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Full text of "The works of that learned and judicious divine Mr. Richard Hooker, containing eight books of the laws of ecclesiastical polity, and several other treatises : To which is prefixed the life of the author, by Isaac Walton. To this edition is subjoined a new index to the whole"

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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 


ECCLESIASTICAL    POLITY.        123 

"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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