of his omnipotency cafteth open the gates before them, maugre even their own both infidelity and defpair. It was not flrange then, nor that they afterwards flood in like repining terms ; for till they came to the very brink of the river Jordan, the lead crofs accident, which lay at any time in their way, was evermore unto them a caufe of prefent recidivation and relapfe. They having the land in their poflelTion, being feated in the heart thereof, and all their hardeft encounters pad, Jolhua and the better fort of their Governors, who faw the wonders which God had wrought for the good of that people, had no fooner ended their days, but firft one tribe, then another, in the end all delighted in eafe ; fearful to hazard themfelves in following the condud of God, weary of pafTing fo many ftraight and narrow gates, condefcended to igno- minious conditions of peace, joined hands with In- fidels, forfook him which had been always the Rock of their Salvation, and fo had none to open unto them, although their occafions of knocking were great afterward, more and greater than before. Con- cerning IfiTachar, the words of Jacob, the Father of all the Patriarchs, were thefe ; Iflachar, though bonny and ftrong enough unto any labour, doth couch notwithftanding as an afs under all burthens ; he (ball think witl\ himfelf that reft is good, and the land pleafant ; he fhall in thefe confiderations rather endure the burthen and yoke of tribute, than caft himfelf into hazard of war. We are for the moftGen.xlix* part all of IfTachar's difpofition, we account eafe cheap, howfoever we buy it. And although we can happily frame ourfelves fometimes to afk, or endure for a v/hile to feck j yet loath we are to follow a VOL. III. Q^q courfc

594 A S E R M O N O N

courfe of life, which fliall too often hem us aboufi with thofe perplexities, the dangers whereof are manifeftly great.

But of the duties here prefcribed of afking, feek- ing, knocking, thus much may fulHce. The pro- mifes follow which God hath made.

2. AJk and receive^ feek andfind^ knock and it jhall he opened unto you. Promifes are made of good things to come-, and fuch, while they are in expedation, have a kind of painfulnefs with them •, but when the time of performance and of prefent fruition cometh, it bringeth joy.

Abraham did fomewhat rejoice in that which he faw would come, although knowing that many ages and generations muft firft pafs : their exultation far greater, who beheld with their eyes, and embraced in their arms him which had been before the hope of the whole world. We have found that MelTias, have feen the falvation ; Behold here the Lamb of Gody which takeih away the fins of the world, Thefe are fpeeches of Men not comforted with the hope of that they defire, but rapt with admiration at the view of enjoyed blifs.

As oft therefore as our cafe is the fame with the Prophet David's ; or that experience of God's abun- dant mercy towards us doth wreft from our mouths the fame acknowledgments which it did from his, / called on the name of the Lord^ and he hath refcued his Jervant : I was in mifery and he faved me: ^hou^ Lordy haft delivered my foul from deaths mine eyes from tears y and my feet from falling : I have afked and re- ceived, fought and found, knocked and it hath been opened unto me : can there lefs be expelled at our hands, than to take the cup of Salvation, and blefs, magnify, and extol the mercies heaped upon the pfai. cxyi. heads of the fons of Men ? Are we in the cafe of them, who as yet do only afk and have not received ? It is but attendance a fmall time, we fhall rejoice then ^ but how P w€ fhall find, but where ? it fhali

be

ST. MATTHEW vll. 7, 595

be opened, but with what hand ? To all which demands I muft anfwer,

Ufe the words of our Saviour Chrlft, quid hoc ad te ? what are thefe things unto us ? Is it for us to be made acquainted with the way he hath to bring his counfel and purpofes about ? God will not have great things brought to pafs, either altogether with- out mear^s, or by thofe means altogether which are to our feeming probable and likely. Not without means, left under colour of repofe in God we fhould nourifh at any time in ourfelves idlenefs : not by the mere ability of means gathered together through our own providence, left prevailing by helps which the common courfe of nature yieldeth, we fhould offer the facrifice of thankfgiving for whatfoever prey we take to the nets which our fingers did weave ; than which there cannot be to him more intolerable injury offered. Vere et ahfque duhio^ faith St. Ber- nard, hoc quifque eft peffmm^ quo optimus, ft hoc ipfum quo eft cptimus afcrihat fibi \ the more bleft, the more curft, if we make his graces our own glory, with- out imputation of all to him j whatfoever we have we fteal, and the multiplication of God's favours doth but aggravate the crime of our facrilege : he knowing how prone we are to unthankfuinefs in this kind, tempereth accordingly the means, whereby ic is his pleafure to do us good. This is the reafon, why God would neither have Gideon to conquer without any army, nor yet to be furniflied with too great an hoft. This is the caufe why, as none of the promifes of God do fail, lb the m^oft are in fuch fort brought to pafs, that, if we after confider the circuit, wherein the fteps of his providence have gone, the due confideration thereof cannot choofc but draw from us the felf-famiC words of aftonifli- ment, which the bicfted Apoftle hath ; O the depth cf the riches of the. wifdcm of God ! how unfearchable are his ccuvfels^ and his ways paft finding out ! Let it therefore content us always to have his word for an ^^'^'' OLq 2. ablblute

596 ASERMONON

abfolute warrant •, we fhall receive and find in th« end J it fhall at length be opened unto you : how- ever, or by what means, leave it to God.

3. Nov/ our Lord groundeth every Man's par- ticular alTurance touching this point upon the gene- ral rule and axiom of his Providence, which hath ordained thefe eiFedls to fiow and ifTue out of thefe caufes ; gifts of fuits, finding out of feeking, help out of knocking; a principle fo generally true, thas on his part it never faileth.

For why ? it is the glory of God to give; his very nature delighteth in it 5 his mercies in the current, through which they would pafs, may be dried up, but at the head they never fail. Men are foon weary both of granting and of hearing fuits,. becaufe our own infufHciency maketh us ftill afraid, left by be- nefiting of others we impoverifh ourfelves. We read of large and great proffers, which Princes in their fond and vain-glorious moods have poured forth : as that of Herod 5 and the like of Ahafuerus in the book of Eflher. AJk what thou wilty though it reach to the half of my kingdom^ I will give it thee: which very words of profufion do argue, that the ocean of no eflate in this world doth fo flow, but it may be emptied. He that promifeth half of his kingdom, forefeeth how that being gone, the remainder is but a moiety of that which was. What we give we leave; but what God beftoweth beneiiteth us, and from him it taketh nothing : wherefore in his pro- pofitions there are no fuch fearful reftraints ; his terms are general in regard of making, IVhatfoever ye ajk the Father in my name ; and general alfo in refpedl of perfons, whofoever afkethy whofoever feek- eth. It is true, St. James faith, Te ajky and yet ye receive not^ hecaitfe you aJk amifs ; ye crave to the end ye might have to fpend upon your own lufts. The rich Man fought Heaven, but it was then that he felt Hell. The Virgins knocked in vain, becaufe ihey overllipped their opportunity j and when the

time

ST. MATTHEW vii. 7. 597

time was to knock, they flept : but quarite Bominum dum inveniri poteflf perform thefe duties in their due time and due fort. Let there, on our part, be no flop, and the bounty of God we know is fuch, that he granteth over and above our defires. Saul fought an afs, and found a kingdom. Solomon named wifdom, and God gave Solomon wealth alfo, by way of furpafTing. Tbou haft prevented thy fervant with hleJ/tngSy faith the Prophet David. He ajked llfe^ and thou gaveft him long life^ even for ever and ever, God a giver ; He giveth liberally , and upbraideth none in any wife : and therefore he better knoweth than we the beft times, and the beft means, and the belt things, wherein the good of our fouls confifteth.

End of the mrd Volume*

aq3

I N D

X.

ABSOLUTION, the power of it granted by.C'HRisT tohis Minif- ters, iii. 71. The extravagsDtabufe of it by the Papifts 72. 80. What in the dof^nne of the Church of England, 74. 82.

Acolythes, who they were, in- 240.

A6ls, maft perfeft Habits, ii. 369.

Adverfity, the prayer to be ever- more delivered from it vindica- ted, ii. 1 80. The different circum- ftances of it, 191.

Aerius, his different opinion from Tertullian about failing, ii. 393. The firfl: oppofer of the or- der of Bifhops, iii. 165.

Agents, natural and voluntary, how diflinguifhed, i. 203.

Alexander Severus, the Empe- ror, imitated the Ordinations of the Church in his imperial Elec- tions, iii. I 89.

Anabaptiils in Germany, their firft tenets, i. 177. How they gained ground, 181. Their bold affer- tionsatlaft, 184. Their notions as to the liberty of Chrilllans cen- fured, 393 . Their notion of human Laws, iii. 213, 371.

Angels, what law they a6l by, i. 209. How fomecame to fall, 211. How difperfed after their fall, 212. Their knowledge full and com- plete, 214.

Antiquity, what deference to be paid to it in difputablc points, ii. 25.

Apocryphal Books, what denoted by the term formerly, and what now, ii. 6j. The reading of them in Churches vindicated, 69.

Apollinarians, their herefy what, ii. 203. 21 1. 2i8,

Apoftacy, what, i'i- 554»

Apollles, in what things they have fucceffors, and in what not, iii. 122. The danger of defpifing their words or preaching, 547.

Appetite, how it differs from Will,

i. 218.

Appropriations taken from the church, their yearly amount, iii. 283.

Arch-biihop, to what end appointed, iii. 154. 163.

Arch-deacon, his office, iii. 149.

Arch-prefbyter, his office, ib.

Arch YT AS, what he judged neceffa. ry to public felicity, iii. 310.

Arianifm, its rife and progrefs, ii. 157. 266.

Art and Nature, fee Nature.

Affent, its different grounds from felf-evident truths down to human tellimony, i. 327

Athanafian Creed, when written ac- cording to the opinion of Mr. Hooker, ii. 162. The ufe of it in our Liturgy vindicated, l65.

Atheifm,when affefted, nrMl oppofite

CLq 4

to

I N

X;

to true Religion, ii. 1 3. Its radical

caufe, ib.

Attendancy, lawfully ufed by the higher orders oF the Clergy, iii. 24.0. The abfard opinion of the Puritans refpeding the origin of this cuftom, 241.

Attire of Miniflers vindicated, ii.

St. Augustine vindicated, i. 308. Authority (human) how far to be

urged, i. 325.

B. Baptifm, adminiftered by Hereticks,

why rejected by the Ancients, i.

352- Baptifm, its fubftance and rites, ii. 241. In cafes of neceflity to be adminiflered without the ufual ce- remonies, 243. 252. The necefli- ty of it, 243. 245. The inward grace of it conferred where the outward meanscannot be had, 250. The cafe of Infants dying without it confidered, 252. To be private- ly adminiflered in cafes of neceflity, 255. Valid and effedual when adminiftercd by Laymen and Wo- men, in the opinion of the Author, 261. To be adminiflered but once, 263. Not frullrated by theincom-

' petency of the iVliniiler, 270. An

adion moral, ecclefiafliv al, and

myflical, 273. Of Infants, and

the interrogiiions defended, 287.

(See Crofs — Interrogatories.)

St. Basil's advice to them who ap- prove not their governors' ordi- nances, ii. 122,

Benedi^us, the ufe of it in our Litur- gy vindicated, ii. 15a.

benefice, what the name fignifies,

ii. 471.

BfiZA and Erastus, their controver- {y about the power of Excommu- nication, i. 139.

Bifnops, their order appointed of God, iii. III. Were in all Churches univerfally for 1500 years after

Christ, ib. In England before A.D. 359. 112. Their office now efTentialiy the fame as it v/as in the Primitive Church, 1 1 3 . Whence they took their name, 115. Their order more ancient than their name, 1 16. A definition of a Bifliop, and in what his office confifts, ib. At large, and with reftraint, how dif- tinguiihed, 1 17. Their fupeiiority, in what fenfe difputed, ib. The Apoflles the fitfl Bifhops, and all Bifliops the Apoflles fuccefTors, 120. All Bifhops originally called Apoflles, 123. Firfliniliiutedwith reftraint, and why, ib. St. Jerome's notion of them vindicated, 126. Their fuccefCon from the Apoftles to be proved in all Churches which the Apoftles founded, 134. What their power was originally, 136. Have the power of Ordination veil- ed folely in them, ib. Have the power of Jurifdidlion vefted folcIy in them, 13S. How far they ad- mitted Prefbyters to the exercife of jurifdidion, 147. They and their Cathedral Churches bear a full refemblanceof Apoftolical antiqui- ty, 149. How far their power ex- tended originally in compafs, 150. Some fuperior to others, and why,

154. This fuperiority iuggefled by the ftate of the world at that time,

155. By whom their order was iirft oppofed, 165. Their inter- eft in civil affairs vindicated, 199. What honours are due to them, and upon what account, 221. 235. In what inftances honour is to be fhewn them, 238. What fhare they had formerly out of the public main- tenance of the Church, 259. Not

'needful for ihem to be now limit- ed in their maintenance as for- merly they were, 260. Not to be deprived of their lawful pofTef- fions on pretence of their unworthi- nefs to enjoy thcni, 261 , Their be- haviour

N D E X.

haviour andcondu6l,whatitfliould be, 264. The great fin of pro- curing their ofnce by iimony, ib. The great detriment that arifes froiTi carelefs Bifhops to the Church, 266. 270. The fin of their cor- ruptly beftovving places of Eccle- fiallical charge, 267. How their Vifitaiions and Courts ought to be managed. 268. Their duty to take care of the Clergy under them, 269. The duty of their Clergy and People to bear with their infir- mities, 273. Their revenues and wealth to be carefully protecled, 275. Their title to their revenues juflified, 282.

(See Epifcopacy — Maintenance — Prelates.) Body, Soul, and Spirit, i. 228.

— politick and Laws politick, i.

239. Bowing at the Name of Jesus vin- dicated, ii. 123. Brazen Serpent deftroyed by Heze- KiAH, how far to be drawn into a precedent, ii. 307. Burial Office, the defign of it, ii. 408. Mourning attire at Funerals, lawful and decent, ibid. Procef- fions at Funerals, decent and an- cient, ii. 409. Sermons at Fu- nerals, the proper ufe of them, ib. Funeral Banquets or Doles, the proper ufe of them, 410. Tefti- £cation of our hope of the Re- furreftion at fuch times, how necelTary, ibid. Funeral Offices, ufed by the Jews and Chrifl;ians of old, 411. C. Calvin (John) born in France, and originally a Lawver, i. 129. How he introduced nimfelf into the Church of Geneva, 130. Is ba- nifhed thence, and recalled thither again, 131, 132. What condi- tions he required of them upon his return, 133. The fubtilty of

his conditions, and how received by the People, 134. Is again difgulled and takes his leave of them, 135. His jufl praifc, and how univerfally honoured among the foreign Reformed, 138. His opinion refpecling diff^ercnce in Ceremonies, 490. His teftimony' to the antiquity and utility of the order of Bifhops, iii. 142.

Catechifing, the defign and ufeful- nefsofit, — — ii, 56^

Catechumens, called Hearers by the Fathers, and why ? ii. 57.

Ceremonies, what meant by them, i. 416, 431. How univerfal, 432. The ufe of them, 434. How far we may vary from the primitive Ceremonies, 435. The objec- tions that are made againil our Ceremonies as popifh, 438. Thefe objections contradift themfelves, 442. Not to be abolifhed on ac- count of the boails and hopes of the Papifts, 460. The grief of thofe that arc difturbed at them, by whom to be remedied, 465. Not ahvays to be rejedted becaufc originally derived from the Jews, 46S. When fcandalous, and when not, 481, When to be removed for fear of fcandal, and when not, 485. Not necefi^ary to be formed after the pattern of elder Churches, 488. The moderation and prudence of the Church of England in eilabliihing them, 498.

Certainty of evidence, what, iii. 522. Of adherence, what, 523.

Charity hopeth and prayeth for all Men's falvation, and why, ii. 194.

Charles I. King of England, his advice to his Children refpefting Mr. Hooker's Ecclefiaftical Po- lity, a few days before his death,

.' .5-

Chorepifcopiy what, and how diftin-

guilhed from Bifhops, iii. 153.

Christ and Moses, their faithful-

neii

INDEX.

uefs compared, i. 405. His prayer to the Father under his fufferings, ii. 181. In what re- fpeft he prayed to the Father, 182. Hath the fecond Perfon in the Trinity united with him, 200. Js but one Perfon, 204. Hath two Natures entire and diflinft, 205. What is meant by his de- livering up the Kingdom to the Father, ib. His Divine and Hu- man Nature preferved their ef- fential properties diftinft, notwith- ftanding their union, 207. What his Humanity gained by its union with the Deity, 211. 221. His body not every where prefent, 2 1 7, 226. In what fenfe he may be I'aid to be every where prefent as Man, 223. In what manner, and by what means he is united with his Church, 226. Imputa- tion of his Rightcoufnefs, 235. Has the fame authority in the go- vernment of the World, as in the government of the Church, iii. 326.

St. Chrysostom vindicated as to his notion cf the jurifdi6lion of feifhops, iii. 143.

Church, myftical and vifiblc, found and unfound, how diftinguifhed, i. 346. Not an AfTtmbJy, but a Society of Men, 358. What power we attribute to it in the making of Laws, 416. The .Weft- cm and Greek, the cafe of each with refpecl to Plerefies, ii. 19. What deference due to her judg- ment, 28. The derivation of this name, 44.;?^/^. Flow united with Christ in this World, 226. Vifible, what itfignifies, 345. iii. 442. Who may be accounted of • it, i. 350. How it is diftinguifh- ed from the Commonwealth, iii. 289. Both one and the fame So- ciety, 290. 292. From whence the notion of their being two fe-

parate Societies arofe, 291. The obje6lion from the difference of affairs and offices anfwered, 292, The objedlion from the fpeeches of the Fathers oppofing the one to the other anfwered, 294. The objeftion from theeifedsof punifh- ments inflided by the one or the other anfwered, 296. The Head of, how this title is underflood as to Christ and other Governors,

333.

Churches, the decency and proprie- ty of dedicating them folemnly to God, ii. 40. The lawfulnefs of diilinguifhing them by the names of Angels and Saints, 44. St. Augustine's opinion of their dedication, 45. The form of them vindicated, 46. Ought to be (lately and fumptuous, 47. What holinefs and virtue we afcribe to them, 51. Not to be abolifhed becaufe formerly abufed to fuper- llitious ufcs, 52.

Church goods, lands, ofj-'erings, re- venues, &c. the property of them belongs to God, iii. 243. The right of the Clergy to receive and ufe them, 249. Occafion of their partition, 258. Sacrilege to alien- ate them, 261. The fad con- fequences that follow a facrile- gious alienation of them, 277, 280.

Church Polity, fee Ecclefiallical Polity.

Churching of Women, the lawful- nefs of the rite, ii. 405. The Woman not before excluded the Church as unholy, 407. The attire of a Woman at Churching ought to be decent, ib. Obla- tions, ■ a proper name for her of- ferings at fuch times, ib.

Civil Powers, fee King.

Clergy (Chriftian) three orders of them mentioned in the New Tef- tament, ii. 443. 447. The chief

of

N D

X.

©f the Three Eftates of the Realm, iii. 205. 233. The lawful re- ceivers of God's revenues, 249. Have not an exclufive right of principality in Church govern- ment, 356. (See Maintenance.)

Clergy (Jewifh) their diflinft orders and offices, ii. 436. Their plen- tiful maintenance allotted by God, iii. 252.

Clergy, the hardihips they lay under in the Author's time an impedi- ment to learning, ii. 126.

Collefts, the Ihortnefs of them vin- dicated, ii. I 30.

Common Prayer, the place where performed to be decent and fo- Icmn, ii. 104. The Minifter that performs it to be zealous and fer- vent, 105. The feveral excep- tions made againft it, 109 — 134, The objedions to it as Popifh conlidered, 1 12. Not to be poft- poned to any foreign Liturgies, ib. The eafinefs of reading it conlidered, 125. The length of it vindicated, 127. The frequent petitions for temporal bleffings vindicated, 134. The want of particular thankfgivings confider- ed, 169.

(See Forms of Prayer — Prayer.)

Commonwealth, of all its divifions thofe which arife from Religion are the moil violent, and why, i. 118. In what refpefts diftinguifh- ed from, and in what the fame with, the Church, iii. 289, 290.

Communion, fee Eucharift.

Communion of Saints, wherein it confifts, ii. 235.

Conference, fee Difputation.

Confeffion, how pradlifed by the primitive Church, iii. 15. How praflifed among the Jews, 20. How praftifed by the Proteftants abroad, 46. How it Hands with the Church of England, 47. Au-

ricular, the pretended texts of Scripture for it examined, 23. The rife, progrefs and difconti- nuance of it in the primitive Church, 25. How abufed by the Papifls, 38. 80.

Confirmation, the antiquity of it, ii. 316. An office peculiar to Bilhops, 318. Why fevered from Baptifm, 320. Objeftions againft it, and anfwers to them, 323.

Contemplation of natural objedls in- fufficient to produce belief, ii. 81.

Contrition, wherein it confifts, iii. 1 2.

Conventicles, their inconveniences,

ii. 41.

De Corona Militisy an account of that work of Tertullian*s, i. 313.

Councils, the four general that de- termined againft the four Herelies concerning the nature of Christ, ii. 2 1 8. To be called and difTolved by the Civil Powers, iii. 339. (See Jerufalem — Trent.)

Courts of Bifliops, how pernicious if corrupt, iii. 269.

Creatures, none in the World, ex- cept Man, capable of felicity, 1. 258.

Crofs in Baptifm, juftified, ii. 296. Its antiquity and ufe, and why made in the Forehead, 300. Not to be difcontinued becaufe abufed by the Papifts , 307.

St. Cyprian vindicated, i. 309. iii. 180. 184. 216.

St. Cyril, his illuftration of the Incarnation of the Word miftaken by EuTYCHEs, ii. 206.

D.

David, why a Man after God's own heart, ii. 12.

Deacons, their order and office, ii. 441. May lawfully preach when licenfed thereunto, 442.

Death, fudden, the petition againft it in the Litany vindicated, ii. 175.

Dioccfe and Province of a Biihop,

how

N D E X,

liow they differ, Hi. 156. Whence the diftinftion at firft arofe, ib, Difcipline and Do(5lrine, the differ- ence between them, i. 363. Difcipline, not immutable, i. 399. Penitential, the feverity of it in the primitive Church, iii. 65. The danger of too eafily remitting it, 6'], How abufed by the Pa- piils, 68.

* — of the Puritans, by what

means it gained ground among the People, i. 140. By what means among the Learned, 151. The dangerous confequenccs that would follow from it, 169. \n what refpeds faulty, 426.

Difpenfations, their nature, ii. 477.

Difputation, publick, where pro- perly to be held, i. 158. Not to be admitted upon all demands, ib. How to be managed, 159. The proper means to end it, 161.

Diftindion and Divifion, the nature of, ^ i. 363.

Diffolution and Nullities, contrary to Nature, ii. 271.

Diffolution of Religious Houfes, not unjuft, iii. 281.

Divinations, the political benefits accruing to the Romans from the oblervance of them, ii. 10.

Doles at Funerals, the decency of them, ii. 410.

Dominion, Spiritual, the power of it, what, iii. 300.

(See Head of the Church — King -—Supremacy.)

Dominion, power of, in this King- dom, from whom it originally fprung, and to whom it efcheats,

. i"- 307.

Donations, Endowments, or Foun- dations, religious, the impiety and facrilege of alienating or impairing them, ii. 4^^.

Donatifts andArians, their rife, ii. 266. The ground of their fchifm, 267. Doxologie«;, explained, ij. 165.

(See GUria Fairl,)

Eaftcr, how the Eaft and Wed Churches differed in its folemni- zation, i. 477.

Ecclefialtical Polity, why chofen by the Author for the title of his book, i. 359. The fubflance and matter of the eight Books, 166. Not neceffary to be the fame in all Churches, 360. Nor to be wholly and minutely fet down in Scrip- ture, ibid. (See Difcipline.)

Eleft, never wholly fall from the Faith, iii. 462. 525. 555. God's care of them when he executes his judgments on the wicked,

Eledllon, Reprobation, and Predef-

tination, ii. 247.

Elizabeth, Queen of England,

i. 125, 506. iii. 280.

Endowments, religious, their law-

fulnefs proved, iii. 242.

(See Donations.)

'ElavaVa^TK (I Cor. XV. 21.), hoW it

differs from 'Avarao-i? (Phil. iii.

II.), ii- 355-

Epifcopacy, by whom iirft oppofed, iii. 165. In what refpeft oppofed by the modern Seftaries, 169. Their arguments againfl it as an human invention, ibid. Thofe arguments anfvvered, 171. Their arguments againfl the neceffity of it, 179. An anfwer to thofe ar- guments, 180. 183. The ob- jedlion of Bifhops ufurping more power now than formerly an- fwered, 185. No where con- demned in Scripture, or by An- tiquity, 212. (See Bifhops — Prelates.)

Equity and Law, not contrary, ii.

35-

Erastus, fee Beza.

Error and Herefy, how they differ,

iii. 444., 466.

Eftatcs, more have decayed from

internal

I N D

internal diforders, than from ex- ternal violence, i. ii8.

Evangelifts, what they were, ii. 444.

Eucharift, not to be received before Baptifm, ii. 326. Its defign and ufe, ibid. The manner of Christ's prefencc in it, not to be enquired into too curioufly, 327* 337- 1^ what fenfe the ele- jnents are his body and blood, 330. The opinions of the Fa- thers on this fubjeft, 334. The proper refolution of a virtuous mind on confiderhig the various and intricate difputes concerning It, 337. Diftributing the ele- ments to each perfon fingly juili-. fied, 341. Kneeling at the time of receiving jullified, 343. Ex- amination of the Communicants not to be difufed, ibid. Papifts, when conforming, not to be re- pelled from it, 344. The ob- jedion to the fewnefs of our Com- municants anfwered, 352. Very properly adminillered at Marri- ages, 404. The power of Mi- niilers to exclude Men from it, iii. 48.

Evident, the neceffity of fomething being fo, i. 226.

Evil, as evil, not to be de fired, i. 220. How to be diflinguiihed from good, 2? 2.

Evils, not to be cured by their con- traries, i. 457.

EuTYCHES, his error, what, ii. 2060 218.

Examination of ourfelves, its ne- ceffity, iii. 556.

Example, the benefits of following that of the Aged, and of our Predeceflbrs in political affairs, ii. 25, &c. Its force, 301, 307,

Sjccommunication, neither fhutteth out from the vifible or invifible Church, i. 358. Lawfully ex-

crcifed by Bifhops alone, lii. 197,

Faith, the difference between matter* of Faith and matters of Polity, i. 363. Not produced by con- templation of natural objeds, ii. 81. Its evidence refiited by a difpofition morally evil, 286. Why weak and imperfed in fome believers, iii. 522. The ilrata. gems of the Devil to overthrow it, 529. Once received, never afterwards entirely fails, 555. The fole bafis of a Chriflian, 573, The foundation of it, what, 447. 456. What it is to hold it, 459. What to deny it direflly, and what by confequent, ib. The difference of Faith in good and wicked Men, 461. He that once holds can never afterwards di- reftly deny it, 462.

Family of Love, fome of the notions of this Seft, i. 145,

Fading, the defign and ufe of it, ii. 382. What Falls obferved by the Jews, 385. What by the Chiiftians, 388. How abufed by Hereticks, 391. The oppofitiona made to it, 392. In what Falls agree with, and in what they differ from, Feflivals, 396. More requifite than Fellivals, 397. Its political benefits, 399. Why appointed before Feflivals, ib.

Fathers, how far they made ufe of negative arguments from Scrip- ture, i. 306,

■ Romifh, fee Romanifls.

Fear, its nature, iii. 517. Not finful in itfelf, ib. On what it ought to be exercifed, 518.

Fear and Zeal the roots ofSuper- llition, ii. 17,

Fellivals, the natural caufe of their inilitution, ii. 356, In what man- ner to be celebrated, 360. What

days

INDEX.

days to be obfcrved as Feilivals, 364. Objedions againft them an- fwercd, 367. In what they agree with, and in what they differ from, Faft-days, 396.

Firft Caufe acknowledged by the Heathen, and their opinions con- cerning it, i. 198.

Food, what different laws we are fubjedl to refpe<^ing it, i. 288.

FooUJhnefs cf Preachings what, ii. 86.

Form in inanimate things anfv/crs

to the Soul in living creatures,

i. 207. note.

Forms of Prayer, ufed by the Jews and primitive Chriftians, ii. 107. (See Common Prayer.)

Fortitude, cannot really exift fepa- rate from Religion, ii. 8.

Foundation, fee Faith.

Foundation-, religious, fee Do- nations.

Funerals, fee Burial OfHcc.

Galatians, the cafe of their join- ing Circumcifion with Faith in Christ diicufled, iii. 448. 465.

Generalities, the danger of wholly following them, ii. 34.

Geneva, Church of, follows the

Papilb in fome Ceremonies, i.

447. 465.

—I the anfwer of the Eccle-

fiallical College there to Knox, refpedling Baptifm, i. 357.

(See Calvin.)

Gcftures, different, at the time of Prayer vindicated, ii. 122.

Gloria Patri, why the ufual conclu- fion of Pfalms, &c. ii. 163. The ufe made of it againft the Arians, 164. The Arian Doxology or- thodox in words, 165. 1 he ufe of it in our Liturgy vindicated,

166,

God, why he may permit frailties in great and ^-ood Men, i. 158. He and hU doings unfearchable,

198. A law to himfelf, ig^. Why the effedls of his infinite power are themfelvcs limited, ib. Does nothing without reafon, 200. His glory, 296. The end and excellency of his word, ii. 74. In what refpeds all things are his offspring, 228. The duty of honouring him with ourfubflance, 449. He alone has the propriety of Ecclefiaftical goods, &c. iii, 243. That He '* may be All in All," how to Jpe underllood, 328.

Good Works, How far inftrumental to Salvation, iii. 453. Not me- ritorious, or the caufe of Salva- tion, 472.

Goodnefs, the degrees of it, and whence it proceeds, i. 212. How to be difcerned, 223. How to be diflinguifhed from Evil, ib.

Government, publick, how, and upon what occafion it began, i.

242. The kinds of it arbitrary,

243. Its happinefs and prof- perity dependent upon Religion,

ii. 418, &c.

Grace, no falling away from it en- tirely, iii. 462. 525. 555.

Grief and Heavinefs, when reprov- able, iii. 511.

H.

Hacquet and Coppinger, i. 104.

119.

Habit of the Clergy for diftinftion proper, ii. 448.

Halting between two opinions con- demned, iii. 548.

Harmony, its correfpondency with the human Soul, ii. 142.

Head of the Church, the lawfulnefs of applying that title to the King, iii. 317. Not applied to the King in the fame fenfe as to Christ, 319. In what fenfes applied to the one and the other, 322. 333. Implies no contra- diftions and abfurdities when ap- plied to the King, as the Puritans pretend,

N D

X,-

< pretend, 324. 338. The necef- fity of there being fuch Heads under Christ, 330. Applied to the King and the Pope in differ- ent fenfes, 334. Herefy, what, iii. 554. Doth not feparace from the vifible Church, ii. 34S. What by ihe Laws of England, iii. 303. How it differs from Error, 444. 466. Hezekiah, how far his deilroying the Brazen Serpent is to be made a precedent, ii. 307. Holidays, fee Fails— Fellivals. Holy Ghost, in what fenfe given and received in Ordination, ii.

427. Honour, to whom, and upon what accounts due, iii. 222. How to be cxpreffed, 223. Why its outward tokens are in themfelves mean and trivial, 224. How and upon what accounts due to the Clergy, 235. In what jefpeds to beihevvn them,

.238.

(See Bifhops— Prelates.)

Human Authority, how far to be

urged, i. 325.

I.

Idlenefs and Rell, diffinguifhed, ii.

361, Idolaters, the miferablenefs of their ilate, ii. 52. Not to be deltroyed becaufe the Canaanites were, 53. Idolatry, one caufe of it, i. 234. St. Jerome, vindicated as to his no- tions of Epifcopacy, iii. 126. 143. Jerufalem, decree of the Council of, (Adls, XV. 28, 29.) i. 470, Coun- cil of, no argument for the autho- rity of the Ciergy to make Law?, iii. 367. Jesus, bowing at his name vindica- ted, ii. 123. Jews revolt from Chriftianity, whe- ther the fin againil the Holy Ghost? iii. loi. Their defiruc- tion the refult of their infidelity,

576.

Jewlfh Ceremonies and Rites, how far they may lawfully be retained

by Chriitians,

i. 468.

Jewilh Clergy, fee Clergy,

Ignorance in the Clergy, its true caufe, ii. 481. In fome cafes not to be remedied, ib. Oaght not to be fuffered unneceifanly, iii. 265.

The Imagination defcribed, ii. 302-

Impofition of Hands, an ancient ce- ceremony in bleffmg. Sec. ii. 316,

Inauguration of Kings, does not con- fer a right to the Crown, iii. 307. What it fignifies, 311,

Incarnation of the Son of G09, with CuRifiT, ii. 200. How di- verfly mifinterpreted by Hereticks^ 202. The orthodox dodlrine of it expreffed in four words, in refuta- tion of the four principal Herelies,

2l8,

Indulgences, popifh, expofed. iii. 70.

Infants dying unbaptized, their cafe CDnfidered, ii, 252.

Intention of the Prieft in the admi- niftration of the Sacraments, al- ways to be fappofed fincere, ii.242.

Interrogatories in Baptifm juflified, ii. 284. 287.

Jofeph's Brethren, their cafe plainly friews the difference betv/een good and evil, iii. 100.

Ifraelites, their cafe with refpeft to their idolatrous neighbours con- lidered, i. 448. Their deilroying places ufcd for idolatious purpofes confidered, ii, 53,

Ithacius's zeal againil the Prifcil- lianills, i. 121.

Judge, the nullity of what he does without juril'diclion and why, ii,

275,

Judges in caufes ecclefiaftical, either ordinary or commiffionary, iii. 353,

359-

Juri{di<5lion, a diftinfl power from

Ordination, iii. 4. To what end

given by Christ, ib. Veiled fole-

]y in Biihops, 138.

Jufticc

I N D E X.

Jnftice cannot exifl feparate from Religion, ii. 7.

Jullification, what Ift the do6lrine of the Church of Rome, iii. 434. What in the doiStrine of our own Church, 436. How it differs from Sanftification, 437. Jullification by Christ alone, how to be under- llood, 474. The gift of God through Faith, 497.

K.

King and Prieft, thefe offices united

by the Ancients, and why, iii.

2 ! I . noies.

King, an axiom of the Civil Law- concerning his aftions, iii. 212. Had a fupremacy in ecclefiaftical affairs among the Jews, 287. 288. Has the fame power with us, 288. By what right he has it, 303. In what fort, 305. In what mea- fure, 309. By v.'hat rule, 314. What the ceremonies of his inau- guration denote, 311. May in a limited fenfe be lawfully termed the Head of the Church, 317. Has a power to call and dilTolvc Councils, 339. Has power to make laws concerning ecclefiafti- cal affairs, 344. Has power in all caufes and over all perfons, as well €CGleliallical as civil, 351. His fupreme power extends to Courts when he does not fit in perfon, 358. The nature of his fupreme power in all caufes, and how re- trained, 362. His confent necef- fary to the making of Laws, 368. (See^ Dominion — Head of the Church — Supremacy.)

Kneeling at the Sacrament juftified,

ii. 343.

L.

Xaity, not endued with ecclefiaftical power becaufc they chofe the firll Deacons, iii. iSS. Their riG;ht of ekding Minifters more infringed

by the difcipline of the Puritans,

than by that of the Church, 192. Never fuffered to confer the power of Order, 194. Their confent ne- ceffary in Ecclefiaftical Laws, 368. Latimer (Bifhop), his introducing Cards into his Sermon vindicated,

. . "^- 538. Law, in general, what it is, i. 197. Defined according to the different fubje6ls of it, 225. Eternal, what it is, 197, Set by God to himfelf, what, 199. 225. Un- fearchab^e, 198. Obferved by natural agents, what, 203. 225. Obferved by Angels, what, 209. By which Man is to be guided, what, 212. Of Reafon, what, and how to be known, 230. The be- nefit of keeping it, 235. Laws, the deed of the whole body poli- tick, 1 59. How far it is neceffary to'fubmic to thofe in being, 165. Why they who oppofe them are more acceptable to the multitude than they who defend them, 194. Politick, to what end ordained^ 239. 243. By whom to be made, 245. From whence they take their force, ib. Why fo much variety in them, 247. Mixed and -merely human, how they differ, 248. Of Nations, of whatufe, 250. Primary and fecondary, how diftinguifhed, 252. Supernatural, why it pleafed God to reveal them, 254. Natu- ral and rational, why fet down in Scripture, 264. Divine, the bene- fit of having them written, 267. 273. Pofitive, when mutable and when not, 376. 394. How to judge of Laws, 281. When well or ill made, 390. How far to be obeyed, iii. 371. OfCHRisT,and MosES, how they differ, i. 402. Whether Christ, has forbidden all change of his Laws, ib. In what cafes we may add to or di- minilh them, 417. Muftbeunder-

ftood

I N D

X.

flood according to the rules of na- tural equity, ii. 250. Moral and ceremonial, how they differ, i. 405*. The inconvfmiences and danger of altering them, 498. Divine and human, tht; difference between them, ii. 274. Ecclefiaft'cal, by whom to be made, iii. 342. 364. Human, how far they may appoint men what to believe, 3^5-

Lay-Bapcifm, valid and effedual, in the opinion of the Author^, ii. 261 .

Learning in the Clergy not always to be expefted, ii. 481. The want of it does not vacate their commiffion,

489.

Leffons, the intermingling them with the public fervice vindicated, ii.

131.

Libellatu'iy who were fo called by the primitive Chriftians, iii. 26. nou.

Litanies, their antiquity and ufe, ii.

152.

Liturgy, fee Common Prayer.

Lord's Prayer, the frequent ufe of it in our Liturgy vindicated, ii. 136.

M.

Macedonius, his hercfy, what, ii.

202.

Magnlfcafy the ufe of it in our fervice vindicated, ii. 150.

Maintenance of the Clergy among the Jews, how liberal, iii. 252. Ought to be the fame among Chrif- tians, 254. 279. How fcandaloufly fmall it is with us, 284. Sacrilege to alienate it, 261. 277. 279.

Man afpires to a conformity with God, i. 212. By what degrees he attains to knowledge, 222. What happinefs or perfedlion he aims at, 254. By what means he muff at- tain it, 260. The only creature in the World capable of felicity, 258. How far his judgment ihould have authority, 335. The beft Men otherwife are not al- ways the bell in regard of Society,

VOL.IIL

and why, 286. Why Men are na- turally defirous to feem neither to judge or do amifs, 4^2.

Martyrs, their lives formerly read in Churches, ii. 68.

Maffes for the dead as praftifed by the Papifts, expofed, iii. 69.

Matrimony, Vv-hy inftituted, ii. 400. Kov/ elleemed by Heathens and Jc:vv&,"40i. Our form of folemni- zing it vindicated, ib. Not to be celebrated at improper times, ib. Meafure, :he perfection and preferva- tion of all things, ^ ii. 219.

Melchiades, his conjeaure why the Apoffies took no lands in Judea, but only the price of lands fold, iii. 248. Mercy for all Men, the prayer for it vindicated, \\^ ig^^

Merit.s none whatfoever in the be^ll of Men, iii. 439. The popifh doc- trine concerning them refuted, 482.

C7*'. Metropolitan Bifhops, how they be- came Arch-Bifhops, iii. 158. Minifters, called by the Ancients, " God's moll beloved," ii. 105. Their zeal and fervency in publick Prayer, how neceffary, 106. Of great importance to the welfare and profperity of the Common- wealth, 412. Their authority and power, 423. Their charafter in- delible, 425. Not abfolutejy ne- ceffary that they fhould have the faculty of Preaching, 491, (See Cltrgy.) Miniftry, whether it may be volunta- rily fought for without offence, ii. 430. The fcandal of admitting unfit perfons to it, 487. Mockers, who properly fo called, iii. ;549. The danger of their flate, !^^2. Worle than Pagans and Infidels, ib. Moral Righteoufnefs, or Virtue, not proper unto Chriftians, as fuch, i. 350. The want cf it excludeth

K

from

I N D

X.

47S. Firfl in any Science, what,

284.

Privileges, their nature, ii. 477.

ProcefTions at Funerals, ancient and decent, ii. 409.

Properties, thcfe efTential to Di- vinity and Humanity, not di- minifhed or increafed by their union in Christ, ii. 207.

Prophets received their inftruftions immediately from God himfelf, iii. 543. What was meant by their being commanded to eat books, 545. In the New Tefta- inent, what they were, ii. 443.

Prosper, his defence of the Prayers of the Church, that all Men may be faved, ii. 197.

Prosperity, dangeious, efpecially to the Wicked, ii. 193. Of the Wicked, no juft caufe of other Men's grief, iii. 512.

Province and DIocefe of a Bifhop, how diftinguifhed, and how the diilindion at firfl arofe, iii. 156.

Pfalms, thegreat ufefulnefs of them, and why repeated oftener than any other part of Scripture, and in a different ■ manner, ii. 140. The finging them vv^ith raufick vindicated, 141. The finging or repeating them alternately vin- dicated, 14^. The introdudicn of this cuftom afcribed by the Puritans to the Devil, ib. nois.

Puniflinicnts, fee Rewards.

Purgatory, the abfurdity of this dodrine, iii. 69.

^aye impedlt — 1 he inconvenience and abufe of it, iii. 267.

R. Real Prefence of Christ in the Sa- craments, whether in the ele- ments or in the receiver, ii. 330.

337.

Realon, the guide of human anions,

and the natural judge of right

ana wrong, 1. 221.

Reafon, or Philofophy, fix objec. tions againll: it, and each diftindly anfwered, i. 375. Its ufe in judging of divine matters, 386. Tertullian's judgment in this point, 378-

Re-baptization, unlawful, ii. 263. Opinions of the Fathers repedling it, 264.

'^ Receive the Holy Ghost," in the Ordinar.ion fervice, vindicated, ii. 427. Religion, alteration in matters con- cerning it inconvenient; the pru- dent proceeding of the Church of England herein at the Reforma- tion, i. 498, The fupport of Commonwealths, ii. 6. The daa^^r of contentions in it, 15. A more effectual reftraint from crimes thatli pofitive Laws, 16. The foundation of temporal hap- pinefs fi4id profperity, 416. 421. Its mylleries above the reach of our underftanding, 285. How far falfe Religions may contribute to the fupport of a State, 9. No Religion can confifl: wholly of untruths, 12. Internal, how aptly expreffedby outward duties,

24. Reformation of the Church of Eng- land, vindicated, i. 353. Reformers of the Author's time, their opinions andpra6lices,i. 176. Repentance, its nature, iii. 6. The virtue and difcipline of it, how dillinguiihed, 7. How the heart is framed to it, ib. For fecret fins, how to be performed accord- ing^ to St. Chrysostom, 52. Its advantages, 60. Men may be too fcrupulous in it, 103. (See Penance.) Repetitions of Prayers after the Mi- niller, vindicated, ii. 138. Refinance to Magiftrates and Laws finrul, iii. 371.

Reft

I N D

Reft and Idltnefs diftinguiflied, ii.

361.

Reftitunon, its ncceffity, and to whom due, iii. 62.

Rewards and Punilliments, pre-fup- pofe good andevil willingly done, i. 237. Are not received but from thofe who have power to judge of our actions, ib. To what end defigned, 244. Who to aflign them, 245.

Righteous, feeEle*^:. Righteoufnefs, adual and habitual, how they differ, iii. 453.

*' Rightly dividing the Word," what it means, ii. 491.

Rogations, fee Litanies. Komanilis to be followed in fome things, though not the People of God, i. 446. Not to be diiTented from in every thing, becaufe He- ticks and Neighbours, 448. Im- politick to difagree with them about things that are found, 4';7. Not to be denied the Communion when they conform, ii. 344. Who are partakers of their errors, iii. 443. Their error and their he- reiyt how they differ, 444. Hold the foundation of Faith, 446. 472. Notwithllanding their errors, may poffibly be faved, ibid. Falfely accufe us of herefy and apofiacy,

J58.

Sabbath, the change of the Jcwifh to the Chiillian, ii. 364.

Sacraments, what, i. 435. Their name, author, and force, ii. 198. Their ufes, 237. Several defi- nitions of them, z<:^i. note. Whe- ther figns only or means of grace, iii. 84. The errors of the Papifts in this refped, ib. Some articles of Faith and duties of Religion, fo called by the ancient Fathers, ii. 198.

(See Baptifm— Eucharift--Intentiou.)

Sacramentaries, their opinion con? ccrning the Euchariil, ii. 332. Sacrilege, its odioufnefs and danger, ii. 457. iii. 261. 277. At the Reformation reprefented, 279, Saints and Martyrs, their lives for- merly read in Churches, ii. 63. Salvation by Christ alone, how to be underilood, iii. 474.

Sandification, how it differs from juftification, iii. 437*

Satisfadion, what in the notion of the ancient Fathers, iii. 53. How made to God for fin, 54. What its prefciibed works are, 61. What demanded of offenders in the primitive Church, 65. The dan. ger of remitting it too eafily, 67. How abufed by the Papifts, 68. Scandalous and offenfive, what pro- perly fo, i. 480. Schifm, what, iii. 554. Does not feparate from the vifible Church, ii. 348- Scriptures, want nothing needful, nor contain any thing fuperlluous, i. 269. Sufficient to the end for which they were given, 270. The general ufe of them, 280. Not defigned to diredl men in anions indifferent, 294. 306. 336. 368. The abfurd and dangerous con- fequences of the contrary opinion, 341. Negative arguments from them, how far offeree, 306. 316. The honour of them not impaired by the efiablillied Church, 366. General rules in Scripture, how far to be applied to particular du- ties, 369. Their authority from whence deduced, 384. The read- ing of them in Churches a kind of preaching, ii.58. 76. Some feem- ing contradidlions in our tranlla- tio.ns of them reconciled, 59. The method and choice in our reading ihcm vindica.ed, 61. In what manner read ia the Jew- ifh fynagogues, 64. The great

ufc

INDEX.

life ©f reading them publickly, 78. The opinions of the Fathers on. this fubjedl, 92. By what means they conduce to Salvation, 74. An infallible rule io interpreting them, 244. But part of the rule to judge of Men's a6lions and in ftitutions by, iii. 177.

Scruples of penitent minds refolved, iii. 99. 105.

Seal, the cafe of one to an inftrument of conveyance, erroneoufly appli- ed by the Puritans to Baptifm, ii.

Serapion, his cafe ftated, ii. 354.

Sermons, not the only means of faving Souls, ii. 76. 84. The good ufe of them, 77. 91. Con- fidered comparatively with bare reading the Scriptures, 76 — 100. Not the w^ord of God as the Pu- ritans imagine, 89. What gains them their great repute, 99. At funerals, the proper ufe of them,

409. Signs, the ufe of outward and vifible,

^- 432.

Simony, the heinoufnefs of it in ^ Bifhops, iii. 264.

Sin, the horror of it when commit- ted, iii. 99. Againft the Holy Ghoft, what, 101.

Societies, publick, their foundation,

i. 238.

Speculations curious and intricate, not admitted into a mind feeling prefent joy, ii. 328. This prin- ciple illuflrated by the behaviour of Christ's difciples, &c. ib.

Spirit, how its teftimony is to be difcerned, i. 386. Does not fu- perfede the ufe of Reafon, ib.

SponuUf et Sport ulantes Fratres^ what,

ii. 328.

Subftance, part of it to be dedicated 10 the ufes of Religion, ii. 449. Tithes or tenths of it, a juft pro- portion to be allotted to this ufe,

453-

Sudden death, the petition againft it in our Litany vindicated, ii. 175,

Superiority of fome Mi. ifters over others, proved to be lawful, iii.

212.

Superior Stations in Church or State fhould have proportionable en- dowments, iii. 276.

SuperlHt'on, whence it fprings, ii. 17.

Supremacy of the Pope, an u^rpa- tion, iii. 560. Of the King, what it is, 300. By what right invefl- ed in him, 303. In what fort, 305. In what meafure, 309. By what rule, 314,

(See Dominion — King.)

Surplice, the objcdlions to it an- fwered andexpofed,ii. 1 13—122. The equivocations of the Puritans refpeding its ufe, 1 18.

Synods and Councils, to be called and difTolved by the Civil Powers, iii. 339. Of Arimine and Seleu- cia, an account of them, ii, 160.

T.

Tabernacle and Temple of the Jews, their fumptuoufncfs. ii. 452.

Teachers, in the New Tellamcnt, what they were, ii. 444,

Teaching, fee Preaching.

Temple, fee Tabernacle.

Temple-Church, a difordcrly prac- tice in receiving the Sacrament there, noted, iii. 404.

Temporal Happinefs or Profperity, how far a bleffing, ii. 413. The confequence ofReligion,4i6.4i9, Wherein it confifteth, 417.

Ten Commandments, given after a different manner from the other Laws of Mofes, i. 405,

Tenths, fee Tithes.

Tertullian vindicated, i. 308. 310. His auftere temper, 454. iii. 77. His and Aerius's oppo- fite opinions about falling, ii. 392. His error with refpe(ft to minillc- rial abfolution, iii. tt*

Tcf-

I N D

X.

Teftament, in what fenfe the Old is the Tellament of the Letter, and the New that of the Spirit, iii.

36S.

Thankfgivings, particular, the want

of them in our Liturgy confidered,

ii. 169.

Things, why the greateft and moll

ancient are chiefly admired, ii.

356. Generally more ancient than

the names whereby they are called,

iii. 1 15.

Time, what it is, ii. 357.

Tithes or Tenths of our fubftance to be oiFered to God, ii. 453. Oifered by Pagans to their Gods, 454.. Never after to be alienated, 457' 459- Whether or not they are of divine right, a fuperfluous queftion, 458.

Title at Ordination, what the name implies, ii. 469. For what rea- fon required, 470. Not abfo- lutely neccflary, 471.

Titles of Honour, lawfully given to the Clergy, provet\ from the cuf- tom of the Jews and of the pri- mitive Church, iii. 238.

Tradition, oral, the uncertainty of it, i, 268. When of authority, 275. What tradition we make uic of, ii. 296.

Tranfmigration of Souls, the poli- tical benefits of this do<5lrine, ii. 10.

Treafures of the Church, the cou- rage and condud of an Archdea- con to favc them, ii. 460.

Trent, the Council of — its decrees have not in all Popilh countries the force of Laws, iii. 370.

Trinity (Holy), how united and diftinguifhed, ii. 200. 227. Why the Second Perfon of it fhould be made Man, rather than the Firft or Third, 201.

Truth, its final vidlory, ii. 378.

V.

Valentin! AN, the Emperor, his refufal to call a Synod, as being a Lay-man, miftated by the Puri- tans, and properly reprefented by the Author, iii. 340.

Valentinian Hereticks, ii. 249.

Virgin Mary, whether conceived in lin, not determined by the Church of Rome, iii. 41 u

Virtue, lies between extremes, ii.

The Virtuous, how far they only- may be faid to enjoy the good things of this life, and the wicked not, ii-4i3-

Vifitations of Bilhops, the defign of them, and how they ought to be managed, iii. 268.

Unbelievers, want of readinefs of reply to them, an occafion of their vaunting themfelves, ii. 14^

Undtion, gift of, beftowed on Christ, what, ii. 216.

Univerfities, why their Vice-Chan-

cellors are Judges in Civil caufes,

iii. 202*

Unworthinefs, •' thofe things which

for our unworthinefs we dare not

aflc, &c." this petition vindicated,

ii. 177.

Urhiciy who fo called in the Primi- tive Church, iii. 151.

W.

" When thou hadft overcome the Iharpncfs of death, &c." in the Te Deumy explained and vindi. cated, ii. I73»

Wicked Men cannot enjoy happinefs in this World, ii. 415. Their profperity no juft caufe of other Men's grief, iii. 512.

WrcKLiFF, an erroneous opinion afcribed to him, iii- 248.

Widows, whom St. Paul means by them, ii. 447«

Will

N D

Will of Man, how it is influenced, i. 217. How it differs from ap- petite, 218. But one will in God, ii. 186. Two wills in Christ, ib. Of God, that all Men might be faved, 193.

Women, apt by napture to be drawn

into admiration of new doftrines,

i. 148.

Words, their original ufe, ii 438.

Works, impoffibie to be faved by them, i. 260.

(See Good Works.) Worfhip, in what fenfe promifed to the Wife in the office of Matri. niony, ii. 403.

Zeal and Fear, the roots of Super- ftition, ii. I J.

ZiPFORAH, the Wife of Moses, the caie of her circumcifing her Ion confidered, ii. 28a.

TEXTS OF SCRIPTURE

EXPLAINED AND PARTICULARLY CONSIDERED.

EXODUS.

Ch. Ver. Vol. Pag.

iv. 24. — — • ii. 280.

LEVIT. xix, 27. — — i. 450. xxi. 5. — — i. 450.

D E U T. xiv. I. — — i. 450.

2 CHRON. XXV. 6. — — ii. 343.

PSAL.

€V. 28. — — ii. 59.

PROV. ii. 9. — — i. 295.

M C H A.

t. 2.

— — ii. 60.

M A T T H. ii. 6. — — ii. 60. XX. 25, 28. — iii. 212. 500.

MARK. X. 42. 45. — iii. 212. 500.

LUKE. V. 6,7.-- — ii. 59. vi. 12. — — ii. 127. xxii. 25, 27. — iii. 212. 500.

JOHN, i. 14. — — ii. 204.

Ch. vi. xxi	Ver. 29. . II.	ACTS.	Vol. Pag. i. 263. ii. 59.
XV.	20. 2	ROM.	i. 471.
ii. X. xiv.	14. 14. 23-	,	i. 225. ii. S^, i. 300.
i. vi. X. xii. xiv.	21. 12. 3»- 28.	I COR.	ii. 85. i. 484. i. 296. ii. 444. ii. 261.
XV.	24,	— —	ii. 225.
iv. iv.	5- 7-	E P H E S.	ii. 263. ii. 445.
ii.	12.	I TIM.	ii. 261.
iv. vi.	5- 14.	2 TIM.	i. 299. i. 412.
ii. iii.	4- 16.	— i.	iii. 208, 296. mie.
iii. ii.	12. 21.	1 PET.	j. 298. ii. 286.

VOL. IIL

S f

ERRATA.

Vol. I. page 5. line 13. far their read there, P» 14S, I. 11. for tvhtn read tvhlcB. Ft 153, 1. 33. for lovert read hover. P. 173. 1. 25. for found raA found, P. 177. 1. 5. for therefore read thereof P. 204. 1. 33. for thought read though. P. 365. 1. 6. for li it read /r h, and dele f 1. la. for /? fi read h it* P. 410. 1. 31. for was no caujt read was not »» fa?//^. P. 426. I. 9. for principals read principal, P. 479. 1, iz. note, for dignum read

Vol. II. page 12. line 20. for r£)rtV read thofe. P. 14. I. 32. for ^hereunto read where' into, P. 31. 1. 16. for Laws (which read ( Laws which. P. 98. 1. 36, forgiven nzigivetb, P. 147. 1. 3. for Tharabians read r^e Arabians, P. 155. I. 31. iot and place read f^e />/af«. P. 241. 1.20. for Sacrament Tt^d Sacraments. P. 289. 1,3. for conffing rtud conffietb.

Vol. III. p. 2. 1. 19. for yi forth read /o y^r /or^/?). P. 9. I. 21. for hegajt read begin, P. 42. 1. J 8. for c^te read the office. P. 45. 1. 20. for endlefs read r/&e endlefs. P. 50. 1. 2$. for appearance read /6fi appearance. P. 70. 1. 28- for mark read warf. P. 161. i. 24. for Bifjops read Bijhop. P. 189. 1. 20. fat prohibition tezd probation. P. 436. J. 30. for make tht read rr:ake it the. P. 449. I. 5. for difpute read dijputing. P. 458. 1. 26. for be read i»e. ibid, for ht read »>. P. 543. 1. 4. for Apojile read Apofles, P, 573. I. iz. for things reai

DIRECTION TO THE BINDER.

Plact tl>e Letter from Bp. Andrswbs to Dr. Parry immediately before CtANMEi'» Letter tx) Mr. Hooke«, Vol. I. p. loi.

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